AN EXPOSITION OF THE MORAL LAW, OR TEN COMMANDMENTS OF ALMIGHTY GOD, Set down by way of EXERCITATIONS. Wherein is contained an explanation of divers Questions and Positions for the right understanding thereof. Together with an explication of these Scriptures which depend upon, or belong unto every one of the Commandments. All which are cleared out of the original languages, the customs of the jews, and the distinctions of the Schoolmen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Considera & invenies. By john Weemse, of Lathocker in Scotland, Preacher of Christ's Gospel. LONDON. Printed by T. Cotes for john Bellamy, and are to be sold at his shop at the sign of the three Golden Lions in Cornhill, near the Royal Exchange. 1632. TO THE RIGHT HONOURABLE, JAMES EARL OF Carlisle, Viscount Doncaster, Baron of Saley, one of his Majesty's Privy Counsel, Gentleman of his Bedchamber, and Knight of the most Noble order of the Garter. RIGHT HONOURABLE, WHen the Israelites were travelling through the wilderness to Canaan, the Lord gave them three guides, Moses, Aaron, and Miriam; of those three guides Miriam was the meanest; she was a woman, Mica. 6.4. the infirmer sex, and she murmured first against Moses, therefore she was stricken with leprosy: Aaron was their second guide, but in somethings he proved a blind guide to them, for he set up a golden calf before them: Moses was their third guide, but he could not bring them to Canaan, it was Joshua who brought them to their rest. So there are three guides which direct men in this world; first corrupt nature, or natura non suscitata, that is, nature not wakened or stirred up by learning; this guide is but like unto Miriam, and oftentimes it murmureth against Moses, the law of God. The second guide is ratio suscitata, reason wakened and stirred up, and somewhat refined by learning and humane sciences; yet it is but a blind guide, and oftentimes it murmureth, and repineth against Moses as well as leprous Miriam. The third guide which directeth men here; is the law of God, which sheweth us the way to Canaan and our eternal rest. Moses guided the jews three manner of ways; first by the ceremonies; secondly by the judicial; and thirdly by the Moral precepts. The ceremonies did dilineate to them Christ to come, and as a painter when he is about to paint a man, first he draweth some lines and draughts, and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Secondly he addeth the black colours, and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and lastly the vive colours, and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; then we discern plainly whom he did delineate before: we take up at the first that he is painting a man, but we cannot discern in particular who it is: The first lineaments (as it were) of Christ were drawn to the patriarchs; then Moses added the black colours in the ceremonies; but when Christ come in the flesh, then he was seen in his vive colours: and as the fathers say, to the patriarchs he was in spicis, to the jews in farina, sed nobis in pane; that is, the patriarchs seen him as it were, but in the ear of the corn, the jews seen him in the meal, but we see him in the bread set upon the table before us. The second way how Moses directed them, was by his judicial laws, guiding them in their policy and commonwealth, where for hardness of their hearts, he permitted many things to them; but their chief and principal guide was the Moral law, which is that guide of guides. David when he breaketh out in commendation of this law, he spendeth the whole 119 psalm in praise of it, and there is not one verse in it except the 122 which hath not some epithet of the law of God in it, as his judgements, his words, his laws, his testimonies, his commandments, his covenant, his statutes, and his precepts &c. It may be said, perhaps, that this law seemeth not to be such a guide, sing it is called a kill letter, and the ministration of death: but this is only accidental to it that it is so called, 2. Cor. 3.6.7. when it meeteth with the perverse and corrupt nature of unregenerate man, then it is the ministration of death and a kill letter; but when it meeeteth with a regenerate man, then it becometh a guide unto him; therefore the fathers say well, Datur duris in flagellum, proficientibus in paedagogiam, & perfectioribus in solatium; the law is a whip and a scourge to the stubborn and disobedient, it is a tutor to those who begin to learn new obedience, but it becometh a comforter and a counsellor to those who have made any progress in holiness, Psal. 18.26. and as God himself with the pure he will show himself pure; and with the froward he will show himself froward, so doth this law show itself a hard and a rigorous Taskmaster to the wicked. This law being such a perfect guide, and so necessary in the Church, what monsters are these Antinomians who set themselves against the law, and will banish it out of the Church, whereas Christ come not to destroy the law but to fulfil it Christ and Moses were in the mountain together: Matt. 5.17. Matt. 17.3. so the Church sang the song of Moses, and the song of the lamb, Revel. 15.3. the Law and the Gospel must not be separated. Those who would remove and banish the law out of the Church do as thiefs do when they come to rob and steal; the first thing that that they do in the house, they put out the light that they may steal the more securely: So carnal and profane men, that they may sinne the more securely and with greater liberty, do labour to abolish the law out of the Church; but the Lord never lighted his candle, that it should be put under a bushel. The Lord hath set men in three ranks in the world: some in the meanest and basest condition of life, some in a middle condition of life, and some in a higher condition: this law is necessary for all sorts and conditions of men: for to those who live in the lowest and basest condition it is necessary to uphold them, they have not been unfitly compared to a fisher's net, which hath led to make it sink, and cork to make it swim; so poverty and crosses hold the poor man down and make him to sink, then the comfortable promises of the law of God make him to swim and hold up his head: so this law is necessary for those who are in a middle state, it is like the tongue of the balance to those to make the scales stand right, but it is most of all necessary to those who stand in high places, for high places, as David saith, are slippery places. In Israel when a man built a new house he was commanded to make a battlement about it, Deut. 22.8. jest men should fall over and endanger themselves; so when men are in eminent places, the best battlement to save them is the law of God. I know, my Honourable, and very good Lord, when ye remember God's goodness towards you who hath advanced you to such an high place, and continued you in such favour with your Prince so long, that ye will be thankful to your God, and that ye will not forget to make this law your philactery, Prou. 3.3. and put it like a chain about your neck. The reasons, my Honourable Lord, that have moved me to seek your Lordship's patrociny to this work, are first, because I know ye love the truth. Secondly, because ye have so faithfully and honourably carried yourself often in those weighty employments which his Majesty and the State have committed to you. And thirdly, because you carry yourself so respectively to all sorts of men at home: these motives encouraged me to take the boldness to present this treatise to your Lordship. And although I be not able to bring a lamb, the sacrifice of the richer sort, yet if I bring but two turtle doves, Levit. 5.7. I know your Lordship will accept of it, because a man is debtor for that which he hath, 2. Cor. 8.12. and not for that which he hath not. The grace of God be with your Lordship, and preserve you blameless in soul and body until the coming of the Lord in glory. Your Honours in all dutiful submission JOHN WEEMES. The Contents of the particular Exercitations contained in this first Book of explication of the first Table of the Moral Law. EXERCITAT. I Of the excellency of the Moral Law above all other laws. Pag. 1. EXERCITAT. II The manner how the Lord gave the Law. p. 9 EXERCITAT. III The Law was written in Tables of stone. p. 13. EXERCITAT. four The preface of the law. p. 19 Commandment. I EXERCITAT. V We should have God only for our God. p. 28. EXERCITAT. VI God is to be loved with the whole heart. p. 36. EXERCITAT. VII .Of the highest degree of man's love to God. p. 48. EXERCITAT. VIII .We cannot love God and Mammon. 52 Commandment. II EXERCITAT. I Idolatry in general. p. 59 EXERCITAT. II Not spiritual worship is to be given to any creature invisible. p. 65. EXERCITAT. III Not visible thing in the heaven or in the earth to be worshipped. p. 69. EXERCITAT. four No Image can be made to represent God. p. 74. EXERCITAT. V That Idolatry is most opposite to God. p. 78. EXERCITAT. VI How base Idols are in the sight of God. p. 82. EXERCITAT. VII .What force Idols have to allure those who worship them, and to draw them after them. p. 85. EXERCITAT. VIII .The many evils which the people got of idolatrous Egypt. p. 87. EXERCITAT. IX. .A comparison betwixt the golden calves set up in the wilderness, the golden calves in Dan and Bethel, and the Popish Idols. p. 90. EXERCITAT. X. Of the increase of Idolatry, and how it spread through the world. p. 93. EXERCITAT. XI. Whither Gideon made the Ephod an Idol or not? p. 97. EXERCITAT. XII .Whither Naaman might bow in the house of Rimmon or not? p. 100 EXERCITAT. XIII .Of mixtures of religion. p. 104. EXERCITAT. XIIII .Of the motives which moved the heathen to worship Idols. p. 108. EXERCITAT. XU Whither things idolatrous may be converted to any use either in the service of God, or may we convert them to our own use. p. 111. EXERCITAT. XVI .The reason why the Lord will not suffer idolatry. p. 117. EXERCITAT. XVII .The punishment for the breach of the second commandment. p. 122. EXERCITAT. XVIII .Of the extent of God's justice, and his mercy to those who break and keep his commandments. p. 131. Commandment III EXERCITAT. I How the jews superstitiously abuse the name of God, jehova. p. 138. EXEXCITAT. II Of the jews superstitious and deceitful oaths. p. 140. EXERCITAT. III What great sin it is to curse God. p. 144. EXERCITAT. four That men should not curse the creatures. p. 147. EXERCITAT. V Of Perjury. p. 152. EXERCITAT. VI Of Blasphemy. p. 157. EXERCITAT. VII .To given God his right titles and attributes. p. 161. EXERCITAT. VIII. Of a lawful oath. p. 163. Of the word AMEN, whither it be an oath or an asseveration. p. 170. De juramento coacto. p. 171. De juramento incanto. p. 172. EXERCITAT. IX. .Of the gestures which they used in swearing. p. 174. EXERCITAT. X. Of Vows. p. 177. EXERCITAT. XI .Of jephthes vow. p. 184. EXERCITAT. XII .Of David's vow. p. 188. EXERCITAT. XIII .Of the punishment for the breach of the third commandment. p. 191. Commandment four EXERCITAT. I Of the word Sabbath, how it is taken in the Scriptures. p. 197. EXERCITAT. II When the Sabbath day beginneth. p. 200. EXERCITAT. III Of the moral, judicial, and ceremonial part of the Sabbath. p. 208. EXERCITAT. four Of the difference betwixt the Sabbath and other feast days. p. 214. EXERCITAT. V Of the sanctification of the Sabbath. p. 218. EXERCITAT. VI That man is commanded to labour six days. p. 222. EXERCITAT. VII .No work to be done upon the Sabbath. p. 225. EXERCITAT. VIII .Whither the Sabbath was from the beginning or not. p. 239. EXERCITAT. IX. .Of the change of the Sabbath to the first day of the week. p. 234. EXERCITAT. X. Works of necessity do not violate the Sabbath. p. 237. A Table of the places of Scripture, explained in this first Book of the explication of the Moral Law; the first number sheweth the Chapter, the second the Verse, and the third the Page. Genesis. Cap. Ver. pag. 1 5 200 4 6 5 5 3 122 10 9 17 14 1 94 17 14 126 22 28 159 25 30 40 29 23 204 30 27 70 31 42 46 34 28 19 35 16 211 36 43 17 49 26 134 Exodus. 3 14 22 16 122 4 31 20 10 10 145 19 16 9 20 2 117 22 15 18 28 10 15 29 31 61 30 29 104 32 1 60 24 1 13 28 13 Levit. 17 7 70 19 18 6 27 105 20 20 125 23 87 23 15 197 25 17 47 Numb. 5 18 120 6 4 5 21 23 192 23 21 81 25 13 119 26 9 17 27 3 129 30 2 153 15 182 Deut. 4 7 79 10 47 6 5 39 10 2 13 12 2 114 19 21 2 21 4 148 23 4 34 24 5 3 33 2 16 4 34 Iosh. 5 9 88 7 21 112 8 32 14 10 3 201 23 7 166 judg. 8 26 97 27 98 11 30 185 13 8 22 18 20 95 20 18 188 Ruth. 2 4 149 4 1 21 11 148 1. Sam. 1 17 179 21 7 38 30 7 97 25 26 163 2 Sam. 1 10 191 3 29 129 8 13 245 15 153 12 30 113 14 26 2 1 King. 12 13 92 13 33 91 19 2 145 17 13 20 32 26 22 13 146 2 King. 1 10 151 2 2 68 14 161 5 18 100 10 30 131 14 16 124 18 4 72 19 4 27 23 5 72 13 31 2 Cron. 13 3 16 25 2 38 28 19 124 20 17 Nehem. 1 6 130 13 15 226 19 212 Esth. 1 10 5 18 20 job. 1 6 233 3 15 79 8 14 46 13 15 37 28 17 19 21 39 24 15 21 15 37 23 12 223 17 2 31 27 72 34 56 Psal. 7 4 146 16 191 18 40 39 19 9 11 40 7 18 72 10 105 87 25 90 79 8 130 86 13 82 89 35 144 102 8 148 104 10 201 105 23 88 106 26 78 37 70 109 6 150 110 1 145 119 122 152 126 6 40 135 19 227 137 2 61 Prover. 6 13 11 24 120 8 10 159 17 2 191 23 26 38 30 15 36 Eccles. 2 10 57 19 123 5 5 64 6 12 Cant. 8 6 119 Esay. 1 4 32 7 13 27 10 1 13 14 4 137 14 54 18 21 134 19 18 88 26 19 25 43 1 26 46 7 88 50 1 120 53 4 33 59 5 46 jere. 2 18 88 3 1 120 2 34 5 13 16 7 8 71 18 55 8 2 246 16 95 17 5 66 8 39 29 22 120 32 10 196 44 19 71 50 20 192 Lament. 1 7 219 8 80 Ezek. 2 10 18 4 5 133 8 5 31 16 15 92 20 25 4 23 3 87 4 92 24 26 203 Dan. 1 8 3 2 2 34 13 47 5 22 126 7 15 8 8 13 21 Hos. 10 21 17 137 joel. 2 13 159 16 3 Amos. 8 6 219 14 165 jona. 1 9 23 Micah. 6 16 4 Habak. 2 18 80 Zeph. 1 8 119 3 1 81 Hag. 2 12 142 Zach. 1 3 18 7 12 16 14 9 79 Mala. 3 3 180 14 37 Matt. 12 41 92 21 24 20 37 33 23 35 124 26 18 21 55 137 28 1 202 Mark. 5 39 25 11 16 213 16 1 202 Luke. 1 6 41 4 2 18 14 12 159 17 17 40 18 12 217 14 92 24 49 161 joh. 5 13 65 45 7 8 4 81 10 17 49 11 25 25 12 29 11 13 8 154 16 8 169 18 28 198 19 7 158 31 198 Act. 4 36 2 7 53 14 54 5 8 10 54 10 13 2 13 22 217 16 21 2 21 10 49 Rom. 2 16 7 7 21 7 14 14 167 1 Cor. 1 17 159 5 5 151 7 4 178 16 2 235 2 Cor. 1 20 170 Galat. 2 23 47 3 12 3 19 14 28 34 4 23 9 Ephes. 6 5 8 3 15 1●8 Philip. 1 23 45 2 3 33 Coloss. 1 16 65 2 18 67 1 Tim. 1 9 13 2 8 29 Heb. 4 10 134 6 7 167 10 1 4 12 21 12 jam. 1 23 8 2 8 2 4 6 11 12 8 1 Pet. 4 3 82 1 joh. 2 16 56 5 10 175 jude. 11 124 Revel. 1 8 23 10 234 3 10 41 4 5 12 16 2 89 18 3 7 A Table of the Hebrew words expounded in this book. א 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 144 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 170 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 153 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 84 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60 נ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 227 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ה ה demonst. 197 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60 ז 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 ח 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 ט 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 214 י י pro jehova. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 214 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 כ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 211 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 174 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60 ל 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 112 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 187 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 112 נ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61 ס 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 219 ע 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94 201 פ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 צ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 147 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119 ד 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 197 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 79 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 210 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 A Table of the Greek words expounded in this Book. Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 194 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 82 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 170 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 118 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 84 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 192 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 194 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 157 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Η 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 118 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 Ι 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 211 Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 193 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 202 Π 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 81 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 198 215 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 227 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 215 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 227 Σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 199 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 197 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 95 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 69 Φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 53 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Ω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 An alphabetical Table of the principal distinctions and chief matters contained in this Book. A Aaron compared with jeroboam in making the golden calf. Pag. 91 Accident, two fold. Pag. 122 Achan's theft. Pag. 112 Adoration two fold, 28. an act of religious worship, 62. how it differed from prayer, ibid. it looketh to the greatest excellency in the person. Pag. 66 Ambition to affect God's honour. Pag. 54 Amen, whither an oath. Pag. 170 Angels not to be worshipped. 67. how they are said to given the law. 14. why they concealed their names. Pag. 22 Aphhu, a proper name of God. Pag. 162 Arabian for a thief. Pag. 34 Aramites were Idolaters. ibid. B Baal, why put in the feminine gender. Pag. 73 Balaam, how he called God his God. Pag. 27 Beelzebub and Beelzebul. Pag. 84 Belly a base God. Pag. 56 Bill of divorce, when given to judah, 121. when to Israel. ibid. Bowing, to what commandment it belongeth, 28. four sorts of bowing. Pag. 60 Blasphemy what, 157, what the jews did when they heard blasphemy, 159. God's judgement for blasphemy, 160. Christ condemned as a blasphemer: Pag. 158 Blessings of fathers conveyed to children. Pag. 134 C Ceremonies, why kept after the death of Christ, 106. ceremonies of order; 209. what ceremonies not kept in the wilderness, 3. ceremonial statutes why called not good. Pag. 4 Chaldean for a genethliack; 34. change fourfold. Pag. 27 Children by nature, by imitation, 124. they imitate their father's sins two ways, 126. how they are guilty of their father's sins. ibid. Christ how he lay three days and three nights in the grave. Pag. 202 Church, where she remained in the time of idolatry, 94. how she may cease to be Christ's spouse. Pag. 121 Comfort in Divinity. Pag. 26 Commandments distinguished, 28. the first and second distinct. ibid. Covetous man's Idol, his gold, 56. his sacrifice to his Idol. ibid. Curse suppressed by God, 144. and why, 145. suppressed by good men, bad men and the devil. ibid. not to curse the creatures, 147. cursing expressed by blessing, 148. the curses of the Prophets are predictions, 151. a curse on the creatures for man's cause, 148. how the people cursed Meroz. Pag. 151 D Dan an idolatrous tribe, 95. punished for his idolatry, ibid. David's vow, 188. how he performed his vow, 189. his reward for it, ibid. he put not on the Priest's Ephod, 97. he took not the crown from Milcom, 113. his fearful curse against Doeg. Pag. 150 Day twofold, 200. when the natural day began, ibid. how divided by the Romans. Pag. 207. Devil worshipped in all idolatry. Pag. 70 Doeg a great hypocrite. Pag. 38 E Egypt compared with spiritual Egypt, 87. why called Ham, 88 why called Rahab, ibid. the evils that come out of it, 88 and Pag. 89. Egyptians represented God by a serpent. Pag. 110 End twofold. Pag. 64 Ephod twofold, 97. Ephod ecclesiastical threefold; ibid. Gideon's Ephod. Pag. 98 Evangelists put in the feminine gender. Pag. 105 Evening the end of the day, 203. the periods of it. Pag. 204 Euphrates compared with Sihor, 249. it is called the river Antonomasticè, 88 it was the border of Canaan. ibid. Execrable things of three sorts. Pag. 111 F Falsehood threefold. Pag. 168 Father properly given to God, 118. who are meant by fathers, 124. fathers natural, by example, ibid. when the father is said to die in his own sin, 129. how his sin is said to be his children's. Pag. 127 Fear a hedge to all the commandments, 47. the fear of Isaac, what 46. fear put for God. Pag. 47 G Gad, how it is read. Pag. 72 Gideon, his Ephod, 79. why he set it up, 98. he made it not an Idol. Pag. 99 God, how to be conceived, 75. how to be loved, 36. whither he may be loved for his benefits, 37. he is loved three ways, 44. he is to be loved extensively & intensively, 43. he filleth the heart, 36. he is the object of the soul, 37. how men can desire to be like God, 54. whither to hate God, or to be ignorant of him the greater sin, 42. his revealed and secret names, 162. his name and attributes abused by the jews 140. he forgetteth not the children of good parents, 135. he punisheth to the fourth generation, 131. he continueth longer than to the fourth generation, 133. another god is a strange god, 32. things proper to the creature attributed to God. Pag. 118 Gild, what 191. how expressed, ibid. a twofold guilt, 193. guilt and punishment go together, 192, 193. guilt of swearing fearful. Gild of the father's sins when imputed to the children, 126. guilt pardoned although the sin remain. H Hand, to lift the hand, what 175. to shake the hand, what, ibid. the hand upon the throne. Pag. 174 Harpocrates an image of the heathen, how painted. Pag. 108 Hate, how man is said to hate God, 133. to hate ourselves that we may love God. ibid. Heathen multiplied their Gods, 79. they gave divers names to their Idols, 84. divers attributes, 86. they continued their predecessors names by setting up an Image. Pag. 108. Heart, the first thing that God looks to, 38. what meant by the heart, 39 to fill the heart what. Pag. 36 Herod's ambition. Pag. 54 Hypocrisy, defileth all the actions of a man, 38. a dangerous sin. Pag. 39 Hypocrites serve God for gain, 37. they cannot apply God's promises in particular. Pag. 26, 27 House, to build the house, what, 190. house for friends. Pag. 99 I Idol, not to be worshipped, 60. no maintenance to be given it, 61. it is called a dead god, 78. it is opposite to all God's attributes, ib. how it speaketh lies, 80. the Lord detesteth the form of them, 83. the base names given to them, ibid. they torment the Idolater, 84. they are called a shame full thing, ibid. they have great force to draw men after them, 87 and 246. it is called the image of jealousy, 30. how they entered by degrees into the temple, 31. the vileness of the, 83 not to swear by them. Pag. 105 Idolatry expressed by drinking, 249. the increase of it in Ezekiel's days, 31. idolatry of the first and second commandment, 55. it is called a sin, 80. it evanished before Christ come, 92. the periods of it. Pag. 94, 95 Idolaters are called adulterers, 81. their care to serve their Idols, 85. things pertaining to them of three sorts, 112. what things of theirs may be used now, ibid. they are in a worse case now than they of old, 133. they break all the bonds of nature. Pag. 24● jehova signifieth the essence of God, 21. not revealed before Moses time, ibid. the last letter put for the whole name, 23. it is not pronounced with the own vowels, ibid. it is given to no creature. ibid. the superstitious abuse of it. Pag. 1●9 Image twofold, 74. considered two ways. Pag. 76 jeroboam compared with Aaron. Pag. 90 jealousy what, 119. how it is bred, ibid. why it is set to the second commandment. Pag. 120 jeremiah his cursing the day of his birth. Pag. 251 jephthes vow, 185. much ignorance in it, 186. whither he sacrificed his daughter. Pag. 187 jews in their first estate, 32. their hatred against the Samaritans; ibid. their great ingratitude, 33. why they set up the golden calf, 73. they abuse God's attributes, 140. and the scriptures, ibid. the manner of their oath, 143. what oath they keep, ibid. they will not swear but in the hebrew tongue, ibid. job his cursing. 251 judges in Israel, noon of them idolaters. 94 judgement twofold, 169. what to stand and rise in judgement; 92. judgement and justice how taken, 153. the world convicted of judgement. Pag. 169 K Kings of the Lands who. Pag. 105 Knee, twofold bowing of the knee. Pag. 110 L Law moral compared to the ecliptic line, 1. compared with the judicial law, 2, 3. with the ceremonial law, ibid. with the law of the conscience, 7. with the law of sin, ibid. written upon stone, 15. and why, 17. why upon hewn stone. ibid. Lies in themselves are all alike. Pag. 153 Love fulfilleth the law three ways, 45. our love to God, 40, 41, 42. to love ourselves, 43. our love to our superior, equal, inferior. Pag. 48, &c. Lukwarmenesse, a great sin. Pag. 41 Lust of the eyes what. Pag. 57 M Magistrate, how he may punish the children for their father's sins. Pag. 125 Martyrs would partake with Idolaters in nothing. Pag. 103 Members how attributed to God. Pag. 75 Mercy God's own work. Pag. 137 Minerva how painted. Pag. 109 Mourning threefold. Pag. 202 Mouth, to open the mouth what. Pag. 352 N Naarnan his petition, 110 he is not simply free from sin in his petition, 102. his fact not justified by the Prophet. Pag. 103 Name, what it is to take God's name, 137. the name of God called his memorial, 138. names of God given to the creatures, 23 why men conceal their names. Pag. 22 Nabuchadnezzar his ambition. Pag. 54 Necessity twofold, 226. necessity inevitable contracted, 237. imminent, present. Pag. 238 Nilus worshipped as a God, 73. compared with idolatry. Pag. 249 Nothing, threefold. Pag. 79 OH Oath the condition of it, 167 it is called the bond of the soul, 153. when it is to be kept, and when not, 154. oath representative, ibid. a rash oath not to be kept, 169 an oath made to thiefs when to be kept, 17. the jews oath, Pag. 143 Object twofold. Pag. 76 Olevite the hill of corruption. Pag. 31 Original sin alike in all. Ox a signs of plenty. Pag. 73 P Painting condemned by the jews. Pag. 59 Power twofold. Pag. 63 Precepts of three sorts. Pag. 4 Preface of the law, 21. what it includeth. Pag. 23 Priests stood bore footed when they served. Pag. 62 Professors of four sorts. Pag. 41 Q Queen of heaven. Pag. 71 Queen of the South. Pag. 92 R Religion not to be mixed, 195. divers sorts of Religion. Pag. 1●6 Rending of clotheses, when and for whom; 159. the manner of rending. Pag. 160 Rest fourfold, 230. how God rested, and from what works, 229. 290. why beasts should rest. S Sabbath, a word known in all languages, 197. it signifies the whole week; ibid. why called a high Sabbath, 198. divers derivations of it, 199. other feasts take their denomination from it, ibid. what time it beginneth, 205. what moral, ceremonial, and judicial in it, 209, 210. a Sabbath days journey, 211. the signification of it; 212. the jews liturgy that day, 215. it differed from other feasts ibid. the end of it, 220. what works may be done that day, 226. whither it was from the beginning, 230. of the change of it, 234. it is called the Lord's day, ibid. the jews superstitiously observed it, 239. the punishment for the breach of it, Sanctification threefold. Scripture speaketh of things as we conceive of them, 198. it keepeth not ever the order of time. Pag. 200 Scythians worship a sword. Pag. 112 Sin for idolatry; 123. sin by propagation, imitation, 122. the father's sins are the children's two ways, 127. sin a wearisome labour. Pag. 130 Sinai the mount of God, 9 compared with Zion, 10. with Ebal. Pag. 16 Soul the object of it. Pag. 37 Strangers of two sorts. Pag. 227 Swear by God, 163. when the creatures may be named in swearing, 164. how the oath bindeth the Idolater; 166. why man should swear; 168. ceremonies in swearing. Pag. 174 T Tables of the law, 13. whither written on both sides. Pag. 18 Temptations of three sorts. Pag. 245 Teraphim what. Pag. 69 Thunder called the voice of God, 10. compared with spiritual thunder, 11. it went usually with some revelation. ibid. Time how called holy. Type twofold. Pag. 213 Tyrus his ambition. Pag. 54 V Verity threefold. Pag. 168 Visit how it is taken, 122. how God visiteth the sins of the fathers. Pag. 127 Vow what, 177. three sorts of vows, ib. what things we may not vow, 178. the conditions of it, 180. whither a vow or oath bind more straightly, 181. twofold vow, 183. who may disannul it, ibid. jephthes vow. Pag. 184 W Will threefold, it cannot be compelled. Pag. 171 Wish twofold, 49. Paul's wish, 50. whither it was a sin, 51. considered two ways. ibid. Word for a commandment; 20. words repeated intent the signification, Pag. 39 Writ, to writ is to given laws, 13. God, Moses and the King wrote the law, 14. why Christ wrote noon of the new Testament, ib. why God wrote upon stone, 16. writings of two sorts. Pag. 18 AN EXPLICATION OF THE MORAL LAW. The first Book, containing sundry Questions for the understanding of the first Table of the Moral Law. EXERCITAT. I Of the excellency of the Moral Law, above other Laws. jam. 2.8. If ye fulfil the royal Law yet do well. THe Moral Law hath not been unfitly compared to the Ecliptic line; for as the Sun keepeth still his course in the Ecliptic line; and other planets, Simile, some of them are now in this side of the line, and now in that side of the line; and when they come within the Ecliptic line, then they come nearer to the Sun. So man, when he walketh in holiness and righteousness, then he is within his Ecliptic line; but when he walketh in sin and unrighteousness, then he is without his line. job. 23.17. His ways have I kept and have not declined from them. A comparison betwixt the Law Moral and judicial . To show the excellency of the Moral Law, above all other Laws; let us compare, first, God's Moral Law, with his judicial Law which he gave also himself. God's moral Law exceedeth his judicial Law in this, that his judicial Law obliged the jews, and that only in judea. The judicial law did bind the jews only in judea. As other positive Laws bind, not men out of their own Country; so the judicial Law of Moses, obliged not the jews; but only in judea. Example, no Levite might have a possession in judea particularly by himself; yet their Law did not bind the jews out of judea; The Moral Law bindeth all persons in all places. for a Levite of Cyprus sold his possession, and laid the money down at the Apostles feet. Act. 4.36. but God's moral Law bindeth all persons, in all places an therefore it is called the royal Law, or the King's Law, james, 2.8. For that which the King commandeth to be common, is common to all; as the King's high way, Num. 21.2. So the King's weight. 2. Sam. 14.26. He weighed the hair of his head at two hundred sicles after the King's weight; That is, the weight wherewith all men weighed. So the King's Law, that is, the Law which all are bound to walk in. Contrary to this, is pervertere vias domini, to pervert the ways of the Lord. Act. 10.13. It was a great blindness then of those, who said Act. 16.21. that Paul and Silas taught customs which were not lawful for them to receive, neither to observe being Romans. But God's moral Law bindeth all people a like. The Moral law bindeth the inner man, but the judicial Law bindeth him not . Secondly, the moral Law bindeth the inner man, but the judicial Law of Moses obliged not the inner man. Example, Tooth for tooth, and eye for eye, Deut. 16.21. When one had paid tooth for tooth, or eye for eye, he had satisfied the judicial Law; for that Law required no more of him. but the moral Law required more of him, that he should be free of the rancour of his heart. Thirdly, The judicial Law was fitted for them, as they were a people of a hard heart; as the law of divorce, The judicial Law for the estate of the jews. of jealousy, and of the revenger of the blood; which were Laws made according to the hardness of the hearts of that people; and as the shoemaker maketh a shoe according to the crooked foot: so the Lord made these judicial Laws, and fitted them to the estate of that people. Solon being asked, whither he had given the best Laws to the Athenians or not? Answered: the best that they could suffer. So the Lord fitted these Laws to the nature of that people: but the moral Law of God, is not fitted that way to the estate of men; but all men must fit themselves to it. Fourthly, some of the judicial Laws exempted some men, from performing some duties; The judicial Law exempted some men from some duties, but the moral Law bindeth all alike. as Deut. 24, 5. A mad should not go to the wars, nor be charged with any business, the first year that he is married. But the moral Law prescribeth alike obedience to all, joel. 2, 16. Let the bridegroom go forth of his chamber and the bride out of her closet. Secondly, let us compare God's moral Law, A comparison betwixt the moral Law and the ceremonial. and his ceremonial Law together. Some of the ceremonial Laws obliged all the jews in all places: therefore Daniel in Babylon might not eat of any of the unclean meats of the King of Babel, Dan. 1, 8. Some of the ceremonies obliged but some of the jews in all places; Ceremonies which had relati n to the Temple, were not kept in the Wilderness, or in the captivity. as no Nazaret might drink wine. And thirdly some of the ceremonies, obliged all the jews at sometimes; as no jew might eat leaven at the Pascha. But the moral Law obliged all people, at all times, and in all places. These ceremonies which had relation to the Temple, they kept them neither in the wilderness, nor in the captivity: as they paid nothing to the Priests who served in the Temple. But the moral Law did bind them, both in the wilderness and in the captivity; and therefore he who broke the Sabbath in the wilderness, was stoned to death, Levit. 24. Again, the ceremonial Law was accommodated and fitted to them, as they were infants in the Church; and it was fitted to their capacity and nonage: but the moral Law bindeth all estates and conditions of men alike. The ceremonial Law show what was sin ex accident indirectly, but the moral per se and directly . Thirdly, the ceremonial Law, made them understand sin, ex accident; for it was appointed in expiationem peccati, for the expiation of sin: as the judicial Law was appointed in paenam peccati, for the punishment of sin. But the moral Law shown them directly what was sin. Fourthly, these ceremonial Laws are called, praecepta non bona, Ezekiel. 20.25. I gave them also statutes that were not good, and judgements whereby they shall not live. Pracepta mala non bona bona . There are three sorts of precepts. First mala, as the statutes of Omri. Micah. 6.16. Secondly, non bona, as the ceremonial Law. Thirdly bona, as the moral Law. The Lord calleth these ceremonial precepts, non bona: because they could bring nothing to perfection, Heb. 10.1. And he that kept them could not live by them; they were given but as hedges to keep in the people, The ceremonial statutes were called, not good, because they brought nothing to perfection. after they set up the Golden Calf, that they should not commit Idolatry any more: and they were but shadows to them, of good things to come, Heb. 10.1. They commanded neither virtue nor vice in themselves; therefore he calleth them praecepta non bona. But the moral Precepts are just and holy, and the man that doth them, shall live in them, Gal. 3.12. A comparison betwixt the moral Law, and the Laws of men . Thirdly, let us compare God's moral Law and the Laws of men, they say that ratio legis est anima legis, the wisdom of God was anima huius legis, and as fare as the wisdom of God, differed from the wisdom of man; so fare differeth the Law of God, from the civil Laws of men. Secondly, the civil Law saith, The moral Law of God forbiddeth the motions of the heart without consent, but the Law of man doth not so. de minutis non curat lex, that is, the Law looketh not to every small transgression. But God's moral Law, observeth and condemneth, both the great and the lest sins; it forbiddeth Gnats, as well as Camels, Mat. 23. The Nazaret was forbidden as well to eat the kernel of the Raisin, as to eat the husk, or drink the Wine. Num. 6.4. So the Lord forbiddeth in his Law, as well the first motions of the heart without consent, as he doth the act itself; but man's Law looketh not to these: Simile. and as the Sun when it shineth brightly, sheweth us atoms, the very little motes, which are the lest things we can perceive: so the bright Law of God, sheweth us these first motions of the heart to be sin, which the natural man would think to be as small as the motes in the Sun. Thirdly, the civil Law saith, Cogitationis paenam in nostro for● nemo luat; but the moral Law first taketh order with the cogitations of the heart, then it cometh to the countenance, Why is thy countenance fallen, Gen. 4.6. then to the gnashing of teeth, Act. 7.54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they gnashed with their teeth, as if they had been cutting with a Saw: then to the foaming of the mouth; therefore the Hebrews mark, that Ceseph signifieth both foaming at the mouth, and anger, Esth. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ira spuma . These the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who are angry till they foam at the mouth again. So the moral Law taketh order with the angry words as to call our brother Raca or fool: then see how the moral Law pursueth the act itself; as first, the Pharisees revenge, tooth for tooth and eye for eye: then Cain's revenge, seven for one. Then Lamanes revenge, seventy for one, Gen. 24. Then Haman's revenge, The moral Law forbiddeth all sort of unlawful revenge, or to remember an injury. to have all the jews killed; and as the moral Law taketh order with the fact itself: so with the dregss after the injury is pardoned. Thou shalt not avenge nor remember Levit. 19, 18. A man is strucken with a dagger, when he throweth away the dagger then he pardoneth the revenge; but yet if he keep still the sheath, the dreg remaineth; and he remembereth the wrong done to him. The Civil Law doth not respect virtues in themselves, but as they concern the Commonwealth . Fourthly, the civil Law, Whatsoever it commandeth concerning virtues, it commandeth it only in respect of humane society, and as they are acts of justice; so that if it prescribe any thing of moral virtues, as of temperance and sobriety; it respecteth them no other ways, Arist. lib. 5. Ethic. cap. 1 but as they are good for the commonwealth; but not as they are directly virtues in themselves. Example, When it comandeth temperance, it commandeth it not as a virtue necessary for this or that particular man, but because this intemperance doth hurt the commonwealth. So when it forbiddeth Adultery, it forbiddeth not, as a sin hurtful to the man, who committeth it; but as a sin contrary to an act of justice: but the Law of God commandeth these virtues, as virtues directly; both intellectunall and moral. Fiftly, man's Law permitteth many things, which the Law of God altogether disaloweth; man's Law permitted the Husband, if he took his wife in the act of Adultery to kill her; as the Athenians made a Law of it; and Draco and Solon approved it. The Law of the twelve tables saith Moechum in adultery deprehensum necato: Plutarch in vita solomis, & lex 12 tabul. but this Law was moderated lege julia, it was only permitted for the husband to kill the Adulterer, if he had been a vile and a base fellow; and afterward, it was permitted to the Father only, to kill his Daughter if she were taken in adultery; but not to her Husband: yet these were never allowed by the Law of God, and although before men those were not punished, yet they were guilty before the Lord. Fourthly, A comparison betwixt the moral Law, and Law of a man's conscience. let us compare the moral Law with the Law of man's conscience, and we shall see how perfect the moral Law is. We are obliged to follow our conscience if it be rightly informed, because it is the Deputy of the Lord: if it be an erroneous conscience, we are bound to do nothing against it; because it is the Lord's Deputy we should thus fare respect it, although we follow it not. A Tyrant because he is God's Deputy, his subjects may not rise against him; yet they must not obey his unlawful Commandments: but we are still bound to follow the Law of God. Lastly, A comparison betwixt the Law of God and the Law of sin. let us compare the moral Law and the Law of sin together. Paul Rom. 7, 21. calleth sin a Law, because it commandeth a man, even as the Law doth. God's Law is a strength Law, the straightest Line in the Mathematics, is the shortest Line, and if we would go the strait way to happiness, let us keep this Law of God; but enter not in the way of sin; for it is a crooked Line, and it will be long ere we come to our journeys end, if we walk out of this plain way: the Law of sin is easy in the beginning and narrow in the end; but the Law of God is contrary: the Law of sin is lato-angusta, but the Law of God is angusto-lata. The conclusion of this is. From the generality of the Conclusion. 1 Law that all men are bound to walk in it, therefore all men shall be judged by it; but with this difference, the Heathen and pagan shall be judged, only by it, as it is the Law of nature. The jews shall be judged by it, as it is the Law of Moses; by whom the Lord wrote these great things of his Law, Hos. 8, 12. There is one that accuseth you, even Moses in whom ye trust, joh. 5, 45. Thirdly, Christians shall be judged by the evangelical law. Rom. 2, 16. God shall judge the secrets of men, by jesus Christ, according to my Gospel. Conclusion. 2 Secondly, from the brightness and purity of the Law; let us learn to walk as the Children of light: for the bright Law is set up to discover sin to us, that we may shun it. A man that hath a neat and a clean house; he hath a looking glass set up in it, that men may decern the spots in their faces, to the end, they may do them away; the Law of the Lord is that glass set up in his Church that it may show us our spots, and that we may do them away. But if any man be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass; for he beholdeth himself and goeth away, and strength way forgeteth what manner of man he was, jam. 1.23. So it is, if we forget our spiritual face when we look in the Law. From this that the Law is spiritual and searcheth the Conclusion. 3 secrets of the heart, the conclusion is. That men's Laws bind not the conscience directly, Aquinas sayeth out of Seneca; Servitus in totum hominem cujuscunque, sortis per omnia non descendit: but we may convert this speech, Servitus in totum hominem cujuscunque sortis per omnia descendit: no Law of man can bind the conscience of any, not not of the poorest Slave that is, Slaves in the Revelation are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bodies, Reu. 18.13. She sold bodies, that is, slaves; why are slaves called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodies? because as Epiphanius observeth, their Master's commandments reach only to their bodies; therefore the Apostle calleth them, their Master's according to the flesh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vaginae, ●haldaicè corpus Eph. 6.5. the body is but nedena the sheath of the soul. Dan. 7.15. I Daniel was grieved in my spirit in the midst of my Sheath. But the moral law of God bindeth both soul and body: and this is that which james saith, there is one Lawgiver who can both save and destroy. jam. 4.12. meaning God who can destroy both soul ●nd body. Conclusion. 4 From the excellency and perfection of the moral Law, we may draw this conclusion. That no man should speaked evil of his brother jam. 4.17. for then he judgeth the Law, because the Law forbidderh a man to speaked evil of his brother, and as the strokes which are given upon the left side, are felt upon the right: so when we speaked evil of our brother, we wrong the Law in not submitting ourselves to it; and judge that, which should be our judge; and then we wrong God himself who gave this Law, and we say as the house of Israel said, the way of the Lord is not equal. Ezek. 18.25. EXERCITAT. II The manner how the Lord gave the Law. Exod. 19.16. And it come to pass, one the third day in the morning that there were thunder and lightnings and a thick Cloud upon the mount, &c. FIrst consider, where the Lord gave this Law? upon Mount Sinai, and in the Tabernacle. Secondly, how he gave it? with thundering and lightning. why Sinai was called the mountain of God. The Lord gave his Law upon Mount Sinai: it is called the mountain of God; not for the height of it, as tall Cedars are called the Cedars of God: but it is so called because oftentimes the Lord appeared there and gave his Law there: and from this the Heathen called their Gods, the Gods of the Mountains 1 King. 20.13. And therefore they sacrificed in the high places. The Apostle, A comparison betwixt Sinai and Zion. Gal. 4.25. maketh a comparison between Sinai and Zion; that is, betwixt the Law and the Gospel, and he compareth Sinai and the Law to Hagar the bondwoman, who brought forth bond Children; and Sinai to Sara the free woman, who brought forth free Children, and he maketh Sinai, Hagar and her Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so he maketh Zion, Sara and her Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which agreed together or are in the same rank: then he maketh Zion, and Sara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so he maketh Hagar and Sara; and the bondwomans' Children and the free. Let us study then to fly from Sinai, that burneth with fire and is a Mountain of blackness and darkness and Tempest, where there is nothing but fear and terror, and which bringeth forth Children of bondage: and let us come unto Zion and to the City of the living God, the heavenly jerusalem, which bringeth forth free Children, Heb. 12.18.22. Sinai and Zion like Ebal and Gerazim. Sinai is like Mount Ebal, where the Tribes stood who cursed: and Zion is like mout Gerazim, where the Tribes stood to bless. If we would be blessed, let us draw near to Zion and Gerazim, and shun Sinai and Ebal. The Law was given in Sinai and in the Tabernacle: some part of this Law concerned only the jews, The moral Law was given upon Mount Sinai, but the ceremonial Law in the Tabernacle. and some part of it concerned all the world. That which concerned all the world was given upon the top of the Mount. The ceremonial Law which was given to the jews, was given to Moses in the Tabernacle, Levit. 1. and when the Tabernacle was destroyed then the ceremonies were abolished: but the moral Law which was given upon mount Sinai endureth for ever, and shall remain as long as the Mountains shall stand. The second thing to be considered, is the manner how the Lord gave his Law. The Lord gave his Law with thunder and lightning, there is a great similitude between natural Thunder and spiritual Thunder; The thunder is called God's voice. natural Thunder is called the voice of God, and so is spiritual Thunder: but the difference is this, the natural Thunder is the voice of God, but it is not a distinct voice, it sheweth us that there is a God, but not distinctly that there is a God: and as there is a difference, betwixt the speech which a man maketh with his fingers, Pro. 6.13. when he maketh signs with his fingers he is said to speaked with them; and betwixt that which he speaketh with his tongue: so there is a greater difference betwixt this natural voice of God, his Thunder, and his spiritual voice in the Word; the one is vox in Aere, the other is vox in Sanctuario, Psal. 29.9. But in the Temple every one speaketh of his glory, Secondly, The natural thunder resembleth the spiritual thunder, the word. this natural Thunder resembleth the spiritual thunder in subtility, for this natural Thunder will break the bones and not the flesh, and it will pierce very subtly: yet the spiritual Thunder fare surpasseth it; it will divide betwixt the marrow and the bones, Heb. 3.12. and it discerneth the very cogitations of the heart. Lastly, this natural Thunder maketh Hinds to calve; it renteth the rocks, and it breaketh the hardest things which withstand it, but not the softest: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth this spiritual Thunder, the Word of the Lord resisteth the proud, and giveth grace to the humble jam. 4.6. Psal. 81.7. I answered thee in the secret place of thunder. Besether ragnas, Symmachus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in loco absconditò majestatis: and the reason of the speech was this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox. when he was to reveal his will unto his people, he revealed himself and spoke in the thunder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filia voces, and the Grecizing jews call thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice. as Exod. 19.16. and therefore kol is called a voice, and when Bath is joined with it, it is taken for a kind of Prophecy among the Hebrews: and with the thunder, he usually foretold them of somethings to come. joh. 42.29. when the Father said to his Son I have glorified it, and will glorify it again. Some of those that stood by said it thundered, others said it was an Angel that spoke to him; God's revelations made to the people were usually with thunder. the reason was because these Revelations were usually in thunder, as if ye should say, some say it was Kol, others say it was bathe kol; and they say an Angel speaketh to him, speaking after the manner of the Chaldeans, who ascribe the works of God, to his Ministers the Angels or contra. The Chaldees ascribe the works of God to his Angels . See Eccles. 5.6. say not before the Angel the, Seventy hath it, say not before God so the Chaldies call mortem repentinam, angelum mortis. And we may observe further, that john, in all the Revelations made to him, joineth thunder with the Revelation. as cap. 4.5. and out of the Throne proceeded Lightning and Thunder, and voices. So cap. 6.1. I heard as it were the noise of thunder, one of the four beasts saying come and see. So cap. 10.3. and when he had cried, seven thunders uttered their voices: thus we see how the two thunders go together: and therefore the Hebrews call them Tomim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemelli. The Christian jews, gemelli. who observe, that prophecy and thunder went usually together: when they hear it thunder so often, they ask of them who remain jews still. What is the cause that they hear no voice, nor Angel speaking unto them of their Messiah to come? and these miscreants when it thundereth do light candles, hoping to hear that comfortable voice of their Messiah; whom they expected so long. The people when they heard the thunder, and the Lord speaking, to them out of the cloud, were exceedingly afraid, Exod. 20.19. and they said unto Moses, speaked thou with us, and we will hear. The Lord behooved to qualify this voice to them, and Moses himself feared and quaked, Heb. 12.21 Moses and the people were afraid at the giving of the Law. When the Lord appeared to Elias, there come a strong wind and rend the Mountains, and the Rocks, and the Lord was not there: and after the wind, an Earthquake; and the Lord was not there: and after the Earthquake, a Fire; and the Lord was not there: and after the Fire, a still small voice, and the Lord was there. 1 King. 19.17.18, the Lord hath qualified these thunder of the Law; and of Kol, a thundering voice, he hath made, bath Kol, vox in silentio, a small voice; and now Bonarges, the sons of thunder, do qualify their threatenings, and temper them; that they become the sons of consolation; and as after thundering there cometh Raine: so after their threatenings, with pity and tears of compassion; they end in comfort. EXERCITAT. III That the Law was written in Tables of Stone. Exod. 34.1 ,And the Lord said unto Moses, hue the two Tables of Stone, like unto the first. LEt us consider first who wrote the Law? secondly why it was written upon stone? thirdly why upon hewn stone? fourth, why upon two Tables? lastly, why & wherefore they were so written, that this writing took up the whole Tables; so that there was no blank left? First the Lord wrote the Law: To writ accordtng to the phr●se of Scripture, to given Laws. to writ according to the phrase of the Scripture, is usually, to given Laws, as Esay 10.1. Woe to them that writ grievous things which they have prescribed. So Dan. 6.8. Now OH King, writ the decree, that is, given out the Law. Whither were the second Tables written by God, Quest. or by Moses? They were written by God as the first were, Answ. for Deut. 10.2. it is said I will writ in the Tables, the words that werein the first Tables. But it may be said, Object. Exod. 34.28. that Moses was with the Lord forty days and forty nights, he did neither eat bread nor drink water: and he wrote upon the Tables, the words of the covenant, the ten Commandments. Answ. God wrote the second Tables as he did the first . The words should be read this ways, and he did neither eat nor drink, to wit Moses, here is a rest distinguished by the point Atnach. and he wrote upon Tables, to wit God. How God, Moses, and the King, are said to writ the Law. Observe, that God wrote the Law upon stone with his own finger, and Moses wrote the Law, and the King is commanded to writ out the Law. The Lord wrote the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the ten Commandments: and Moses wrote the Law, that is, Hhamusha, the whole five books of Moses: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the King wrote the Law Deut. 17: 18. This is called Mishne torah, the repetition of the Law, or the copy of the Law, john 8, 32. And the reason why the King wrote out Deuteronomy, The King wrote out Deuteronomy only. rather then any other part of Moses Law, was this; because it is a compend of the whole Law, and all these things commanded to them concerning the King, are set down in it: in the other books, there are many histories and things, which concern the Priests, and belong not to the King: therefore he wrote them not out. The Lord wrote the ten Commandments, and gave them by the ministry of the Angels to Moses, Gal. 3.19. How the Law is said to be given by the Angels. It was ordained by Angels in the hand of a Mediator, that is, Moses and the Angels were Mediators in the giving of this Law. So Act. 7.53. They received the Law by the disposition of Angels. Moses himself again wrote the judicial, and ceremonial Law, but grace was given by Christ. The first was given by God himself as common principles to all; and these which Moses gave, were more particular determinations, and cases depending upon this Law; but jesus Christ gave grace. Quest. What was the reason, why Christ wrote noon of the New Testament with his own hand, as the Lord wrote the ten Commandments with his own hand? The reason seemeth to be this; Ans. Why Christ wrote noon of the new Testament with his own hand . if Christ had written any of the Gospel with his own hand, then superstitious people would have preferred it, to that which was written by the Apostles: for, if men make an Idol of the cross, upon which they hold, that Christ was crucified; and of the nails that nailed him to the Cross: fare more would they have made an Idol of that which Christ wrote with his own hand: and this seemeth to be the reason, why Christ Baptised noon with his own hand. But by this reason it should seem, Object. that God should not have written the ten Commandments with his own hand, for fear of Idolatry also. There was no such danger of Idolatry here; Answ. because the Tables were kept within the Ark, where the people seen them not. The Lord wrote the commandments upon stone. We found in the Scripture, that they did writ of old in Lead, job. 19.24. so in stone. Thirdly in the Saphire and other precious stones; as the names of the twelve Tribes were written upon two Onyx stones. Exod. 28.10. the jews wrote in Lead and stone, etc And upon the precious stones in the Breastplate. ver. 12. Fourthly, upon Tables which are called ceraetae, or levigatae tabulae, set over with wax; and they were called Pugillares tabulae, quod stylo pingerentur, So Luc. 1.36. Zacharie called for writing Tables. Fiftly, they wrote in parchment, So jere. 36. jehoiachim cut the roll of jeremies' prophecy with a knife. So they wrote in brass, as that covenant which was made betwixt the Romans, & the jews, was written in brass, 1 Mac. 8.22. & cap. 15.13. Most of the jews hold, that the Law was written by God in a Saphire. And Epiphanius is of this mind in his treatise of the twelve precious stones. So Rabbi joseph in his Paraphrase upon Cant. 1. Suidas in Mosen and Abulensis upon Exod. 24.16. The Law was not written upon a Saphire but upon some other stone. and for this they allege that place Deut. 33.2. The Lord did shine from Paran, and there come a fiery Law from his right hand: they say the glorious beams which come from the Lord shined upon the Saphire, and made a reflex back again, casting glistering beams like the fire; but this is a mistaking of the place: the meaneing of the place is only, that the Lord taketh a comparison from the sun here, which in the morning showeth a light before it, then afterward it ariseth, and enlighteneth the earth: so by degrees God show his power amongst the Israelites wheresoever they went, even from Egypt whence they come, until they come to the Land of Edom, which was near to the promised Land. Then it was not a Saphir upon which he wrote; but another stone. He wrote upon stone, to signify the hardness of our hearts . He wrote upon stone, to signify the hardness of our hearts: there is no stone so hard, as the heart of a graceless man is: therefore, Zach. 7.12. They made their hearts like the Adamant stone. This Adamant is such a sort of stone, that no Iron can cut it, it will break any mattell saith Hierome, but it cannot be broken itself: therefore the Greeks called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it cannot be broken: and Pliny writing of it saith, Durities ejus est inenarrabilis, et simul ignium victrix natura, et nunquam incalescens, and then he addeth, illa invicta vis, The heart of man like the Adamant. et duarum violentissimarum naturae rerum contemptrix, hircino tamen rumpitur sanguine fadissimo animalium. That is, this Adamant which will neither be broken by Iron, or will be made hot by the fire; yet the blood of the stinking Goat will make it soft, this most fitly representeth the hard heart of man: because the base commodities, and the threatenings of men; will make his heart to yield; but it is hard like the Adamant to resist the Law of God, jere. 5.13. They have made their faces harder than the rocks. The heart of a wicked man is like the Smiths anvil, the more strokes that it getteth, the harder it is, this is a fearful thing, 2 Chron. 28.20.21.22. When the Lord's hand was against Achaz, the more that he afflicted him, the more he hardened his heart; therefore the Lord saith of him; This is that Achaz. And Kinchi marketh upon Psal. 115. that the Article Hu, is set-before some notable transgressors, as Gen. 36.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews call this milleth hat●gnam, dictio quae auget significationem. This is Esau the Father of the Edomites So Numb. 26.9. this is that Dathan and Abiram. So Gen. 10.9. He was a mighty hunter before the Lord. So 2 Chron. 28 This is that Achaz that hardened his heart. He wrote the Law upon stone, The Law was wrieten upon stone, to signify the perpetutey of it. to signify the perpetuity of it. The Lord commanded his Prophets to writ their Prophesy upon Tables, Esay ●0. 8. But the Seventy hath it, scribe super Buxe, writ them on the bush tree, which consumeth not. job. 13.28. to signify the endurance of the troubles that were upon him, expresseth it by writing, saying Thou writest bitter things against me. To correct is actio transiens, to writ is actio permanens. The Lord wrote the Law upon hewn stone, to teach us, that he must prepare our hearts and smooth them, before they can receive the Law: this is called in the Scriptures, Breaking up of the fallow ground Hose. 10.12. For as the Husbandman in the Summer breaketh up the ground, and pulleth out the Thorns; that the Land may be fit to receive seed: So the Lord breaketh up the fallow ground of our hearts, God prepareth the heart before he sow the seed of grace. and pulleth out the Thorns, that he may sow in the seed of grace; and he maketh smooth the heart with his preventing grace, that it may be fit to receive his Heavenly characters; he will not writ his Law in a rough and unsmooth heart. He wrote the Law upon two Tables, and Solomon alludeth to this. Prou. 3.3. Writ mercy and truth upon the Table of thy heart. The Lord doth not care that thou have the Law written upon the posts of thy door, & the fringes of thy garment; but he will have it written in the heart. Psal. 40.7. In the volume of thy book it is written of me, I delight to do thy will, OH my God: yea thy Law is in the midst of my heart. Where the holy Ghost alludeth to the form which was under the Law, they wrote upon parchment and rolled it up upon a piece of wood, or upon a reed Luc. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rolled up the book; Hence come this phrase amongst the Latins. Ducere ad umbilicum. as if he would say, thy Law OH Lord is not written upon the roll and wrapped up that way, but it is written in the midst of my heart. Quest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc & hinc . Whither were these two Tables written one both the sides, or were they written upon one side only; because, the Text saith they were written mize umize, one both the sides, one the one side, and on the other, Exod. 22.15. The Seventy read it, Hinc et hinc erant scriptae. Ans. The Law was not written on both sides of the Tables, but upon one side . They were written on both the sides; that is, they were written in both the Tables; but they were not written, as the rolls were written, both within and without; Zach. 5.3. The curse of the Thief upon the one side, and the curse of the Swearer upon the other side; mize umize it was written in both the sides, that they might read it both before and behind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had two sorts of writings, first, that which the Hebrews call Gnalpanim in facie; the other in tergo. The Greeks had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolls, which were written upon the one side only, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolls which were written both within and without. The Tables were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written upon the one side, Scripta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but the roll of God's judgement Ezek. 2.10. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it had written in it Lamentations and mourning and woe. So the flying, roll of the curse of God Zach. 5.3 had the curses written both within and without, and the Lord wrote this way only to the wicked; When the Lord is said to writ, he writeth upon both sides to the wicked, but upon the one side to the godly. but the Law was given not as a curse but as a direction to God's Children, and therefore it was written but upon the one side of the Tables: Lastly, this writing took up the whole Tables, Not blank left for man to add any thing to the Law. to signify, that there was no blank left for man to add any thing to this Law. Deut. 4.2. You shall not add to the word which I command you, neither shall ye diminish aught from it. The conclusion of this is, Conclusion. this Law was written upon Tables of stone and they were broken, to signify, that we break this first Covenant: but in the New covenant when he giveth us hearts of flesh jer. 31.33. and shall betrothe us to himself for ever in judgement righteousness and in loving kindness, Hos. 2.19. Then we shall not fall away from the covenant again. EXERCITAT. four The Preface of the Law. Exod. 2.20. I am the Lord thy God, &c. THe Lord, Exod. 34.28. wrote upon the Tables the Words of the Covenant, the ten Commandments. Some err in dividing the Commandments . Here it is expressly said, that there are ten Commandments; but men have erred sundry ways in dividing these Commandments: for some of the jews make the first and second but one Commandment; yet to make up the number of ten, they made this the first Commandment, I am the Lord thy God &c. and they say, this must of necessity be presupposed, To believed that there is a God who commandeth; and they hold, that in this Commandment the Lord bindeth them To believed in him. They clear the matter by this comparison. If a King should come to a people whom they know not, and he were to given them Laws, it were necessary first that they should know him to be a King; and what right he had over them to given them Laws: So when God sayeth I am the Lord your God, it is as much as if he should say, The Israelites believed in God before they received the Law. receive me for your King and submit you to my Laws. But this should not induce us to think, that these words are a command: for the Israelites before they come to receive the Law, they believed in him, Exod. 4.31. and Exod. 14.31. after that they had passed the read sea, They believed in God and in Moses. They believed in God already, and therefore they needed not a new precept to be given them that they should believe, but that was presupposed: for if they had not first believed, he should not have given them these Laws: and they promised that when he was about to given them the Law, that all things the Lord would bid them do, that they would do Exod. 19.8. In these words then, I am the Lord thy God, The Lord made an intimation to them in these words. there is nothing commanded, but only an intimation made to them who it is that speaketh to them, to wit, the Lord God. All the Commandments are set down by way of precept. Thou shalt not commit Adultery, and, Thou shalt not steal. The right exposition of the words . These words Exod. 34.28. God wrote in Tables the ten words of the Covenant, should not be translated here, He wrote ten Sentences. as Mat. 21.24. I will ask you one word; that is, one Sentence, or one Question: but it is taken here, Prosententia precipiente, for a commanding Sentence, as Esth. 1.10. The Queen refused to come at the word of the King, These words are not a Commandment, but a Preface. that is, at the commandment of the King. So De calogus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Apostle, a command: ten words, that is, ten commands. These words then are not a command, but a preface to the commands; because they are not set down by way of precept as the rest of the Commandments. In this preface we have to consider what is craved of us? secondly who craveth it of us? First, what is craved; obedience, that they should harken: for obedience beginneth at the ear, Speak Lord, for thy Servant heareth 1 Sam. 3.10. Secondly who craveth this attention? it is jehova, the great and mighty God. There are four things to be marked in this name jehova; first, that God revealed not himself to any, Four things to be marked in the name jehova. by his name jehova until Moses time, Exod. 6.3. I was known before to be shaddai, and I manifested myself to the patriarchs by Adonai, and Elohim; but I manifested not myself, by my name jehova, which signifieth my essence, until I revealed myself unto thee, Moses. But this name jehova was known before Moses time, Ob. Gen. 4.26. incaptum est nomen jehova invocari, So Gen. 15.8. The Fathers who lived before Moses time, Ans. The Lord revealed not himself by his name jehova, until he reveal●d himself to Moses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called him not jehova, but Elohim or Adonai; but Moses, who wrote the history of Genesis, after that this name was revealed unto him, he used this word, jehova, in the history of Genesis. Moses doth not set down here the words of the patriarchs, but the sense of their words: they called him Elohim and Adonai, but Moses called him jehova. This name was Peli before, a hid name, admirable, or secret. Peloni almoni, is a name in the Scriptures, which is not expressed but understood; as Ruth. 4.1. So in the Gospel, You shall go unto what shall I call him his house. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26.18. and of Peloni almoni, is made Palmoni, Dan. 8.13. which the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is a hid name of reverence, which is communicated to noon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Manoah asked the Angel what his name was, he answered my name is Peli, admirable or secret judg. 13.18. The Heathen had some dark footsteps of the name jehova , The Heathen had some dark footsteps of this admirable and secret name; for upon the gate of the Temple of Minerva which was called Sai, they had this inscription written: Ego sum omne quod extitit, est, et erit, meumque peplum nemo adhuc mortalium detexit. And they prayed that their God would unveil himself unto them, that they might understand something of his great majesty. It was not for the benefit of the Church to know the Angels name; and therefore he concealed it. Sundry causes which make men conceal their names . There are many causes wherefore men conceal their names; sometimes fear, sometimes shame, sometimes deceit, sometimes wisdom, sometimes charity and humility makes them to conceal their names. When Paul wrote his Epistle to the Hebrews; wisdom made him to conceal his name: for he becoming now of a jew, a Christian; his Epistle would have had the less credit with the jews: and therefore he concealeth his name. Why the Lord kept up his name jehova from the Patriarches so long . The reason, why the Lord kept up his name jehova from the Patriarches so long, was his wisdom: but now when the promises were to be accomplished which he had made before; he expresseth his name jehova. The second thing to be considered in this name is, that he is called Eheie, Ero quì ero, Exod. 3.14. that is, whose eternity endureth for ever: and he is called Eheie, who was, is, and is to come: for, the future tense with the Hebrews comprehendeth all the three times, past, present, and to come. john saith of the beast, Reve. 17.11. the beast which was, and is not: the thing that is past, is not: and Ezekiel. 26.19. thou shalt be no more: God is opposite to man by way of contradiction. when a man is dead he was, and is no more. God is only immortality, he is Alpha and Omega, & he is opposite to man by way of contradiction, which is the greatest contrariety that is. deus est, homo non est, john expressing this name Eheie, expresseth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Revel. 1.8. setting them down as nouns; and he would rather commit a solecism in the Greek tongue, then not to express the name jehova by them: for by nature they are participles, they should not be taken materially here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but as participles, and they should be declined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but to express Eheie and jehova, he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. The third thing to be observed in this name is, The letter jod added to some words for the whole name jehova. that some times the letter jod and no more of the name jehova, is added to words: example jonas. 1.9. I am an Hebrew & I fear the Lord God; it is in the original Gnibhri anochi, as if he should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am an Hebrew of jehova or belonging to him, the letter jod is not Affixum here, and the sentence would be perfect without it Gnebher anochi: but this jod added to it, carrieth this sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am an Hebrew belonging to jehova. The fourth thing to be observed in the name jehova, The name jehova is given to no creature, as the rest of God's attributes are. is this, that his other attributes, Adonai, and Elohim, are given to creatures, as to Angels and to men; but this name jehova is never given to any creature. The last thing to be observed in this name, is this, The name jehova is never pronounced with it own vowels. that it is never pronounced, nor written with the own vowels of it; but either with the vowels of Elohim, or Adonai, and the Seventy translate it always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of this see more Commandment. 3. and the jews call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffabile, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indicibile, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineloquibile. I am the Lord thy God. The preface includeth in it remission of sins, the resurrection and life everlasting. To be their God includeth three special blessings in it. First, remission of sins. Secondly, the resurrection of the body. and thirdly, life everlasting. First it includeth in it remission of sins, and it is concluded thus. They who are blessed, have God to be their God. They who have their sins remitted, are blessed. Therefore, they who have their sins remitted, have God to be their God. Secondly, the resurrection of the body is contained within this preface I am the Lord thy God; as Christ proveth against the Sadducees. I am the God of Abraham and the God of Isaac, and the God of jacob, God is not the God of the dead; but of the living, that is, of those who live to God, although their bodies be in the grave. To prove the resurrection out of this place, some frame the argument after this manner. They who live in their souls after their bodies are dead, must rise again in their bodies; But Abraham, Isaac, and jacob, live in their souls, although their bodies be dead; Therefore, their bodies must rise again. But this argument, although it hold well enough against those who hold the immortality of the soul, yet it proveth not against the Sadducees who deny the Immortality of the soul: but to fit the argument against the Sadducees, and those who deny the Immortality of the soul; it must be framed thus. An argument to convince the Sadduc●s, who denied all the Scriptures except the five books of Moses. They who have God, to be their God; must live again, But Abraham Isaac and jacob, have God, to be their God: Therefore, they must live again. This argument will hold against the Sadducees who admitted the five books of Moses, and granted that God made a covenant with Abraham Isaac and jacob. Object. But the Sadducees might have said, that God might have been their God while they were living, and now ceased to be their God when they were dead. Answ. The covenant is pronounced in the present time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am their God, and not, I was their God: for although the word Sum be not expressed in the covenant, yet it is to be understood after Any according to the manner of the Hebrews. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He might have been the God of their souls, Object. although not of their bodies. The Sadducees could not frame this answer, Ans. who denied the immortality of the soul. Secondly, the Text saith, I am the God of Abraham, that is, of whole Abraham. For when any thing is attributed or astricted to a part, the Whole is presupposed first. Example, the black Moor is white in his teeth, When any thing is attributed to the part, the whole is first understood. then the Moor must first exist who hath the white teeth. So if the Whole exist not, In potentia at lest, then this limitation cannot be made to the soul, that he might be the God of Abraham's soul; as though the body never were to rise again: and if their bodies were not to rise again, how could he be called the God of their bodies? or why commanded he their bodies to be circumcised and made them Temples of the holy Ghost, if he had not been minded to raise them again? To live then, must be understood here first of the soul, living actually, and of the body, living potentially, which by the power of God shall be raised again; and it is said in this sense, The Churchyard is called the house of the Living. Mark. 5.39. She is not dead but alive. How was she living? by the power of God who was able to raise her again: and therefore the Hebrews call the Church yard, Domus viventium, The house of the Living because the bodies lived to God all this time. The jews themselves believe the resurrection Esay 26.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebhelathi jekumun, Cadaver meum resurgent that is, I believed that my body shall rise again and others with me, so. joh. 11.24. I know that he shall rise again in the resurrection at the Last day. Thirdly, this preface containeth in it life eterall. Heb. 11.16. God is not ashamed to be called their God and he hath prepared for them a City to come, Heb. 11.16. it is concluded thus. If their God had not prepared for them a City to come he might have been ashamed; But their God cannot be ashamed: Therefore their God hath prepared for them a City to come. I am the Lord thy God; here he teacheth them the, application of all the promises of Salvation to themselves. Heb. 11.13. the faithful embraced the promises and kissed them, The comforts in divinity standeth in these possessive promises my, thine, ours. this was their parrticular application of the promises. The Schoolmen say well, that all the comfort in divinity lieth in these possessive pronouns my, thine, and ours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu mihi. a Saviour is borne to you, Luc. 2.11. So Paul who hath given himself for us Tit. 2.14. And the comfortable promises of the Gospel, Thou art my, this is the sum of the whole covenant. is Esay 43.1. Li atta, tu mihi, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a short sentence, but comprehending all the promises of Salvation in it: when God saith thou art my, and our hearts can answer him again we are thine. This is a happy meeting: the jews used to writ these two short words Li atta, the sum of the whole covenant, as a motto upon their rings, and above their gates: Mine and thine are words of love. 2 King 20.32. Achab said to Benhadad he is my brother, then the text saith the men did diligently observe whither any thing would come from him (meaning from Achab) and they did hastily catch this word, when he said is my Brother: So when the Lord utterreth this word to us, I am your God, we should hastily catch it, and lay hold upon it; and make particular application to ourselves of the promise: but hypocrites cannot make this particular application to themselves of these promises of salvation; Hypocrites cannot make particular application of God, nor his promises to themselves. when the Lord offered a sign to Achaz, Esay. 7. the Prophet said to him ask a sign of the Lord thy God, but how answered the hypocrite? I will not tempt the Lord, but he durst not say, I will not tempt the Lord my God: but Esay can apply that to himself, will ye tempt the Lord my God Esay 7.13. Pharaoh said Exod 10.17. Pray to your God for me, that he may take away this plague from me: and so Darius Dan. 6.20. calleth him Daniel's God, and not my God, and see how strangely the jews spoke of Christ; There is one Christ who is dead and risen again, Act. 25.19. and the Devils say, jesus thou son of the most high God, what have we to do with thee, Mark. 5.7. How cometh it, Quest. that Balaam that wizard maketh particular application to himself, calling God his God Num. 22.18. I cannot go beyond the word of the Lord my God. Balaam called God his God, Answ. after the manner of the Hetruscians, How Balaam called God his God. taking him to be that Hetruscian God who had informed his mind, and enlightened it at that time. How cometh it that Ezekias saith to Esay. 2 King 19.4. it may be the Lord will hear all the words of Rabshakeh, Quest. and will reprove the words which the Lord thy God hath heard? He calleth him Esayes' God, and not his God, Ans. not out of distrust as Pharaoh and Nebuchad-nezzer did, but only because Esay was their mouth to the Lord at that time, who brought the answers to them from God. The last thing which is contained in this preface, is, the reason why they should obey him? because he brought them out of the Land of Egypt. The conclusion of this is, Psal. 119.130. Conclusion. the entrance to thy words giveth light, and giveth understanding to the simple. EXERCITAT. V Commandment 1. Exod. 20.3. Thou shalt have no other Gods before me. The first and second Commandment, are two distinct Commandments . THe first and the second Commandment are two distinct Commandments, and not one, as the Church of Rome would make them: for if they were not two distinct Commandments, then whatsoever religious duties are required, and offences forbidden in God's Word elsewhere, could not be contained here under one of these Commandments: but all religious duties required besides in any other Scripture; can, and must be contained in some distinct Commandment of the first Table, and there are many religious actions commanded, which we must refer to some general head, and some distinct Commandment in the first table, which cannot be referred to the first or third Commandment, or to the fourth, and therefore of necessity they are to be referred to the second Commandment. To bow before God belongeth both to the first and second Commandment in divers respects. Thou shalt not bow down to them nor worship them. These words belong both to the first and second Commandment in divers considerations; To bow the body, is an exercise of religious worship due to God, and we must not perform it to any other creature There are two sorts of bowing of the body, the first is an absolute bowing or terminativa adoratio, as they call it, and stayed in the thing, to which it is given; and this is performed when the thing itself is the principal cause why the worship is given unto it. Adoratio terminativa relativa . This sort of worship is due only to God himself and it belongeth to the first Commandment, although it be an external action of the body, 1 Tim. 2.8. Adoratio terminativa, quid. I will therefore that men pray every where, lifting up holy hands without wrath and doubting. This external action of the body, To lift up the hands, belongeth to the first Commandment. The second sort of bowing or of bodily worship is that, which we call Relativa, quando non terminator in creatura, Adoratio relativa, quid. when it endeth not in the creature, Sed transit in aliud, it passeth to another; and this sort of worship is forbidden in the second Commandment: such was the worship which Cornelius would have given to Peter Act. 10.25. and which john would have given to the Angel Revela. 19.10. Secondly, others distinguish the first and the second Commandment this way: Neither all, nor only inward worship, is commanded in the first Table. that all inward worship is commanded in the first Commandment, and all outward worship, in the second but neither all, nor only, inward worship is commanded in the first Commandment: as to bow the knee before God terminative et absolute, is judged a part of the worship of God in the first Commandment: so both the outward and inward relative worship are condemned in the second Commandment. When a man carrieth any religious and reverend respect to worship before the creature, this is condemned in the second Commandment, as when the Philistines would not tread upon the threshold where Dagon broke his neck 2 Sam. 5.5. Thirdly when false worship is given to the false God, they make that a breach of the second Commandment; and when true worship is given to the true God, they say this is commanded in the first Commandment: but this distinction holdeth not, for when a man worshippeth a false God, by false means; as when a Covetous man maketh a God of his money, it is a breach of the first Commandment, and not of the second: but when he goeth about to worship: any creature for God's cause outwardly in act, this relative worship is condemned in the second Commandment. You shall have no other Gods before me: these words are not rightly translated, ye shall not make Peregrinos deos, strange Gods: he forbiddeth not only deos gentium, which are dij peregrinj, but thou shalt make to thyself no Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus. although thou never learn of another people to make them. And this word Achar in other places of the Scripture, is expounded by these two words, Necar and Zar, so that he forbiddeth to have any God but himself. It is great Idolatry to worship the Gods of other people, being deceived by them; as the heart of Solomon was drawn to worship strange Gods by the example of his Wives. It is greater Idolatry when they make choice to worship them, not being compelled for fear, To worship Gods whom their Fathers knew not, a great sin. as they would have driven David to do, 1 Sam. 26.19. thus did Amaziah willingly worship the Gods of the Edomites after that he had overcome them, 2 Chron. 25.14. but a higher sort of Idolatry, is to worship Gods whom their Fathers knew not. Deut. 32.17. this was a greater sin than to worship the Gods of their Fathers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before me, in the Hebrew it is, Gnal Panai which may be expounded in my place; as Deut. 21.16. he may not make the son of the beloved first borne, gnal Panai, in place of the son of the hated woman. Or, gnal panai, id est e regione mei ye shall not bring in the Harlot in my sight. Before me, God is a jealous God. Who will not suffer Idolum Zelotypiae, the Image of jealousy to be set up before him. The great hatred of God against Idolatry. Ezek. 8.3, he who should not suffer a stranger to enter into the Temple, how can he suffer an Image to be set up before him? he who would not suffer the Ark, and Dagon to stand together in the Temple of the Philistines; how can he suffer an Idol to be set up beside himself in his own Temple? What boldness was it in the jews, to set up the Idol in mount Olevit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mons unctionis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unctus fuit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mons corruptionis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrumpere. even in the sight of the Lord, for he never looked out of the Sanctuary, but he seen that vile hill of abominations: therefore he calleth it not, Har hamishha, Mons unctionis, but Har hammashhith, Mons corruptionis, The Hill of corruption, 2 King 23.13. And they come nearer with their Idols to set them up before the Lord Ezek. 8.5. Northward at the gate of the Altar, this Image of jealousy in the entry was set up. This was the outmost gate in the court of the Gentiles. And yet nearer, in Gazophylacijs, in the Chambers that were next the Temple. When the Prophet digged a hole through the wall he seen them worshipping creeping things and abominable beasts vers. 10. And yet nearer, even to the North gate of the Lord's house at the entry of the Court of the Priests, there they set up the filthy God Tammuz. The Idols in Ezekiel's days, were brought nearer and nearer, until at last they were brought within the Temple . And yet they come nearer which was a greater abomination, At the door of the Temple of the Lord, betwixt the Porch and the Altar, were five and twenty men with their backs towards the Lord, and their faces towards the East, and they were worshipping the Sun. When they come to worship before the Lord they turned their faces towards the Ark: When the people of God worshipped, they turned their faces toward the Ark. which was in the West end of the Temple, and when they come out of the Temple, they returned not that way, by which they entered in: as when they come in at the East gate, they went out at the North or North-eastgate, They went not out of the Temple by the door at which they entered in. but they went not out at the East gate because then they should have turned their backs upon the Lord. If they might notturne their backs upon him; fare less might they turn their hearts from him. See Esay. 1.4. You shall have no other Gods. Acherim, Strange Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is called strange fire. Nom. 3.3. and strange incense Exod. 30.9. and Levit. 10.1. So alienare se retrorsum, is to go Backward from the true God, Esay. 1.4. In worship, if we respect either the object, To have another God is to have a strange God. or the manner of the worship; to have another God, is to have a false God. so Gal. 18.9. Another Gospel, is a contrary Gospel, and Disparata sunt contraria in cultu divino, ubi est alius et alius non est unus cultus; therefore a strange God, is put here for a false God. We may take up this Commandment in these propositions. First, ye shall have a God. Secondly, ye shall have me for your God. Thirdly, ye shall have me only for your God. Many have not God to be their God. First, ye shall have a God. The most people of the World have not God for their God; there were and are three religions in the world, first judaisme, secondly Christianity, and thirdly Paganism. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judaisme is considered in a threefold estate, first when they were Gnammi, My people, secondly when they were Lo gnammi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The estate of the jews when they were the people of God. Not my people, and thirdly when they shall be Rubhama, to be pitied Hose. 1. In the first estate, when they were gnammi, My people, then they worshipped the true God, they waited for salvation in Christ to come, and they were distinguished from other people by the badge of circumcision; then the Proselyte of the Gentiles was numbered with them, and he was called Gois gnikkari, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentilis fundamentalis, when he had embraced the Articles of the faith. Those who were opposite to the people of God in this estate, were either those who mixed their religion with heathenish Idolatry, The Samaritans religion contrary to the jews in their first estate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such were the Samaritans: of these Chrusostom said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mix these things that should not be mixed, the true worship with the false; and the jews stigmatised (as it were) the Samaritans with these two letters, Gnaijn zain because they used strange worship. Or, those who fell away quite to gentilism, such as was Rabshake whom the jews hold generally to have been an apostate jew; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such a one is called Copher begnikkar, Negans fundamentum. In their second estate they are Lo gnammi, Not my people. And they despised me Esay. 1, The great ingratitude of the jews in casting off the Lord, who had done such great things for them. They whom I begot and brought up, they upon whom I bestowed so great privileges, they to whom I gave so many benefits with out their desert, they whom I carried upon Eagles' wings, Deut. 7.6. (for the Eagle doth not carry her young ones in her tallones as other ravenous fowls do, but upon her wings) I was betwixt them and all danger, I covered them in Egypt with my wings, I carried them through the Desert; and yet they have cast me off, whom they aught to have worshipped: they have despised me in my Precepts, in my Counsels, and in my Ceremonies, in my patriarchs and in my Prophets, in my judges and in my Kings, and lastly they have despised me in my well-beloved Son, whom I sent to them, Saying, perhaps they will reverence my Son Mat. 21.37. They regarded not the rock of their Salvation, but judged him Plagued and smitten of God, Esay. 53.4. They rejected me, whom I accounted only for my children, and I accounted all other people but dogs in respect of them, Matthew 15.26. But they turning into Dogs have rend me, Psal. 22. Philip. 2.3. And now the Turk and the jew are alike, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiderabilis. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiderare. he in his Desideratus Messiah, his worldly King; and the Turk in his Muhhamad, his desiderabilis Mahomet, both circumcise; the jews the eight day, the Turks the eight year. In their third estate, when they shall be Ruhhama, they and the Christians shall be one, The jews in their third estate shall be all one with the Christians. then there shall be one shepherd and one sheepfold, joh. 10.26. And the seal of the Covenant shall be baptism, as it is to us now. The second religion Professed in the World is Christianity, How they were called Christians at the first, those have God for their God, first they were called Nozerim, nazaraei and afterward their name was changed at Antioch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were called Mesichijm Act. 11.26. And the seal of the covenant to them is baptism. Opposite to these are Apostates who fall away from Christianity; such a one is called Hemir doth, Mutans fidem. Some fall totally from Christianity . These who fall from Christianity: do fall away either totally, or in part. If they fall totally, either they fall to judaisme, Turcism, or Gentilism. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radi●e, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entere . First, if they fall to judaisme, then they are called Copharim, redempti pretio, bought with a price. Secondly, if they fall to Turcism, if the Turks buy the Children of the Christians, then they are called Mamlukin, and they circumcise them when they are eight year old: and if they take them alive when they are men of age, then they must renounce their Christianity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pax. and they must say; Non est Deus, nisi Deus et Mahumet, then they are circumcised, and called Musulmanin, servati, a salem Pax. The third sort are these who fall totally to Gentilism, as julian the Apostate. Heretics and Schismatics fall from Christianity in part . They who fall a way in part from Christianity, are either Heretics or Schismatickes. Haeretici in veritatem; et Schismatici, in charitatem, peccant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third religion is Paganism, it is called Gajaroth, & in the Syrian language the Pagans are called Aramaei. Galat. 3.28. The reason why they are so called: is because the first Idolaters, mentioned of, in the Scriptures come from Aram, or Syria: as Abraham's Father was a Syrian, Laban was a Syrian, Naaman was a Syrian, & Balaam was a Syrian Deut. 23.4. And they put an Aramite for an Idolater, as an Arabian for a Thief, jere. 3.2. and a Chaldean for a Genethliacke Dan. 2.2. Brerwood in his inquiries . If all the world were divided into thirty one parts, there will be found nineteen parts to be possessed by Idolaters, seven by Mahometans and jews, and but five parts by the Christians. Nineteen parts are possessed by Idolaters, first some of Europe and the sixt part of Africa, the most part of Asia, as India, Calcutta, Cathay, and Tartary, all America, except a few drawn to Popery, be the Spaniards. The Mahometans possess six parts of the World, as Arabia, Persia, and a part of Asia, as the Tartars, and the fourteenth part of Europe. Christians possess but five parts of the World, and there are thirteen sects amongst them. Papists, Grecians, Melchites or Syrians, Indians or Christians of Saint Thomas, East Indians, Georgians, Muscevits and Russians, Nestorians, jacobits, Ophits in Egypt, Armenians, Abissaeni and Maronites. Now take the true professores, and separate them from these corrupt worshippers: then separate hypocrites from these true professors; and so we shall see how few there are, who have God for their God. Conclusion. The conclusion of this is: seeing that there are so few, that have the true God, to be their God: let us study to be of the number of that little flock, to make the Lord to be our God; and then we shall be his people. EXERCITAT. VI. God is to be loved with all the heart. Commandment. 1, Deut. 5.6. Thou shalt love the Lord thy God with all thy heart, &c. THis Commandment craveth of us that we should have God to be our God. First, that we should love him. Secondly only love him. Thirdly, with our heart, and with all our heart. Fourthly to put our trust in him, Reasons why we should love God. and hope in him. Lastly, to fear him. Reason 1 First we must love him, nothing can fill, the heart of man but God. Prou. 30.15. There are three things which are not satisfied, Nothing can fill the heart but God. yea four that say they have not enough: the grave and barren womb, the earth that is not filled with water, and the fire that saith not, it is enough. So nothing can fill the heart of man, there is such an Immensity, and emptiness in it, that nothing can satisfy it but God himself: Cast three Worlds into it, yet it will never say, it is enough, Et nullum datur vacuum, it must be filled and nothing can fill it but God: Therefore he speaketh to the heart, and when it is empty he must fill it with graces. Satan is said to fill the heart, Act. 5.3. But he cannot come in directly to the heart, to fill it, but only to the sense and fantasy, this is proper to God only, both to fill the heart and to given it contentment. Reason 2 The second reason why we should love God, is, because there is nothing that can given rest to the soul, Nothing can given rest to the soul but God. but God: the heart of man is like the needle of the Compass, that trembleth still, until it come to the Pole. 1 Sam. 25.29. The soul of a wicked man is in a sling; that which is in a sling is violently tossed about: So is the soul when it is not upon the proper object, God. David said Psal. 30.10. Libbi sehharchar, My heart was troubled; Sohher is called a Merchant going too and fro selling his wares: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercator a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumare. so is the heart of man troubled about sundry things; and the letters are doubled here, to signify the great care and trouble, that David had, when he sought after these things, as the Merchant seeketh for his gain. When the rich man said in the Gospel, Soul take thy, rest, for now thou hast much goods laid up for many years Luc. 12.19. He put the soul from the right object. But when David said, Return my soul to thy rest, Psal. 116.7. then he set his Soul upon the right object. Secondly, we must only love him, Nihil praeter, supra aut contra. Whither is God to be loved for his benefits or not? Quest. God is to be loved for himself, Answ. Although he should kill me, yet will I trust in him. job. 13.15. Medium quatale & pierce nullam boni appetibilis rationem possidet, tota quippe ratio amandi medium, est convenientia cum fine . God is ultimus finis (as Thomas saith) and we may not serve him for another end, for then we should make ultimum finem but medium. An●igonus Sochaeus saith, Ne estote servis similes, qui dominis serviunt mercedis ergò. In Pirke Abhoth . There is great reward in keeping God's Commandments Psal. 19.11. The reward is the end of our service, but it is not the end of that which we love; we expect our reward, but we enjoy not our reward. These benefits in respect of our infirmity may be motives to stir us up to love him, and they may be ordine Prima, but never quoad dignitatem Pracipua. joh. 6.26. You seek me because ye eat the bread and were filled. job. 21.15. What shall it profit us, if we pray unto him? They measure all their religion by profit, and will do nothing but for gain. So Mal. 3.14. It is a vein thing to serve the Lord, Hypocrites serve God for gain. and what profit is it that we have keep his ordinances? Hypocrites serve God for gain . To those men gain is Godliness. 1 Tim. 6. And they are like little Children that will not say their Prayers, unless we promise' them their breakfast. God is to be loved with the whole heart . The manner how we should love him; we should love him with our heart, the heart is the first thing that God looketh unto. Prou. 23.26. Son given me thy heart. God looketh first upon the heart . When the beast was cut up for a sacrifice the first thing that the Priest looked upon, was the heart, and if the heart was nought, Simile. the sacrifice was rejected: God looketh first upon the heart of his Children, and then upon their Sacrifices; as he looked upon Abel and upon his sacrifice. God looketh upon the intention without the act. Gen. 4.4. Secondly, he looketh upon the intention of the heart without the act, as upon David's purpose to build the Temple; and here he accepteth more of the quality then of the quantity. Thirdly, he liketh sometime the action of an unregenerat man, but not as it proceedeth from him. 2 Chron. 25.2. Amaziah did that which was good in the eyes of the Lord, but not with a perfect heart. The Lord liketh the action of an unregerate man, but not as it proceedeth from . The things which he did were good in themselves, but not as they proceeded from him. Seeing the heart is that, which the Lord looketh first upon; then every man should study to purge his heart especially from Hypocrisy, which defileth all our actions, Hypocrisy defileth all the actions of a man. and maketh the dung of our sacrifices to be cast in our faces. We have a notable example how this Hypocrisy divideth the heart Hos. 10.2. And hindereth it that it cannot love God. 1 Sam. 21.7. There was a certain man of the servants of Saul there (Doeg) detained before the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doeg was a great Hypocrite. But this doth not express the force of the words in the original, Ninghzar liphni jehova, it carrieth this sense with it, Incluserat se ante Tabernaculum ut studio legis occuparetur. He went of purpose to study the Law of God there, and to understand his will, who would have thought, but that this hypocrite come with an upright heart to serve the Lord? and yet because the heart of him was not perfect, he become a most fearful persecuter, and murderer of the Priests of God. So when the Seventy went up to meet the Lord, Exod. 24.1. Nadab and Abihu went with them, and yet because those rebels had not a good heart to love the Lord: therefore they brought in strange fire to the Altar of the Lord. David said Psal. 18.44. That many of my servants mendaciter se subjiciunt mihi, Many counterfitly submitted themselves to me: So many counterfitely submit themselves to the Lord, whose hearts are not upright with him. The prophet showeth this Hypocrisy. jere. 17.8. The heart of man is deceitful above all things, in the original it is, Gnakobh, A Supplanter. Thou shalt love the Lord with all thy heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is enlarged, Deut. 6.5. Thou shalt love the Lord with all thy heart, soul, and might. And Marc. 10.30. with all thy soul, mind, and strength. In the Hebrew it is ex toto valde tuo. The Chaldee Pharaphrast paraphraseth it, Ex tota substantia tua, which is not the meaning of the Law. We are not curiously here to seek the difference of these, mind, Soul, strength, and heart; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only to consider, what God craveth of us, that we should love him unfeignedly; and with an upright heart. And that we may take up this the better, Repetition of words in the Scripture sometimes doth intent the affection, sometimes the signification, sometimes both the affection and signification, and sometimes neither of them. we must understand that repetitions in the Scripture, sometimes neither intent the affection, nor signification; but diminish, them; example job. 19.21. Have pity, have pity upon me my friends. Here the doubling of the word neither intendeth the signification, nor affection, but dimisheth it rather. Sometimes again, when the same words are repeated, they intent both the affection and signification. Psal. 126. Venientes veniebant cum exultatione. Here it intendeth both the signification and the affection, they come home as cheerfully from the captavitie, as these who bring home their corn with joy & gladness. Exam. 2. Goe 25.30. & Esau said to jacob, feed me I pray thee with that read with that read pottage. Here the doubling of the same words intendeth both the affection of Esau, and the signification of the words: that is, With that excellent read pottage. But when the repetition is in divers words, it intendeth the affection, but not the signification of the words. Example, Exod. 32.6. The people sat down to eat and drink, and rose up to play▪ hear the words to Eat, Drink, and Play, intent not the signification, but only the affection of the people; they express how earnest the people were in this their Idolatry. It is true, ye shall found when divers words are set down to express one thing, they sometimes intent the signification, as well as the affection; but that is in the joining of the words, and not in the words themselves. Example Luc. 17.17. They did eat, they drunk; they married wives, they were given in marriage. Here although their security be set down by divers words, yet the repetition of them intendeth the signification, as well as the affection; they are set down here without any conjunction, The Hebrews to express the earnestness of things, set down the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a conjunction. after the manner of the Hebrews: for the Hebrews when they would express their earnest desire about a business, they set down their words without a conjunction: but when divers words are set down with a conjunction, then they intent not the signification, but only the affection; as here, Thou shalt love the Lord with all thy s●ule &c. Here the words intent the affection, but not the signification: and therefore we are not here curiously to seek how these words differ, but to understand, that we should love the Lord, not only comparatively, or appretiatively; but both intensively and extensively, as fare as we can: and as the sun beams gathered together and united in a Crystal glass, Deus amendus est intensive & extensive. burn the hotter: So all the affections gathered together and united, make the love the more fervent, Tunc omnes fontes mei laudabunt te Psal. 103. Contrary to this love is lukewarmeness in the service of God. Such was the Church of Laodicea, God cannot abide lukewarm people. because they were lukewarm, therefore the Lord saith; I will spew them out of my mouth. Reu. 3.16. For cold and hot things contract the stomach and make it to keep the nourishment: but lukewarmeness dilateth the stomach and maketh it spew out the nourishment: Non datur hic medium. So the Lord cannot a bid those lukewarm people, but spueth them out. Lukewarmeness is not a midst between cold and heat, as in natural things; but it is more opposite to heat than cold is. And that we may conceive this the better, let us mark these four sorts of people. Continens & temperans, bonus. Incontinens & temperans, malus. Incontinens & intemperans, pejor. Continens & intemperans, pessimus. The best sort of these four, Four sorts of professors compared together and who are worst. are they who are both continent and temperate, subduing their passions, and serving God in sincerity both in heart and deed; as Zacharie and Elizabeth were both righteous before God, walking in all the Commandments and ordinances of the Lord blameless. Luc. 1.6. Secondly, the Incontinent and Temperate are not the worst, as those who are over ruled by their passions but burst not forth in act, as David when he was about to kill Nabal; here he was incontinent: but by the wise council of Abigail he was restrained from murder, and was temperate in his action. Thirdly some are both incontinent and intemperate and yet these are not the worst, who being overcome with their Passions burst forth in act, as David when he committed adultery, and as he who killed in sudden passion: neither are those most opposite to them who are both continent and temperate. Fourthly, some are continent and intemperate, and they are worst of all, and most opposite to the first sort. For such do not things through passion, but under colour and pretence of religion, as the Hypocrites: these the Lord doth abhor most of all, even as he who in cold blood killeth a man, is more detestable than he who killeth in sudden passion: for this sin cometh nearest to the sin of the Devil, who is not subject to passion. And as these who commit adultery not so much through lust, but out of the bad habit of their mind, because it is contrary to the Law; are more hardly reclaimed than others who are misled by lust (for here the reasonable faculty is corrupted, and in the other the sensual faculty) so a man who through infirmity & weakness, falleth in the neglect of the service of his God; is not so corrupted, as he who through a bad habit is corrupted, so that at no time he can love the Lord. And the child of God may be compared to a man who falleth into an Epilepsy, but those lukewarm people are like those that have the Hydropsy who thirst continually: and therefore of all sins we must abhor and detest this lukewarmeness most, Quest. as most opposite to God and his worship. Whither is the hatred of God, or the ignorance of God the greater sin? Answ. In divers considerations the hatred of God may be a greater sin than ignorance, and ignorance may be a greater sin than hatred. First, for the hatred of God. That is the greatest sin which is most opposite to the greatest good: In genere moris Odium Dei est deterius ignorantiâ, Sed in penere entis Ignorantia est deterior Odi●. therefore the hatred of God opposite to the love of God, must be the greater sin. But if ye will consider ignorance as opposite to the vision of God, (wherein consisteh our blessedness) then the ignorance of God is a greater sin than the hatred of God: for to see God is a more excellent thing, than to love him. And to love God the better we should hate ourselves Luc. 21.26: Man is considered in a fourfold estate. Man considered in a threefold estatr . First in his innocent estate. Secondly in his corrupt estate. Thirdly in his regenerate estate, and Fourthly, in his glorified estate. In his innocent estate, to love God and to love himself were Idem: The love of a man's e-selfe in his innocent state was but a reflex of the love of God. for as the Echo est individuum cum suo sono, it is but the reflex of the same sounded back again: so when man loved God in his innocent estate, and then loved himself; it was but a reflex of the love of God and but one love with it. In the second estate, to love God and to love himself are contrary, Rom. 1.30. Haters of God. 2 Tim. 3.2. Men shall be lovers of their own selves. In the third estate to love God and to hate ourselves are not directly contrary, but subcontrarie: for by this hatred is understood only less love, and hatred is not properly taken here, this maketh the subcontrarietie: and the Schoolmen say well, Deus non extinguit, God taketh not away the love of a man's self but moderateth it. sed ordinat affectiones, He taketh not away the love of a man's self, but only moderateth it; that he hate himself, that is, love himself less than God; and in this sense it is said, Gen. 29.31. That he hated Leah, that is, he less loved her than Rachel. In the fourth estate they shall be one again. In statu primo, Amore deum et amare se, sunt idem. In statu secundo, Amare deum et amare se, sunt contraria. In statu tertio, Amare deum et edisse se, sunt subcontraria. In statu quarto, Amare deum et amare se, sunt idem. We cannot reach to the full measure of this love in this life, Our knowledge of God in this life is not perfect. Simile. the knowledge which we have of God, is but secundum modum recipientis, et non recepti, that is, It is according to the measure of our knowledge, and not according to the dignity of him that is known. Thou seest in a looking glass the Image of a face represented before it, the glass representeth the face here, not according to the perfection of the face, but only according to the perfection of the glass; which representeth the Image of things to us, and not the essence of things. So we see the Image of the fire in the eye, not according to the nature of the fire (for then it should burn and consume the eye) but only the colour and the figure of the fire; Our love to God in the this life is, as our knowledge of him is. and the eye although it be but little, yet it taketh up the whole figure of the Hemisphere: so the knowledge which we have of God, it is but a finite knowledge, we know him not as he is infinite in himself, and our love is as our knowledge is. In the life to come our knowledge shall be but a finite knowledge, but then we shall love both Intensive et extensive to the full, that is all, that the Law requireth of us. The Children of God love the Lord, vel secundum actum, always; as the glorified in heaven: vel secundum studium: Diligitur Deus vel secundum. actum. studium. habitum, for their care and endeavour is to love the Lord: this is the greatest perfection of love, that the Children of God can attain unto, in this life: vel secundum habitum; as many of the Children of God, when they fall into some great sin, yet they loose not the habit of the love of God. Papists hold that God requireth not this love literally . Most of the Schoolmen, and Papists hold, that this Commandment craveth not this literally here; but only they teach that this is Medium, a midst to led us to the end, when we shall love him fully in the life to come: and they add further, that Secundum sensum anagogicum, the Law requireth this exact and full love; but it craveth it not of us literally here in this life; and they say there is a double perfection: First, Quando pervenitur ad finem. Secondly, Quando non receditur a sine, When we attain to the end; Or when we go not from the end. Simile . And they given this example: A Captain saith to his Soldiers, fight and obtain the victory; some of them do fight and obtain the victory; some of them again do their best, and yet obtain not the victory; yet they fight also, and do fulfil the Captain's Commandment: So in this life they say, that God requireth no more of us, but that we go not from the end, and in the life to come that we attain unto the end. But these Soldiers who fight and obtain not the victory, if the Captain should deal with them, In foro stricti juris, According to the rigour of the Law, they should get no reward of him; but it pleaseth the Captain to accept of the good endeavours of his Soldiers: and so dealleth God with his Servants, God accepteth of the endeavours of his children in the Court of new obedience he accepteth of his Saints in the Court of new obedience, although they come fare short of that obedience, which is required of them. But under the New Testament he promiseth that his Children should keep his Laws. Ob. Ezek. 36.27. They shall begin this new obedience in this life, Ans. Our new obedience begun here, but perfect in the life to come . and that more cheerfully than under the Law: but that shall be perfected in the life to come, which is required in the Law. This one Commandment, to love the Lord with all our heart, is the Commandment which we must study first: for all the rest are implied and contained in it, as the conclusions are contained in the premises and this Love is the fulfilling of the Law Rom. 13.10. Amor Dei ●●p et Legem Reductive. Effective. Formaliter. This love of God, is the fulfilling of the Law three ways. First, Reductiuè, because we fulfil all the Comments for the love of God. Secondly Effective, he who loveth the Lord is ready to obey him. And thirdly formaliter, quia finis in moralibus habet rationem forma: for all our actions should be referred to his glory. To put our trust in God, is commanded in the first Commandment . As this Commandment craveth of us to love God, so it Commands us to put our whole trust in him, to hope in him, and to fear him. First, to put our trust in him, He that trusteth in the Lord shall stand as Mount Zion, that cannot he removed. Psal. 125.1. But the wicked who put their trust in any other thing, their hope shall be cut off and their trust shall be a spider's house, job. 8.14. mark the comparison, the spider spinneth a web out of her own bowels, and she weaveth it most curiously, then she encloseth herself within the midst of her web, as it were a house: but how easily is she swept away? So man when he spinneth out of his own heart, his own imaginations and trusteth in them; The trust of the wicked, like the Spider's web. they are but like the Spider's house unto him. These wove the Spider's web, but their webs shall not become garments to them, neither shall they cover themselves with their works, Esay. 59.5.6. The goodness of God is the object of our hope . So we should hope in him. The reason wherefore we believed him, is the authority of the speaker; although we have no evidence of that which we believed: So the reason wherefore we hope in God, is his power and goodness, that he is able and willing to perform that which we hope for. Fides respicit primario veritatem, spes vero primariò bonitatem. So we should fear him. The Lord is called The fear of Isaac. Gen. 31.42. (as he is called Expectatio et Patientia Israel, God is called The fear of Isaac. jere. 14.8.) that is, he whom Isaac feareth, Esay 8.13. Sanctify the Lord and let him be your fear. It is the manner of the Scriptures, to put the habit or the passion for the object. So Gal. 2.23. Actus potentia pro objecto ponuntur . Faith is put for Christ the object of faith, and Rom. 8. We are saved by hope, that is, by Christ hoped for. So the fear of Isaac, that is, the Lord whom Isaac should fear. The Chaldees call God Dehil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terror or fear Dan. 2.31. jacob coming from Syrian and being to swear to a Syrian, sweareth to him according to the Syrian or Chalde Phrase, by the fear of his Father Isaac, that is, as Onkelos paraphraseth it, by the God that Isaac feared. This fear of God is a fence for the keeping of all the Commandments. Deut. 4.10. I will 'cause them to hear my words that they may learn to fear me. So Levit. 25.17. You shall not therefore oppress one another, but ye shall fear the Lord. So vers. 36. Take no usury of him or increase, but fear thy God. So vers. 43. Thou shalt not rule over him with rigour, but shalt fear thy God. So Levit. 19.32. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God. The beginning of wisdom is the fear of the Lord, and the end of all is to fear him. Eccles. 12, 13. The Conclusion of this is, Seeing no flesh can be justified by keeping this Law, to love the Lord with all our heart, strength and might, we must pray with David, enter not into judgement with thy Servant: for in thy sight shall no man living be justified Psal. 143.2. And that he would accept of us in the Court of new obedience, and not bring us into the Court of justice. EXERCITAT. VII. Of the highest degree of man's love to God. Commandment I Rom. 9.3. For I could wish that myself were accursed from Christ for my brethren my kinsmen according to the flesh. WE are bound to love God above all things, because he is the fountain of all goodness, and next unto him we should love our own Salvation. Our temporary life to be preferred to the life of our equal. We are bound to love our temporary life better then out neighbours, provided that he be our equal: but if he be our superior in the highest degree, as our King, or the Commonwealth, The temporary life of our superior to be preferred to our own. then we are bound to given our temporary life, for their safety: David's subjects said to him, Thou art worth ten thousand of us, 2 Sam. 18. But for our Spiritual life, Our own salvation to be preferred to the salvation of all men. we are more bound to wish our own salvation, than the salvation of any other whatsoever, yea than the salvation of the whole Church. Mat. 25.9. The wise Virgins said, not so, jest there be not enough for us and for you. We are bound to quit our temporary estate for the peace of the Church: Gregorius Presbyter de vita Nazianzen. Gregory Nazianzen giveth us a good proof of this: for when there arose a great contention in the Council of Constantinople about him, because he was placed there, their suffrages not being asked: Nazianzen left his place willingly, and said to the rest after this manner; I beseech you by the holy Trinity, that ye would live peaceably together, and if I be any cause of the dissension, I am no more worthy then the Prophet jonas was, cast me into the Sea, that this storm may cease; and I will most willingly suffer whatsoever ye will do unto me (although I be innocent) for your peace sake; cast me out of my place and banish me, only keep unity and peace amongst yourselves. Farewell holy Pastors, and remember my labours continually. Secondly the good Pastor is bound to given his life for his sheep, joh. 10.17. and Paul said he was ready to die at jerusalem for the name of the Lord jesus, Act. 21.10. Thirdly, We may desire the deferring of our glory for the good of the Church. we may desire sometimes the deferring of our glory to come, for the good of the Church. Philip. 1.23. For I am in a strait between two, having a desire to departed and to be with Christ, which is fare better; nevertheless to abide in the flesh is more needful for you, but we must never desire, for the good of the Church, to be deprived of eternal life. But Paul wished to be deprived of eternal glory, Object. for the good of the jews and their eternal Salvation. This was but a conditional wish, Answ. like unto that of our Saviours, let this cup pass &c. And charitas exuberans optat etiam Impossibilia, saith Luther. When Paul wished that he might be a curse for his brethren, it was voluntas conditionata, but when Christ wished that this cup might pass, it was voluntas sub conditione; Voluntas Conditionata sub conditione. the matter may be cleared by this Example, a man hath two servants, both their wills are subordinat to their Masters will, but he injoyneth to one of them a harder task then to the other; this man refuseth not to do his Master's will, but saith unto him, if it be thy will, I will do this, although it be a hard task, here his will is sub conditione, as before it was voluntas conditionata, a will ready to do his master's will: but this is a further degree, that he will undergo this likewise, if his Master will bid him, The difference betwixt Paul's wish and Christ's wish. and this is the lowest degree of subjection. Paul's wish was voluntas conditionata only, but Christ's wish was not only conditionata, but likewise sub conditione. We are joined to God Similitudine naturae, vel communione faelicitatis . Again we must observe that we are joined to God, either similitudine, natarae, or communione faelicitatis. The first is broken off by the evil of sin, and the second by the evil of punishment. Now if Paul should have wished to have been removed from Christ, ratione similitudinis naturae, that had been a sin in him; but he wished only to be separated from him communione faelicitatis. Bernard said, it was better to be in hell and love God, than to be in Heaven and sin. Noon that loveth God can be in hell, nor noon that sinneth can be in heaven: We may will the greatest punishment rather than the diminution of God's glory. for the midst and the end cannot be separate; yet this should be our disposition, when we given a proof of our love to God, that we could wish in sincerity the greatest punishment, rather then that God's glory should be diminished. Simile . The Philosopher saith, that natural things have two motions, the one ad sui conservationem, the other ad conservationem universi; as water tendeth downward by the proper motion of it, yet ad vitandum vacuum, to eschew emptiness, which is repugnant to the nature of the whole, it will ascend: So the Godly have the like inclination, one for their own particular good, and the other for the good of the whole, The good of the Church to be preferred to our temporary estate. which is the glory of God; if we can redeem the good of the whole Church with our greatest temporary misery, we are obliged to it. Quest. But how could he wish this, seeing it importeth a diminution of the love of God, this is not Malum paenae but Malum Culpae: Malum Culpae Paenae: for if he had been in that estate, he had been excluded from Heaven, and he had been viator still, but if he had been in heaven he had been Comprehensor; Ma● in this li●e is V●a●or, in heaven he shall be Comprehensor. and they who are from home, travelling to their journey's end, can never love God so perfectly; as they who have attained to the mark already. If ye will consider this petition by itself, Ans. it was neither sin nor diminution of this love: but if ye will consider the consequents of this wish, Paul's wish considered simply in itself was no sin. if indeed he had been excluded from the Kingdom of heaven, then it had been a sin for him to have wished it. One may wish a thing simply without sin, Simile. yet to wish it vestitum omnibus circumstantijs it may be sin. Example, a woman hath her husband to be executed for some capital offence, the woman wished her husband to live, as her husband, and a Father to her Children to provide for them; but if she should desire her husband to live as an Enemy to the Commonwealth contrary to the Law, then her wish were a sinful wish: So for Paul to wish this to testify his earnest love to the Church, it was no sin; Paul's wish vestitum circumstantije was a sin. but if he had wished it vestitum ominibus circumstantijs, with a diminution of the love of God, and want of eternal happiness; then his wish had been sin. Again we wish a thing antecedente voluntate vel consequente voluntate, with an antecedent or consequent william. Example, a judge by his antecedent will, Voluntas antecedens subsequens. wisheth that all the subjects may live; but by his consequent will, he wisheth the malefactor to die. So Paul wished this by his antecedent will, but not considering it with all the consequents that might follow upon it. Fourthly, Paul wished not this absolutely, Paul's wish was not absolute but in comparison. but in comparison: as the natural Mother who pleaded before Solomon chose rather, that the Child should be given to her who was not the Mother of it, than that the Child should be cut in two, 1 King 3.26. If ye consider Paul's wish here, it was only in comparison; rather then they should die, he wisheth this to himself. But how wisheth he to be accursed of God, Quest. and to be razed out of the book of life, seeing it was a thing impossible? Answ. If ye consider this wish of Paul formally, he cannot be razed out of the book of life; Paul's wish considered materially and formally. but if ye will consider it materially, looking to Paul's affection at this time, then he might have been razed out of the book of life. Consider Christ's Petition, let this cup pass. In God's eternal decree it was impossible that it should pass, but consider again Christ's infirmity as he was a man, these two might stand together, not to pass, and that it should pass: So consider God's eternal decree, Paul cannot be accursed, nor his name razed out of the Book of Life: but consider again his love and affection towards his brethren, he wished to be razed out of the book of Life. Love is like unto the Ivy, which if if it cleave to a stone or an old Wall, it will rather die than forsake it: So Paul being sick of love for the Church's cause, he would rather suffer the most extreme punishments, then that the Church of the jews should perish. A man cannot simply wish to be accursed for others . A man may wish that which tendeth to his perfection, as to given his life for his Country; this is a way to happiness, if he do it in faith, but if he should seek simply to be accursed for others, this were to seek his own destruction; and this he cannot do. Paul's wish was not an ordinary means of the jews salvation. Paul's wish was not an ordinary mean here for the saving of the jews, but his earnest desire coming from his great love testified this, how earnestly he desired their Salvation. Consequent. 1 First, this wish of Paul teacheth us, how much we should accounted of the salvation of the sons of men. Consequent. 2 Secondly, this wish teacheth us that love seeketh not her own, 1 Cor. 13.5. Thirdly, it teacheth us, that love is stronger then death Consequent. 3 Cant. 8.6. Fourthly, it teacheth us, how much we are indebted Consequent. 4 to Christ, who did really undergo this curse for us. The conclusion of this is, Conclusion. he that loveth not the Church unfeignedly, he can never love God entirely: for he that loveth not his Mother who bore him, will never love his Father who begot him. EXERCITAT. VIII. Commandment, 1. Luc. 16.13. You cannot love God and Mammon. WHen we love any thing more than God, and set our affections upon it, then we make a god of it. Three sort● of men who have not God for their God. There are three sorts of people especially who have another god for their god. The first are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of honour. The second are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of money, and of third are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of Pleasures. The first are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of honour; man naturally seeketh himself and his own honour, and he forgetteth to given honour to God. john 7.18. He that speaketh of himself seeketh his own glory, but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. The highest degree of this Idolatry is when they affect that honour which belongeth only to God; A great ambition to affect the honour that is due to God. the ground of this affectation, is that poison which Satan dropped into the ears of our first Parents in Paradise, when he said, You shall be as God's, Gen. 3.5. Therefore man affecteth the honour, that is due to God. Such was that ambition of Herod, Act. 12.22. When he was delighted with that cry of the people, The great ambition of Tyr●s. The voice of God and not of man. Such was the ambition of Nabuchadnezzer, Esay. ●4. 14. I will ascend above the height of the clouds, I will be like the most high. Such was the ambition of the King of Tornes, Ezekiel. 28. First in wisdom, he thought himself wiser than Daniel. vers. 3. Then he thought himself to be the sum and perfection of all wisdom. Thirdly, he thought that he exceeded the High Priest in all his ornaments, vers. 13. Fourthly he thought himself to be above Adam when he was in Eden the Garden of God vers. 13. Fiftly above the Cherubins or Angels vers. 14. A●d last he said, he was God himself, and sat in the seat of God. An● such is the ambition of the Pope that exalteth himself above all that is called God. 2 Thess. 1.4. Quest. How can creatures desire to be like God: for they cannot desire that there should be two Infinits? Answ. There are two sorts of desires, voluntas absoluta et efficax, Voluntas absoluta & efficax. conditionata & inefficax. et conditionata et inefficax: by the first they cannot desire to be like God; but by the second they may desire to be like God. The will of man cannot absolutely wish to be like God in all things, A creature cannot wish to be like God in all things. but it wisheth to be like God in somethings, as Adam and Eve desired to be like him in knowledge. Nabuchadnezzer desired to be like him in greatness. Esay. 14.14. Simon Magus desired to be like him in power, in working of miracles, therefore they called him the great power of God, Act. 8.10. and Herod desired to be worshipped like God Act. 12.22. But absolutely no creature can desire to be like God. The second sort, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of money, covetousness is Idolatry, Ephes. 5.5. There is a great resemblance betwixt the Idolatry of the first Commandment, Great affinity betwixt Idolatry of the first Commandment and Idolatry of the second Commandment. and the Idolatry of the second Commandment; betwixt a covetous wretch setting his heart upon his money, and an Idolater, bowing before his Image. The Lord showed to Ezekiel in a vision. Cap. 8. the vile abominations that were committed within the Temple, and what they were doing in the Chambers of their Imagery. Some were worshipping creeping things; Some with their Censers in their hands making the smoke to go up before their Images, and some weeping before the filthy Idol Tammuz. So if the Lord would led us in the Spirit, and let us see (as he did Ezekiel) what our several affections were doing within us; we should see a thousand times greater Idolatry, than ever Ezekiel seen in the Temple. Here we should see some sacrificeing to their own net, Greater Idolatry now than in the days of Ezekiel. Habak. 1.16. ascribing all things to their own wit and policy. We shall see others sacrificing to Tammuz or Ball Peor, to their filthy lust, and as, jere. 7.18. The Children gathered the Wood, the Fathers kindled the fire, and the Women kneaded their dough to make Cakes to the Queen of Heaven; so when we look into our hearts we shall see our affections busy to given some sort of service to this Idol or that, and to noon more readily, then to Baal-mammon. When Nabuchadnezzar set up a golden Image to be worshipped, all the People fell down and worshipped it, but the three children who refused to worship it were cast into the fiery furnace, yet the Angel of the Lord was with them in the midst of the fiery furnace, and they found the most comfortable presence of God with them, because they would not fall down before that Idol: So saith Chrusostom, Chrysost. Hom. 18. in Cap. 5. ad Ephes. covetous and avaricious wretches fall down before their money, but the children of God refuse with the three Children to fall down before that god of thick clay which is Gold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurum est densum lutum. gnabh tit, densum lutum, Habak. 2.7. And therefore God is with them in all their necessities, and provideth for them. And as the Idolater hath a sacrifice which he offereth to his Idol: So, The sacrifice of the covetous man to his Idol. saith Chrusostom, hath the avaricious man his sacrifice which he offereth to his Idol, but what sacrifice hath he, Even those whom he defraudeth, and maketh a sacrifice of them to his Idol: again, he maketh a sacrifice of the poor to whom he denyeth maintenance. And last, the wretch offereth himself, because he defraudeth his own soul of the use of his riches. And as the Idolater devoutly beholdeth his Idol, and dare scarcely touch it: so the covetous wretch dare scarcely be bold to touch his money, and his heart is oftener with his money, The covetous man is married to his gold. then the Idolaters heart is with his Idol. job purged himself of this Idolatry. If I have made Gold my hope, or fine Gold my Confidence, job. 31.34. The Seventy read it, si posui aurum in conjugium meum, and it signifieth the great love which the covetous man hath to his riches. The third sort, are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of pleasures. john reduceth all these sorts of pleasures to three, either the lust of the flesh, the lust of the eyes or the pride of life, 1 joh. 2.16. first the lust of the flesh, by this is meant all internal pleasures wherein the flesh delighteth, as drunkenness gluttony, whoredom, such make a god of their belly: the very paunch, which is the basest part in man, is made a god by them, they sacrifice not to the wit their more excellent part, The belly is a base god. but all their care is for the belly. Clemens Alexandrinus writeth of a fish which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath not a heart distinguished from the belly, as other fishes have, but it hath the heart in the belly: So these gluttons which make a god of their belly, have their heart in their belly. The second sort of pleasures, is the lust of the eyes. The lust of the eyes what. Eccles. 2.10. Whatsoever my eyes desired I kept not from them, I withheld not mine heart from any joy. He studied to satisfy all his senses, Salomen satisfied all his senses with pleasures. his ear with music. I got me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts, vers. 8. His eye with great buildings, gardens and Orchards vers. 4.5. His taste, I sought in my heart to given myself unto Wine, vers. 3. this is, to live in pleasure, and such are dead while they live. 1 Tim. 5.6. such were Tyrus and Sydon, and those of Phoenicia, they were called Phoenicians from the Syriac word Phinnek delicatus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delicait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delicate educavit. because they spent their time in pleasure. Christ pronounceth a woe against such, Woe be to you that laugh, Luc. 6.25. That is, that spend your time in mirth and pleasure. The third sort of pleasure, is the Pride of life, which puffeth up men that they know not themselves. David saith of these, that Pride compasseth them about as a chain: and violence covereth them as a garment. Psal. 73.6. The Conclusion of this is; The Lord in the Creation made a threefold subordination, first that man should be subordinat and subject to God, to honour and reverence him. Secondly, that the sensual appetite should be subordinat to the reasonable faculty. Thirdly, that things below here should be subject both to the reasonable faculty and sensual appetite, but when a man loveth any thing better than God, then all these three subordinations are broken: for when he affecteth divine honour, making a god of himself; then the first subordination is broken▪ when he setteth his heart on his pleasures, and maketh a God of them, as the rich glutton who had his pleasures and good things in things in this life, L●●. 16. Then the second subordination is broken. And thirdly, when he setteth his heart on his money, to make a God of it, and to serve it. As the rich man in the Gospel, Luc. 12.13. Then the third subordination is broken. Whereas it should serve him he, becometh a slave to it: the heathen could say, mihi res, non me rebus submittere conor. Commandment II EXERCITAT. I Of Idolatry in general. Exod. 20.5. Thou shalt not make to thyself any graven Image &c. THere are two things forbidden in this Commandment: first to make an Image for a religious worship, and secondly to worship it. Some condemn the act of painting and carving, as the jews do, The lawful use of painting. who will not suffer a painter to devil amongst them. But this gift of itself, is the gift of God, as may be seen in Aholiab and Bezaliel whom the Lord endued with this skill. Exod. 31.3. Secondly some will not allow the historical use of them in houses, or upon the Princes Coin for distinctions sake, but this is lawful, and Christ himself alloweth it. Mat. 22.20. But some go further and allow them, What use of painting unlawful. not only for ornaments in private houses, but also in Churches, as the Lutherans do. Fourthly, some allow them for excitation, to move them to worship: and lastly, some allow them for adoration. These are not Lawful. Thou shalt not make to thyself &c. There is a difference betwixt him that maketh the I●●●, and him that prayeth to it when it is made; the one is the material Idolater, the other is the formal Idolater. The artificer maketh only the Image, but he who prayeth before it and adoreth it, maketh a god of it. The Children of Israel cried unto Aaron, make us gods to go before us, Exod. 32.1. It was Aaron that made the Calf, but the people made the Calf a god. If a man had come into the shop of Demetrius the silver smith, and had asked him, what he was doing? and he should have answered, I am making gods; he should not have answered rightly here: for it was he that bowed before the Idol, and prayed before it, that made a god of it, Psal. 115.8. They that make them are like unto them: so are all they that put their trust in them. This is the special sort of making of gods, when men trust in them and adore them: The Poet Martial saith, Qui fingit sacros, auro vel marmore vultus, Non facit ille Deos; qui rogat, iste facit. Thou shalt not bow down to them &c. There are two things forbidden here, Nihil dandum idolo, nec accipiendum ab Idolo: Nothing must be given to the Idol, nor nothing taken from the Idol. We must given nothing to the Idol, as reverence or maintenance. No worship to be given to an Idol. First we must do no homage or reverence to the Idol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genuaflexit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimissio capitis cum superiore corpore. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verticen● inclinare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totum corpus prosternere . The Hebrews have four words, to note the four several gestures of the body, the first is Barach, The bowing of the knee, 2 Chr. 6.13. The second is Carang, which signifieth the bowing of the head, with the bulk of the body, Psal. 95.6. The third is Kadad, the bowing of the head, the fourth is Hishtahhavah, The prostrating of the whole body upon the ground. So he forbiddeth to lift ●●e eyes to an Idol, jer. 18.6. So to kiss the Idol, 1 King 19.18. I have reserved ten thousand whose mouth have not kissed Baal. Cicero maketh mention of the Image of Hercules, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quando absolute ponitur significat osculari. cujus mentum osculis adorantium attritum fuit. And when they could not reach to the Idol to kiss it, they kissed their hand in token of homage which they did to their Idol. Contrary to this sort of worship is the kissing of the Son jesus Christ, Psal. 2.12. This osculum homagij, is due only to Christ. Secondly, Nothing to be given to the maintenance of an Idol. we must given nothing to an Idol for the maintenance of the service of it, as the Israelites took their earrings and jewels to make the golden calf. So we must not plant groves to it, Deut. 16.22. Psal. 137.2. We hanged our harps upon the willows, when they desired us to play to their gods; we hung up our harps upon the Willows, that is, upon the groves consecrat to Belus or Bel, and we said, it were better that our tongues should cleave to the roof of our mouth, than that we should forget the worship of the true God at jerusalem; so to erect any title or inscription in honour of them, Levit. 26.1. So to institute a Priesthood to serve these Idols, Nuplere manum quid Hebreyes. jud. 17.12. As Micah consecrated a Levite, in the original it is Implevit Micah manum Levitae, where this Idolater imitated the form of consecration of the Lord's Priests, Exod. 29.31. 2 Chro. 13.3. Omnis veniens ad implendam manum suam, that is, to be ordained: When the Priest was consecrat to the Lord, the Ram which was to be offered, was called Aries impletionis Exod. 29.31. Because the hand of the Priest was filled with it when he was ordained. These Idolatrous Priests, 2 King. 23. are called Kemarim, as ye would say, black, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denigrare. because they were smoked with the smoke of the sacrifices. The Priests stood barefoot before the Lord when they served . So to stand barefooted before the Idol which the heathen called Nudipedalia, they borrowed this custom from the Priests of the Lord, who stood barefooted before the Lord when they served, All these sorts of external worship given to Idols the jews called Gnabhuda Zara, and it consisted in four things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cultus alienus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuffitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurvatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libatio How adoration differeth from prayer. first Altar, secondly Suffitus, thirdly, Incurvatio, and fourthly Libatio. Adoration consisteth in the inward adoration of the heart, and outward gesture of the body; and it differeth from Prayer, which may be performed by the inward act of the mind sometimes, without any outward gesture of the body. Adoration is an act of religious worship. This Adoration is an act of religion, properly to be performed to God only, as the object of it; for it ariseth of an apprehension of the excellence of God above all things created, and it is Idolatry when this worship is given to any creature either directly or indirectly. Spiritual and civil worship are distinguished by the end and intention of the worshipper . Spiritual Adoration and civil adoration are distinguished by the end, and the intention of the worshipper only distinguisheth them. There is no outward worship which is done to God but it may be done to men, except only sacrifice which is due to God only, Exod. 22. Otherways the intention of these who worship, and the end wherefore they worship, distinguisheth them. When the mother of the sons of Zebedeus come to Christ and bowed to him, Mat. 20.20. desiring that one of her sons might sit at his right hand, and the other at his left hand, this was but civil adoration which she gave to him; because it was but a civil thing which she required of him, taking him to be a temporal King: but when a Catholic cometh and boweth before the Pope, he giveth him more then civil honour, he giveth him divine honour; why? because he taketh him to be one that cannot err in his calling, and who is Christ's vicar upon earth here: So he giveth him in effect that which is due to Christ, and that he hath that same power to forgive sins which Christ hath. There is Totum potestativum and Totum contractum; Totum Potestat●vum. Contractum. Totum potestativum is the power of ruling and governing in a King; Totum contractum is the same power contracted in an inferior magistrate; as in a Mayor or Provost, Christ hath Totum potestativum, absolute power to remit sins, but his ministers have not Totum contractum, as inferior magistrates have the power of the King, Ministers have not totum contractum but they are as heralds to pronounce remission of sins. they are only but Heralds to make intimation of the remission of sins: the inferior magistrate may urge obedience to himself, because he hath. Totum potestativum contractum in himself; but no man hath Totum potestativum contractum within himself to remit sins. When they bow before the Pope, they hold that he hath not only potestatem contractam to remit sins, but potestatem excellentiae, and that it differeth only in degree from Christ's power, whereas the Minister in remission of sins, hath not this power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he doth nothing in absolution but disposeth only the penitent, potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and by the word and probable signs absolueth him: this absolution is not a proper act of forgiveness of sin, as if it had a direct, necessary and physical influence in forgiveness of sin: but he is only Causa moralis, seu concilians, whereupon God is moved to pardon the penitent when he seethe him humbled. But they ascribe to the pope the same power which is in Christ to forgive sins, although not in the same degree: therefore when they bow before the pope it is idolatrous worship, & as the people called Simon Magus the great power of God. Act. 8.10. so do they the pope. The intention of the worshipper maketh not that civil worship which was first instituted to be spiritual . The intention of the worshipper maketh not that civil worship which was first instituted to be spiritual worship. Example, If a man should stand before an idol, and feign himself to bow before it, for the losing of the lachet of his shoe, this were idolatry; why? because bowing before an idol was instituted for the honour of the idol: and here we must distinguish inter finem operis, Finis Oteris. Operantis. & finem operantis, and the action is to be judged à fine operis & non operantis. Conclusion. 1 The conclusion of this is, No bodily gesture distinguisheth spiritual worship from civil; therefore God counteth nothing of the outward bodily worship, where the inward worship of the heart is wanting. To bow down the head like a bulrush and to spread sackcloth and ashes under them. Esay 58.5. this did not please the Lord: and when the Lord willeth us to keep our foot when we go into the house of God, Eccles. 5.1. It is meant of the affections, and not of the foot of the body. Conclusion. 2 Secondly, it is finis operis, and not operantis which distinguisheth the action, therefore these turne-coats, and time servers, who have a knee ready for every idolatrous service, their intentions will not excuse them from idolatry, because the chief thing which is intended there is idolatry. EXERCITAT. II Not spiritual worship is due to any creature invisible. Commandment II Exod. 20.4. Or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. GOd knowing the wand'ring heart of man how prove it is to idolatry, and to go a whoring after other Gods, first he forbiddeth them to worship any thing in heaven, secondly in the earth, thirdly in water under the earth. He forbiddeth them to worship these visible creatures; but there is more comprehended here: God said, in the creation, that he created heaven and earth. Gen. 1.1. But the Apostle expresseth it more largely. Coloss. 1.16. For by him were created all things that are in heaven, and that are in earth, visible and invisible. So should this be resolved here more largely, as to things invisible now in the heavens, and to the devils who are cast out of the heavens, & appear to men in visible shapes. Things in heaven which are not to be worshipped: as first, the humanity of Christ; Christ God and man is the object of our worship, but not Christ in his manhood. john 5.23. Christ God and man is the object of our worship. He that honoureth not the son, honoureth not the father. Ro. 14.11. All knees shall bow to me. john 20.28. Thomas said, My Lord, and my God; yet the man Christ was to be worshipped when he was lying in the grave: because the hypostatical union was not separated by death; but the humanity by itself is not to be worshipped▪ for Christ as man he worshipped. joh. 4.22. We know what we worship. The humani●y of Christ by itself is not to worshipped. Nicen. epist. 7. ad Constant. Secondly, Cursed is he that putteth his trust in man. jer. 17.5. But the humane nature of Christ considered by itself, is a man, and therefore not to be worshipped. And the council of Nice accursed Nestorius, and condemned him as an idolater, because he did hold that Christ the son of God was but a mere man, and yet was to be worshipped; Cyrill calleth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is true, we worship Christ's manhood with his Godhead associatiuè, but we worship not his Godhead & his manhood copulatiuè; we worship the king with his crown associatiuè, but we worship not the king and the crown copulatiuè; Adorati● Associativa. Copulat●va. and we worship not the humanity of Christ for itself, but because it is hypostatically united to the Godhead, and so it is worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we should worship the humanity of Christ with civil honour, To worship the godhead of Christ with civil honour is blasphemy. as it is hypostatically united to the Godhead, then we should worship the Godhead but with civil honour, which were blasphemy; for spiritual honour is only due to the Godhead, and the worship which is due to one of the persons in the hypostatical union, is due also to the other: therefore it is not civil honour which is given to the humanity of Christ, as it is united hypostatically with the Godhead; and seeing adoration respecteth totum suppositum, Adoration looketh t● the greatest excellency in the person. the whole person; it looketh always to the greatest excellency in the person, for otherwise if we should worship a person, and not look to his chiefest excellency, it were no less then to profess that there were no greater excellency in him. Example, Simile. If a King were both a Duke, a Marquis, & an Earl, and if one should given him the honour only which is due to an Earl, this were in effect to degrade him of his kingly honour: so to consider Christ as God and man, and yet to given him only but civil honour, this were to degrade him of his greatest honour: To conclude this with Athanasius, Nec Verbum sine Carne, nec Caro sine Verbo adorari potest; Neither the Godhead of Christ without the manhood, nor the manhood without the Godhead are to be worshipped. Ob. but so that the reason and cause of the adoration is still in the deity; and the humanity is adored because it is hypostatically joined to the deity. A distinct excellency stirreth up a distinct affection and motion in the mind, but the excellency of the humanity is a distinct excellency: therefore it should stir up a distinct adoration. A distinct excellency in distinct persons should have a distinct adoration; Answ. A distinct excellence in divers persons stirreth up a distinct reverence and affection : as a King should be otherwise worshipped then a Baron: but when they concur in one person, then there should not be a distinct adoration: here we given one sort of adoration to the whole, to both the natures of Christ in one person. Angels who are in heaven are not to be worshipped. Angels not to be worshipped. Coloss. 2.18. Let no man beguile you of your reward involuntary humility and worshipping of angels, intruding himself in those things which he hath not seen, vainly puffed up in his fleshly mind, and not holding the head. Where the Apostle reasoneth this ways, every one who is subject and subordinate, as the members are to the head, should not have that honour which is due to the head. But the angels are subject to the head; therefore they should not have that which is due to Christ the head: Let us pray to our father, and he can sand legions of angels to defend us. Matt. 26.23. There are two sorts of worship, cultus religionis, Cultu● Religionis Societatis. & cultus societatis; cultus societatis belongeth to all those who are of one society, the angels are our fellow servants. Revel. 22.9. Therefore this worship which is done to them, is done to them as our fellow servants. This civil worship which is performed by men, is either as they are politici in civitate mundi, or ecclesiastici in ecclesia D●i; that is, as they are civil men dwelling upon the earth, and gathered within the church and made members of her; as they are members of the church again, either they are members of the Church triumphant, or militant: the angels now are of the Church triumphant, concives triumphantes: therefore they have not of us cultum societatis now, and when they appeared of old to the Patriarches they were worshipped only with civil worship, Quest. and so if they should appear now. Whither is it a divers sort of worship which is given to an angel and to a king? it might seem to be a divers kind of worship, because the excellency is divers, the king being civil, and the angel spiritual. Answ. There is no midst betwixt religious worship and civil adoration: the adoration given to an angel and to a king, Adoration given to an angel and to a king differ in degree only. non differunt specie, but gradu: for to make it civil worship, it is sufficient that it be a creature to whom it is given; but if we will respect the degree, there may be greater or lesser worship given; greater to the angels, and lesser to the king. The souls departed are not to be worshipped . In heaven there are also the souls of the blessed departed, and them we may not worship: for they understand not what we are doing upon the earth. When Elias was to be taken up to heaven, The jews say of the dead, gnalau hashalem, which they contract thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him is peace, and not on him be peace. he said to Elisha, ask of me what I shall do for thee before I go hence. 2. King's 2.9. whereby he employed that there was no place to ask him after he was go. And if the Saints on earth refused this spiritual worship offered to them, as Paul and Barnabas Act. 14.15. much more will they refuse it in heaven, Psal. 115.1. Revel. 5.13. they will say, not unto us, not unto us, they cast down their crowns before him that sitteth upon the throne, and given him all the honour. Of old there were Idolaters called Collyridani, of whom Epiphanius maketh mention, who baked cakes, The Church of Rome make an idol of the virgin Mary. and offered them to the virgin Mary, this was idolatrous worship offered to her. So when the Church of Rome take the fine flower and the incense of prayer, and offer to the virgin Mary, they commit idolatry and make an idol of her. The conclusion of this is, commandments, promises and practices are our warrant to worship the Lord only, and to call upon him in our necessity. Psal. 50.15. call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. EXERCITAT. III Not visible things in the heavens, or in the earth to be worshipped. Commandment II Exod. 20.4. Or the likeness of any thing that is in heaven above, or &c. AS before the Lord discharged things invisible in the heavens to be worshipped; so now he dischargeth all things visible, seen with the eye, whither devils appearing in a visible form, or the sun, moon and stars, or any creature in the earth, or in the water under the earth. First, he forbiddeth to worship the infernal spirits, the devils, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when the devil appeareth in any visible shape to call upon him, or to sacrifice to him; such was the worship which they gave him in the Teraphim. The Teraphim what? Elias in tishbi sheweth how they made this Teraphim, they took a child who was the first borne, wrung off his neck, and embalmed his head with spices; How the Teraphim gave the answers. and they wrote in a plate of gold, the name of the spirit whom they called upon, and they put it under this head, and then the spirit gave the answers. Laban called this Teraphim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his God; therefore he saith, nehhashti, auguratus sum, I divined by my God that the Lord hath blessed me for thy sake. Gen. 30.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had their Teraphim likewise in the likeness of a whole man. 1. Sam. 19.13. Secondly, they worshipped the devil in the form of a goat, They shall no more offer their sacrifice to the hairy ones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leshegnirim, that is, to the devils who appeared in the form of satyrs and goats. Levit. 17.7. Thirdly they worshipped him in the form of a fly. Baalzebub was the God of the Ekronites, and Ahazia sent to get a response of him, whither he should live or not. 2. King's 1.2. In all idolatry the dedivill is worshipped : There is no sort of idolatry in which the devil is not worshipped. Psal. 106.37. Yea they sacrificed their sons and daughters to devils. so 1. Cor. 10. The things which the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that you should have any fellowship with devils. You cannot drink the cup of the Lord and the cup of devils. Those idolaters made not a direct covenant with the devil as the former did, nor they consulted not with him directly as they did. The Sun is not to be worshipped . Now let us come to visible things, which they were forbidden to worship, and first the sun, the moon and the stars, and things in the heavens. How they come to worship the planets . Men studied first the course of the stars, and that bred astronomy; then they observed the influence of the planets, and that bred physic; then they foretold things by the stars, and that bred judicial astrology: and last they worshipped the planets, and that bred idolatry. Of all the planets, they chief worshipped the sun. The Amonites worshipped the sun . The Ammonites called the sun moloch, and their God Moloch, and they burnt their children to this God, a most unnatural sin; they spared the Canaanites whom God commanded them to destroy, Divers nations had the sun for their god. and spared not their children, the fruit of their own loins: the Lord commanded to offer the first borne to him, and they offered their first borne to Moloch. They had horses for the sun, and chariots for it, Subdiales Statua. which carried about the image of the sun 2. King's 13.11. and some worshipped the fire, symbolum solis; as the Chaldeans: and the Sydonians called the sun Heliogabalus, deus fingens, vel formans; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut omnia fingens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia videns. because the sun fashioneth all things; and the Israelites worshipped this god. The Tyrians called the sun Hercules; haar col, omnia videns; and Hercules twelve labours in their Mythology, signify the sun passing through the twelve, signs in the Zodiac. So the Egyptians worshipped the sun, and they called him jupiter Hammon, omnia califaciens, so they called the sun Adonis, dominus, they saluted the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The jews learned from the heathen to worship the sun. and from Adonis they made Adonis, and they took their fable of losing and finding of Adonis, from the setting and rising of the sun, & the jews learned from these nations, to worship the sun, the moon and host of heaven. Seeing the sun is the chief of all the planets; Quest. what is the reason why the idolaters call the sun the queen of heaven? jer. 7.8. and 44.19. When we burnt incense to the queen of heaven. It should not be translated, Answ. What is meant by the queen of heaven. When we burnt incense to the queen of heaven; the seventy translate it better, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the host of heaven▪ the difference of the interpretation arose of this, because the hebrew word malcah written with He, signifieth a queen, and with aleph it signifieth a work. Again, amongst the Latins Luna is in the feminine gender, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus. and Sol is in the masculine gender: but with the Hebrews shemesh the sun is in the feminine gender, and jareah the moon is in the masculine gender: therefore according to their genders, it maybe said Deus lunus, and Sol regina. Many become foolish in their worship. Simile. It is strange to see, how people have been so foolish, to forget the creator, and to given all praise to the creature; they are not unfitly compared to country people, who have never been at the court: when they come first to court, the first men that they see clothed in fine apparel, they take him to be the King, and they fall down and worship him: so the heathen when they seen some beauty in the sun, they gave it that honour which was due to God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrare shemesh the sun, cometh from the word shamash ministrare, because it is appointed to serve men; why then should man fall down and serve it? They worshipped the moon as a goddess . Secondly, they worshipped the moon in the heaven, and job purgeth himself of this idolatry, job. 31.27. or my mouth had kissed my hand, when I beheld the sun when it shined, or the moon walking in her brightness: the idolaters when they could not reach to the moon to kiss her, they kissed their hands in token of homage, Some worshipped the stars and planets. and this was called adorare, quasi applicare manum ad os. Thirdly they worshipped the stars or mazoloth the planets, 2. King. 23.5. And he put down also them that burned incense unto Baal, to the sun, to the moon and Lemazaloth, to the planets. Gen. 30.11. and Leah said, a troop cometh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lea and Rachel kept summer ●●u●s of their father's idolatry. and she called his name Gad. Bagad read in two words signifieth bonam fortunam: Gad was the host of heaven to which they sacrificed, and gave divine honour, Esay. 65.11. and they called it Masal tobh, bona fortuna; Leah ascribed this good fortune to the influence of the stars: neither of jacob's wives were purged from their father's idolatry, Rachel stole her fathers Teraphim, and Leah ascribed all to good fortune, and the influence of the stars. In earth they worshipped beasts, the Israelites worshipped the golden calf in the wilderness, this calf they set up as a representation of God, Why the Israelites set up the golden calf. who fed them in the wilderness, and provided for them; the ox was always holden a sign of plenty, The ox was a sign of plenty. therefore Solomon saith, where the ox is wanting the crib is empty▪ Prou. 14.4. and joseph because he provided for the people of God in their necessity, he is called bos dei, Deut. 33.17. and the Romans set up a golden ox to Minutius; because he provided for them in the famine. So they dedicated this calf to the Lord, because he provided for them in the wilderness. The Lord forbiddeth them to make the likeness of male or female to worship it, Deut. 4.16. for they worshipped both bull calves, and cow calves, they had both gneglim and gnegloth Hosea 10.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The apostle in disdain putteth Baal in the feminine gender. and the Apostle Rom. 17.4. putteth the name Baal in the feminine gender, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be understood. Tobit. 1.5. all the tribes made defection sacrificing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the cow Baal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be understood here, for what strength is there in an idol to help? God made man lord over all his creatures, as neat and sheep, and all beasts of the field, Psal. 8.7. and yet man forgetteth this, and worshippeth the very basest of them. Lastly, in the water under the earth. The Egyptians worshipped Nilus as a god, and the fishes in it. So the Philistines worshipped Dagon, The heathen worshipped the water as a god. which was half a fish and half a man in shape, therefore the Lord forbiddeth the people to learn at these heathen nations to worship things in the water under the earth. The conclusion of this is, let us say with David, Whom have I in heaven but thee? and there is noon upon the earth that I desire besides thee. Psal. 73.25. EXERCITAT. IU No image can be made to represent God. Commandment II Esay. 40.25. To whom then will ye liken me, or shall I be equal, saith the holy One? THe Church of Rome say, for representation the image of God cannot be painted to express lively and fully the nature of God: and in this sense they say, that God forbiddeth any image of him to be made, sing he hath no form whereby he can be expressed. Esay 40.18. To whom will ye liken God, or what likeness will ye compare unto him? But to express him by some bodily shape as he appeared here, that is no idolatry, as he appeared to Daniel in the likeness of an old man, and the holy ghost appeared in the likeness of a done. Matt. 3.16. When he is painted to teach the histories of the scripture, that so by sensible figures our minds may ascend to take up the invisible God; to paint him this way is not a sin; angels themselves are immaterial spirits, yet they were painted under the law, and represented by cherubins; why then may not God be represented by an image? There is a great difference betwixt the angels and God. No proportion betwixt God and an image. First they are finite, and therefore there may be some proportion betwixt them and an image; but God is infinite, and an image finite; therefore no proportion betwixt them. Imago Personae. Representationis officii . Secondly, there is imago personae, and imago representationis officij, the cherubins were no representation of the persons of the angels; for they being immaterial, cannot be expressed by any material things, and if we should conceive an angel to have any quantity by an image, then the image should teach us a lie: An image may represent the office of angels but not their persons. the cherubins then are only representations of the office of the angels, that they were ministering spirits attending the elect; and they were painted this way, that the jews might read (as it were) in a history, what the angels did to them who wait upon the Church continually. But members are attributed to God in the scripture: Ob. if they be attributed to God for this end, that we may take him up, why may he not be painted to the laics, that by the eye as well as the ear, they may take him up? Members are attribute to God metaphoricè, Answ. Members attributed to God metaphorically not typically . but not typicè, metaphora est in verbis, typus in rebus, the scripture setteth him down with ears, hands, and feet by words borrowed from men, but it never setteth him down by any bodily shape painted before us, but always forbiddeth us to represent him by any bodily shape; and there is no danger to the people by idolatry, when he is represented to the ear by metaphorical words, but great danger to them when he is represented to the eye by visible shapes. How shall we conceive of God then, Quest. that we take him not up as an idol? We must conceive him to be a spirit, most just, Answ. How we must conceive God. most holy, and infinite; but because the infinite Godhead is but finitely comprehended by us; therefore we should set the eyes of our faith upon the manhood of Christ; Simile. for he that seethe the son seethe the father. When a man looketh into a crystal glass, it casteth no reflex to him; but put steel upon the back of it, it will cast a reflex: so when we look upon the Godhead itself, it casteth no comfortable reflex unto us, but put the humanity, as it were a back of steel to that glass, then it casteth a reflex to us. Now let us speaked of the worship itself. The Church of Rome being charged with idolatry, and worshipping of idols, they wipe their mouth with the whore, and say they did it not, Prou. 30.20. And they go about by sundry shifts to clear themselves of this idolatry. Adoratio Absoluta. Respectiva . There is a double sort of worship, the first is called adoratio respectiva, the second is called adoratio absoluta. Absolute adoration is this, when the worship is termed in the creature, as objectum quod adorationis, & the worship is limitated to the creature. Respective adoration is this, when worship is given to dead & senseless creatures for the examplars sake, Obiectum Quod. Quo. then the exemplar is obiectum quo, and the dead and senseless thing is obiectum quod; that is, we reverence and adore the dead and senseless thing for the examplars sake. Simile . Example, when we attended the coffin, the corpse being buried already, the coffin is obiectum quod which we attended, and the corpse are obiectum quo which moveth us to attended the coffin: so when we do homage to the Viceroy for the King; the Viceroy here is obiectum quod, and the King is obiectum quo. The more modest of the papists of old made but the image obiectum quod adorationis, and God himself obiectum quo. Adoratio Respectiva. Coniuncta . Again they say, that there is adoratio coniuncta, or coadoratio, and there is adoratio respectiva: coadoratio or coniuncta adoratio, they make to be this; when both the exemplar, and the thing represented by the exemplar are worshipped coniunctim, as obiectum quod adaequatum, this sort of worship they gave not to the image at the first, but only respectivam adorationem. Imago consideratur. Secundum rem naturae. Formaliter . Thirdly, they say that an image is considered secundum rem naturae, and so it is not worshipped. Secondly formaliter & in actu exerci●●●, as it holdeth forth the exemplar to us, and so it is ●●rminus formalis adorationis, and then the cause of the adoration is in the exemplar, which both moveth the adoration and determineth it; and the image is but a condition of the adoration, and the adoration is not given to it, but to him who is the cause of the adoration, as Caietan saith. Many papists now hold they are not only accidentally to be worshipped but properly . But now they go farther and maintain that images are not only to be worshipped accidentally or improperly; but also by themselves, and properly, so that they end and terminate the worship, as they are considered in themselves; and not only as they are portraitures of the exemplar represented: and some of them say yet more plainly, that it is the self same worship, that is due to God, and to the image; and that it is coadoratio or coniuncta adoratio, Gregorius de Valentia disput. 6. quest. 11. punct. 6. & eodem officio, & honoris genere, eodem animi motu, & eadem voluntate excitandi opinionem excellentiae, ille cultus ad prototypon spectat secundum se, ad imaginem vero coram ipsa, & in ipsa tanquam vicaria; they clearly confess, that it is the same worship that is due to God and to the image: and as the Echo est individuum cum suo sono; so it is one sort of worship which is given both to the image and to God: and Vasques implieth, Vasq. lib. 3. de ador. disput. 1. cap. 5. that in some case the devil may be worshipped appearing in some visible shape. When Darius mother Sysigambis come before Alexander the great, (mistaking Ephestion for Alexander) she fell down before Ephestion, but knowing that she was mistaken, she began to blush: But Alexander said unto her, be not ashamed, non errasti matter, nam Ephestion est etiam Alexander. If a papist falling down before his image and mistaking the image for Christ, and if Christ should say to him be not ashamed, thou art not mistaken, for this image is also Christ: then he needed not to blush nor be ashamed: but Christ is more jealous of his honour than so, and will not given it to any creature. The conclusion of this is, 1. joh. 5.2. little children, Conclusione. beware of idols, Micha's idol bewitched the whole tribe of Dan. judg. 18.36. EXERCITAT. V That idolatry is most opposite to God. Commandment II 2. Cor. 6.14. What communion hath light with darkness? 16. and what agreement hath the temple of God with idols? Idolatry is a sin that is first most opposite to God himself, and secondly it is opposite to his marriage with his Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui habet vitam in se & a se . First, it is most opposite to God himself, God is ens entium, and therefore he is unus, verus, and bonus. First, God is ens entium, who hath his being of himself, and hereby ye shall know that Chai, the living Lord is amongst you. Iosh. 3.10. this title distinguisheth him from dead idols which have neither life in themselves, nor can given life to others. Psal. 106.26. And they joined to Baal-phegor, and eat the sacrifices of the dead, that is, the gods who are dead; they are called dumb idols, Haback. 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Psal. 115. they have mouths but they speaked not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the idols are called elilim, nihilitates. Esay. 2.8. Ezek. 30.13. and Tohu, The idols are called dead gods. emptiness. 1. Sam. 12.21. things are true as long as they agreed with the pattern which is in the mind of God, but when they go from that once, they are reckoned for shadows of things only. Prou. 20.6. Who shall found a faithful man? as if he should say, it is easy to found shadows of men, but it is a hard thing to found a man indeed who is answerable to the mind of God. Idolaters, because they go from this pattern, People following other gods become no people. they are called non gens. Hos. 10.9. and non populus, not a people. 1. Pet. 2.10. and the apostle saith, an idol is nothing. 1. Cor. 8.4. it is not nihil negativum, but nihil privativum, Nihil negativum. privativum. effectivum. there is no relation betwixt God and it, or it is nihil affectivum. The first attribute of God who is Ens entium, Omne ens est unum numero & specie, sed Deus unum eminenter. is unit as and therefore the scripture by way of excellence calleth him unus, job. 31.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnus. Did not one fashion us in the womb, that is, God, so Zach. 14.9. In that day there shall be one Lord, and his name unus, this name Ehhad, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward the heathen called it Adad, corruptlie, Deut. 6.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harken Israel, the Lord thy God is one, and it is written with a great Daleth which letter signifieth four, as the Hebrews mark, to signify the four corners of the earth, and that he should be worshipped in them, and noon else but he; although there be many that are called gods, yet to us there is but one God. 1. Cor. 8.6. The gods of the heathen were many; they had thirty thousand gods, as Hes●●d witnesseth. And Augustine observeth well in his book de civitate dei, The heathen multiplied their gods according to the periods of their life. that they multiplied their gods because they durst not concredit all to one God: as they had one god for the mountains, another for the valleys, one for the sea, and another for the land; so they had a god for every period of man's life: when the child was borne, they committed him deae Lucina: when he weeped they committed him to vaticana or vagitana: when they lifted up the child from the ground, they committed him to Dea Levana: & when he was in the cradle to Dea Cunina, & so thorough the rest of the periods of his life. But David acknowledged God to be his God from his mother's womb. Psal. 22.10. So they had a god or a goddess for every several part of the body, jupiter the eldest brother got the head, Neptune the second brother got the breast, and foreparts, They had gods for every part of the body. and Pluto the third brother got the hinder parts, the middle part or cinctum they gave to Mars, the eyes to Cupid, they gave the kidneys to Venus, and the knees to the Goddess Misericordia, and the feet to Thaleia: these parts they committed to several Gods and Goddesses, because they disinherited them, and would not concredite all to one God, but David saith, Psal 34.20. That God keepeth all our bones. And Christ saith, that the very hairs of our head are numbered. Matth. 10.30. so that they cannot fall to the ground without God's providence. They had like ways Deos tutelares which they carried about with them, as Rachel stole her fathers Gods. Gen. 31.19. and they had Penates, their household Gods, Esay. 46.7. They bear him upon the shoulder, they carry him and set him in his place, and he standeth: yea from his place shall he not remove. The second attribute of God who is Ens entium is verum, but the idol teacheth lies, Habakuk 2.18. how teacheth the idol lies? Non per inexistentiam, sed per assistentiam. Non per inexistentian, that is, the devil spoke not out of the idol, How the idol speaketh lies. but per assistentiá, that is, the priest lying beside the idol, the devil inspired the Priest to speaked these lies. When the Priest slept upon the skin of the beast that was sacrificed, then the devil inspired him; this sleeping the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pellis. the idol was but the pledge of the devils presence to the Priest: so now when the Priests stand in defence of their idols and idolatry, and teach that they are to be worshipped, then the devil speaketh by the idol, and the idol is the pledge of the devils presence to the Priest, and that which is offered to the idol is said to be offered to the devil. Psal. 106.37. 1. Cor. 10.20. The third attribute of God as he is Ens entium, is Bonum, goodness, there is noon good but God only, that is, having his goodness of himself: but idols by way of appropriation are called sin. Lament. 1.8. My people have committed a sin, Idolatry by way of appropriation is called sin. that is idolatry. So Exod. 32. 22. This people is prove to sin, that is, to idolatry. So Num. 23.21. He seen no iniquity in jacob, that is, idolatry, and in this sense is that place of Syracides to be understood, Syracid. 49.5. All the kings of Israel were sinners except David, josias and Ezekias, that is, they were idolaters. Secondly, Idolatry breaketh the wedlock betwixt Christ and his Church. this sin of idolatry breaketh that holy wedlock which is betwixt Christ and his church, he being a jealous God, he cannot suffer his spouse to go a whoring after other gods, but would have her a chaste virgin presented unto him; this was typed under the law by the turtle doves and young pigeons, which the Lord commanded to be offered to him: the young pigeon was commanded to be sacrificed unto him, because it had never a mate; and the turtle dove, because it had but one mate: so God will have of his church her first love, and only love: this abstinence from idolatry is called virginity. God will have of his Church her first love, and only love. Revelat. 14.4. and idolaters are called adulterers, jam. 4.4. when the jews denied joh. 8.41. that they were the children of fornication, they meant, they were not idolaters, who say to the stock thou art my father, and to the stone, thou hast brought me forth, jer. 2.27. they say, they have God for their father, and they called the Samaritans bastards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingluvies vel vesicula in avibus quae sordium receptaculum est a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stercus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because they worshipped strange gods. When the church is corrupted and defiled with idolatry, then she is called Moreah, Zeph. 3.1. the Seventy translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when one is exposed to some great shame for their filthiness, and in this sense it is said, that joseph would not make Marry a public example for her suspected incontinency. Mat. 1.19. The conclusion of this is, Conclusion. idolatry being a sin so opposite to God himself; it was a great blindness in Micha when he set up an idol in his house, to say then. That the Lord would do him good, judg. 17.13. their sorrows shall be multiplied who hasten after other Gods, Psalm. ●6. 7. EXERCITAT. VI Commandment 2. How base idols are in the sight of God. jer. 11.12. You have set up altars to that shameful thing even altars to burn incense to Baal. THis idolatry is most detestable in the eyes of the Lord, therefore when the scripture speaketh of idols it calleth them abominationes, as the abomination of the Moabites, and Ammonites: When the Romans set up the spread-eagle in the temple of jerusalem, it was called the abomination of desolation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab illicitis idolorum cultibus. Quare addunt haebraei epithetum perpetuum. Mat. 24.15. so they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pollutiones, Act. 15.20. The apostle willeth us to abstain from abominable idolatry, 1. Pet. 4.3. this epithet is not put for distinction sake here, as though there were some sort of idolatry lawful; but it is Epithetum perpetuum, as the Hebrews call it, as Psal. 86.13. Thou hast delivered my soul from the lowest hell, we cannot infer hence that there are two hells, the epithet here is not put for distinctions sake, but to signify the deepness of hell: so the epithet is added here to signify the vileness of idolatry. Now if we would understand how detestable these idols are in the sight of God, let us go thorough all the causes of them. How base and senseless makers of idols are . First the efficient cause; they that make them, are like unto them, Psal. 115.8. What a senseless thing is this to make an idol, and then to be afraid of it? these are like little children, who black their neighbour's faces, and then are afraid of them. Secondly the matter, how basely he thinketh of it; when the people began to worship the brazen serpent, Hebraei exprimunt diminutiva per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum נ in fine sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exod. 32.15. The little righteous ones he called it Nechusbtan. 2. King. 18.4. as you would say, a little piece of brass in contempt; for it is the manner of the Hebrews to express their diminutives by adding Nunto them. So he calleth them Gelilim, stercoreos deos. 2. King. 23.10. he defiled topheth, that is, he appointed it for base and unclean uses, as to cast out their dung there, and their filth; because gods of dung were worshipped there. The Lord commanded the jews when they were about to ease nature to go without the camp, Ainsworth c. 7.8 of the communion of saints. Deut. 23.12.13. and to have a paddle that they might dig and cover the excrements. All the ceremonial laws are to be reduced to some of the moral laws; our divines reduce this place properly to the second commandment, that we should cover these loathsome excrements of idolatry, as they were to cover their natural excrements. The Lord detesteth the form of the idols. Thirdly the lord detested the form of them; he detested not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is abiecti animalis forma; but also to be represented by man, who of all visible creatures is the most excellent. Psal. 115.5. They have eyes and see not, cares and hear not, and a mouth that speaks not, these were made to the similitude of man; and likewise the Teraphim were images made to the likeness of man. 1. Sam. 13.19. yet he detested all these images. Lastly, from the effects, The base names which the holy Ghost giveth to idols. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy ghost calleth the idols Miphlezeth, terriculamenta. 1. King. 15.13. They that worship them shall get no rest neither day nor night. Revel. 14.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So they are called Gnatzabbim, dolores, so they are called Tzirim, tormina vel cruciatus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they put a man to as great pain as the woman is when she is in her childbirth, Psal. 135.15. Esay. 45.16. and 21.3. They are called Bush, pudor. jer. 11.12. the same word is given to a man's privy parts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 25.11. You have set up altars to the shameful thing: The heathen gave sundry names to their idols. that is, to idols, and so Gideon is called jerubesheth, 1. Sam. 11.21. because he put Bush or that shameful idol Baal to shame. A man is ashamed when his nakedness is seen, this idolatry maketh the people naked. Exod. 35.25. The heathen called their god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of thunder, but God in derision called him Baal-Peor, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the god of a crack, they called their god Baalzebub, the god who did drive away flies, but Christ in disdain called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the god of dung: the jews in contempt call the god of Eckron the god of flies, because their temple was free from flies; for there was never a fly seen in the temple of jerusalem for all the flesh that was sacrificed in it: but the Ekronites called him Baalzebub, because he kept them from hornets and flies; this name afterward was given to the devil himself, he is called Baalzebub, because he is the father of all this idolatry. Conclusion . The conclusion of this is, all offences are against the the king's laws, but petty treason is a greater offence then common transgressions: but when rebels begin to disclaim their king and set up another in his place, that is the highest offence of all: sins of the second table offend God, but swearing and taking the name of God in vein is petty treason against him, as when one falsifieth the king's coin; but to set up a rebel in his place, an idol, that is the highest treason: let us detest that sin most, which turneth us away farthest from God. EXERCITAT. VII. What force idols have to allure those who worship them, and to draw men after them. 1. Cor. 12.2. Ye know that ye were Gentiles carried away unto these dumb idols, even as ye were led. THe loadstone hath not so great virtue to draw the iron to it, as the idol hath to draw the worshipper after it. And as the whirlwind carrieth a man violently: so do the idols draw men violently after them. The scripture maketh mention of sundry swift beasts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dromas. jer. 2.23. as the mule, Camelo-pardalis, the wild ass, and the dromedary. As the wild ass snuffeth up the wind at her pleasure, and noon can turn her away: and as the dromedary is most swift transversing her ways. jer. 2.23.24. So are the idolaters swift in following their idols. There are two things that a man is bound to care for specially, his natural life, and his spiritual life. His natural life consisteth in his health, wealth, and ease, but see how the idolaters to serve their idols, despise and neglect the care of these three. First, their health, they neglect their bodies, Idolaters neglect their health to serve their id●ls. and think their religion consisteth in abstinence Coloss. 2.23. they disfigure their faces and looketh with a sad countenance. Matt. 6.16. And which is more, the priests of Baal cut themselves with knives and lancers until the blood gushed out upon them. 1. King's 18.28. so do Fratres flagellantes, who whip themselves until the blood run down: and sometimes they have given their bodies to be burnt for their idols. Secondly, a man is bound to have a care of his wealth and riches, but how prodigally have the idolaters bestowed their riches upon their idols? Idolaters spare no cost for their idols. Exod. 32.3. And all the people broke off the golden earrings which were in their ears, and brought them to Aaron. So Hos. 8.4. of their silver and their gold have they made themselves idols. So Ezek. 16.33. Others given gifts to whores, but thou givest thy gifts to all thy lovers, and hirest them. So Psal. 16.4. deum alienum dotant, that is, they given a dowry to their idols, and bestow their goods upon them, and stand not for cost. Thirdly their ease, they care not for their ease, so they may satisfy their idols. Exod. 32.6. And they rose up early on the morrow, and offered burnt offerings. So Baal's priests cried from morning until evening. 1. King's 18.29. The heathen gave divers attributes to their idols, and to every attribute they made a prayer . They were not weary to use many idle repetitions and long prayers to their idols. They gave sundry attributes to their idols, and to every attribute they used to say a prayer, and so with much vain babbling they spent the time: So do many now spend their canonical hours, and this Christ forbiddeth: Matt. 6.7. But when ye pray, use not vein repetitions, as the heathen do, for they think they shall be heard for their much babbling. And their greatest love should be to their children who should succeed them; but the unnatutall idolater will not stand to offer his children to Moloch, & to sacrifice them to him. There is but one rare example in all the scriptures of Abraham, who at the commandment of God took his only son Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the son of his age, and would have offered him to the Lord, but it was usual to these idolaters to sacrifice their children to devils. Psal. 106.37. Secondly, for the spiritual and eternal life; they preferred their idols to it. Hos. 2.2. They carried their adulteries betwixt their breasts: that is, the signs of their idolatry, to testify that the idol had their heart, whereas they should have carried the Lord as a bundle of myrrh betwixt their breasts: Cant. 1.13. So they walked, behhukkoth, in their statutes, Levit. 20.23. Whereas they should have walked in his statutes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gave all honour and reverence unto them; they cried, Great is Diana of the Ephesians, Act. 19.28. They kept their gods and changed them not. jer. 2.11. hath a nation changed their gods which are yet no gods? May we not conclude then, jer. 10.8. They are altogether brutish and foolish, Conclusion. the stock is a doctrine of vanities They who worship stocks and stones and dumb idols, are more brutish then beasts. EXERCITAT. VIII. The many evils which the people have got out of idolatrous Egypt. Deut. 17.16. You shall not 'cause the people to return to Egypt. Egypt was the matrix of all idolatry, therefore the Lord forbade them to go back to Egypt: The evil which the people of God got in Egypt. they got much mischief out of Egypt, there were their breasts pressed, and there they bruised the teats of their virginity: Ezek. 23.3. They lost their spiritual virginity there . There they learned the grounds of their idolatry, hence it is, that the most of the ceremonial laws are opposite to idolatrous worship in Egypt. Secondly, turba miscellanea, The mixed multitude come from thence. the mixed multitude come out of Egypt: Exod. 12.38. Who learned them to murmur and to cry; Would to God we were back again at the flesh pots of Egypt. Exod, 16.2. Thirdly, they got their leprosy out of Egypt, for that sort of leprosy called Elephantiasis, The leprosy from Egypt. when the skin groweth hard like the Elephant's skin was bred only about Nilus in Egypt. Deut. 28.17. The Lord will smite the with the boils of Egypt. They forgot their circumcision there. Forthly, they forgot their circumcision in Egypt, therefore it is called opprobrium Aegypti, josh 5.9. This day have I rolled away the reproach of Egypt from you. The blasphemer come out of it . Fifthly, the blasphemer who blasphemed the name of the Lord, Levit. 24.10. was the son of an Egyptian. The golden calves . Sixthly, jeroboam brought the golden calves out of Egypt: therefore they were commanded never to go back again to Egypt. Because Egypt was such a vile land the Psalmist calleth it the land of Ham Psal. 105.23.27. Egypt why called Ham. and 106.22. Ham was cursed by his father Noah, so the Egyptians his posterity were an accursed people. Egypt was a proud people, Egypt called Rahab. therefore it is called Rahab, Psal. 87.4 and Esay 51.9. And now what hast thou to do in Egypt to drink the waters of Sihor? or what hast thou to do in the way of Assyria, to drink the waters of the river? Sichor is put for Egypt. jer. 2.18. Sihor is Nilus, which signifieth blackness, for the troubled waters of Nilus differed much from the clea●e running waters of Siloh, why then should they go to drink of them? So the city, for jerulem, and Behemoth beasts, for an elephant. and he calleth Euphrates the River here Antonomasticè, for the greatness of it. Gen. 15.18. It is called the great river; these two were the borders of Canaan, from the river of Egypt to Euphrates. Exod. 23.31. What great blessing was this then, when five cities in the land of Egypt should speaked the languages of Canaan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●str●ctio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, should worship the Lord in truth, And one of them shall be called the city of the Sun, Esay. 19.18. that is, they shall be converted to profess the truth, and one of them shall be the most excellent city, that is Alexandria, the city where Mark taught the Gospel first. If Egypt was so abhorred and detested by the Lord, what must spiritual Egypt be? Revelat. 11.8. and these Who take the mark of the beast upon them. Revelat. 16.2. And as they were never to return back to Egypt again; so neither must the people of God return now to spiritual Egypt. Observe how john doth parallel the judgements of old Egypt, and spiritual Egypt together. Old Egypt and spiritual Egypt paralleled together in their plagues . Old Egypt was plagued with sores and botches: In sores. so are they of spiritual Egypt. Revelat. 16.2. Secondly in old Egypt the waters were turned into blood: So in spiritual Egypt. In blood. The waters of the sea become as the blood of a dead man, and every living soul died in the sea. Verse. 3. Thirdly in old Egypt there was great darkness: In darkness. So in spiritual Egypt there is great darkness. Vers. 10. Fourthly, frogs molested the King's chamber in Egypt, In the frogs. So frogs come out of the mouth of the Dragon, and out of the mouth of the beast, working miracles to deceive the world and the Kings of the earth. Vers. 13. jannes' and jambres withstood Moses in Egypt. 2. Tim. 3.8. And when he wrought his miracles they said, he carried straw to Aphra, as the proverb is in the Talmud, In their magicians. they meant that there was Magic enough in Egypt already, therefore he needed not to come to Egypt, to play his tricks of Magic there; thus they withstood the man of God, and hardened the heart of Pharaoh: So in spiritual Egypt, do these frogs and deceivers set themselves against Moses, saying, that he hath not his calling of God. Lastly, there was thundering and lightning in Egypt; In thundering and lightning. so in spiritual Egypt Verse 18. The conclusion of this is; Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelat. 18.4. EXERCITAT. IX.. A comparison betwixt the golden calves set up in the wilderness, the golden calves in Dan and Bethel, and the popish Idols. Commandment II Psal. 106.19. They made a calf in Horeb, and worshipped the molten image; they changed their glory into the similitude of an ox that eateth grass. THe idolatry of jeroboam, compared with the idolatry of the Israelites in the wilderness, The idolatry of the Israelites under jeroboam compared with their idolatry in the time of Aaron. setting up the golden calf, will be found a fare less sin, if we look nearly unto it. First, they had lately tasted of the great benefits of God, in delivering them out of Egypt by a mighty hand, and bringing them through the read sea: Yet they soon forgot his works; they waited not for his counsel. Psal. 106.13. In benefit●. They forgot God their Saviour which had done great thin●s in Egypt, wonderful works in the land of Ham, and terrible things in the read sea. Verse. 21.22. In outward pledges of his favour . Secondly they had many more pledges of the favour of God, then the ten Tribes had, they had the cloud by day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa●●●●●●ustissimorum. and the pillar of fire by night, he fed them with the bread of the strong ones, Psal. 78.25. They had the tabernacle, and the ark the testimony of God presence amongst them, which jeroboam and the ten tribes had not; therefore their sin was greater then theirs. In their prophets . Thirdy for prophets, they had Moses the man of God, who was faithful in all his house. Heb. 3.2. the ten tribes had Ahijah the Shilonite, but what was he to Moses? they had an old prophet in Bethel, but a great deceiver, and they had a young prophet, but was easily deceived. 1. King. 13. and what were they to Moses? Fourthly, the ten tribes had priests but of the meanest and the basest of the people. 1. King. 13.33. In their priests. He made of the lowest of the people priests for the high places, whosoever would, he consecrated him, and be become one of the priests of the high places: but they had Aaron the Lord's high priest, who was consecrated and ordained by God himself, and called to this honour. Heb. 5.4. Aaron's sin in making the golden calf a greater sin than the sin of Demetrius or jeroboam. he that had holiness to the Lord engraven in a plate of gold upon his forehead, for him to sit down and fashion an image with a graving tool; like another Demetrius the silver-smith, he making silver shrines to Diana, and he making golden calves to jehova, what a great change was this? Again he to represent the Lord by an ox that eateth grass. Ps. 106.20. This was a great abomination it was great idolatry when the men of Lycaonia would have worshipped God in the likeness of men, Act. 14.11. but greater idolatry to worship the lord in the likeness of an ox: jeroboam made a feast day according to his own heart, in honour of his idol. 1. King. 12.13. so said Aaron, to morrow is a feast to jehova, this was a greater sin than that of jeroboam. Now let us compare the idolaters in our times with those who worshipped the golden calf in the wilderness, and ye shall see greater abomination in this idolatry than in the idolatry of former times. The Israelites gave the glory of Christ who dwelled in a cloud and pillar unto a calf; but these idolaters given the glory of Christ when he is dwelling in our flesh, Sacrae ceremoniae Eccles. Rom. lib. 7. cap. de consecratione agni dei. and glorified to a creature whom they worship as God indeed, giving it to their crucifixes and Agnus Dei. When Christ was in the flesh here, there were many who gave themselves out for false Christ's; but Christ forbiddeth to believed such. Mat. 24.23. so these counterfeited christs should not be believed. The Lord, Ezek. 23.4. maketh a comparison betwixt two sisters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aholah and Aholibah. Aholah is tentorium, Abolibah is tentorium meum in ea. He calleth the ten tribes tentorium a tent, because they were separated from the temple of God now, and he calleth the kingdom of juda, tentorium meum in ea, my tabernacle in her, because as yet they professed the true worship of God. Aholah played the harlot. Verse. 5. But yet her sister Aholibah was more corrupted then she, A comparison betwixt the idolatry of Israel and juda. Vers. 11. So compare Aholah the jewish church with Aholibah (who glorieth that she is the true church) and she shall be found the greater harlot of the two. And the lord comparing Samaria with jerusalem, Ezek. 16.51. saith, that Samaria had not committed half of the sins which juda had committed, Quomodo Hebraei exprimunt comparativum gradum. but that juda had justified her sister in all her abominations; amplificasti abominationes tuas prae ipsis. Samaria was not simply justified, but only in comparison with juda. So Luke. 18.14. The publican went down to his house, justus prae illo, justified rather than the Pharisee. So Mat. 12.41. Surgere & stare in iudice● quid apud hebraci. The queen of the South shall rise in judgement against this generation, that is; shall stand in judgement and not fall, compared with this generation: So if we will compare the jewish idolatry and the idolatry of this generation, A comparison betwixt the idolatry of the jews, a●d the idolatry in our times. they shall stand in judgement when this generation shall fall; and there shall be a more easy sentence pronounced against them, then against this generation. The jews who were so much addicted to idolatry before the Lord jesus Christ's coming in the flesh, quite renounced their idols, and they say now, that there is no punishment which befalleth them, but there is a drachma weight of the golden calf in it; and when they see any church in which there are idols, they call it Beth Hatturpha, domus turpitudini●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we may hope that, before the Lords second coming, they who stand most in defence of these idols: shall renounce them as a filthy thing, and acknowledge that there was a drachma weight of their idolatry in all their former punishments. EXERCITAT. X. Of the increase of idolatry, and how it increased and spread through the world. Commandment II jer. 16.11. Your fathers have forsaken me, saith the Lord, and have walked after other gods, and served them, and worshipped them, and ye have done worse then your fathers. Idolatry is a work of the flesh, Gal. 5.20. And there is no work of the flesh that man is so prove unto as to idolatry: The first period, of Idolatry. The first period of idolatry began not long after the creation. Gen. 4.24. Then began men to profane the name of the Lord. Psal. 49.12. Man being in honour abideth not, he is like the beasts that perish. Idolatry maketh a man brutish . Idolatry maketh a man brutish. jer. 10.14. Every man is brutish in his knowledge, every founder is confounded by his gra●en image. There were three notable men, from the creation to the flood, who kept the truth in sincerity and purity in their families; Adam, Methusalem, and Noah, and then the Lord drowned the world for wickedness. After the flood, The second period of idolatry. as people increased they began to build a tower to get themselves a name, and the Lord scattered them, and they who went to the east worshipped idols, and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Persians called the Scythians with whom they were conversant, Sakas, a Sach vel Sacksah, which signifieth a multitude, because they were gathered together in multitudes; So the Arabians had their names from Gnarabh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscelanea turba a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit▪ miscere, turba miscellanea, a confused multitude. Gen. 14.1. Tidall King of nations, Symmachus translateth it King of the Scythians; and these worshipped their conquerors and captains as gods. The church all this time remained with Heber and his posterity, Melchizedeck and some few others who dwelled in Canaan. The Church in the third period remained with the posterity of of Hebe● and with some few others . Those of Heber's posterity who went to Syria fell to idolatry, and therefore an Aramite is put for an idolater in the scriptures; Terah Abraham's father an idolater, Abraham himself was an idolater, Laban the Syrian an idolater, Naaman the Syrian an idolater, and Balaam the Syrian an idolater. There were some others who were not of the posterity of Heber who kept the truth amongst them. Gen. 20.4. Lord wilt thou slay also a righteous nation? Third period of idolatry . The third period after the flood when idolatry increased, was, when they set up a molten calf which Moses caused bray to powder; and made them drink it in detestation of that idol which they had worshipped. After Moses death, Satan laboured to make an idol of the body of Moses, Satan laboured to make an idol of Moses body. and that which he could not do by him when he was living, he goeth about to effect it by his body when he was dead; but Michael withstood him. jud. 9 and buried his body where no man knew; and here we may see that the relics of the Saints are made idols. The fourth period of idolatry . The fourth period of idolatry was under the judges, and here we shall mark four things. First that noon of the judges themselves were idolaters, as most of the King of juda and all the Kings of Israel were, and that was the cause why idolatry got not such footing in the time of the judges, as it did afterwards. Noon of the judges were idolaters. Secondly, when they fell to idolatry, the Lord scourged them by the Philistines, Ammonites, Madianites, and then they cried unto the Lord, and he helped them, Thirdly, Dan an idolatrous tribe. of all the tribes the tribe of Dan was most given to idolatry; therefore they took away the Ephod Teraphim, and the graven image out of the house of Micah, and set it up in Dan, this was the idolatry of the whole tribe, Is it better for thee to be a Priest for the house of one man, or that thou be a priest unto a tribe and a family in Israel? jud. 18.20. Fourthly, jonathan the son of Gershon, the son of Manasseth was the priest to this idol. jonathan was the son of Gershon, and Gershon was the son of Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum נ suspenso pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the jews observe that they will not have him called the grandchild of Moses, but of Manasseth, who by anticipation was called Manasseth, because he followed him in his idolatry; yet to show that he was the grandchild of Moses, the word is so set down that it may be read either Manasse or Mose. The judgements of God upon Dan for their idolatry. Because the tribe of Dan was most infected with idolatry, therefore the golden calves were afterward erected in Dan, as a punishment of their former idolatry, and for this cause it was that they were the first of the tribes, who were carried away in the west side of jordan. jer. 8.16. The snorting of his horses was heard from Dan, and john, Reu. 12. When he reckoned up the tribes which were sealed, he passeth by the tribe of Dan. The fift period of idolatry was under the Kings, The fift period of idolatry. the Kings of Israel were idolaters, or tolerated idols, All the Kings of Israel were sinners except David, Ezekiah and josias, Ecclus. 49.5. That is, they were idolaters. In this period idolatry waxed by degrees, first it waxed much in Salomon's time, he who excelled all the sons of the East for his knowledge, Idolatry in the fift period increased by degrees. he whose heart the Lord had enlarged, he who was a prophet of God and a pen man of the Holy Ghost, he who for his devotion offered to God so many thousand sacrifices, his prayers, his great care he had to build the Temple, who fell not away until his old days, who would have thought that the dragon with his tail would have pulled down this great star? and although the Lord threatened that the kingdom should be rend from him. 1. King. 11.11. Yet he was nothing moved with it; and if we will compare his foolish son Rehoboam with his wise father, he may seem to be more obedient then he; for when he had gathered an army to fight against jeroboam and the ten tribes, yet when the prophet Shemaiah come to him, 1. King. 12.24. He hearkened unto the word of the Lord and went back again, but Salemon went on in his sins and idolatry. Idolatry come to a greater high in the days of jeroboam. Secondly, it waxed more when the ten tribes were rend from the house of David and Solomon; then jeroboam set up the calves in Dan and Bethel, then the ten tribes were Aholah, and yet Aholibah exceeded them in whoredoms. Ezek. 23. Thirdly, it come to the height in the days of Manasseth, and so it continued with the rest of the Kings, like a leprosy, until the captivity. Then idolatry died in the captivity, for there they were purged and fined, and they brought it not back, neither went a whoring after other gods. The last period was when idolatry began in the christian church, the beast which was dead was quickened again: Revelat. 17.11. And then the idolatry of the Gentiles was brought in in the christian church. EXERCITAT. XI. Whither Gideon made the Ephod an idol or not. Commandment II judg. 8.26. And Gideon made an Ephod thereof, and put it in his city in Ophra; and all Israel went thither a whoring after it. WHen Gideon made an Ephod of the gold & earrings which they had taken of the spoil, we need not to take it so strictly that it was only made of gold, but of those things which were taken in the spoil, whither gold, silk, linen, &c. But it may seem, Vers. 27. That statuit in Ophra, Ob. he set it up in Ophra, that it was of pure gold, which might stand up, an image made of gold. In the Hebrew it is posuit only, he put it, and not, Answ. he set it up, the priests Ephod was of linen, and the high priests Ephod was partly of linen, and partly of silk, and partly of gold. This word Ephod in the scripture is applied only to holy uses, Ephod twofold. but if we will consider the persons who put on the Ephod, then it may be said to be partly ecclesiastical, and partly politic. Ecclesiastical is three fold, first the Ephod of the high priest: Exod. 28.6. Secondly of the priests: Ephod ecclesiastical threefold. 1. Sam. 22.18. And thirdly of the Levites: 1. Sam. 2.18. Politic again is that which David wore when he danced before the Ark: 2. Sam. 6.18. David did not put on the Priest's ephod . When David said to Abiather the high priest Ahimeleches son, I pray thee bring me hither the Ephod. 1. Sam. 30.7. And Abiather brought hither the Ephod, el David, to David, that is, Davidis causa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, Davidis causa. the priest took on this Ephod to ask counsel for David what he should do, David wore not the priestly Ephod himself; for by Ephod here is meant the whole ornaments of the priest: So Hos 3.4. Object. Now the question is, whither Gideon intended here to set up an idol in Ophra? those who hold the affirmative bring this reason for them: because he instituted that for which he had not warrant out of the word of God. Answ. The word of God setteth down all the priests ornaments: therefore he did not this without a warrant altogether. He made not a new Ephod. Obj. 2 Secondly, some hold that Gideon did not directly set up an idol, nor did he intent to do it; but because he withstood not the people when they committed idolatry, therefore he sinned. Ans. It is evident that they did not commit idolatry till after his death, therefore Vers. 27. it is not rightly translated, Fornicatus est omnis Israel post cum, as though they followed Gideon's example in their idolatry; The Israelites went not a whoring after the Ephod till after the death of Gideon. Obj. junius translateth it better, post eum scilicet Ephodem, or in eo scilicet Ephode. Thirdly, some hold that Gideon sinned, offering sacrifice with this Ephod upon him. Ans. The Lord who spared not Uzziah when he went to offer incense at the altar, but struck him with leprosy: 2. Cron. 26.17. and spared not Core, Dathan, and Abiram with their complices. Num. 16. Would he have spared Gideon if he had attempted such a thing? and is it probable that he who refused the government when it was offered to him by all their consent, that he would affect the priesthood? Obj. Fourthly, it may seem that he sinned, in making these holy vestures to have some use out of the tabernacle, which always should have served for the tabernacle. When jeshuah set up an altar, Iosh. 22.29,30. Ans. Gideon set up the Ephod in memory of thanksgiving . He set it not up that they might sacrifice there, but only he set it up as a memorial of thanksgiving. So Gideon made this Ephod only in a memorial of thanksgiving, and for no other use. But these who hold the negative that he committed not idolatry in making the Ephod, bring these reasons. Reasons proving that Gideon committed not idolatry in making the Ephod. First juda 8.32. It is said, Gideon died in a good old age, which comprehends in it four things. First, fullness of days; secondly, tranquillity of mind; thirdly, a good name, and fourthly, to die in the favour of God, and this phrase is never spoken but of those who died well, as Abraham died in bona cani●ie, in a good old age. Gen. 25.15. So David, 1. Chron. 29.28. and so Gideon here. Secondly, the Israelites are challenged for this, Reas. 2 that they shown not kindness towards jerubbaal, or Gideon, according to the goodness which he had shown to them, Verse. 35. Now if he had set up this idol to make the people to commit idolatry, they should have had no cause to have shown kindness to him, but rather should have hated him. But it may be said that the Ephod become a snare to him and to his house: Vers. 27. Obj. Although Gideon himself sinned not in setting up the Ephod, yet it tended to his rvine, that is, Ans. to the rvine of his sons, and the rest of his house, that is, his friends, it was the rvine of his house in the days of Abimelech, when this Ephod was set up in the house of Baal-bereth in Sichem. judg. 9.33. The conclusion of this is, Conclusion. that we are to construe the acts of the Saints in the best part where we see no evident proof to the contrary: fare less are we to condemn them, where the holy spirit commends them. EXERCITAT. XII. Whither Naaman might bow in the house Rimmon or not? Commandment II 2. King. 5.18. In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon. THere is a question moved, whither or not may a man dissemble his religion, and be present at the worship of idols? and some allege this place for it. For clearing of this, Cajetan observeth, first what is meant by this word Lehishtahhavath; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly, what it is that Naaman craveth; and thirdly, what the prophets answer inferreth. First, he observeth that this word Lehishtahhavoth bowing, (the Greeks translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) was used by the eastern people both in civil and religious worship, Cajetan goeth about to clear Naaman of idolatry in bowing in the house of Rimmon. and it is translated adorare (saith he) but improperly only, si adoravero in templo Rimmon: but se in what Naaman desireth to be dispensed with; he craveth only a pardon and dispensation here, for the bowing of his body, as he was wont to do to the king; he acknowledgeth here the true God, that he would serve noon but him, and that he would have an Altar built for him that he might sacrifice only to him. And whenhe returned to his country, no doubt but he worshipped the true God? Genuflexio imitativa. obsequij . And Caietan observeth farther, that there is a double bowing of the knee; the first is called Genuflexio imitativa, the second is called Genuflexio obsequij: and he saith, that genuflexio imitativa; counterfeiting the kings bowing, Est eiusdem speciei cum regio, it is of the same kind with the kings bowing of the knee, and this is flat idolatry; Naaman meant not of such kind of bowing of the knee. The question then is only de genuflexione obsequii, this he saith, was lawful in itself, and he bowed with the king, not having respect to idolatry, but only to his bowing simply. For the king to bow, it is not an unlawful action; but when he boweth before an idol with an idolatrous mind to worship the idol, then it is idolatry, but his servant bowing with him, and doing that civil honour to him which he used to perform to him at other times, is not partaker of his idolatry; the one is adoratio absoluta, and the other is relativa: and he goeth about to clear the matter by this comparison, Adoratio absoluta. relativa. If a great man should go unto a whore, and his servants should accompany him, they go not with him as he is going unto a whore, but simply as he is going, and they accompany him now as at other times; but if they should commend him for such a fact and flatter him in it, Simile. then they should be guilty of his whoredom: So when Naaman went into the house of Rimmon with the king and bowed there, this bowing was only a civil bowing, such as he performed to the king at other times before. But when it is objected, Ob. that this had a show of evil to bow in such a place, and at such a time with the king. He answereth, Answ. if Naaman had not made a protestation to the contrary that he would worship noon but the true God, it had been a scandal, but Naaman protested the contrary both in word and deed, and so was free from scandal. But the matter is not clear yet, Naaman's fact contrary to his protestation. he maketh a protestations here, but it may seem that his fact is contrary to his protestation, when he goeth in and boweth there. And Caietans' comparison which he useth, seems not to be so pertinent; for if the servants should go in with their master in the bawdy house and see him commit that villainy, could they justify themselves by their civil homage which they own to their lord; Naaman was not simply free of sin in bowing in the house of Rimmon. we cannot say then that Naaman was simply free of sin in this; and therefore he craveth pardon. Some answer, that the prophet fitteth his answer here to the weak and infirm conscience. Rom. 15.1. You that are strong aught to bear with the infirmities of the weak: The Prophet fitted his answer to the weak conscience of Naaman, as some say. and they say his weak conscience appeared in this, because he was not resolved as yet fully what to do in this case: This is the note of a weak conscience, Rom. 14.15. to be troubled and grieved at a thing, and doubt whither it may do it, or not do it; and yet inclineth to do it, this is an infirm conscience: the prophet having to do here with his weak brother, biddeth him go in peace, Naaman asketh two things. & not to trouble him about this matter: but this cannot be the meaning of the prophets answer, that go in peace should be an affirmative justifying him in this fact, Naaman hath two demands, first that he might have so much earth, as to build an altar that he might sacrifice to the Lord upon it: now if we shall fit the prophets answer to this demand, would the prophet justify a thing that was contrary to the Law, and bid him go sacrifice there? for they were to sacrifice only in the place which the Lord their God should appoint. So go in peace, the meaning is not that the prophet alloweth this fact of his. Non est factum approbantis, sed dimittentis & promittentis se oraturum pro salute eius; that is, he approved not this that Naaman asked, but when he said go in peace, it was only a dismissing of him, and sending him away, promising that he would pray for him, that the Lord would strengthen and confirm him, who as yet was weak in faith, if this fact had been allowed or approved by the Prophet, what is the cause that so many martyrs of God have suffered such great torments and troubles, The Prophet did not approve this demand of Naaman. rather then that they would communicate with idolaters in the lest show of idolatry? There was a stately fountain of water, and the image of Bacchus set up there with a vinetree spreading itself round about the court, and overshadowing it; when Licinius come for recreation to the court, Auxentius and many others following him, seeing a branch of the vine tree loaded with clusters, he bade Auxentius cut it off, and he suspecting nothing, did it; Then Licinius said unto him, set that branch at the feet of Bacchus. Suidas in Auxentio . But Auxentius answered, God forbidden, o Emperor, that I do it, for I am a Christian; But Licinius said unto him, either get thee from my service, or do this; The martyrs would communicate with idolaters in nothing. at nihil cunctatus zonam soluit & recessit: The martyrs of God would not cast one grain of frankincense into the fire to the idols; they would communicate with them in nothing: therefore the Prophet would never justify this, that he should go into the house of Rimmon upon any pretence to worship: The Prophet would not justify Naaman's going into the house of Rimmon. When the Emperor went unto the Mass, the Count Palatine who was his swordbearer, carried his sword before him to the church door, but would never go into the Mass with him; and he learned not, that this distinction of genuflexio imitativa and genuflexio obsequij, would have saved him from idolatry. The conclusion of this is, that those who are zealous for the glory of God will neither directly nor indirectly communicate with idolaters, neither will they eat swine's flesh, nor drink of the broth. Esay. 65.4. EXERCITAT. XIII. Of mixtures of Religion. Commandment II 1. King. 18.21. And Elijah come unto all the people and said, how long halt ye between two opinions? If the Lord be God, then follow him; but if Baal, then follow him. TO worship two gods is a sin against the first commandment; but to mix the means of God's worship, is a sin against the second commandment. When things are mixed they are not kept in purity as when Vintners mix water with wine, or when silver and lead are mixed together, and they make up a third, different from the two; God will not have his religion mixed this ways. The Lord commanded, Exod. 30.29. to make the holy ointment of pure myrrh, in the original it is mar derer, mirrha libertatis, that is, which is free from all mixture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so thou shalt make oleum de olivis purissimum. Levit. 24.2. the incense that was offered was the most transparent and pure incense, Lebhonah Zaccah: Exod. 30.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the flower which was offered to God was simila pura, The wine, ointment, the oil, the flower which was offered to the Lord wer● pure without mixture. and the Apostle forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mix the word: 2. Cor. 2.17. As Vintners mix water and wine together. Prou. 9.3. Wisdom sent forth her maids, why are they called her maids? but to teach preachers to keep the word in sincerity, as virgins labour to keep their virginity uncorrupted; and therefore the prophet Esay putteth the prophets and evangelists in the feminine gender, Mebhashereth. Prophets and Evangelists put in the feminine gender. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of God are not called from Abraham. The jews observe, that the people of God are never called in the scriptures Abrahamites from Abraham, neither Isaac from Isaac, but once Amos 7.9. But they are called Israelites from jacob, and jews from juda, and they gave this to be the reason; because there come those of Abraham who professed divers religions, and so of Isaac; but these who come of Israel and of juda professed but one religion. The Lord would have his people a people dwelling by themselves, The jews a people dwelling by themselves. that they should have no meddling with the heathen. Num. 23.9. Lo the people shall devil alone, Why he would not have them to devil near the sea. and shall not be reckoned among the nations. He would not have them lie near the sea coast (for the Philistines lay betwixt them and the sea,) jest they having too great commerce by sea with the heathen, they should have waxed prouder and learned their fashions, as Tyrus waxed prouder by trading with many nations by sea. Ezek. 27.28. and this ways they should have endangered their religion; Solomon of all the Kings sent his ships fare abroad to other nations, but jehosaphat and Ahaziah attempted this in vein. The kings of the Lands who. 2. Chron. 20.35. and where it is said, Psal. 72 10. The Kings of the Lands shall bring presents to thee, what Lands are meant here? not the fare Lands, but the Lands which lay within the Mediterranean sea. First, it was not lawful to mix God's religion and the devils, God's religion and the devils mixed together. such was that religion in the house of Micah. jud. 17.5. Who had an Ephod and Teraphim, an Ephod for the true worship of God, and the Teraphim for the worship of the devil. Again it was not lawful to mix judaisme and Gentilism together. Levit. 19.27. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard, judaisme and gentilism. ye shall not make any cutting in your flesh for the dead, nor print any mark upon you. These were the ceremonies of the heathen; therefore the Lord discharges his people to use them. Such was the mixture of the Samaritan religion, who worshipped both the Lord and the idols of the land; and such was the religion of the Gergasites who learned many things of the heathen, joseph. lib. 2. de bello judaico. cap. 20. as to eat swine's flesh, and not to circumcise; and of the Ebionites who observe both the jewish and christian sabbath. Christianity and judaisme cannot be mixed . Thirdly, it is not lawful to mix christianity and judaisme; such were the Galatians, who would keep the ceremonies of the law and the gospel. Quest. After the death of Christ, when the apostles observed the ceremonies of the law with the gospel, whither mixed they judaisme with christianity, or not? Answ. Why the Apostles kept the ceremonies after the death of Christ . They kept these ceremonies but for a while, for the winning of the weak jews. When Christ come in the flesh, the ceremonies and grace were mixed together like the new wine and the dregss; then the leeses began to settle down, and the wine to be somewhat more clear: so at the first, the wine of grace and the ceremonies which were the leeses, were mingled together, and afterwards they began to be separated; Simile. and as the Vintner, if he draw the wine too soon from the leeses, it will become sour; for the dregss keep the wine from corruption, therefore he who mindeth to keep his wine, letteth it stand upon the dregss awhile to preserve it: So the Apostles would not draw the wine of grace too soon from the leeses of the ceremonies, but jest this wine standing too long upon the leeses should corrupt, as Moab did. jer. 48.11. therefore they drew the gospel altogether from the ceremonies. When judaisme and gentilism were mixed together, here the ox and the ass were yoked together, the clean and the unclean beast; when the apostles used the ceremonies after the death of Christ, they used them ad aliud, & non per se, The ceremonies after the death of Christ, were not kept for themselves but for another end. for the winning of their brethren, and not for any thing that was in the ceremonies themselves, but when the Galatians used them under the gospel, this was to join a dead man and a living man together, for they were dead after Christ said, consummatum est, and had no use in the church afterwards but by accident; for as he who buildeth a vault letteth the centrels stand until he put in the key stone, and then he pulleth them away: so when the corner stone jesus Christ was come, it was time that these centrels, the ceremonies should be removed. Fourthly, it is not lawful to mix christianity and gentilism, such was the doctrine of the Nicolaitans: Revelat. 2.15. and some in Corinth who professed that there was not a resurrection: Such is the religion of those in Russia and Muscovia, they have some christian profession of the Greek church, and mixed with many heathenish ceremonies. Whither is it a greater sin to mix judaisme and christianity together, Quest. or to mix christianity and gentilism together. It is a greater sin to mix judaisme and christianity together, Answ. for the jews ceremonies belonged once to the church; and therefore for them to rise up again to molest the Church, is a greater sin, then when the ceremonies of the gentiles trouble the Church. Fiftly, when a religion is made up of judaisme, gentilism, and christianity, Brerewood in his inquiries. such is the religion of the Marduites a people in Syria, who keep the christian sabbath with the Christians, and the jewish sabbath with the jews, and they worship the sun and the moon with the pagan. Some idolatrous worship is made up of judaisme, gentilism, and Arianism, as Turcism. Some is made of judaism, gentilism, and christianity. Conclusion . The conclusion of this is, the pure worship of God is like the glassy sea. Revel. 4.6. which is transparent and shineth, and not dark and covered with ceremonies: we must not borrow the painting of that wrinkled whore to paint the Church with it, but we must keep her in her own beauty. EXERCITAT. FOURTEEN. Of the motives which moved the heathen to worship idols. Commandment 2. Rom. 1.21. Because when they knew God they glorified him not, they become vein in their imaginations. Idolatry amongst the heathen arose especially from three grounds, the first ground was the desire which they had to continued the name of their predecessors, benefactors, and their nobles; the second ground, was the desire of some bodily pledge of God's presence to be amongst them; and the third ground which drew them to idolatry, was their boldness to represent God mystically and hieroglyphically by sundry images. The heathen set up an image to continued the name of their predecessors, and their posterity worshipped it as a God. The first ground was their desire to continued their name to the posterity, and therefore they set up images only at the first for representation in remembrances; but the posterity following, turned this representation into adoration, and they made gods of those whom they knew to have been but men; therefore they set up in their temples, Harpocrates holding his finger upon his mouth, to teach them silence, that no man should be bold to say, that these were men once, Augustin. de civitate Dei lib. 8. whom they worship now as gods. The second ground which moved them to commit idolatry, The people desired much a visible sign of the presence of their God. was the desire they had of some visible pledge of the presence of a godhead amongst them; and even as the soldiers desire to see their captain visibly in the field before them: So desired they to have some visible sign of a godhead amongst them; and having these pledges, they thought that their gods would not leave them, and wanting these, they thought the gods would leave them. When Alexander the great besieged Tyrus, one of their Diviners told them, that it was revealed to him in a dream, that their god Apollo was to departed from them shortly; what do they to detain Apollo still amongst them? they take the image of Apollo their god, They tied the image of Apollo to a post. and bind it with a chain of gold to a post, thinking thereby to detain Apollo; they held that this image was a pledge of his presence amongst them, Diodorus Sic. lib. 1. cap. 1. and they thought so long as they kept the image of Apollo that he would not leave them. The third ground which led them to this idolatry, was their boldness to represent god mystically by their hieroglyphics, representing him as they pleased. Plutarch. de Iside & Osiri . In Thebes a town of Egypt (as Plutarch maketh mention) they worshipped a god whom they acknowledged to be immortal, but how painted they him? in the likeness of a man blowing an egg out of his mouth, How they painted God in Thebes▪ Varro de re rustica lib. 2. cap. 1.11. whereby they signified, that it was the Lord that made the round world by his word, and they dedicated a sheep to him; because of old, milk was their food for the most part. So in the town of Sai where Minerva was worshipped, before the gates of the Temple they had this hiroglyphick painted an infant, an old man, a sparhawke, a fish, Plutarch. de Iside & Osiri. and Hippopotamos whereby they signified, OH qui nascimini & denascimini, Deus odit impudentiam. By the young child they signified our birth, and by the old man our death, and by the sparhawke they meant God, who was most sharp in sight to see all things, and swift to revenge; and by the fish which liveth in the sea, a thing hated by the Egyptians, they meant hatred, and by Hippopotamos the sea horse, who killeth his father and covereth his dam, they meant impudency. The Egyptians represented God by a serpent . So the Egyptians represented God by the serpent Aspis who casteth the skin every year and renueth the age of it, whereby they signified God's immortality, and thus boldly They changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four footed beasts and creeping things. Rom. 1.23. EXERCITAT. XU Whither things idolatrous may be converted to any use, either in the service of God, or may we convert them to our own use? Commandment II Deut. 7.25. The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is upon them, nor take it unto thee, jest thou be snared therein, for it is an abomination to the Lord thy God. AS we must given nothing to the idol, so we must take nothing from it. There were three sorts of Cherem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Res devota Anathema. Three sorts of execrable things under the law. or things execrable under the law, first when both men and beasts were to be destroyed, and then nothing come either to God's use or to the peoples; such were the goods of the apostate jews who fell away from the true God. Deut. 13.15. and in this sense the Amalekites and their goods were execrable. Secondly, they were execrable, when the men and their beasts and their stuff were burnt, but the gold, silver, brass, and iron were reserved for the use of the sanctuary, and these of jericho were execrable in this sort: Iosh. 6.24. The third sort were these, when the men alone were killed, but the beasts and all other things which belonged to them were converted to the use of the soldiers; such was the town of Hai. josh 8.27. Things consecrated to idols were execrable when they were idolatrous in state. Things belonging to idolaters are of three sots . Things belonging to Idolaters were of three sorts, first such as pertained to Idolaters but were not idolatrous, as David took the sword of Goliath, and hung it up in the house of God; What idolatrous things we may use. secondly things that were idolatrous, but were not idolatrous in state, as the fountains out of which the heathen drew water for the service of their idols, yet the Christians might have converted these fountains to a spiritual or a civil use; so Gideon took the bullock which was appointed for Baal, and the grove, and offered the bullock with the wood in a sacrifice to the Lord. judg. 6.26. So the Bethshemites took the Philistines cart, and the kines, and offered them to the Lord in a sacrifice. 1. Sam. 6.15. because they were not idolatrous in state; for even as the clothes of the leper being washed, were made clean, Lev. 21.8. So those things which belonged to the Idolater, and were not idolatrous in state, might be cleansed and converted to other uses. But when a thing was idolatrous in state, and carried the mark and badge of the idol still upon it; as their images of gold and silver, and their ornaments. Deut. 7.25. they were to be cast away, and not to be converted to any other use. Esay. 30.22. You shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth, and shall say unto it, get thee hence. Achan stole a Babylonish garment, and two hundreth shekels of silver, and a wedge of gold. Iosh. 7.21. in the Hebrew it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lingua auri. Lashon zahabh, a tongue of gold, this tongue some hold to have been the sword which hung by the idols side; Vi●●lspand de ponderibus & mensuris. The Scythians worshipped asword. and some worshipped Acinacis, the sword itself, as the Scythians. Of old, a sword was called lingua, as Fannius an ancient writer testifieth, and the Babylonish garment they hold to be the cloak which covered the idol, and the two hundred shekels to be the money which was dedicated to the idol; now because Achan took this which was idolatrous in state, and which might not be converted to his use, therefore the Lord will have him and all his to be rooted out. That which had an immediate dependence still upon the idol, and had relation to it, Cassiodorus & tripartita Rufins'. keeping still both the matter and the form; that cannot be offered to the Lord. Example, What Idolatrous things might not be used. Constantine the great took out of the temple of Serapis their sacred elne Fathom, whereby they measured yearly how much the river Nilus would overflow; which the heathen thought to have a certain divinity in it; this elne Constantine should not have caused to be put in the temple of Alexandria, because this elne both in matter and form was kept here, as it was in the idolatrous use before. That which is idolatrous in state and hath an immediate dependence upon the idol, Nothing that hath an immediate dependence on the Idol can be converted to any use. should neither be converted to a spiritual or a civil use; therefore that which the jews say, is false, that David took the crown from Milcom the god of the Ammonites, and set it upon his own head. 2. Sam. 12.30. If this crown was the crown of the god of the Ammonites, then it was idolatrous in state, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen Idoli. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex eorum. David took not the Crown from Mil on the Idol, but from the King of Ammon. Obj. and David could not have set it upon his own head. Wherefore he took this crown from Malcam the king of the Ammonites, and set it upon his own head. But how could the king wear such a crown upon his own head? a talon in weight is forty six pounds and fourteen ounces, which being reduced to the value of our money will extend to 2250. pounds; the king of Ammon could not wear such a crown of so great weight upon his head; therefore it may seem that it was taken from the head of the idol, and not from the head of the king. Most think that Talon here is taken according to Ans. the Syrian weight, Some think that the crown was 2250. pound according to the Syrian weight. which was not above the quarter of an Hebrew talon, and which weigheth of our weight eleven pound and four ounces, and they think this the rather; because Rabath in the country of the children of Ammon, lay in the country of Syria; therefore it seemeth that they followed their weight. Secondly, some answer that this crown was valued Answ. 2 according to the worth and not the weight of it, Some think that the crown was valued according to the worth and not the weight. in regard it was set with precious stones and jewels, it weighed so much, that is, it was worth so much. Zach. 11.13. they weighed for my wages as much as I was valued at, that is, thirty pieces of silver. Answ. 3 Thirdly, he both changed the form of it, and diminished the weight of it. Things which have been the immediate instruments of Idolatry, may be used . Again these things which have been the mediate instruments in the worshipping of idols, these may be used; a church may be used although before idolatry hath been committed there: There was no mountain more defiled with idolatry then the mount of Olives was, The Idol itself may not be used. and therefore it was called mons corruptionis, 2. King. 23.13. and yet no place where Christ prayed so often as there. The idol itself may not be used, because it hath been the immediate instrument of idolatry; when soldiers do besiege a town and take it, they pull down the trophies and colours of the enemies, but not the town itself, the idols are the trophies, ensigns and colours of idolatry, and therefore to be pulled down. Obj. Deut. 12.2, 3. Ye shall verily destroy all the places wherein the nations, which ye shall possess, serve their Gods. Then it may seem that the places where idols have been worshipped should be destroyed. Answ. Moses judicial laws do not bind us as they did the Israelites . This was a temporary ordinance, and a part of Moses policy which is now abrogat, for howsoever the equity of this law remaineth, teaching us to detest idolatry, yet it bindeth us not in such a manner to detest idolatry as they did. Example, God commanded here to destroy idolatrous places, he commanded to burn the cattles, spoil, and goods of the apostates; the equity of this commandment teacheth us to detest and abhor idolatry, but we are not bound to follow it in the same manner. The Lord commanded to consume the rest of the holy things, when the religious use of them ceased, as to burn that which was left of the Pascha. Exod. 12.10. So that which was left of the ram of consecration. Exod. 29.34. and so of the flesh of the peace offering. Levit. 7.15. The equity of the judicial law bindeth us now. the equity of this ordinance continueth for ever, teaching us how to regard holy things with an higher estimation than common things, but we are not bound according to the letter of the law to follow this; for the bread and the wine remaining after the Sacrament should not be burnt; in these laws we must look to the equity and substance, but not to the letter; and many things were urged in Moses policy, which we are freed of now. Example, the jews were forbidden expressly to marry with the heathen, and if they had married such heathen wives, and had begotten children upon them; yet they were commanded to put them away again. Ezra. 10.11. Greater liberty to Christians under the Gospel, then to the jews under the Law. But now a Christian hath greater liberty. 2. Corinth. 12.13, 14. An idolatrous wife was not sanctified by her husband under Moses law, as she may be under the gospel; God hath changed the rigour of this law. Deut. 17.25. Not to take so much as any thing belonging to idolatry, and turn it to a civil use. Iosh. 7.1. It is now changed, and the abomination is taken away, we may eat now of the idolothites, when they are not in the temple of the idols, which they might not do under Moses law. If the brazen serpent was abolished, why should not the place likewise where idols have been worshipped, be abolished as well as images. Ans. A place is a necessary circumstance in the worship of God, but this Serpent was not, neither are crucifixes now. Things are idolatrous in state when they are in the act of idolatry, When a thing is idolatrous in state. but out of that act and place, and carrying no representation of the idol, they cease to be idolatrous, and may be used. Example, no man might eat of the flesh of the sacrifice when it was in idoleio in the place where the idol was worshipped; yet the rest of the flesh, when it was sold in the shambleses they might eat of it: The superstitious jews would drink no wine of the Gentiles. for relata extra usum non sunt relata, the relation here ceaseth betwixt the flesh and the idol. julian the apostate caused consecrated the whole flesh in the shambleses to the idols, thinking that noon of the Christians would eat of it; but the flesh in the shambleses was extra usum, it but was idolatrous in the temple of the idols, but not in the shambleses. Conclusion . The Lord forbade the jews libamina gentium, Deut. 32.37. but the jews added that they should drink noon of the wine of the gentiles, that is, any meat or drink dressed by them; and therefore at this day they will neither eat of the christians meat, nor drink of their drink, but they will given of their meat to the christians; it was only libamen, the idolatrous drink of the gentiles which the Lord forbade them, but he forbade them not simply their meat and drink. The conclusion of this is, as he who is chaste despiseth not only the harlot, but also the favour of the harlot: so if we would eschew idolatry, we must not only eschew idols, but also things dedicated to idols. EXERCITAT. XVI. The reason why the Lord will not suffer idolatry. Commandment II Exod. 20.5. For I the Lord thy God am a jealous God. AS these words, I am the Lord, The Lord to show his authority to command, setteth his name to every one of the commandments. are prefixed to the first commandment; so they are annexed to the rest: they are prefixed to the first by way of preface; I am thy Lord thy God. Exod. 20.2. So they are annexed to the second; as here, and Levit. 19.4. Turn ye not unto idols, nor make to yourselves molten gods: I am the Lord your God. To the third, Levit. 19.12. You shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the Lord. To the fourth, Vers. 30. You shall keep my sabbaths, and reverence my sanctuary: I am the Lord. To the fift; Vers. 3. You shall fear every man his mother, and his father, and keep my sabbaths. I am the Lord your God, and Vers. 32. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God; I am the Lord. To the sixt, Vers. 16. Neither shalt thou stand against the blood of thy neighbour: I am the Lord. To the seaventh, Levit. 18.6. Noon of you shall approach to any that is near of kin to you, to uncover their nakedness: I am the Lord. To the eight, Vers. 19 Thou shalt not defraud thy neighbour, &c. I am the Lord. So to the ninth, Vers. 16. Thou shalt not go up and down as a talebearer among the people, I am the Lord. And generally to all the Commandments. Levit. 18.5. You shall therefore keep my statutes and my judgements, which if ye do ye shall live in them. I am the Lord. He hath set his name to every one of them, to show that he hath power to command. Deus Deus tuus, he is God of all creatures, but he is Deus tuus of his Church. God both dareth and borroweth from man. I am a jealous God, the Lord whose delights were with the sons of men, Prou. 8.31. will interchange with man, he will both lend some things to him, and borrow some things from him. Some things are spoken properly, which arise either from his understanding or from his will. Things arising from the understanding and will of God, are first spoken properly of himself. From the understanding, as his knowledge, and providence, these are first spoken properly of God; and then attributed to man. So these which arise from his will, as his goodness, mercy, and grace, he communicateth himself by creation to all his creatures; and therefore he is called the father of them. Father properly is given to God. job. 38.28. Pater pluviae, the father of rain. This word father is properly attributed to him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 3.15. Of whom all fatherhoods in heaven and earth are named, and it is borrowed from him and given to creatures; either when men beget a son, or when they make a thing, they are called the father of it. Gen. 4.20. borrowed from him who is the father by eternal generation of his son; or father by creation of all the creatures. Something's first proper to the creatures, and then attributed to God. There are other things which are first proper to the creatures, and then attributed to God by way of metaphor, such as are spoken of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when we attribute hands, feet, and eyes to him. Secondly such things as are spoken of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the scripture bringeth in God angry after the manner of man, Things proper to the creatures attributed to God three ways. Psal. 18.8. There went up a smoke out of his nostrils. Thirdly these things that are spoken of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when passions are attributed to God after the manner of men; and they are either simple or compounded passions: Simple, as anger, hatred; compounded as jealousy, which is made up of love and hatred. This word Kinne signifieth either to be jealous or zealous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelotypus fuit, zela, affectus, cum p●●p. ל constructu● in 〈◊〉 sumitur, Cum ב vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fere in m●●● n, ut not●t A●. Es●. and it is taken either in a good sense or an evil sense: In a good sense when it is construed with Lamed, as Num. 25.13. Kinne le lohan, he was zealous for his God. But when it is construed with Beth or Eth, then it is taken in an evil sense. Num. 5.14. Vekinne eth ishto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he be jealous of his wife. jealousy is a mixed affection of love and hatred, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore it is called the fire of his jealousy. Zeph. 1.18. God, because he hath married the Church to himself, jealousy what. he is jealous of her, God is jealous of his Church here. left she should go a whoring from him after other gods. In heaven he only loveth the triumphant Church, he is not jealous of her; in earth he is jealous often times of his militant Church, but he hateth her not; but he hateth the children of this world altogether. A loving husband first beginneth to suspect his wife, How jealousy is bred, and how it proceedeth. then he becometh jealous of her, and last he cometh to hate her and cast her off: but before he come to cast her off, hatred saith, I will cast her off, because she hath played the harlot; but love saith, I am loathe to cast her off, because she hath been the wife of my youth. She is the mother of my children, and so love prevaileth for a while, but at last when she continueth in her adulteries, then he turneth her away, and giveth her the bill of divorcement, and hateth her more than ever he loved her: so doth God deal with his Church before he cast her off. This jealousy is a strong passion. Cant. 8.6. jealousy is a strong and rooted passion. jealousy is cruel as the grave: The grave spareth no man, and there is no redemption from the grave: So the jealous husband, nothing will satisfy him: and as it is a dangerous thing to meet a bear rob of her whelps. Prou. 17.12. and the revenger of blood in his heat. Deut. 19.6. So it is to meet a jealous man in his rage. Why the offering of the adulterous woman is called the offering of memorial. Prou. 6.34. jealousy is the rage of a man: therefore he will not spare in the day of vengeance. He will not regard any ransom, neither will he rest content though thou givest many gifts. So this passion is a rooted passion: under the Law the sacrifice which was offered for the woman suspected of adultery, is called oblatio recordationis, the offering of memorial. Num. 5.18. in all other sacrifices iniquity was purged and forgotten, but in this sacrifice the wrong is remembered, and they say, there are three things which can hardly be cured, jealousy, frenzy, and heresy. The Lord setteth this attribute of jealousy before the Church here, to warn her to abstain from idolatry, and spiritual adultery. Why the Lord setteth this word jealousy to this commandment . If the wife would remember the rage of her husband, it would terrify her; and if she would remember his love, this would keep her in obedience: the adulterous woman when she enticed the young man to adultery. Prou. 7.19. She saith, The man is not at home, he is go a fare journey, he hath taken a bag of money with him, and will come home at the day appointed. She saith, the good man will come home, but not my jealous husband will come; neither thinketh she thus with herself, what if he come home and take me in the act of adultery? A difference betwixt God the husband of his Church, and other jealous husbands. God is a jealous husband, mark a difference betwixt him and other jealous husbands. jer. 3.1. They say if a man put away his wife, and she go from him, and become another man's wife, shall he return unto her again? shall not the land be greatly polluted? but thou hast played the harlot with many lovers, yet return again to me, saith the Lord; and if she will return to him as to a father and guide of her youth, he promiseth to accept of her. Vers. 4. Whereas no other husband may accept of his wife back again, after he hath put her away being married to another. When the Church committeth adultery whither ceaseth she to be the spouse of Christ or not? Quest. She ceaseth to be his spouse upon her part, Answ. The Church may cease to be a spouse upon her part, but not upon God's part . because she hath committed adultery; but so long as he giveth her not the bill of divorcement, he accounteth of her as his spouse: therefore the Lord saith of juda, Where is the bill of your mother's divorcement? Esay. 50.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversatrix. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prevari●●trix. as if he would say, I never gave her a bill of divorcement, but she went willingly from me of her own accord, when I would have kept her still. juda and Israel are compared by the Prophet. jer. 3.11. he called Israel Meshubha, the backsliding Israel, and he calleth juda Bagodah, treacherous juda, when Israel fell away he gave the bill of divorcement to the ten tribes, but he did not repudiate treacherous juda for all her adulteries. First he was the guide of her youth, When the Lord gave Israel the bill of divorce. and he loved her because he remembered still the kindness of her youth, and the love of her espousals. jer. 2.2. that is, when he remembered the love of the Patriarches, & their sincerity in worshipping of him. Then they committed adultery and fell away from him; yet they repent, therefore he cast them not off; But after that they had crucified the Lord of glory, then Paul said, he would go to the Gentiles. There was a little remnant of the jews who believed in Christ, they were to be gathered in, and to these Peter went to Babylon. 1. Pet. 5.13. When he gave juda the bill of divorce . And a few in the West scattered abroad in Pentus, Asia, and Bythinia, and to these Peter wrote. 1. Pet. 1.1. and about the time of the destruction of jerusalem the Lord gave them absolutely the bill of divorcement, and then he counted them not a people. The conclusion of this is, Conclusion. jealousy is only joined to the second commandment, he is angry for the breach of any commandment, but he is jealous when his worship is corrupted, & his glory given to creatures, wherefore this must be a high transgression. EXERCITAT. XVI. The punishment for the breach of the second Commandment. Exod. 20.5. Visiting the iniquity of the fathers upon the children. IN this threatening we have to consider what it is to visit here; secondly what sins of the fathers the Lord visiteth upon the children; thirdly who are meant by our fathers here; fourthly how the children are punished for their father's sins. What the word Visit signifieth . To visit here is a speech borrowed from a judge who useth to punish the evil doers, and to reward those who do well; so the Lord the great judge of the world he punisheth idolaters and their posterity, and he rewardeth the true worshippers who keep his commandments, he visiteth in judgement, as he visited the Egyptians, God visiteth sometimes in mercy and sometimes in judgement. and he visiteth in mercy, as he visited the Israelites. Exod. 3.16. visitando visitavi, I have surely visited you, that is, in mercy. So Gen. 21.1. The Lord visited Sara, as he had said, that is, he visited her in mercy. Children have sin from their parents by propagation, or imitation. He visiteh the sins. Sin is either the sin which the children have from their parents by propagation, or by imitation; by propagation, as original sin; by imitation, as their other personal sins. Here we must put a difference betwixt that accident which is common to the nature of all men, which is called accidens naturae; Accidens naturae. personae. And a personal accident which is incident to some: The accident which is common to the whole nature of man is always transmitted from the father to the child, and shall continued to all the posterity of Adam, to the end. The most filthy leprosy that is, and which runneth long in a blood, yet in time will wear away in the posterity; Original sin is alike in all the sons of men both just and unjust, but this original and hereditary sin never weareth out, but it continues with all the children of men, and is alike in them all; the sons of the just, and the sons of the unjust are both alike in this original sin. But these which are personal accidents are not propagated from the father to the son, Personal accidents are not propagated from the fathers to the children. especially the gifts of the mind; it may be, that a strong father begets a a strong child, and the leprous father begets a leprous son, but neither the defects nor the virtues of the mind are transmitted from the fathers to the children, as the father who is a musician begetteth not his son a musician; and the father who is wise, begetteth not always a wise child; as Solomon the wisest man that ever was, had but a fool to his son, Rehoboam; therefore he saith, Eccles. 2.19. Who knoweth whither his son shall be a wise man or a fool. Seeing Adam transmitted original sin to his posterity, Quest. what is the reason why he transmitteth not his righteousness to them after his sin was pardoned? He got grace in his second estate, as a personal gift, Ans. Adam did not transmit his righteousness to his posterity, because it was not natural, but personal to him . and therefore he could not transmit it to his posterity; but if he had stood in integrity, he should have transmitted righteousness to his posterity, because then it was natural to him, as when he fell he transmitted sin to his posterity. And he begot a son in his own likeness after his image. Gen. 5.3. This original sin the Lord may punish the children for it, if he would deal in judgement with them, because it is found in all children transmitted from their parents. By sin here especially is meant idolatry, which by way of appropriation is called sin, By sin here is chief meant Idolatry. See Command. 2. Exer. 5. pag. 80. By fathers are meant fathers natural, and by example. as is shown before, God visiteth other sins also besides idolatry, As all the blood shed from Abel to Zachary. Mat. 23.35. By fathers here are meant not only natural fathers, but those who are fathers by example, as Cain was a father, Core was a father, and Balaam was a father. juda 11. Woe unto them, for they have go into the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core: and in this sense the devil is called a father. joh. 8.44. Ye are of your father the devil. Children by nature and imitation . There are two sorts of children; children by nature, and children by imitation: children by imitation are these of whom it is chief meant here, and they are rather called their children whom they imitate, Children by imitation are chief meant of here. than their children who begot them. Example, judg. 18.30. jonathan the son of Gershon, the son of Manasseh; this jonathan was Moses natural grandchild by generation, yet he is called the grandchild of Manasseh, because in wickedness he followed Manasseh, and the jews say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Exercitat. 10. Pag. 95. they would not writ his name, the son of Gershon, the sone of Moses, for that had been a disgrace to Moses, but they wrote him to be the son of Manasseth, by lifting up a letter. And the Hebrews given another example like unto this. Achaz King of juda called king of Israel, and why. 2. Chron. 28.19. And the Lord brought juda low, because of Achaz king of Israel. Why is Achaz called king of Israel, here, seeing he was king of juda? they say, because he imitated the wicked kings of Israel in their wickedness. He visiteth the sins of the fathers upon the children. Quest. How doth it stand with the justice of God to punish the children for their father's sins, seeing the Lord forbiddeth to punish the children for the father's offences. Deut. 24.16. The fathers shall not be put to death for the children, neither shall the children be put to death for their fathers. The Lord restraineth here the power of the magistrate that he may not put the children to death for their father's offences, as we see. 2. King. 14.16. Answ. The Magistrate may not put the child to death for his father's sin. And they slew his servants who had slain the king his father, but the children of the murderer he slew not, according to that which was written in the Law, the children shall not be put to death for their father's offences. The magistrate may not put the children to death for their father's offences, See junis analysis in Levit. 20.20. although he may punish them other ways; then it seemeth to be a strange collection. Levit. 20.20. If a woman be begotten incestuously with child, then she shall be burnt, non expectato partu, that is, before she be delivered of the child. But they shall die childless, Obj. this cannot be understood of barrenness, for that were no punishment to them, therefore it may seem to be taken in this sense, she and the child shall be taken away together by the magistrate. This cannot be the meaning of the place, Ans. The mother cannot be killed, the child being quick in her belly . that the mother and quick child shall be killed together; for the children may not be put to death for the offence of their father or mother; but this seemeth rather to be the meaning of the place, when the magistrate understandeth once that a man had lain with his uncle's wife, then he shall presently cut them off, before the woman conceive, and so they shall die without seed. The Lord who is author of life and death, God may punish the children with temporal punishments for their father's sin. he may punish the children for their father's offences with temporal punishments, but he never punisheth the children for their father's offences with eternal punishments, unless they imitate their father's sins. It may be said that children are punished not only with temporal judgements, Object. but also with spiritual judgements, and that before they can imitate their father's sins. Gen. 17.14. And the uncircumcised manchild whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people. Here the child may seem to be cut off for his father's fault, because his father neglected to circumcise him; and, to be cut off here, is a spiritual judgement, to be cut off in the wrath of God. Answ. In the original it is thus, praeputiatus masculus que non circumciderit caruem praeputij sui, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui non circumciderit, est sut. Kal, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Vulgar Latin translation maketh it to be fut. Niphal a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui non circumcisus fuerit. but the vulgar Latin reads it; if he be not circumcised, he shall be cut off; but the right reading is, he who circumciseth not the foreskin of his flesh, he shall be cut off, for the text addeth, he hath broken my covenant, which cannot be said of young infants, but of children when they are come to age and understanding, and when they become (as the jews say) filii praecepti, then if they despise the covenant, they are to be cut off. When children imitate their father's sins, then the Lord punisheth them: Children imitate their father's sins two ways. Children imitate their father's sins two ways, either affirmatively, or negatively; affirmatively, when they begin to imitate their father's sins in their infancy and young years. jer. 7.8. The children gather wood, and the fathers kindle the fire, and the women kneade the dough to make cakes to the queen of heaven; here they were initiated in their father's idolatry. So when the Israelites married with the wives of Ashdod, the children spoke the language of Ashdod, imitating their fathers. Nehem. 13.24 Secondly, when they come to a greater maturity of age, and then they fill up the measures of their fathers: Mat. 23.32. Children are guilty of their father's sins when they are not humbled for them . Secondly they imitate their father's sins negatively, that is, when they descent not from their father's sins, and when they are not humbled for them; for if such children had the occasions and temptations which their fathers had, they would do as they did; and therefore justly their father's sins may be laid to their charge. Dan. 5.22. And thou his son, OH Balshazzer, hast not humbled thy heart, though thou knewest all this, meaning the sins of Nabuchadnezzar, and the punishment of them; this should teach us to take notice of the corruption of our nature, and how ready we are to follow others in wickedness, and especially the sins of our parents; the blind jews said, if we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Mat. 23.30. You will say then, Obj. that children are punished for their own sins, why then are they called their father's sins? They are their father's sins occasionaliter, but they are their own sins causaliter: Ans. they are their father's sins occasionaliter, The sins of the fathers are the children's causaliter, but the fathers occasionaliter. for God may take occasion by the father's sins, to withdraw the grace from his children, and then they are prove and ready to follow all the sins of their fathers; when God punisheth the children for their father's sins, he would never punish them if they were not sinners themselves; but he respecteth more the sins of the fathers in punishing of them. joh. 9.3. Christ saith of the blind man, God would not punish children for their father's sin if they were not sinners themselves. that it was neither for his own sins nor his father's sins that he was borne blind, but that the works of God might appear; if this man had not been a sinner, he had not been borne blind; for blindness is a punishment of sin: but yet when he made him blind, he respected not here his sin, nor the sins of his fathers; but that the glory of God might appear: So when God visiteth the sins of the fathers upon the children, he would not punish them unless they were sinners; but he respecteth more the sins of their parents, than their own sins, when he punisheth them; and the Lord punisheth the father's sins in their children: God in punishing the children looketh more to their father's sins than to their own. the Lawyers say, if the father and the son be suspected of one crime, it is fit that the son be put first to the torture, and they held that it will make the father to confess sooner then if he were put to the torture himself. See how David took on for Absalon, would to God OH my son Absalon that I had died for thee. 2. Same 18.33. When the Lord punisheth the children for their father's sins, their greatest punishment is their fathers. When the father's sins and the children's sins meet together, then there is a double punishment. Esay. 40.2. She hath received from the Lord's hand, Ciphlaijm, double for all her sins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duplicia pro omnibas peccati●, id est, pro suis peccat●●. & pa●entum. The jews had a proverb in their mouths, The fathers have eaten sour grapes and the children's teeth are set on edge. Ezek. 18.2. jere. 31.29. the Lord saith, they shall no more use this proverb, What is meant by the jews proverb, that the father eat sour grapes &c. but the soul that sinneth shall die. They meant that they were carried away in captivity for the sins of Manasseh. jer. 15.4. which he did in jerusalem: the Lord promised that they should have no more cause to say so, For the soul that sinneth shall die. To die, here, is taken for a temporal punishment, as exile, famine and such, and not for spiritual death, for the jews complained only for their bodily chastisements and not for spiritual; and the Lord answered that he would punish them no more so. God may justly set the children's teeth on edge for their father's offences, as he did before; and the punishment of the jews sins lieth upon their posterity unto this day; but the Lord promises, that their teeth should never be set on edge again, that is, punished in the captivity of Babel. B●as useth a profane compo●●on . God visiteth the sins of the fathers upon the children: It was a profane comparison of Bias the philosopher, who said, If the Gods should punish the children for their father's offences, this were all one, as if a Doctor should given the child physic when the father is troubled with the colic or stone: but this is a foolish comparison; let us then make the comparison this ways; the father is a leper and he begetteth his son a leper, now if the Doctor should prescribe physic to the son for his father's leprosy, he should do well; because it is both his father's leprosy and his own leprosy. When the children follow not the fathers in their sins, then the father is said to die in his own sin. What it is to die in his own sin. Num. 27.3. Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord in the company of Korah, but died in his own sin. that is, in the common sin of murmuring with the rest of the people; and it is called his own sin, because his children followed him not in his rebellion. Num, 26.11. The children of Core died not. But when the children follow the footsteps of their father, then they die in a common sin. The father's sins are imputed to their children, Father's should be aware to bring punishments upon their children. this should be a means to restrain fathers from sin, and it were but for their children's cause, to keep them from punishment: many parents are careful to leave inheritance to their children, but oftentimes they leave their sins to them. The legacy of joab. It was a fearful legacy that joab left to his children, that some of them should lean upon a staff, some of them should die of a bloody flux, and some of them of a leprosy, and some of them should beg their bread. 2. Sam. 3.29. When a man dieth and hath nothing to leave unto his children but his sins, as to one his blood, to another his swearing, and to another his adultery, is not this a pitiful latter will and testament? Some leave lands to their children, but withal they leave their fearful sins to them; and it were better for them to want their lands, then to be heirs to their sins: Gehazi left a talon of silver behinded him to his posterity; but he left the leprosy with it. 2. King. 5.27. Children should confess their father's sins . The father's sins are imputed to the children, therefore the children should confess the sins of their fathers. Levit. 26.41. If they confess their iniquity, and the iniquity of their fathers. So Nehem. 1.6. Both I and my father's house have sinned; and this they are bound to do, as fare as they can come to the knowledge of their father's sins: such sins of their fathers they should confess, which they in their own proper persons have committed by the example of their forefathers, for these sins they aught to crave pardon. Psal. 79.8. Remember not against us former iniquities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitates Praecedentium that is, the sins which we have committed before by imitating our father's sins: but we must take heed here, that we crave not pardon for our fathers who are dead; for there is no remission, but that which is gotten in this life. Lastly the Lord not only visiteth the sins of the fathers upon the children, but also the sins of the mother. God visiteth not only the sins of the fathers, but also the sins of the mothers upon the children. Psal. 109.14. Let not the sins of his mother be blotted out, but when the father is an Amorite, and the mother a Hittite. Ezek. 16.3. that is worst of all for the children: for if any of the parents be holy, then the child is holy. 1. Cor. 7.14. Conclusion. 1 The conclusion of this is, God visiteth the iniquities of the fathers upon the children; therefore fathers should be loathe to commit sin, jest they transmit the curse to their posterity. Conclusion. 2 God visiteth their sins upon the children; therefore children should beware to follow their father's footsteps in their sins, jest they be partakers of their punishments. EXERCITAT. XVIII. Of the extent of God's justice and his mercy to those who break and keep his Commandments. Commandment II Exod. 20.5. Visiting the iniquities of the fathers upon the children, unto the third and fourth generation of them that hate me, and show mercy unto thousands of them that love me and keep my Commandments. THe Lord visiteth the iniquity of the fathers unto the third and fourth generation, in the original it is, in tertianos & quartanoes. So, 2. King. 10.30. Filij quartani sedebunt super solio: Thy children of the fourth generation shall fit on thy throne, that is, jehoachaz, jehoash, jeroboam, and Zachariah; the father is the first, the son is the second, the grandchild is the third, and the great grandchild is the fourth; and he setteth down the third and fourth generation, Why the Lord punisheth unto the third and fourth generation. because men may live to see so many generations come of them. Gen. 50.23. And joseph seen Ephraim's children to the third generation, that is, he seen Ephraim, and his sons, and his son's sons. It pleaseth God in mercy to break off the course of sin, and to interrupt it for the Church's cause; God breaketh off the course of sin sometimes, his Church's cause. Korah was a bad man, yet his sons were men fearing God, who wrote some of the Psalms. Where the course of sin is broken off, Where sin is broken off the punishment will be broken off. there the punishment is not inflicted; the grandfather is a wicked man, his son follows not his footsteps, the grandchild again follows the footsteps of his grandfather, here the sin which was broken off beginneth again and continueth still with the grandchild. Manasseh had his sin pardoned, but his son Ammon walking in the former ways of his father, become heir of his father's wickedness; therefore God deferred not the punishment, for within two years after he was king, he was miserably killed: Then josias succeeded who broke off the course of his father's sin; and therefore the punishment was deferred for the space of thirty one years. Then his younger brother joahaz succeeded to him, and the punishment was continued in him, and likewise in his eldest son Eliacim. In lib. de sera vindicta Numin●s. Plutarch sheweth why the Gods deferre punishment for a time; because the sin is not found in the child, which was found in the father; and when the same sin buddeth fo●●h again in the grandchild, then the gods do punish: and he useth this comparison, for even, saith he, as the grandfather had a mole upon his face, which is not seen in his son, Simile. but yet it is seen in the grandchild; passing by his son, it cometh to the grandchild: So may sin pass by the son and come to the grandchild: and he telleth of a woman who brought forth a blackmore, when as neither of the parents were blackmores, and being condemned to die as an adulteress, an old man testified there, that the great grandfather of that child was a blackamoor, and that his blackness had passed by two generations, Sin may pass by two generations and come to the third. and come to the third: so sin may pass from one or two generations, and light upon the third; and where sin is continued there the punishment lighteth. Sometimes sin continueth in a blood . Sometimes ye shall see sin continued, going on in a blood without any interruption. Rebekah thought that Esau would have forgotten that which jacob did to him. Gen. 27.45. but he never forgot it, and that hatred continued in his posterity the Edomites without interruption, and they cried; Psal. 137.7. down with them, down with them. He visiteth to the third and fourth generation for idolatry, God sometime continueth punishment longer than to the third and fourth generation. but he continueth the punishment some times longer than to the third and fourth generation. Ezek. 4.5. I have laid upon thee the years of their iniquity, according to the number of the days, three hundreth and ninety days, so shalt thou bear the iniquity of the house of Israel: three hundreth and ninety prophetical days are taken here for years; and he speaketh here of the idolatry which began in Salo●●ns old age, and continued until the ninth year of 〈◊〉 captivity, just three hundreth and ninety years in all; and as all the blood from Abel to Zachary might be required at the hands of the jews in Christ's time: So may the Lord lay upon the idolaters now, all the idolatry from the first idolaters to this time, if he would deal in justice with them; and hence it follows, that the idolaters who lived three hundred years since, were not in so miserable a case as the idolaters are in now; Idolaters in our times are in a worse case then they of old. because they had not so many sins to be laid to their charge. Of them that hate me: How can God be hated, Quest. seeing no good thing can be hated? The idolaters do not hate God simply as he is good, Answ. but because he punisheth them for their idolatry; How a man is said to hate God. so Ahab hated Micaiah because he told him the truth, and Paul said, am I become your enemy, because I told you the truth. Gal. 4.16. To hate God and to love idols, are directly contrary; but for a man to hate himself, To hate God and love ourselves are directly contrary. to the end he may love God, are subcontrary; when a man loveth himself less, that he may love the Lord, this is but improperly called hatred, and so jacob hated Leah, that is, To hate ourselves, and love God are subcontraries. he less loved her than Rachel; but when a man loveth God less then his idol, that is properly called hatred. Now to keep ourselves that we fall not into this hatred of God by loving idols, Idolaters look not strength upon God. we must lift up our eyes and look strength from the creatures to God, and from God to the creatures; and then we shall not fall to idolatry. Quando linea currit aequaliter inter duo extrema, and we look strait by the line to the two extremes, then we see them perfectly; but when we look not equally upon them, but a squint; then we have not a perfect view. Idolaters never look aright upon God and his creatures, and therefore they given the honour to the creature which is due to the creator, but if they would compare God with the poor creatures, they would never given his glory unto them. And showing mercy unto thousands of them that love me and keep my commandments. God inclineth more to mercy then justice . God's justice reacheth unto the third and fourth generation, but his mercy to the thousand generation; and hence we may gather, that God inclineth more to mercy than to justice, and therefore when he punisheth he is said, Facere opus non suum, quid. facere opus non suum. Esay. 28.21. That he may do his strange work, that is, to punish. Quest. Mercy and justice being Gods two arms, how is it that one of them is longer than the other? Ans. The one of them is not longer than the other, but he maketh his Church to feel more his mercy than his justice. The blessing of the fathers are conveyed to good children. Showing mercy unto thousands, this blessing of God is conveyed by good parents to the children, for the more good predecessors that a man hath, he may look for a greater blessing. We have an example of this. Gen. 49.26. The blessings of thy fathers are strong with the blessings of my progenitors, all the blessings of the good predecessors concurring together, are effectual means to continued the blessing to the posterity. To thousands, the Lord will not forget thee, although thou be many generations after thy good predecessors, God forgetteth not the children of good parents to many generations. David made inquiry for jonathans' posterity that he might do good unto them. 2. Sam. 9.1. Is there any left of the house of Saul, that I may show him kindness, for jonathans' sake. The Lord blessed the posterity of jonadab, the Rehabits, for their godfathers 'cause. Of them that love me and keep my commandments. Our best works have need of mercy . Hence we may learn, if men's best works have need of mercy, then no man can be justified by his works, for mercy secludeth merit. Hos. 10.12. Sow to yourselves in righteousness, and reap in mercy; the Church must look for mercy when she is reaping her reward. So, 2. Tim. 1.16. The Lord given mercy unto the house of Onisephorus, for he hath often refreshed me, and was not ashamed of my chains. Showing mercy. Exod. 23.19. God sheweth mercy without merit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplicationes eloquitur pauper. I will be gracious to whom I will be gracious, that is, I will have mercy without any merit. Prou. 18.23. The poor useth entreaties. Tahhannunim, that is, they beg only of favour, but nothing of merit. So when we have done all things that we can do, let us count ourselves unprofitable servants. Luc. 17.10. And keep my commandments, God sheweth mercy and then we keep his Commandments. the Lord must first show mercy before we can keep his commandments; we keep not his commandments first, and then he sheweth mercy, all the good of the Church depends upon Christ, and if he show not mercy, then she is not a Church. The Church hath been fitly compared to Heliotropion, or the marigold, so long as the sun shineth upon it, so long it spreadeth the leaves of it; but when the sun withdraws itself, then it contracteth the leaves and spreadeth no more. So doth the Church flourish when the Lord's mercy shineth upon her; but when he withdraws his presence from her, she loseth her beauty. And keep my commandments. The children of God keep the commandments because the Lord freeth them of the strait obedience of the law, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it lieth not upon them, nor urgeth them, as it doth upon the wicked, justis non est lex posita, the law is not made for the righteous man. God enableth his children to keep his Commandments. 1. Tim. 1.9. It lieth not like a burden upon them, God accepteth of their endeavours, although they come short in many things. Secondly, in keeping the law the spirit of God both jubet & juvat, he commandeth his children, and giveth them the spirit of obedience to do those things, which he commandeth, willingly. God taketh away the irritation of the Law from his children . Thirdly, he taketh away the irritation of the law; for the law to a natural man is a provocation to sin. Rom. 7. and so the law becometh easy to them, and thus they are said to keep the commandments. Conclusion. The conclusion of this is, Miserable is the case of idolaters, who must both answer for their own sins, and likewise for the idolatry of their predecessors. Commandment III Exod. 20.7. Thou shalt not take the name of the Lord thy God in vein, for the Lord will not hold him guiltless that taketh his name in vein. FIrst the commandment is set down here, and secondly the reason of the commandment. The commandment, Thou shalt not take the name of the Lord thy God in vein; the reason of the commandment, for the Lord will not hold him guiltless that taketh his name in vein. What it is to take God's name in vein. Thou shalt not take, that is, thou having no calling, thou shalt not take his name in thy mouth to swear by it; and so Christ saith to Peter, all they that take the sword, shall perish by the sword. Mat. 26.52. that is, they who have no calling to take the sword, if they take the sword they shall die by it; so he that taketh God's name in his mouth to swear by it, and is not called to swear, he taketh the name of God in vein; and the Hebrews observe, that Nisbang signifieth to be sworn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potius passive hic sumitur quam active rather then to swear; which implieth that a man should not swear but when an oath is laid upon him. Secondly thou shalt not take, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie Onus tollere. Nasha is to lift or take up a thing of weight, as tollere parabolam, To take up a proverb. Esay. 14.4. to take up a lamentation, Ezek. 26.17. In vein, Leshave, and Levit. 19.12. it is, You shall not swear by my name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leshakar, falsely. The negative part of this commandment forbiddeth first the superstitious abusing of the name of God. Secondly, it forbiddeth the deceitful and superstitious abuse of the name of God. Thirdly, imprecations and cursings. Fourthly, perjury. Fiftly, blasphemy. The affirmative part commandeth to use God's titles and names reverently, in an oath to observe verity, righteousness and judgement. So to vow, &c. EXERCITAT. I How the jews superstitiously abused the name of God jehova. Commandment III Levit. 24.11. And the Israelitish woman's son blasphemed the name of the Lord. THe jews had this name jehova at the first in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secondly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first they reverenced this name, and then superstitiously abused it. First they had a more religious & reverend respect to this name, because it was Zecer, memoriale ejus, his memorial. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memoriale. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen separatum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen gloriosum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen benedictum. Exod. 3.14. This is my name for ever, & this is my memorial unto all generations: Secondly, because this name jehova was the name of God's essence, they did the more sparingly express it, and they called it Shem hamphorash, nomen separatum, a separate name, because it was incommunicable to any other creature, so they called it Shem hammichbad, nomen gloriosum, and Shem ijthbarek, nomen benedictum. Secondly they express this name but seldom, because they could not tell how to pronounce it, for it is not pointed with the own vowels of it in the scripture, but only with the vowels of Adonai, or Elohim, the Greeks have no letter to pronounce it aright, and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for these respects at the first it was but seldom pronounced, & the first who pronounced jehova, Who pronounced the name jehova amongst the Christians first. among the Christians was Petrus Galatinus following the pronunciation of the Syriacks and the Greeks, but if ye would pronounce it according to the own letters, it should be jahvo, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Afterwards the jews fell in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superstitiously abusing this name; and first they say; that the Israelitish woman's son was stoned to death, because he blasphemed the name of God, that is, because he pronounced the name jehova: Onkelos paraphraseth it, quod expresserit nomen jehova, and the Seventy, Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he named the name, to with, jehova. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then they cell into greater superstition, they say, The superstitious abuse of the name of jehova. the high Priest pronounced this name jehova ten times in the day of expiation; thrice in his first confession. Levit. 16.6. which was private; thrice in his second confession, which was public. Levit. 16: 24. and thrice upon the skape-gate. Levit. 16.21. and once in casting of lots. Levit. 16.9. So they say, the Priest who blessed the people, if he was out of the temple and blessed the people, then his blessing was pronounced as three blessings, and the people answered, amen, at every blessing, but when he pronounced it in the temple, he pronounced it as one blessing: When he blessed out of the temple, they say, that he expressed the blessing by the name Adonai; but in the temple, by the name jehova: when they blessed out of the temple, they lifted but their hands to their shoulders, but when they blessed in the temple, they lifted their hands above their heads, except only the high priest; when he blessed, they say of him, that he lifted not his hands to his head, because the name jehova was written in a plate of gold upon his forehead; therefore in reverence to this name he would not lift his hands to his head. Again they say, when the witnesses testified against the blasphemer, that he had pronounced the name jehova, the judges enquired not of them, whither heard ye this man swear by the name jehova, but by the name jose; and the witness said, percussit jose josem, the blasphemer pierced God, naming him by his own name: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfodiens a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforare. and this they called properly Nakabh, perforare, the piercing of the side of God, but when the people were dismissed, they kept still the witnesses; they enquired not then of the witnesses, whither the blasphemer had blasphemed the name of jose or not; but the judges said unto them, tell us what ye heard; and the witnesses said, we heard him distinctly pronounce the name jehova; then the judges rend their clotheses, and so afterwards the man was stoned to death; and thus superstitiously they abused this name. Conclusion . The conclusion of this is, two extremities would be shunned in taking God's name in our mouths, first that we profanely abuse not this name by cursing, and next that we superstitiously abuse it not. EXERCITAT. II Of the jews superstitious and deceitful oaths. Commandment III Mat. 23.16. Whosoever shall swear by the temple it is nothing but whosoever shall swear by the gold of the temple is a debtor. THere is no people that abuseth the name of God more than the jews do, applying these titles and speeches which belong only to God, unto men; The jews abuse the names and attributes of God. for when they writ their familiar epistles to their friends, commending their friends epistle or letter which they have received, they say, Eloquia Domini, eloquia pura, giving that commendation to their epistles, which is due only to the law of the Lord. Again, when they flatter their friends, desiring that they may be entire with them, then they abuse the scripture; pateat accessus ad adytum sanctitatis tuae, they crave access to his holiness, which is proper only to God. Thirdly, when they would testify themselves thankful, The jews abuse the Scriptures. they say, Nomini tuo psallam, I will sing OH Lord unto thy name. Fourthly, when they complain that their friends have forsaken them, and are not kind unto them, then they say, Cum exercitibus nostris non egrederis Domine, Lord thou goest not out with our armies. Fiftly, when they bid their friends unto a wedding or a banquet, they say, In te speravi Domine, non confundar, I have trusted in thee, OH Lord, let me not be confounded. Thus we see how these blind wretches abuse the scriptures, and take the name of God in vein, and we see how Christ blameth them. Mat. 5. for swearing by the creatures. The jews thought it lawful to swear by the heavens . To prove that it was lawful to swear by the heavens, they abused these scriptures. Amos 4.2. The Lord did swear by his holiness, that is, by the heavens (say they) whereas the Prophet meant that he swore by himself. So, Amos 8.7. The Lord hath sworn by the excellency of jacob: the jews took it for his temple and not for himself, whereas he swore by himself, because he had no greater to swear by. Heb. 6.13. So they used to swear deceitfully, How they did sophisticate their oaths. and to sophisticate their oaths. Mat. 23.16. When they swore by the temple, they said, it was nothing; but to swear by the gold of the temple, then he was a debtor. So if he swore by the altar, it was nothing; but to swear by the gift upon the altar, then he was a debtor, but Christ sheweth them, that to swear by the temple, The jews swore by the Temple. was greater than to swear by the gold of the temple; for the temple sanctified the gold, therefore it is greater than the gold: so the altar sanctified the gift upon the altar, and therefore it was a greater sin to swear by the altar, than by the gift upon the altar. The Prophet Haggai propounded a question to the Priests. Hagg. 2.12. If one bear holy flesh in the skirt of his garment, and with his skirt doth touch bread or pottage, or wine, or oil, or any meat, shall it be holy? and the Priests answered and said, no? Then said Haggai, if one that is unclean by a dead body touch any of these, shall it be unclean? and the Priests answered and said, it shall be unclean. If a holy thing touch that which is common, will it make it holy? Not: if an unclean thing touch a clean thing, will it make it unclean? Yes: but here when the altar touched the gift, it sanctified it more, and made it holy. And here is the difference betwixt legal sanctification & Christ's blood purging us; for Christ's blood when it toucheth us, it maketh us holy, but it becometh not unclean, whereas these things which were holy under the law, might be polluted by unclean things. The form of the oath amongst the jews at this day, is this, How the jews swear, and the manner of their oath. when he sweareth he holdeth the book of the law in his hand, and he sweareth in the holy tongue after this manner. I Abraham swear by the God of Israel, and by him who is long suffering and merciful, that I own nothing to this man N. and the judges say unto him again, We attest thee by the great Lord, whither there be any thing in thy hand which belongeth to that man. And when the curse of the law is pronounced, he answereth, Amen, Amen. They have learned this trick at this day, They will keep no oath unless they swear upon their own Torah. they hold that no oath bindeth them, but when they lay their hand upon their own Torah, that is, the book which is read in their own Synagogues; but if they lay their hand upon any other bible before a Christian Magistrate; they will readily forswear themselves, therefore sundry towns in Germany understanding this, How Christians make the jews to swear. the Magistrates will not take an oath of them, until the Torah, their bible be brought out of their Synagogues, and then they make them lay their hand upon it and swear. Moreover in the day of their expiation, their Rabbi do absolve them from their perjuries, and all their deceits which they have used against the Christians; and they say, Optimus qui inter gentes est, dignus est cui caput conteratur tanquam serpenti, the best of the Christians is worthy to be trodden upon, as the head of the serpent. They will given their oath willingly in no other language but in the Hebrew tongue; The jews will not swear willingly but in the Hebrew tongue. and they allege that place of Esay for them. Esay. 19.18. In that day shall five cities speaked the language of Canaan, and swear to the Lord of hosts. And they say if the Egyptians must swear in the language of Canaan, then all people should swear in that language, and they accounted all other languages but the language of Ashdod. Neh. 13.24. and especially the Latin tongue, which they hate above all other; but our Lord sanctified the Latin tongue as well as the rest, upon the cross. Conclusion . The conclusion of this is, Those who know not jesus Christ the angel of the covenant, in whom the Lord hath put his name, Exod. 23.21. will never sanctify him in his attributes. EXERCITAT III What great sin it is to curse God. Commandment III Hebrai●e, Bless God and die. job. 2.9. Then said his wife unto him, dost thou still retain thy integrity? Curse God and die. WE may learn from the example of God himself not to use imprecations and curses; for when the holy Ghost useth an oath, he concealeth the imprecation and expresseth it by In Lo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si non Si non, as Psal. 89.35. Once have I sworn by my holiness, if I lie unto David, that is, I have sworn that I will not lie unto David. God when he sweareth expresseth not the curse . So Psal. 95.11. Unto whom I swore in my wrath, if they enter into my rest, that is, I have sworn that they shall never enter into my rest. When the Lord pronounced this oath negatively, then it is to be understood as an affirmation, as Esay. 14.24. The Lord of hosts hath sworn, if not, so it shall come to pass, that is, it shall certainly come to pass: but when he setteth it down affirmatively, then it is to be understood negatively, as Psal. 95.11. If they shall enter into my rest, that is, they shall never enter into my rest. When God sweareth by himself this ways cum reticentia, he holdeth back the curse; Why God keepeth up the execration when he sweareth. because no execration or curse can fall upon him, and therefore it cannot be expressed which never falleth out, neither should this sort of speech be supplied, as some do profanely, non ero Deus, or such. Whither are these words, Psal. 110.1. Quest. The Lord said unto my Lord, an oath or a simple asseveration? Although the word seem to be set down simply; Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includit juramentum . yet in effect, it is the Lord's oath here, and verba nefasta, or the execration are concealed. So when men use these imprecations, they conceal the curse, as Gen. 14.23. If I take from a thread, to a shoe latchet; in the blessings we should express them. jam. 4.15. You aught to say, if the Lord will, we shall live, and do this or that. And not only religious Abraham suppresseth the curse, but even wicked and profane jezabel, when she swore by her idol she concealed the curse, So let the gods do to me, and more also, if I make not thy life, The devil a cursed creature, yet dares not be bold to express the curse. as the life of one of these by to morrow. 1. King. 19.2. And not only idolaters, but the devil himself suppresseth it. job. 1.11. If he curse thee not to thy face. They express not the curse to come upon themselves but upon others, Pharaoh expressed the curse which he wished to light upon the Israelites. as Pharaoh in effect expressed the curse when he said, Exod. 10.10. Let the Lord be so with you, as I will let you go, that is, I pray God that the Lord be no more with you, than I shall let you go, this was an imprecation or curse which he wished to come upon them; because he purposed not to let them go. Object. Psal. 131. The people in the captivity seem to have expressed the curse: If I do not remember thee, OH jerusalem, then let my tongue cleave to the roof of my mouth. This imprecation was not expressed when they were scoffingly urged by the Babylonians to sing, Answ. but afterwards, when the psalm was penned in remembrance of their mockery; The jews did not express this as a curse, but as a memorial of mockery of the heathen. as if they should say, the Babylonians desired of us songs of mirth when we were in sadness; but we had rather that our right hand had dried up, and our tongue had cleaved to the roof of our mouth, than that we had pleased them in singing. Obj. Psal. 7.4. If I have done this, then let my enemy pursue my life, it might seem here that David expresseth the curse. Answ. David expressed not the curse here, but defended his innocency, and desired to be freed of his enemies, as if he should say, David expresseth not the curse, but defendeth his innocence. If I have done these things, then they might have had just cause to pursue me, but seeing I am not guilty of any such thing, but rather I may say I have deserved well of their hands; therefore I desire thee OH Lord that thou wouldst free me from them. The Scripture expresseth cursing by blessing, in reverence of God. When the scripture speaketh any thing which might seem to impair the holy name of God, it expresseth it by the contrary, as Naboth hath blessed God for cursed God. 1. King. 22.13. So job. 2.9. So Psal. 10. avarus benedicit; Targum, blasphemat. Quest. Whither is this word to bless here, to be taken ironice, per Antiphrasim, or per Euphemismum. Ans. How to know when a word is spoken nonice or by way of mocking. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meretrix a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificare That which is spoken ironicè, we know the contrary is meant ex gestu loquentis, & forma sermonis; as when Christ said to his disciples, sleep henceforth; but that which is spoken per antiphrasin, is not known by the gesture of the speaker, but by the words themselves; as the whore is called Kedeshah from Kadash sanctificare, because she is not holy: So Deut. 22.9. Thou shalt not sow thy vineyard with divers seeds: jest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard be sanctified, that is, defiled. So auri sacra fames, id est, detestanda, so St Antony's fire is called sacer ignis. Euphemismus quid . But Euphemismus is, when we express things that are odious by good and holy words; and as the scripture expresseth filthy things by holy words, so it expresseth odious things by holy words, and this the scripture doth, both for the honour of God, and to show the purity and holiness that is in the scriptures themselves, as here, bless God and die, for curse God, So 1. Sam. 14.41. Therefore Saul said unto the Lord God of Israel, show who is innocent, that is, who is guilty, so the Latins call Scelus, piaculum. The conclusion of this is, Conclusion. let us learn to sanctify God in our hearts, and speaked reverently of him with our tongues; man's tongue is called Cabhod, his glory, Gen. 49.6. and Psal. 16.9. because it should be the instrument to praise God, and set forth his glory; but oftentimes it becometh a weapon of unrighteousness, and a member which dishonoureth God most, and whereas it should be their glory, it becomes their shame. Philip. 3.19. EXERCITAT. four That men should not curse the creatures of God. Commandment III 2. Sam. 1.21. Yet mountains Gilboa, let there be no dew, neither let there be any rain upon you, nor fields of offerings. GOd who created his creatures hath only power to curse them, for ejus est ligare cujus est solvere; God hath only power to curse the creatures. God curseth the reasonable creature for his sin, and the unreasonable and senseless creatures, for the sin of man, Psal. 107.33. He turneth rivers into a wilderness, and the water springs into dry ground: Creatures are cursed for man's sin. a fruitful land into barrenness for the wickedness of them that devil therein, and God cursed the fig tree, that it might be an exemplar to the jews. David cursed the mountains of Gilboa to be barren, because of the blood that was shed there: when a man was killed under the law, and they knew not who killed him, the elders of the next city were commanded to take a heifer, and bring it into a rough valley, How the place was barren where the uncertain murder was committed. which is neither eared nor sown. Deut. 21.4. that is, which should become rough afterwards, and should not be eared nor sown; for the innocent blood that was shed there procured this barrenness: So did it upon the mountains of Gilboa. We must neither curse the reasonable, nor unreasonable creatures, for then a man desireth the Lord but to execute his sinful passion, and he maketh himself both judge and party here. We may not curse the reasonable creatures . We must not curse the reasonable creatures, nor use imprecations against them; because it is a fearful sin. We have an example of this. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per me jurant, id est, faciunt de nomine meo juramenti, & execrationis formulam, sic Num. 5.27. & Esay 65: 15. Psal. 102.8. By Nishbagnu, jurant in me, that is, they wish all evil to befall me, that I may become an execration. It was the manner of the jews when they wished any good thing to a man, they made choice of some notable good person, and they desired that the person to whom they wished well might be like such a man, or such a woman. As Ruth 4.11. The Lord make the woman that is come into thy house like Rachel and like Leah, which two did build the house of Israel. The people of the jews took a good or vile person to be a pattern of their blessing or cursing . So when they cursed, they made choice of some vile man to make him a pattern, as it were, of the curse. jer. 29.22. The Lord make the like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire. So the woman that was guilty of adultery was a curse amongst the people. Num. 5.27. And here they use cursing against David, that he might become so miserable, as to be a pattern or example of misery, so that all men might say when they cursed; The Lord make thee like David. So we may not curse the unreasonable or senseless creatures, We may not curse the senseless creatures. because this curse redoundeth to the Lord himself; and as he who mocketh the poor, reproacheth his maker. Prou. 17.5. so he that curseth the creatures, in effect, he curseth the creator who made them. So to curse the creatures as they have relation to man, Not to curse the creatures as they have relation to man. is a great sin, he that wisheth evil to the creatures, wisheth evil to the man himself; the Lord forbiddeth in his law to curse the deafed or the blind. Levit. 14.19. the unreasonable and senseless creatures are deafed, and therefore we should not curse them; and if the Lord would open the mouth of these creatures, and make them to speaked as he did Balaam's Ass; they would say, am not I thy horse or ass, why dost thou curse me? Contrary to this cursing, The manner how the people of God blessed others when they did meet. is that custom which was used amongst the people of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not this befall thee. Luc. 20.16. So David blessed Abigail. 1. Sam. 25.32. Blessed be the Lord who hath sent thee to meet me, and blessed be thy advice, and blessed be thou. So to bless men in their lawful callings. Psal. 129.8. The blessing of the Lord be upon you. So Ruth 2.4. Beaz come from Bethleem and said unto the reapers, the Lord be with you; and they answered him; The Lord bless thee. The Prophets and Apostles had a singular warrant to curse both the reasonable and unreasonable creatures, The Prophets and Apostles had a warrant to curse. as Peter said to Simon Magus, Thy money perish with thee. Act, 8.20. First, they when they cursed, The Prophets and Apostles had the spirit of discerning when they cursed. had the gift of discerning of spirits, and they knew who were reprobates, and against these they used most fearful imprecations of eternal damnation, as against Doeg, Achitophel, and judas, that Psal. 109. from Vers. 6. to the end is a terrible imprecation, which David used against Doeg, because he caused the Priests to be slain; The fearful curse which David pronounced against Doeg. first against Doeg himself, Vers. 6, 7. then against his family, Vers. 8, 9 then against his name, honour and goods: Vers. 11, 12, 13. and against his eternal salvation. 14, 15. Set thou a wicked man over him, and let Satan stand at his right hand. Set thou the wicked man over him, the Caldee Paraphrast paraphraseth it, Set thou the devil over him, who is the father of wickedness, and Satan he taketh not for an adversary, but properly for Satan, as Zach. 3.1. And because these were castaways and reprobates: judas went to his own place. Act. 1.25. therefore the Lord by the mouth of his Prophets, denounced these terrible imprecations against them. Ob. But you will say, that the Apostles themselves wished fire to come down from heaven upon the Samaritans. Luc. 9.54. they spoke here in sinful passion; how did the Prophets then, and Apostles curse without sin? Answ. The holy Ghost as yet was not come down upon the Apostles, and they were not directed as yet immediately by the holy spirit; and therefore Christ reproved them. jeremiah, as a Prophet denounced many threatenings against the wicked enemies of the Church; yet through passion and perturbation, not as a Prophet, he useth many sinful imprecations. jer. 20. The children of God glory in their tribulations. jeremiah cursed in passion. Rom. 5.3. but jeremy fretted in his tribulations: Christ saith, when a man chid is borne into the world there is joy; but jeremy cursed the day of his nativity, which was the creature of God, and he cursed the man likewise that brought the news; whereas he that bringeth good news should be blessed, wherefore he spoke these things in passion, and not as a Prophet of God. The Prophets of God when they cursed, When the Prophets cursed, they had an eye to the glory of God, and good of his Church. they had an eye still to the glory of God, that his justice might appear in the punishment of wicked men, and the Church might be edified by their punishments. Psal. 59.11. Slay them not, left my people forget, scatter them and bring them down, OH Lord our shield. Thirdly, the Prophets used these imprecations that they might vindicate their ministry. If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. 2. King. 1.10. Fourthly, they used these imprecations that the Church might be kept in purity; Moses was the meekest man in the earth, yet he saith, Smite through the loins of them that rise against him, and of them that hate him, that they rise not against him. Deut. 33.11. The Prophets curses are to be taken for predictions for the most part. Lastly, many of their curses are to be taken rather as predictions than curses, as David's cursing of Joab's posterity, and it was but for the destruction of the flesh, that the spirit might be saved in the day of the Lord. 1. Cor. 5.5. So Paul delivered Hymeneus and Alexander unto Satan, that they might not learn to blaspheme. 1. Tim. 1.20. What use should the Church make now of these imprecations? Quest. They may apply them against the enemies of the Church in general, but not in particular. Answ. Seeing particular men may not curse, Quest. Particular men may not curse now. Answ. why are the people commanded to curse Meroz. judg. 5.23. This cursing was but an approbation of the curse which was already denounced against Meroz. The conclusion of this is, let us bless and not curse. How the people cursed Meroz. Rom. 12.14. Let us remember what tribes stood upon mount Ebal to curse the people, they were the children of the bond woman, for the most part; but those who are borne of the free woman stood upon the mount Gerazim to bless; they who curse are but the children of the bond woman, and shall be cast out of the inheritance, and shall not inherit with the free woman's children. EXERCITAT. V Of perjury. Commandment. III Ezek. 17.16. As I live, saith the Lord God, surely in the place where the king dwelleth that made him king whose oath he despised, and whose covenant he broke; even with him in the midst of Babylon shall he die. THe Lord threatened here a judgement upon Zedekiah, because he break his oath to Nabuchadnezzar who made him king, and because he broke the Lords own oath, and the Lord's covenant. Ezek. 17.19. therefore he should die in the midst of Babylon. Perjury a great sin . This perjury is a high degree of taking of the name of God in vein; for when a man promiseth by an oath, he layeth both God's verity and justice to pledge; and God, as it were, layeth his credit in pledge for him. David desired the Lord to be surety for him. Psal. 119.122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sponde pro servo suo in bonum. Be surety for thy servant for good. In a promissory oath the Lord is surety for a man, and giveth his word for him; now if he break his oath, then he breaketh to the Lord, and maketh his name to be evil spoken of. Secondly, when man sweareth, he bindeth himself to bring forth all that which he knoweth, and to perform that which he promised; and therefore the oath is called vinculum animae, the bond of the soul. An oath is the bond of the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 30.2. If a man swear to bind his soul with a band. Now when he hath no care to perform his oath, it is evident that there is neither truth nor verity in the mind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obligatione oblagando animam suam. Thirdly, these three go always together, verity in an assertory oath, fidelity in a promissory oath, and an execration, if it be not performed. In a promissory oath there is double verity, first when a man maketh an oath and is minded to perform it, and secondly when he performeth it; A double verity in a promissory oath. if a man promise' a great thing or a little, and is minded to perform neither of them, he is a liar equally in both, as it is an assertory oath; for all lies, considered in themselves, All lies considered in themselves are alike. are equal, and noon of them is greater than another: the liars of Pambiditha said, that they could make a camel go through a needle's eye; if another liar should say, that he could make a mouse go through a needle's eye, the one is not a greater lie than the other: so if one should swear to given an hundred pound, and another should swear to given ten pound, but yet neither of them are minded to perform this; both these lies are alike, as they are assertory, one of them is not greater than the other; but if ye will respect the performing of these two, the performing or not performing of them are not alike; for if a man withhold an hundreth pound which he promiseth to given to a poor man, and he doth not perform it; his sin is greater than the sin of him who promiseth ten pounds, and withholds it. justice and judgement how they are taken. This oath must be in truth, justice, and judgement. Ezek. 4.3. When justice and judgement are joined together in the scriptures, then justice is commonly understood of civil affairs, and judgement of criminal. Psal. 89.14. justice and judgement are the habitation of thy throne, they are verba forensia. 2. Sam. 8.15. And David reigned over all Israel, and David executed judgement and justice unto all his people. So jam. 2.13. He shall have judgement without mercy, who sheweth no mercy, here it is taken for the execution of judgement; Now when the Lord commandeth that we should swear in truth, in justice and judgement. jer. 4.3. it is meant that we should testify the truth both in civil and criminal causes. When Zedekiah had given his hand to Nabuchadnezzar. Ezek. 17.18. and sworn obedience to him, and broke his oath, then he failed in justice. Ob. Whither is a man always bound to perform his promissory oath or not? Ans. He is not always bound in a promissory oath; there is a mutual promise betwixt a man and a woman that they shall marry together, When a man is bound to perform his promissory oath. the woman breaketh to the man, here the man is free of his promissory oath; but if there be not reciprocatio, a mutual dealing in the same case, then the bond is not loosed. Example, john sw●reth by an oath to given Thomas so much money, Thomas again sweareth to him that he will given him so many oxen, but not for the money, john breaketh to Thomas, and giveth him not the money; the question is whither Thomas be free of his oath in promising him the oxen? the answer is, he is not; but he is bound to given the oxen, nam specie ad speciem non admittur compensatio hic, that is, john did not promise Thomas the money for the oxen, but in another respect. Quest. Whither was Peter bound to keep this oath or not? Thou shalt never wash my feet. john 13.8. Answ. All oaths are to be ratified by the superior, but Christ his superior allowed not this oath. An oath not ratified by the superior, or when it is a hindrance to a greater good, is not to be kept . Secondly, all oaths have this tacit condition annexed to them, providing that they hinder not a greater good; Peter's oath would have hindered a greater good here; forthen Christ could not have showed them a pattern of great humility to wash their feet. Whither may an oath made by the inferior, with the consent and knowledge of the superior, Quest. be loosed again by the superior. Not, the Canonists given an example of this, Answ. a scholar is sworn not to departed from the school beyond the bounds agreed on betwixt him and his creditor, before he make payment at the appointed day; his father in the mean time commandeth him to return home; if he had contracted this debt for his study, he had a tacit consent of his father, when he put him to school, The superior may not lose the oath of the inferior which he hath once ratified. for all necessaries to entertain him at school, and the father by his own consent is spoiled of his authority; but much more when he giveth his express consent. But Abraham might free his servant of the oath which he had made him to swear. Gen. 24.8. Object. If the woman will not be willing to follow thee, then thou shalt be free of this my oath. Abraham freeth him of an impossibility, Answ. but there is no impossibility here betwixt the superior and the inferior, when the superior loseth the oath of the inferior in that which he may perform. When an oath is exacted of a multitude, Quest. whither bindeth it every one in the common wealth, although every one had not sworn the oath. The oath representative bindeth all the posterity, Answ. as we see in the Gibonites; An oath representative bindeth the posterity. therefore after many years the seven sons of Saul were hanged for the breach of this representative oath. 2. Sam. 21.6. Although particularly every one of them had not sworn the oath. When Saul took an oath of the people that they should eat noon till night; jonathan was not present when the oath was made. 1. Sam. 14.27. yet the oath did bind them all; so the jews took upon them and their seed to keep the days of Purim. Esth. 9.27. So the Israelites were bound to carry away joseph's bones out of Egypt, which their father did swear. Gen. 37.29. Exod. 13.19. So in a representative oath the children are bound to keep that in forma specifica, which their fathers did swear. Quest. When a society or incorporation are sworn to keep the laws in the city wherein they live, whither are they perjured if they break any of them or not? Answ. The statutes of the common wealth whereunto men are sworn are of two sorts, first some of them are propounded with the condition of perjury expressed. Secondly, some of them are but conditionally propounded, The statutes of a commonwealth, how they bind. having the punishment annexed if they break them: he who breaketh the first sort, where there is an express condition of perjury added, this man is perjured; But if he break the statutes of the latter sort propounded conditionally under such a punishment, he is free of perjury, if he undergo the punishment, because such an oath obliged to obedience or punishment, and the law bindeth either to obedience or punishment; and if he refuse to undergo the punishment, then he is perjured. Conclusion . The conclusion of this is, to swear rashly and without a cause, is from that evil one, Mat. 5.37. but perjury is a higher degree from the evil one, and the book of God's curse especially lighteth upon his house. Zach. 5. as we see in Zedekiah here. EXERCITAT. VI Of blasphemy. Commandment III 1. King. 21.10. And she set two sons of Belial before him to bear witness against him, saying, thou didst blaspheme God and the King. IN blasphemy let us consider these things. First, wherefore it is called blasphemy. Secondly, wherefore the jews condemned Christ as a blasphemer. Thirdly, what ceremonies they used when they heard one blaspheme. Fourthly, the judgements which have be fallen those who have blasphemed. First, wherefore is it called blasphemy, it cometh from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ladere famam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sundry people do express one and the selfsame thing diversely. Example, 1. King. 2.10. Sundry people express one phrase diversely. He blasphemed God and the King. The Greeks commonly express this phrase this ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as joh. 19.12. Whosoever maketh himself a king, speaketh against Caesar. But the Hebrews when they express this phrase, they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he hath blessed the king; and the Seventy, following the Hebrews say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath blessed the king, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the Attics amongst the Hebrews express it otherways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath spoken well of the king; that is, he hath cursed the king, and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blaspheme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which word is appropriated now to God, when his holy name is blasphemed, and this is done sundry ways. It is blasphemy to given God names which befit him not. First when men given to God that which no ways befitteth him, as when they called Christ a drinker of wine. Mat. 11.19. They blaspheme when they speaked disdainfully of God. Secondly the name of the Lord is blasphemed, when they maliciously and in disdain speaked against the Lord, as Pharaoh said; Who is the Lord that I should know him? Exod. 5.2. such was the blasphemy of the son of the Israelitish woman. Levit. 24.11. He blasphemed the name of the Lord, in the original it is, he pierced the name of the Lord; such was the blasphemy of the jews who said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perforavit nomen. that Christ did cast out devils through Belzebub the chief of the devils. Luc. 11.15. This blasphemy is properly called the sin against the holy Ghost; and they sinne toti, in tote, & totaliter. Toti, that is, having their minds enlightened, and their affections maliciously set, they reject the whole known truth; In toto, that is, they sinne against the whole law, and cast the law behinded them: And totaliter, they fall away finally from the truth; To blaspheme this ways is a most terrible sin, for it pierceth the side of God: And as the strokes which are given to the vital parts are deadly; so to blaspheme God, of whom we hold out life, that is a most fearful sin. How they condemned Christ as a blasphemer . Secondly, why they condemned Christ as a blasphemer. job. 19.7. We have a law, and by our law he aught to die, because he made himself the son of God. The law is set down; Exod. 22. Lev. 19 Deut. 18. that the blasphemer shall die the death; and the practice of it, Lev. 24. But the jews did misinterpret this law, for first, they generally hold that the son of the Israelitish woman was put to death, because when he cursed, he expressed the name jehova, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Onkelos the Paraphrast paraphraseth it, Parash eth shema, he expressed the name jehova; the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he named the name jehova. In this sense they said not, that Christ blasphemed, but they say, he shall die because he made himself the son of God. But the law faith, he that blasphemeth the name of God, shall die the death: Now to apply this to him who was the son of God and gave the law, was the wresting of the law, therefore they say, We have a law; it was their law, but not the law of God. Thirdly, The ceremonies which they used when they heard blasphemy. consider the ceremonies which they used when they heard any blaspheme; they were two especially: first, they put their fingers in their cares that they might not hear the blasphemy; Act. 7.57. and secondly, they rend their clothes. How could they rend their clothes, Quest. seeing the Lord biddeth them rend the heart and not the clotheses. joel 2.13. He doth not forbidden them simply to rend their clothes, but rather to rend their heart than their clothes. Answ. So Thou shalt be called Israel and not jacob. Gen. 22.38. that is, thou shalt be called rather Israel than jacob. So buy wisdom and not gold. Prou. 8.10. that is, rather, wisdom than gold. When ye make a great feast, bid not your brethren, but the poor. Luc. 14.12, 13. that is, rather the poor than your brethren. So, he sent me not to baptise, but to preach. 1. Cor. 1.17. that is, rather to preach than to baptise. They rend their clothes when the king died, When, and for whom they rend their clothes. as David and his men rend their clothes for the death of Saul and jonathan. 2. Sam. 1.11, 12. and for burning of the book of the law. jer. 36.23, 24. and when the temple was destroyed, jer. 41.5. and so when they heard the name of God blasphemed. 2. King. 19.1. They rend not their clothes but when they heard an Israelite blaspheme, and therefore they gather that Rabsakeh was an apostate jew, because they rend their clothes when they heard him blaspheme. 2. King. 19.1. They rend their clothes when one died who was near unto them in blood. Gen. 37.34. Le. 13.45. and 21.10. the Priest is forbidden to rend his clothes; therefore they gather that others might rend their clothes for the death of their friends or kinsmen, they rend the forepart of their clothes, How they rend their clothes. but not behinded, or the sides, or beneath, save the high Priest, he rend his clothes beneath; and the measure of the renting was an hand breadth, and this was only the upper garment. Quest. What is the reason that men rend not their clothes now for grief, seeing it was commanded to the jews. Answ. Something national, ceremonial, and moral commanded to the jews . Some things were commanded to them as national, and some things as types, and some things as moral; these things which were national do not bind us now, as to put dust upon the head in the day of humiliation, to go in sackcloth, to anoint the face and such; those which are typical do not bind us; but only moral precepts do bind us, as to rend the heart, &c. The judgement of God upon blasphemers . Fourthly, see the judgements of God that have come upon blaspemers; as upon julian the Apostate, who died casting up his blood against the heaven. Upon Arrius, who died scouring out his guts; upon Olympus an Arrian Bishop, who denying the trinity, was stricken with three thunderbolts from the heaven, and killed in a bath. Conclusion. Ecclus. 23.12. There is a word that is clothed about with death, God grant that it be not found in the heritage of jacob; here the blasphemer is brought in, as carried to the place of execution in his mourning apparel; blasphemy is clothed with death; therefore all Christians as they would shun eternal death and be clothed in white, let them shun this blasphemy. EXERCITAT. VII. To given God his right titles and attributes. Commandment III 2. King. 2.14. And he took the mantle of Elijah that fell, from him, and smote the waters, and said; Where is the Lord God of Elijah Aphhu. WE have spoken of the negative part of this commandment, that we should not take the name of God in vein. When the Lord called his Prophets he confirmed them in their calling by sundry signs . Now we come to the affirmative, to use the name of God reverently in prayer, in swearing, and vowing. The Lord, when he appointed his Prophets, used sundry signs to confirm them; he touched Esaiahs' lips with a coal from the altar. Esay. 6.6. so he touched the mouth of jeremiah. Cap. 1.9. Then the Lord put forth his hand and touched my mouth. So he biddeth Ezekiel, eat the book, Ezek. 3.2. so he appointed Elisha by casting the mantle of Elijah about him. 1. King. 19.19. and to this Christ alludeth: Luc. 24.49. Allusion. But tarry ye in the city of jerusalem until ye be clothed with power from on high. Now when Elisha was clothed with this mantle of Elijah he struck the waters with his mantle, as he seen his master do before; and the waters not being divided, as he seen Elijah divide them before with the same mantle, he cryeth out, where is the Lord God of Elijah Aphhu. The question is, whither this word Aphhu should be joined to the words going before, or to the words following: Some join it to the words following, and read it this ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic legitur. Vbi est jehova Deus Elijae Aphhu? & percussit aquas. he himself smote the waters, that is, Elijah himself, but the words should be joined with the words going before, Where is the Lord God of Elijah Aphhu. For they are distinguished from the words following by the point Pesik, and Aphhu, are joined together by the Euphonick accent Maccaph, which sheweth them to be but one word; the words they are to be read as a prayer, Elisha calling upon the God of Elijah by his title and attribute Aphhu. Reasons proving that Aphhu is a proper name of God. Now that this is one of God's attributes, first it is proved; because the Seventy never do translate it. Secondly, because Aquila and Symmachus translate it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the hid name of God, and Hu is often times joined to the proper name of God jehova: Lament. 1.18. So to the name Peli, hu peli Dan. 8. So to the Messiah. Zach. 9.9. Thirdly, the Chaldee paraphrast doth not translate it, but paraphraseth it this ways; Suscipe petitionem meam Domine Deus Elijah Aphhu. Fourthly, the jews at this day in the beginning of their prayers, they begin their invocations thus, Aphhu, qui es ante orben conditum, & Aphhu a quo conditus est orbis. Lastly, the ancient jew Abrabaniel commenting upon this place, putteth jehova for Aphhu: by these reasons we may perceive, that all those take it for a proper name of God. A special part of God's worship to know his names and attributes . It is a special part of God's worship to use his names, titles and attributes reverently, now if this his name should be passed by and neglected, were not this a taking of the name of God in vein? So we should study to know his other names which are revealed to us, as Shem, and jehova and Shecina. Exod. 29.45. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power: Luc. 22.63. at the right hand of the power, and many such. But where the names are altogether hid, as Hu Peloni Almani contracted Palmoni. Daniel 8. these we should not search. EXERCITAT. VIII. Of a lawful oath. Commandment III jer. 4.3. Thou shalt swear, The Lord liveth in truth, judgement, and righteousness. FIrst we must swear by the Lord, it is a principal part of his worship. Esay. 45. Deut. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is expressed some times this ways, qui iurant Laihova, to the Lord, that is, by the Lord, Esay. 29.18. 2. Chron. 15. Zeph. 1.5. We must not swear by the creatures, We may not swear by the creatures. for they cannot bear witness of the truth and falsehood of the heart. But the children of God seem to have sworn by the creatures. 1. Sam. 25.26. As the Lord liveth, Ob. and as thy soul liveth. The first part of these words is an oath, Answ. When we swear directly by God, the creatures may be named . but the latter part containeth an asseveration or obtestation only conjoined with the oath; for although we may not swear by the creatures, yet when we swear directly by God, in the form of the oath we may name the creatures, and present them before God, that he would take vengeance of us, if we lie and swear falsely. jer. 38.16. So the king swore to jeremiah, saying, as the Lord liveth who made us this soul, I will not put thee to death; and it is to be observed, that these two are distinguished in the Hebrew phrase which cannot be so distinguished in another language; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vivat jehova 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vivat anima tua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in forma piel, significat vitam habere in se vela se. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in forma paul, passive significat vitam habere ab alio, & non a se. when God is named in the oath, it is Chai jehova, but when the creature is named, it is but Che; the first signifieth him that hath life in himself, and giveth life to others; and therefore we should swear only by him, the second signifieth, that which hath life of another, and therefore we should not swear by it. When the Prophets speaked of idols they say both Chai and Che; they say Chai, because the idolaters thought their gods to be living gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vivat Deus tuus o Dan, & vivat mos Beer-sheba. and I; because, according to the truth itself, they had no life in them, as Amos 4 14. Chai cloecha dan, veche derech beer-shabhang. If the name of the Lord be not called on either expressly, Quest. or understood, it is not an oath. When one saith, the Lord knoweth I speaked the truth, whither is this an oath or not? Answ. When a speech is pronounced by way of enunciation it is not an oath, but when is is pronounced by way of invocation it becometh an oath . These words may be considered two ways, either enunciatiuè, or invocatiuè, when one purposeth to call God for a witness, as Gal. 1.20. Before God I lie not. So when Peter said, thou knowest that I love thee, joh. 21.15. here it is the form of an oath; because they call God for a witness that they speaked the truth in his presence: but if it be spoken only by way of enunciation, showing that they speaked the truth, then it is not an oath. Quest. If a man sweareth by the creatures, whither is he bound to keep such an oath or not? Answ. He is bound to keep the oath, else he should commit a double sin; first to swear by those who are not gods, and secondly because he keepeth not his oath; he is bound to keep the oath to the Lord, Whither a man be bound to keep the oath which he hath sworn by the creatures. whose majesty and glory shineth in these creatures, but if he should swear so by the devil, that oath obliged him not, because he is an enemy opposite to God altogether; and the goodness of God is not seen in him, as in other creatures. If it be said that he who sweareth by the creatures amiss forsweareth himself; Obj. then he who sweareth the truth by the creatures, he sweareth by God: he dishonoureth God when he sweareth by the creatures falsely, therefore he honoureth God when he sweareth by the creatures truly. This will not follow, Answ. for many things will redound to the honour of God by the creatures, Albeit the swearing by the creatures falsely dishonour God, yet it doth not honour him to swear by them truly. & yet they are not to be honoured with that honour which is due to God. Example, if a man be drunk with wine, the abuse of the creatures redoundeth to the dishonour of God, but when we use the creatures moderately, we honour God, but yet we given not divine worship to the creature, & multa sufficiunt ad contumeliam Dei quae non sufficiunt ad cultum Dei, many things do dishonour God which are not fit means to worship him. He that sweareth must swear by the Lord, We must not swear by idols. we must not swear then by the name of idols. Exod. 23.13. I will not remember their gods, so Psal. 16. I will not take the name of their gods in my mouth. They that swear by the sin of Samaria and say, thy God OH Dan liveth, and the manner of Bersheba liveth. Amos 8.14. the manner of Beersheba, that is, The manner of Beersheba what. the forms and rites of the worshipping in Beersheba, as the Chaldee Paraphrast paraphraseth it. One may take an oath of an idolater as jacob took an oath of Laban when he swore by his false gods. Gen. 31.53. But a man may seem this way to be guilty of idolatry, Obj. for now he giveth the idolater occasion to swear by his idols, and if it be not lawful to cell an idol to an idolater, for then thou strengthenest him in his idolatry, how then is it lawful to take an oath of an idolater? If a Christian should compel an idolater to swear by his idol, then he were guilty of his idolatry. Iosh. 23.7. Neither make mention of the name of their idols, How a man is not guilty of idolatry, albeit he make the idolater swear by his idol. nor 'cause them to swear by them. He who selleth an idol to an idolater, is guilty of his idolatry, as he who putteth a sword in a mad man's hand is the cause why he murdereth; but he who accidentally only is an occasion to another man's sin, the sin is not his, but the persons who committeth it; we may use the sin of another man lawfully to our good, when that which we ask of him, if he please, he may do it without sin; it is sin then to him, because he doth it not rightly; but it is no sin to thee, When we may use another man's sin for our good. because thou askest of him a thing lawful; and therefore thou dost not communicate with him in his sin. Example, a man cometh to borrow money of an Usurer, the Usurer if he please might lend the money freely without usury; therefore the borrower may safely borrow money, albeit he seek so much for the loan of his money: So a Christian may take an oath of an idolater, why? because the idolater if he pleased might swear to him by the true God; now when the idolater sweareth to him by a false god, the Christian partaketh not with him in his idolatry, but seeketh only to secure himself, Why a Chrishian maketh the idolater swear by his idol. and this he seeketh by swearing, but not by swearing by the false god: but if a man should come to seek help of a witch, this were altogether unlawful; for a witch cannot be in a covenant with the devil, but she must sinne; therefore a man cannot seek help of her. Quest. Whither is the idolater more bound when he sweareth by his false god, then when he promiseth by his simple promise? How the oath which an idolater hath made by his idol doth bind him . The oath in itself is no more then a simple promise, for it cannot be an oath, nisi prima veritas adducatur in testem, who is God himself: but yet if ye will respect the evil informed conscience, who taketh this idol to be a true God, then the idolater is more bound by his oath then by his simple promise; because all Divines agreed in this, that an erring conscience bindeth a man that he shall do nothing against it. Rom. 14.14. If he judge a thing to be unclean to him, it is unclean, and if he judge a thing to be holy to him, it is holy; the erroneous conscience of the idolater doth not change the nature of the thing, but only to himself who thinketh so of his idol; but not to him who thinketh otherways of the idol. Whither is it a greater sin to swear by the true God falsely, or to swear by the false god truly? Quest. It is a greater sin to swear by the true God falsely, Answ. for then he sinneth against the first commandment; but when he sweareth by a false god truly, A greater sin to swear by the true God falsely, then by a false god truly. he sinneth against the third commandment; when he sweareth by the true God falsely, it directly overthrows all internal confidence and worship of God; but when he sweareth by a false god truly, he overthroweth the external means of God's worship, to wit, swearing by him. The conditions of an oath are these: first, The first condition of an oath. it must be in verity, all men naturally are liars. Rom. 3.4. Therefore God hath found out an oath to secure men the better. Heb. 6.17. God sweareth himself, to secure men, for God willing to show unto the heirs of promise more abundantly the immutability of his counsel, confirmeth it by an oath, that is, by two immutable things, Why the Lord himself sweareth. by which it was impossible for God to lie, we might have a strong consolation. It is impossible that God can lie, yet to help our infidelity he addeth an oath; men trust more to an oath then to a simple promise: for many men will lie, but will be loathe to forswear themselves; & an act of religion bindeth more than a simple promise; and when God sweareth, he layeth two bands upon himself, first that he lie not, secondly, that he forswear not: the Apostle calleth God's promise, Why God will have man to swear to his neighbour. and his oath, two immutable things. Heb. 6.18. men are naturally liars, therefore as God sweareth, to secure man, so he will have man to swear to man to secure his neighbour; and man knowing that God is both the witness, and the judge, this secureth him. The oath must be in verity; there is an agreement betwixt the mind and the matter, and this is metaphysica veritas; Veritas Metaphysica. Logica. Theologica. the second is ad●quatio lingua & rei, and this is logica veritas; and the third is, when there is adaquatio rei, lingua & conceptus, when the matter, the the tongue, & the mind agreed, and that is, theologica veritas. When there is an agreement betwixt the tongue and the matter, this is a material truth; when there is an agreement betwixt the mind and the tongue, A threefold verity. this is a formal truth; when there is an agreement betwixt the mind, the matter, and the tongue, this is both a material and formal truth: A threefold falsehood. So when there is a disagreement betwixt the matter and the tongue, this is a material false oath. Secondly when there is a disagreement betwixt the mind and the tongue, this is a formal false oath; but when the mind the matter and the tongue differ, then it is both a material and formal false oath. Esay. 59.13. Conceiving and uttering from the heart words of falsehood. In an assertory oath, it is most requisite that the verity of the mind and the matter go together; but in a promissory oath, it is most necessary that the heart and the tongue go together. An oath must be in judgement. The second condition of an oath is that it be in judgement, that it be not a rash oath. Levit. 5.1. and this is actus prudentia non justitiae, it is an act of prudency and not of justice. It is not enough to know, that it is a truth which he sweareth, and that it be a matter of weight, but also whither he may be believed without an oath. An oath is not simply required of a man as theological virtues are. An oath is not simply required of a man, as humility, and prayer, and such; but only necessary as repentance is after a man's fall: if man had stood in innocency, there had been no use of these oaths, they are only then necessary as letting of blood is necessary to the body, which should be advisedly and sparingly done, to use it ordinarily is dangerous. When a man sweareth rashly, Whither a man may keep the oath that is made rashly. here judgement is required to know whither he should keep such an oath or not. David swore rashly that he would kill Nabal, yet he was better advised, and with judgement retreated his oath. 2. Sam. 25. The rest of the tribes swore that they would given noon of their daughters to the tribe of Benjamin, yet they gave them the daughters of the men of jabesh Gilead afterwards, being better advised; and because the daughters of the men of jabesh Gilead were too few for them, The tribes repent them of the rash oath made concerning Benjamin. they bade them go to the feast of Shiloh where the maids come forth to dance in the vineyards, and there to take them wives. judg. 21.21. The third property of an oath is, that it be in justice, The third condition of an oath. that is to say, when he is called upon in necessity to swear: it is not enough that he swear the truth, and that he swear advisedly with judgement; but also he must be called to swear, and it must be laid upon him by a judge: Christ saith, when the Comforter will come, How the holy Ghost convinceth the world of sin, justice, and judgement. judicium Libertatis. Potestatis. he will reprove the world of sin, and of justice, and of judgement. joh. 16.8. Of sin, that is, of infidelity opposite to verity. Of judgement, that is, of rash judgement concerning others, when they take upon them judicium libertatis and have not judicium potestatis, that is, when they judge having no calling to judge: Thirdly he will reprove the world of justice; because man is an unequal judge, taking that to himself which is only due to God; now when the Comforter come, he reduced sin into verity, rash judgement into true judgement, and this unequal justice to right justice, answerable to these three which are required in an oath, and when an oath wanteth any of these three, then it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the evil one. Mat. 5.27. Of the word AMEN, whither it be an asseveration or an oath. IT is commonly taken for an asseveration, but it is not a simple asseveration, but an oath; for Christ calleth verity into witness, who is God himself, who is Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel. 3.14. and Elohe Amen. Esay. 56.16. These two are equivalent in the old testament, as I live, saith the Lord; and in the new testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 1.51. Therefore when the Lord saith, I live, and saith, Amen, it is all one. The Chaldees say, Kim Ana, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constans & firmus ego, for God's truth is his life, and his life is his truth; and it is all one when he affirmeth a thing by himself, and by his Amen. Amen, Amen, I say unto you; the Chaldees would translate it, How the Chaldee interpret amen. I swear, I swear unto you: we read never that any of the Prophets or Apostles used this word Amen in an oath, but only God, or his son jesus Christ: because they cannot swear by themselves, having the Lord to swear by, who is greater than themselves. Why the Church useth amen at the end of her prayers . And the Church useth this word in the end of her prayers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiat: because all the promises in God are yea and amen in Christ. 2. Cor. 1.20. therefore she is persuaded that the Lord will grant her petitions; and it is better translated, so it is, than, so let it be; it is not only a wish or a desire of a thing to be so, but also an assurance that the thing is granted. Three sorts of amen in the Talmud . The jews in the Talmud made three sorts of unlawful Amen; the first was jethomah, pupillum, when one saith Amen; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and understandeth not to what, as children; the second is ●atuphah, raptum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one saith Amen before prayer be ended; and the third is, Ketuphah, soctum, that is, when one by turns divideth his thoughts betwixt God and the world, now he prayeth, now his mind runneth after his worldly business; then he prayeth again, and so his mind runneth after the world again. De juramento coacto. IF a man be taken by thiefs; Quest. and they make him to swear to do such and such things, whither is he bound to keep this oath or not? He is bound to keep this oath, if it be in malis poena, Answ. only, Psal. 15.4. although it be to his own hurt; but if it be sin in itself, he is not bound to keep it. But he is enforced to this oath, Ob. Answ. The will of man cannot be compelled. therefore he is not bound to keep it. The will of man cannot simply be compelled, for when a man doth a thing for fear of greater evil, he is not judged to do it unwillingly; for although at the first, it would seem to be against his will, yet the fear of greater evil maketh him to be willing; and in this action of redeeming himself from thiefs, three things are to be considered: first, the action of him that sweareth; secondly, he who compelleth him to swear; thirdly, the matter which he sweareth. First we consider the action of him who sweareth, Whither a man is bound to perform his oath made to thiefs. the action is good, because redimit vexationem suam, and nature teacheth a man to redeem his liberty; and if it be an action of mercy to redeem another from the hands of thiefs; much more is it an action of mercy for a man to redeem himself: but if we consider the oath upon the thiefs part, who maketh the captive to swear, then it is altogether unlawful. Thirdly, the matter must be considered which they make him to swear, if the matter be only loss of his goods, then he is to keep his oath. Psal. 15.4. but if the matter of the oath be sin in itself; then he is not to keep it. A man is obliged to 〈◊〉 perform his oath to the thiefs: in the court of conscience albeit not in the courts of men , Again we must distinguish betwixt the court of conscience and the courts of men; the oath made to thiefs is not valide in the courts of men, because he was enforced to it. If a man to supply his necessity borrow money from an usurer, here is a necessity; but no external necessity compelling him by force: therefore he is bound here in the courts of men to keep his promise; but when the thief compelleth him, this necessity bindeth him not in the courts of men, quia est vis major, but in the court of conscience he is bound to keep his oath, although there be no external compulsion. De juramento incauto. A Man taketh an oath of another ignorantly, and the swearer sweareth deceitfully unto him; yet if the Lord who is the principal contracter allow or command the thing which he sweareth, Whither a man is bound to keep the oath which he hath sworn, being deceived through ignorance. the oath is not null, although he that is the second contracter be deceived, as we see in the example of the Gibeonites; joshua was deceived by them when they made an oath to him deceitfully; yet the oath abode firm and sure, and obliged the posterity, because the Lord God himself was the principal contracter. Maimon. Tom. a. tract. de Regib. cap. 7 sect. 10. The Lord commanded when they come near any city to fight against it, first, that they should receive the seven precepts of Noah; The conditions of peace that was offered to the nations. secondly, that they should become tributaries; and thirdly, that they should become servants to the jews: but the Lord excepted still the Moabites, & Ammonites, that no peace should be offered to them; and notwithstanding that joshua had offered peace to the seven nations, yet they contemned the peace, because the Lord had hardened their hearts and was to destroy them. And the Hebrews say, Three things given them in choice. when the messenger did offer peace to them, they had three things in commission to them. First, fugiat qui vult; secondly, dedat se qui vult; and thirdly, pugnet qui vult: and they say, that the Gergafites of all the seven nations accepted of the conditions of peace, therefore they are not reckoned amongst the rest. Deut. 20.27. Iosh. 9.1. the Gibeonites who were of the Hivites, at the first refused the conditions of peace with the rest; but seeing the rest miserable put to the sword, by deceit they entered in conditions of peace with joshua: here the oath which joshua made with them, did bind him; because it was according to the intention of the lawgiver, & error persona non irritat contractum. The conclusion of this is. Conclusion . Seeing God is both the judge and the witness in an oath, we should not call him to witness in an untruth; neither swear falsely, Jest the book of God's curse light upon the house of the swearer. Zach. 5. EXERCITAT. IX.. Of the gestures which they used in swearing. Commandment III Exod. 17.16. And Moses built an altar, and called it jehova Nissi, for he saith, because the Lord hath sworn that he will have war with Ameleck from generation to generation. Divers read of this place. Exod. 17.16 . THis place is diversely read, some read it thus, He set up a trophy of victory, and called the name thereof jehova Nissi, or the Lord is my banner; and he said, because the hand of the Lord was against Amaleck, in abscondito lana, that is, when the moon is in the conjunction with the sun, which is the last day of the month; so Prou. 7.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here they make that to be one word, which should be two, Cesiah, for Ces jah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others read it thus, And he said; because the hand of Amaleck was against the throne of the Lord; therefore there should be war from generation to generation. The best reading of it . But the best reading is, And he said, because the hand was upon the throne of the Lord, the battle of the Lord shall be against Amaleck from generation to generation, that is, the Lord laying his hand upon his throne, hath sworn that there shall be a perpetual war with Amaleck. When they swore they laid their hands upon some solemn thing . Here is an allusion to the form which they used in swearing, to lay on their hand upon some solemn thing when they swore; as Abraham's servant put his hand under his master's thigh. So they used to swear at the altar. 1. King. 8.31. If the oath come before thy altar in this house. So they used to lay their hands upon the altar, hence come that phrase tangere aras: now the Lord speaking after the manner of men here, is said to lay his hand upon his throne, that is, to swear by himself, for he hath no greater to swear by. Heb. 6. This ceremony in swearing is expressed some times by laying on the hand, Ceremonies used in swearing. and some times by lifting up the hand; when the hand is holden up to the heaven, Vibrare manum, & levare manum quid. it is a sign of swearing. Gen. 14.24. so Esay. 3.7. To lift up is taken for swearing; but vibrare manum, est habitus percutientis. Ezek. 36.7. to shake the hand to and fro. Psal. 106. Esay. 11.15. and sometimes to lift up the hand is a sign of help, and favour, as men put the hand to help them that are weak. Psal. 10.33. and sometimes it is the gesture of him that prayeth. Esay. 49.22. Mark the goodness of God who beareth so much with man's infirmity; first he promiseth unto him, God sweareth to us bearing with our infirmities. then he affirmeth unto him, then he sweareth to him, and then he expresseth the oath by the gestures, and manners of men, for a man's greater assurance; and last he setteth his seal to confirm all in the sacrament; and here we have great cause to be humbled for our infidelity, and to magnify the mercy of God who condescendeth so fare unto us, to the end, we should not be faithless but faithful. He that believeth not God maketh him a liar, because he believeth not the record that God gave of his son. 1. joh. 5.10. He that believes not God's record maketh him a liar, but much more doth he make him a liar who believeth not his oath, and his sealed promise. The Lord sweareth laying his hand upon his throne, Lawful to swear laying the hand upon the Scriptures. therefore to lay their hand upon the holy scriptures when they swear, is a thing lawful: for they do not swear by the scriptures, but they use that sign to affect them more in their oath. So Abraham's servant laid his hand under his master's thigh, and they swore beside the altar, or laying their hand upon the altar. The accomplishment of this oath against Amalecke. The accomplishment of this oath against Amaleck is perpetual war, for the rooting out of the Amalekites: we read how angry the Lord was with Saul for sparing of them. 1. Sam. 15.11. and how the Hagagites, as Haman and his posterity were rooted out. Esth. 9 which was the effect of this curse: and many of them fled to Macedonia, and changed their names; (therefore the Seventy in Esther translate an Hagagite, a Macedonian) so their name was rooted out under heaven. Some good people of other nations but noon good come of Amalecke. The curse was so upon the Amalekites, that noon proved good of them; but ye shall found some good men and women of the posterity of other cursed nations, as of the posterity of Ham, Ebedmelech the black more. jer. 38.7. of Esau, job: of the Canaanites, Rahab: of the Hittites, Vrijah: of the jebusites, Arauna: of the Moabites, Ruth. of the Philistines, the Cherethites, the Pelethites, and the Gittites; and of the Hivites come the Gibionites or Nethinims: but noon come of the cursed posterity of the Amalekites, because the Lord commanded them to be made cherem execrable. Conclusion . The conclusion of this is, as we should reverently swear when we take the name of God in our mouths; so we should use reverend gestures in swearing. EXERCITAT. X. Of Vows. Commandment. III Psal. 76.11. Vow and pay unto the Lord your God, &c. A Vow is a promise deliberately made to God, What a vow is. of some good things to be performed, if it be not disannulled by the superior. Deut. 23.23. Exitum labiorum servabis, that is, thou shalt perform thy vows. In this promise a desire is not sufficient to make a vow, What is sufficient to make a vow. neither is the purpose or intention sufficient to make it, unless he who voweth have a mind to oblige himself; it sufficeth to make a vow, if he hath resolved in his mind although he hath neither spoken it by word or writ. Secondly, it is said, deliberately made; for a promise in a sudden passion, without due consideration, maketh not a vow; how great this deliberation should be, In canon: mulier: qua habet similem. 26. the Gloss saith, judicium quod sufficit ad obligandum diabolo, sufficit ad obligandum Deo, but this is a false ground, for any sudden or hasty motion bindeth a man to the devil, but there must be a full resolution or a full consent to bind a man by his vow. Thirdly, it is said, of some good thing; A man must not vow that which is sin in itself. to exclude things that are evil in themselves; for a man may not vow that which is sin in itself, as those who vowed that they would neither eat nor drink until they had killed paul. Act. 23.12. There are some vows de malo & ad malum; Three sorts of vows. some de bono male, and some de bono bene: that which is de malo & ad malum, should not be kept; Secondly, that which is de bono male, as if a man should vow to given alms, that he may be seen of men; he should given his alms, but leave the end: a man keepeth a concubine, he voweth that that day that she beareth him a son, he will given so much to the Church; he should given that which he voweth, to the Church, but leave his concubine. And thirdly, de bono bene, and these vows he is bound to perform. What things we may not vow . A man may not vow that which hindereth a greater good; Peter vowed that Christ should never wash his feet, Things that hinder a greater good. this vow would have hindered a greater good, and therefore it should not be kept. Things that are not in our power . So he may not vow that which is not in his power: Example, a man that is married may not vow abstinence from his wife, Things absolutely necessary. nor the woman from her husband; the reason is, because the man hath not power over his body, but the wife; neither hath the woman power over her own body, We may not vow trifles. but the husband: 1. Cor. 7.4. but yet the man may things without the consent of the wife, because he is vow other her head, so he may not vow that which is absolutely necessary, as to vow he will die: so he may not vow a trifle, as to lift a straw. Vows must have the consent of the superior. If it be not disannulled by the consent of the superior. Superiors are God in the highest degree; husbands to their wives, parents to their children, masters to their servants, Who are our superiors. &c. in the lower degree. If the consent of the superior be not to the vow, then it is null. A man voweth things which are free or indifferent to him; to mary or not to mary is a thing in itself indifferent, yet it is not simply free to thee; and if thou vow such a vow and have not the Lord's consent in it, who is thy superior; then thy vow is null: thou hast his consent when he giveth thee the gift of continency, When we have the Lord's consent in our vows. that thou canst live without marriage; but to all he giveth not this gift. Mat. 19.12. Whither may a man vow that which he is bound to perform by the law. Quest. He may vow that which he is already bound to perform; Answ. Thom. tom. 4. dist. 38. q. 1. art. 2. quest. 11. neither doth this derogate any thing from the law of God, as though his vow were more then God's law by which he is obliged already; he doth only this to help his own infirmity and weakness: How a man may vow that which he is bound to do already. there are some things which are not commanded in the law to us, and they are both materially and formally left free to us, and such things we may vow: there are other things which are commanded by the law, which are not altogether voluntary, and left free to us; if a man make a vow of such a thing, it is a material vow only, Votum Materiale. Formale. but not a formal vow. Example, 1. Sam: 1.11. When Hanna vowed that she would dedicated her son to the Lord, this was the material part of her vow, she was bound to this, because he was a Levites son. Num. 1.3, 4. The material part of the vow is commanded by the Lord, but the formal part is voluntary to us. but besides this, she vowed him to be a Nazaret unto the Lord; this was the voluntary and formal part of the vow. So jacob was bound by the law of the Lord to have God for his God, yet he voweth, if the Lord would bring him back again from Mesopotamia safely, then the Lord should be his God. Gen. 28.21. this was the formal part of his vow. So David, Psal. 119.106. Why we should vow that which we are bound to perform. I have sworn and will perform it, that I will keep thy righteous judgements: David was bound to keep the Lord's judgements, yet because he was so ready to fall, he addeth this oath to strengthen himself, and to enable him for the keeping of the commandments. Levit. 27.26. Obj. No man might vow that which was the first borne; for that was the Lords already; therefore it may seem that a man may not vow to bind himself anew again, because he hath bound himself already in baptism. The first borne of the beasts were so the Lords, Answ. that they could not be dedicated or vowed over again: a beast when it is given to God, The difference betwixt the dedication of the first borne of beasts and man. it is not liberum agens, to fall from the dedication again, it is mere passive in the dedication: but man after that he is dedicated to God in baptism, he is a creature that worketh freely, and sinneth often: therefore he may vow anew again to strengthen himself that he fall no more. The difference betwixt the vows under the Law and under the Gospel . We must put a difference betwixt the jewish vows under the old testament, and our vows under the gospel: under the law, vows were a part of God's worship; but now they are not a part of God's worship: they are not pars cultus now, sed ad cultum; the Church of Rome take them still to be a part of God's worship. Obj. The Prophet Esay saith, that we shall vow under the gospel. Esay. 19.21. Yea they shall vow a vow unto the Lord, and perform it. Then it may seem that our vows are a part of God's worship now under the gospel, as they were under the law. Answ. The holy Ghost expresseth the estate of the Church under the new Testament by legal terms oftentimes . When the holy ghost speaketh in the old testament of the estate of the Church under the new, he often times useth legal terms as Malachi 3.3.4. He shall purify the sons of Levi that they may offer unto the Lord an offering in righteousness, then shall the offering of juda and jerusalem be pleasant unto the Lord, as in the days of old, and as in the former years. And so by vows, the Prophet Esay meant, the spiritual worship which we shall perform to the Lord under the gospel. Quest. Whither may a man vow now under the gospel or not? Answ. What things a man may vow under the Gospel . He may vow those things, quasunt necessaria propter aliud, sed libera in se. Example, a man is overtaken with wine, and he is drunk; he voweth abstinence from wine, this vow may be a lawful vow: First, if he restrain it not to one certain day: The conditions of a vow under the Gospel. Secondly, that he put no part of holiness in it; for the kingdom of God standeth not in meat and drink. Rom. 14.17. Thirdly, that he place no merit in it: Fourthly, that it take not away his Christian liberty, but only restrain the use of this liberty; this way when he useth his vow, he maketh it a fence to the commandments of God. A vow is a strait obligation to bind us to God, mark the phrase of the holy ghost. Psal. 56.12. My vows are upon me, that is, I am bound to do this: the Hebrews use this proposition, Gual, super, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super me stint vota tuae o Deus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic notat of ficium, id est, teneor persolvere votatua. Quest. for the duties which we are to perform to any. Super nos est tradere eum in manum regis. 1. Sam. 23.20. this duty lieth upon us, or we are bound to do it, so Nehem. 6.10. they are said detineri voto, to be holden with their vow. Whither doth a vow bind us more strictly than an oath? If it be a solemn vow, and an oath be interposed, Answ. Whither an oath or a vow doth bind more strictly . which is the bond of the soul. Num. 30.3.4. Then the vow bindeth more then the oath; but if it be a simple vow, then it bindeth not so strictly as an oath: necessity loseth a simple vow, but necessity breaketh not a man's oath; therefore a man's oath bindeth him more straightly, then his simple vow. Necessity loseth a simple vow, Necessity breaketh a simple vow, but not an oath. the Rechabites vowed that they should never lodge in houses, but in tents; but necessity compelled them to break this vow, when Nabuchadnezzar come to besiege jerusalem. jer. 35. Whither is a thing better done with a vow, Quest. or without a vow? Those things which God hath commanded in the scriptures to be done, Answ. What things are better done with a vow, and what not . when a vow is added to them they are better done then with a vow: But those things which God hath left free to man, and he hath not a certain calling to do them; it is better to do them without a vow: when thou addest a vow to the thing which God commanded thee to do, then thou dost offer both the tree and the fruit to the Lord; but when thou vowest these things for which thou hast no certain calling, thou dost not offer the tree to the Lord, and the fruit he will not accept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium retributionis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribuere, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pax . When the vow is vowed, we must study to perform it. Shillem is called sacrificium retributionis; because when they were in danger, they vowed, and when they were freed they performed it: this word cometh first from Shallam retribuere, and then from Shalum pax: because when a man payeth his vows to the Lord, then he getteth peace in his mind. It is added, if it be not disannulled by the superior; for it is in the superiors power to disannul or approve the vow the superiors are, the husband to the wife, the master to the servants, and tutor to the pupils. The husband may approve or disannul the vow of his wife . The husband when he heard the vow of his wife, and approved it, then it was called his vow. Hanna made a vow; 1. Sam. 1.11. but when her husband Elkana allowed it, it is called his vow. 1. Sam. 1.12. He went up to pay his vow. The vows of the wives are called their husband's vows . So when the husbands stood by and ratified the vows of their idolatrous wives, they are called their vows. jer. 44.25. Num. 30.14. It was in the husband's power to disallow the vow of his wife, vir ejus stabiliet illud, vel irritum faciet: the husband by his tacit consent alloweth the vow of his wife, and she might safely perform it; but if after that he had holden his peace from day to day, and then afterward disallow her vowed, then he shall bear her iniquity. Num. 30.15. Gnavonah, the affix is in the feminine gender, because his wife would have performed her lawful vow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitas ejus, scilicet uxoris. but he taking upon him by his authority to disannul her vow, then he beareth her iniquity. Drusius ex Phesicta. 41.61.4 . The parents might disallow the vows of their children; the jews say, they might disannul the vow of the males, until they were thirteen years of age and a day past, and of the maid until she was ten years of age and a day past; but the civil law saith, they may disallow the vow of the male until he was fourteen, and the maid until she was thirteen. There are two sorts of vows, real vows, and personal vows, Votum Real. Personale. real vows are such as belong to the establishing of the house or family, What the real vows are and what the personal. and personal vows are such as belong to their person; real vows the parent may disannul until the children be twenty five years, they given an example of this. If a child should vow to given so much land to a holy use, his father may disannul this vow until he be twenty five years of age; but if it be only a personal vow to abstain from such and such things, then the parent may but disannul this vow of his son, until he be fourteen years of age. Whither may a preacher disannul the vows of any of his congregation or not? Quest. If it be a superstitious vow, Answ. he may tell his hearer that he is not bound to keep it, The preacher may not directly disannul the vow of his hearer. but he must not take upon him directly to disannul such a vow; for this were to usurp the privilege of a husband, master, father, or tutor; a man hath vowed that he will drink no wine, he abstaineth from wine along time, and falleth in a great sickness, the physician cometh to him, Simile. and telleth him that there is no health for him, unless he drink wine: The physician doth nothing in this case, but sheweth the man in what case he is, if he drink no wine; and so it is necessity here that loseth the vow, and not the physician: So the preacher may show the necessity and expediency of the losing of the vow, but he may not lose the vow; for this is not a part of the keys of the kingdom of God committed to his charge. The Pope taketh upon him to dispense with vows, The Pope how he dispenseth with vows. or to change vows: Some vows he permitteth the Bishops in their dioceses to dispense with, and some he reserveth to himself to dispense with them; and he permitteth the Priest only to absolve them from excommunication at the hour of death, and thus he abuseth the keys of the kingdom of God, applying them to those things which are not spiritual. Conclusion. The conclusion of this is; Vows under the gospel are no part of the worship of God: they err then who think that they are as much bound by these vows, as by the law of God; and the common people are as much mistaken, who are more unwilling to break one of these vows, then to break the commandments of God. EXERCITAT. XI. Of Jephthes vow. Commandment III judg. 11.30. And jephthe vowed a vow. Three things to be considered in jephthes vow . THere are three things to be considered in jephthes vow, first, what moved jephthe to vow this vow, and whither this vow was the cause of the victory or not? Secondly, how this vow is to be read? and thirdly, whither he sacrificed his daughter or not? First, what moved him to vow this vow, some separating the 29. and 30. verses say, The opinion of Caietan concerning this vow. that the spirit of the Lord come upon jephthe, and he passed over Gilead over to the children of Ammon, the spirit of the Lord come then upon him to go against the children of Ammon, and here they make a rest, And jephthe vowed a vow, this beginneth a new sentence, he vowed a vow of his own head, (say they) but the spirit of the Lord was upon him to direct him to go against the children of Ammon. But the same spirit that moved him to go against the children of Ammon, moved him to make his vow; Caietans' opinion not likely. and this vow was the cause of the victory, for the text saith, If thou deliver my enemies into my hand; then it subjoineth, the Lord delivered them into his hands, and if the Lord had not granted this victory for the vow, jephthes vow was conditional. jephthe had not been bound to perform this vow; because he vowed this vow with a condition, if thou grant me this victory, and then Verse 36. it is added, Do to me according as it hath proceeded out of thy mouth, for as much as the Lord hath taken vengeance of thy enemies: God granted the victory not only for the prayer of the people, but also for jephthes vow. he heard the prayers of the people and seen their afflictions, and granted the victory for their prayers, but he granted it also for jephthes vow, although there were many defects in it. The second thing to be considered, here, How the words are to to be read disiunctive vel copulative. is how the words of the vow are to be read; some read the words with a copulative and not disjunctive conjunction; and they say, a disjunctive hath place only where two things are opposite under the same gender, but we speaked not so of those where the one is comprehended under the other. Example, of the first, he who curseth his father or his mother, here are two distinct persons opposite under the next gender. Exod. 21.17. Mat. 15.4. So he who toucheth this man or his wife. Gen. 26.11. But we say not this way; this is a living creature, or a man; because the one comprehendeth the other, for every living creature is a man. So it shall surely be the Lords, [and] I will offer it in a burnt offering, and not; [Or] I will offer it: for whatsoever was offered in a burnt offering, was the Lords; therefore it must be read (say they) it shall surely be the Lords, and I will offer it for a burnt offering. Piscator . Others make the difference betwixt these two members after this manner, that he promised to consecrated to the Lord whatsoever met him first, whither it were dog or ass, for such he might have redeemed by the law. Levit. 27.11. and the latter part of the vow, I shall offer it in a burnt offering: had this condition annexed to it; If it be a creature fit for sacrifice. Obj. Those who allege that he sacrificed her, say that there was no example at this time of vowing virginity, for it was holden a curse in Israel to want children, therefore Elizabeth said, the Lord hath taken away my reproach. Luc. 1.25. and Psal. 78.63. Their virgins were not praised, Answ. that is, they were not married. There was no command●ment to sacrifice their children . As they had no example to vow virginity in those times, fare less had they any example or command to sacrifice their children: jephthes vow was a rash vow, and much ignorance in it of the law of God, for Levit. 27.11. The Lord commandeth that if a man vow a female, Much ignorance of the law in jephthes vow. that her estimation shall be thirty shekels, and that he may redeem the female for so much, and as he is to be blamed for his ignorance; so for his rashness in vowing this, I●phthe intended chief that his daughter should live a solitary life, and accidently only to live a virgin. in that he neither advised with Priest nor Levite for the space of two months: and it may be said farther, that virginity was not the chief thing that he intended here in his vow, but only a solitary life, that she should be separated from the society of others, which of necessity must infer virginity: if he had vowed a son to the Lord, he might have been the Lords, and have been married also: as Samuel was consecrated to the Lord, and yet he was married; and a woman consecrated to the Lord must follow her husband; but jephthes daughter not being married, he consecrateth her to the Lord to live in a solitary place: So that he intended a solitary life for her principally, and virginity but accidentally. The third and chief thing to be considered here, Whither jephthe sacrificed his daughter. is this, whither did jephthe offer his daughter or not? the whole question dependeth upon the translation of this word. Vers. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The daughters of Israel went out yearly to lament her, the Seventy readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee Lealaab, ad lugendum: but they might lament her yearly, she being alive; because she lived such a solitary life. The reason why they translate it, To lament her, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Draco. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est gerundium ex duplicantibus sed ex quie scentibus Lamed He, est igitur gerundium Piel ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thema est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confabulari. was, because they derived Letannoth from Tanan, and hence cometh Tanim draco, because the dragon maketh a pitiful mourning when she cryeth. Micah 1.8. I shall lament like a dragon. So job. 30.25. I was a brother to the dragons, Letannim pro letanninim: but Letannoth here is derived from Tanah narrare. So judg. 5.11. jetannu, narrabunt justitias Domini, it should be translated then, ad colloquendum, and Pagninus, and Arias Montanus translate it so to comfort her; the Hebrew gloss hath it ad loquendum ad cor ejus, ad consolandam eam; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad confabulandum cum ea. and Kimchi in his commentary, Lehashihhah, ad confabulandum cum ea, which junius follows, and the Tigurin, to talk with her, or we may read it, ut narrant res laetas, to tell her good news, or glad tidings. The conclusion of this is, Conclusion. the Lord accepteth of jephthes vow; although there were many infirmities in it, yet by faith he pleased God. Heb. 11.32. EXERCITAT. XII. Of David's vow. Commandment III Psal. 132.2. He swore unto the Lord and vowed unto the mighty God of jacob; surely I will not come into the tabernacle of my house: nor go up into my bed. I will not given sleep to my eyes, &c. Dauid seeing the ark of God ambulatory, and having no resting place, but now in this place and now in that, The cause which moved David to vow. when he himself had gotten rest from all his enemies, he intendeth to build a temple for the Lord; and he maketh a vow, neither to come into his new house, nor ascend up into his bed, nor to given sleep unto his eyes; nor slumber to his eye lids, until he found out a place for the Lord to devil in. When David wrote this psalm . This psalm was written by David when the ark was carried from the house of Obed-edom. 1. Chron. 15. We heard of it at Ephrata, What is meant by Ephrata. that is, in the city of Ephraim. Verse 6. where the Prophet maketh an allusion betwixt Ephraim and Ephrata; and he said, we heard it in Ephrata, that is Shiloh, where the ark remained a long time; and therefore it is called the house of God. judg. 20.18. And we found it in the fields of the wood, that is, in Kiriath-Iearim: before he heard of it in Shiloh, but now he found it in Kiriath-jearim in the house of Aminadah, and so he carried it to jerusalem, and purposed there to build an house for it; because it had dwelled long in tents which were not firm but movable: but after that he was forbidden by the Prophet to build the temple, and that his son Solomon was to build the temple, David dedicateth this psalm to be sung at the bringing of the ark into the temple. David dedicateth this psalm to be sung when the temple should be built; and therefore he calleth it a psalm of degrees, for it was the psalm which they sung upon the thirtenth degree as they ascended into the temple; Why called psalms of degrees, for there are twelve psalms of degrees going before: and David who had the whole form of the temple revealed unto him, seen these degrees as well as the rest of the temple. How could David vow that he would never given sleep to his eyes, until he had built the temple? Quest. The scripture speaketh after the common manner, Answ. The scripture speaketh after the manner of men . not that he should not sleep at all; but that scarce he should take a nap, or that he should not sleep sound, or take his rest kindly until he had built the temple. So it speaketh after this manner. job. 7.13. They sat down with him upon the ground seven days and seven nights; not that they sat all this time, but the most part of this time they sat upon the ground. But how performed he this vow, Quest. seeing he was forbidden to build the temple? The Lord who appeared to Nathan that same night released his vow, Answ. How David performed this vow . and shown him the pattern how the temple should be built; David gathered materials for the building of the temple; but the particular place was not revealed unto him where it should be built▪ he fought many battles with the Philistines, he committed adultery, and numbered the people; then the angel of the Lord killed so many thousand of them, and where the angel stood, and held his hand over the floor of Arauna the jebusite, there Gad the Prophet shown him the particular place where the temple should be built. David is rewarded two manner of ways for this vow. David is richly rewarded for this vow . First, a son is promised to him, as if the Lord should say to him; Thou promisedst to build an house to me; therefore I shall build thee an house, that is, I will given thee a posterity to succeed unto thee in thy throne: So Exod. 1.17. The Lord built them houses, that is, he gave them children. So he that will not build his brother's house. What it is to build the house. Deut. 25.19. that is, raise up seed to him. The second part of the promise is this, that the son which was to come out of his loins should build the temple, and that jesus Christ who was also to come of him should build the spiritual temple; and this vow of David was so acceptable to God, God promiseth a protection to the temple for David's cause. that he promised a protection to the temple and to jerusalem; not only for Salomon's sake who built the temple, but also for David's sake. 2. King. 19 34. I will defend this city, and save it for thy own sake, and for thy servant David's sake. Conclusion 1 The conclusion of this is, superiors and parents should be careful to continued the means of God's worship to their posterity, as David did to Solomon. Conclusion 2 Secondly, the vows of the inferiors are null when they want the approbation of the superior: so was David's vow here, he was not bound to keep it, because the Lord did not approve it. Conclusion 3 Thirdly, children are bound to perform the real vows of their fathers; as here Solomon was bound to build the temple which David had vowed. Conclusion 4 Lastly, the Lord respecteth in a vow as much the intention of the heart, as he doth the vow itself. EXERCITAT. XII. Of the punishment for the breach of this Commandment. Commandment. III Exod. 20.7. For the Lord will not hold him guiltless that taketh his name in vein. HE will not hold him guiltless, the Hebrews speaked less and understand more, Prou. 17.21. The Hebrews express the less and understand the more. The father of the foolish rejoiceth not: that is, he is very sad. So Prou. 24.23. It is not good to accept persons in judgement: that is, it is very evil. So Exod. 20.7. He will not hold him guiltless that taketh his name in vein: that is, he will cerly punish him. He will not hold him guiltless. Gild is the obligation to the punishment . Sin is the transgression of the law, and guilt is the obligation to the punishment for the transgression of the law; and it is expressed; by fearful names in the Scripture, as by blood, by debt. By blood, Thy blood be upon thy own head. 2. Gild expressed by sundry fearful names. Sam. 1.10. for as it is a fearful thing for a man that is challenged for shedding of blood, if the blood be found upon him, as it was upon Joab's girdle, and his shoes, when he killed Abner and Hasael. 1. King. 2.5. to come in before a judge: so it is for a sinner to come in before the Lord, and the guilt upon him. So the Scripture expresseth this guilt this ways. Simile. Let his iniquity return upon his own head, Psal. 7.16. How iniquity returns upon the head of the wicked . Under the law, when a man confessed his sins, all the guilt was laid over upon the beast, and it was killed for the man, but he that was an obstinate sinner, and continued in his disobedience; the guilt was not laid upon the beast, but returned upon his own head, and he died for it. Gild expressed by debt . So this guilt is expressed by debt, and not by little debt, but by talents, and that many talents, Matt. 18.24. and Matt. 6.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is in danger, or indebted to the Council. And contrary to this is, Not to impute sin. Rom. 5.13. To cover sin, Psal. 32.1. and To blot out sin, Psal. 51.1. Sin, guilt and punishment go together . Sin the transgression of the law, and guilt the obligation to the punishment for the transgression, and the punishment go together: but many are afraid of the punishment, who neither are afraid of the sin, or of the guilt of it: How sin findeth out a man. but where the guilt is, there the punishment will found them out. Num. 32.23. Your sin will found you out. Sin leaveth such a sent behinded it, that even as the dog findeth out the hare by the sent; so doth the punishment found out the guilty man by the guilt. The sin passeth away, but the guilt remaineth, Iosh. 22.17. We are not cleansed from the iniquity of Baal-peor unto this day. Sometimes again the guilt is pardoned, although the sin remain; Sometimes the guilt is pardoned although the sin remain. as the guilt of the sins in the children of God is taken away, yet concupiscence remaineth in them. There is Materiale in peccato, and formale; the formal which is the obligation to the punishment is taken away from the children of God, although the material part remain still, jer. 50.20. In those days, and in that time, What the material, and what the formal part in sin. saith the Lord, the iniquity of Israel shall be sought for, and there shall be noon; and the sins of judah, and they shall not be found: for I will pardon them whom I reserve. and Rom. 8.1. There is no condemnation to them that are in Christ. There is sin worthy of condemnation, but the Lord pardoneth it. When a Magistrate giveth over his place, here formale respectivum desinit, Simile. men respect him no more as a Magistrate, but yet he remaineth still a man: so this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or concupiscence remaining after baptism in the child of God, is sin; but the relation, the guilt, which is the obligation to the punishment, is taken away; manet vitium, sed tollitur judicium. Cessat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed restat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That irregularity or breach of the law remaineth still in the child of God, although the Lord punish him not for it. Again there is an actual guilt, Reatus Actualis. Potentialis. and a potential guilt in sin; the actual guilt is taken away from the sins of the justified; but the potential guilt is still in them: the matter may be cleared by this example, The actual guilt taken away from the sin of the godly but the potential remaineth. there were serpents in the wilderness which stung the Israelites to death: there was a viper upon Paul's hand which hurt him not, and there was the brazen serpent in the wilderness lift up on a pole. The sins of the wicked are like the serpents that stung the Israelites to death; the sins of the children of God are like a viper upon Paul's hand, Simile. although it had a sting in it, yet it was restrained by the power of God, that it could not hurt him: so the guilt is taken from the sins of the children of God, that they have no power to sting them: as the viper had no power to sting Paul's hand: but in heaven there shall be no sting at all, neither potential, nor actual to hurt the children of God, as there was neither actual power, nor potential in the brazen serpent to hurt. Sin when it is not imputed must be transferred upon another, Where the guilt is, there the punishment will follow. and it is punished upon that person upon whom it is transferred and where the guilt is, there the punishment follows. If it be said, Object. that equity requireth that the guilty be punished who hath transgressed, how can the guilt then be transferred upon another. This is the natural part of the law, Answ. that sin be punished; but this is not the natural part of the law that sin be punished this way: What essential and what accidental to justice. for as this is essential to the nature of man, that he be a living soul; but this is only accommodatum natura, or fit for the nature of man, that he have the use of his right hand; but it follows not always that he hath the use of his right hand: so this is essential to justice, that sin be punished; but this a thing fitting only, but not essential, that it be punished this or that way. The supreme judge in punishing, remitting or transferring sin upon another doth not contrary to the law . The supreme judge, when he useth the mitigation of the law; when he changeth the offenders heart, and breaketh off the course of sin in him, and when he punisheth another for him, who doth willingly undergo the punishment, and when he exacteth the rigour of the law in those who continued in their sins; in noon of these he doth contrary to the law. Four ways of proceeding in judgement . And that we may understand this the better, let us observe that a judge proceedeth four ways in judging. First, he proceedeth sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the strict rigour of the law, that he will punish the person in whom the sin is found. Secondly, he proceedeth sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the mitigation or favourable interpretation of the law. Thirdly, he proceedeth sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above the law. And lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against the law. Example, Zaleucus made a law, that the adulter should loose both his eyes; his son committeth adultery, The strict rigour of the law. if Zalencus should have pulled out both the eyes of his son, that had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the strict rigour of the law. Secondly, if he had spared both his eyes, Against the law. that had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against the law. Fourthy, when he spareth one of his eyes, The mitigation of the law. that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the mitigation of the law. Thirdly when he found out this remedy, Above the law. that one of his own eyes should be pulled out, and one of his son's eyes, this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above the law. The law would never have dreamt of this midst, but it come of the clemency of the king to spare one of his son's eyes; but that justice might have place, and the law satisfied, he will have two eyes pulled out. But if we will look more nearly unto this, It was not an act of perfect mercy or justice in Zaleucus in sparing one of his son's eyes, and pulling out one of his own. it was neither justice nor mercy properly; for if it had been perfect mercy, both his son's eyes should have been spared; and if it had been perfect justice, both his eyes should have been pulled out. Now to apply this to the matter in hand, the soul that is guilty shall die, now if all who are guilty were condemned, this were according to the rigour of the law. Secondly, if he should absolve and quit all, this were contrary to the law. Thirdly, when he concluded that he would save some, this is a mitigation of the law. Fourthly, when he findeth out this remedy to pardon some, and to satisfy the law by his son who was willing to undergo the guilt for them; Why God punisheth some and spareth others. this is above the law: there is a pardon granted here, and yet the punishment not remitted, the pardon is granted to some that they may study the more to keep the law, and the sin is punished in others, that God's justice may be fully satisfied. When the guilt is taken from the sin, it is transferred upon Christ; and he must undergo the punishment to satisfy the law; because he hath given his word for us. All sin hath guilt with it naturally, The sin of swearing hath a fearful guilt with it. but especially this sin of swearing; for if a man shall answer for every idle word at the day of judgement, Matt. 12.36. much more shall he given account of his idle and blasphemous oaths. In that vision of Ezekiel cap. 2.10. He seen a roll which had written in it lamentations, mourning and woe. And in that vision of Zachariah. cap. 5. The roll was twenty cubits in length, Swearing bringeth the curse and judgement of God upon men. and ten inbreadth, which would contain a great number of lamentations, mourning and woes, all these light upon the house of the swearer and blasphemer. The conclusion of this: Ecclus 23.9. accustom not thyself to swearing, neither use thyself to the naming of the holy one, for a man that useth swearing, shall be filled with iniquity, and the plague shall not departed from his house. The sin of swearing bringeth the judgement and the curse of God upon a man's self and his family, and likewise upon the whole land, jer. 23.10. So because of swearing the land moarneth, and the pleasant places of the wilderness are dried up. Commandment IU EXERCITAT. I Of the word Sabbath, how it is taken in the Scriptures. Exod. 20.8. Remember the Sabbath day to keep it holy. THe word Sabbath is not translated, The word Sabbath is not translated in any language. but kept in the original, and passeth in all languages, as the word Cherubin, Pascha, and such. But when it signifieth a whole week, then it is translated; as Levit. 23.15. The Sabbath signifieth a whole week. And you shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave offering: seven weeks shall be complete. In the Hebrew it is, seven Sabbaths shall be complete. So in the Gospel, Ifast twice in the week. Luc. 18.12. It is distinguished from other Sabbaths by (He) demonstrative, Hasabbath, ה Demonstrativum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbathum sabbathorum. and it is called Sabbath Sabbathon, a Sabbath of Sabbaths, Exod. 31.15. that is, an excellent Sabbath. Matthew retaineth the first, calling it Sabbath, and the Apostle, Heb. 4.9. translateth Sabbathon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not a diminutive here, as some would make it, because nun is added to it, as though it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a preparation to the Sabbath; but it is doubled here to signify an excellent Sabbath above other Sabbaths. The Hebrews express the superlative diversely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes they add the name of God (El) to it, when they would express a great or excellent thing as el gabbish, great hailstones. Ezek. 13.11 so ariel a strong lion, 2. Sam. 20. Secondly, they express the superlative by putting two synonimas or words that are equivalent in signification together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e coeno luti. as Psal. 40.2. He brought me out, Mittit hajaven, è coeno luti, the miry clay. And thirdly, by doubling the same word, as Gen. 14.10. putei, putei, to signify many and deep pits: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putei putei. and so here, Sabbath Sabbathon to signify that great Sabbath. The jews comparing this Sabbath with other Sabbaths they call it the Queen, and their other Sabbaths as Pascha pentecost, and feast of Tabernacles, they compare them but to concubines, and the days betwixt the first day of the feast, and the last great day of it, they compare them but to handmaids. This Sabbath exceeds all other Sabbaths. Quest. Why then is that called a high Sabbath, joh. 19.31. (For that Sabbath day was an high day) when the jews transferred their pascha to it, was the sabbath day more holy, because of this translation of the pascha to it? Answ. Why the Sabbath was called a high Sabbath . It is called a high day here only in estimation of the jews, for the Scriptures speaked of things sometimes s men conceive of them; as joh. 18.28. And they themselves went not into the judgement hall, jest they should be defiled: The Scripture Speaks of things as men conceive of them. that is, as they thought or conceived, they should be defiled. And from this word Sabbath sundry languages do form and derive their word signifying the Sabbath. as the Syriack calleth it Sabba, Divers derivations of the word Sabbath. and the Greeks following the Syriack, call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the accent in the penult syllable: but when it is derived from the Hebrew word Sabbath, then the Greek termination is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the accent in antepenultima, and the Apostle following Hellenismum, or the Grecizing Jews teacheth us to put the accent in penultima, therefore they who derive it from the Hebrew word Sabbath are mistaken. All the rest of the feasts take their denomination from it, as the feast of expiation. Levit. 16.21. The rest of the feasts take their denomination from the Sabbath . So the seaventh years rest, and the jubilee the fiftieth years rest are all called Sabbaths; and the whole week is called the Sabbath. Levit. 23.15. Luc. 18.12. The heathen who lived out of the Church, The profane derivation of the Sabbath according to the heathen. as Plutarch, made a profane derivation of this word Sabbath, deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bacchus, and when they seen the jews keep it, they said, they kept orgya Bacchi, the feasts of Bacchus. The conclusion of this is, Conclusion. all the feasts took their denomination from the Sabbath, and were called Sabbaths from it; therefore they were but vassals to the Sabbath, and like servants called after their master's name, and were to be abolished, whereas the Sabbath should endure. EXERCITAT. II When the Sabbath day beginneth. Commandment IU Gen. 1.8. And the evening and the morning were the first day. FOr the understanding of this, when the Sabbath beginneth, we must know first, what is a natural day, and what is an artificial day: The natural day what. A natural day is the space of twenty four hours, measured by the presence and absence of the sun; the presence of the sun is called the day, and the absence of it is called the night. An artificial day what . An artificial day is from the sun rising to the sun setting, as Exod. 18.14. Why sittest thou thyself alone, and all the people stand by thee from morning unto even, and so joh. 11.9. Are there not twelve hours in the day. When the natural day began . The natural day began in the morning, because the light was the first thing that was created; this light measured the three first days when it shined; and it made the night when it withdrew itself: but from the fourth day after the creation, the sun measured the day, and the moon the night. The darkness which was upon the face of the depth was not the first night . That darkness which was upon the face of the earth made not the first night, it was no part of time, but punctum temporis; for time is the measure of motion, and it began with the light, and shall end with it. Reu. 10.6. Then there shall be no more time. Secondly, the night is the privation of light, and the habit goeth always before the privation; therefore the day was before the night. Psal. 104.19. He appointed the moon for seasons, Obj. the sun knoweth her going down. He appointed the moon for seasons, here the moon is reckoned first, because the night was before the day, and the sun waiteth upon her and knoweth her seasons. The sun knoweth Mebhoo, occasum suum, Answ. his own going down, and not her going down; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol novit occasum suum, et non ejus, scilicet Lunae. for Shemesh is in the common gender: and the sun waiteth not upon the moon, but she waiteth upon the sun; because she hath all her light from the sun. Secondly, David keepeth not the order of time here, The order of time not always kept in the scriptures. Object. no more then he doth in reckoning up of the plagues of Egypt. Psal. 106. But the evening and the morning were the first day, therefore the evening hath been before the morning. The evening is the ending of the light here, Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vespera finis diei a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscere, sic dicta, quod tunc lux tenebris commisceri inciptat▪ and the morning is the ending of the night; the evening is called Gnerebh from Gnarabh miscere, because it is partly day, and partly night; and it is called crepusculum, from the old Latin word crepera, which signifieth dubius, as when we doubt whither it be day or night, and it is amid betwixt day and night. There is a twofold midst, medietas aequidistantiae, Medietas Interpositionis. AEquidistantiae. & medietas interpositionis; as the sun in the days of joshua is said to stand upon Gibeon, and the moon in the valley of Ajalon. Iosh. 10.13. The sun stood South-west from the camp of joshua where it pitched at that time, in Makkedah as ye go to Bethoron. Verse. 10. which lay betwixt Gibeon and Ajalon. The sun in the South-west maketh three after noon, and yet the sun is said to stand in the midst of heaven. Verse. 15. although it was three hours past the meridional, this was medietas interpositionis. The second is, medietas aequidistantiae, as when a thing participateth equally of both the extremes; now when Gnerebh is called the evening, Gnerebh the evening belongeth to the day, and not to the night, what sort of midst is it? it is not medium aequidistantiae here, but medium interpositionis; and therefore it belongeth to the day, and not to the night. When Christ is said to lie three days and three nights in the heart of the earth: How Christ lay three days and three nights in the grave. Christ was crucified betwixt two evenings at that time when the Pascall Lamb was killed; the evening here is reckoned for the first day; and the next four and twenty hours are reckoned for the second day; and he rose upon the third morning, that was the third day; the morning here Synecdochice is taken for the whole day, and the night following. Obj. But it was said before, that the morning belonged to the night going before, how then beginneth it a new day when Christ is said to rise the third day? Answ. Varro de lingua latina . There is a threefold morning, First, when there is more darkness than light. Secondly, when there is a like darkness and light. A three fold morning . Thirdly, when there is more light than darkness. The first morning belongeth to the night going before; the second standeth as a midst betwixt both the day and the night; and the third morning belongeth to the day following: this is clear out of the scripture; The Evangelists reconciled concerning the time when Christ rose. for Matthew Cap. 28.1. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Serum Sabbathi, the jews Sabbath being ended, it began to dawn to the first day of the week; the first part of those words have relation to the first morning, in which there is more darkness than light, and the latter part hath relation to the third morning, in which there is more light than darkness. The first morning Mark calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the jews Sabbath being ended, Luke calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the first day of the week when there was great darkness as yet. Mark calleth the third morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, early in the morning the first day of the week, when there was more light then darkness, and john explaineth this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, while as yet there was some darkness; when the women rose to go to the sepulchre, it was the first morning being very dark: The time when the women come to the sepulchre. when they were going to it it was betwixt light and darkness, this was the second morning; but when they were at the sepulchre, Christ was risen, that was the third morning. Now when it is said the evening and the morning was the first day; by the morning here is understood the first part of the morning ending the night, Gnerebh the even is the ending of the day, and not the beginning of the night. rather than beginning the day, as by the first part of Gnereb is understood, the ending of the day, and not the beginning of the night. Ezek. 24.26.27. Object. The Lord sheweth the Prophet in a vision that jerusalem should be destroyed, and he commanded him to hold his peace and not to speaked of the destruction of it to the people; and the Lord giveth him a sign, that his mouth should be opened in that day that the city should be destroyed, and that in that day he would sand one to tell him; he was dumb all this while, and the accomplishment of this prophecy we see. Ezek, 33.22. Where the Prophets mouth was opened unto him in the evening, and the messenger come to him in the morning: therefore the morning is a part of the night preceding, and the day beginneth at the night. Ezekiel setteth down expressly the year, Answ. the month, and the day when he seen this vision. Ezek. 24.1. And he opened not his mouth concerning this matter; from the nineth year to the twelfth, at which time jerusalem was destroyed. Cap. 33.22. Then the hand of the Lord was upon him, and opened his mouth, and he spoke the self same night that the city was destroyed, and in the morning of that day the messenger come to him; but this morning could not be a part of that day in which the city was destroyed, and in which his mouth was opened; because there was three days journey betwixt jerusalem and Babylon, where Ezekiel was in the captivity for the present: therefore this testimony will not serve the turn to prove that the morning was a part of that day in which his mouth was opened. Obj. If it be said that all this was done in vision; therefore he that escaped that night come to Ezekiel that morning. Answ. Was jerusalem destroyed only in vision? did Ezekiel hold his peace all this time only in vision? and seen the Prophet this day of the destruction of jerusalem only in a vision? All these things concerning the destruction of the temple, were really done and not in vision. this cannot stand; wherefore all these were really done, and he told him of the destruction of the city; which he could not do in one night being such a destance betwixt jerusalem and Babylon. This text then will afford no more but this, in that day that the man escapeth he shall come to thee, and tell thee of the destruction of the city; and not this, that he shall come the self same day that he escapeth. Ob. Gen. 29.23. Leah was brought to jacob in the evening, that is, in the night; otherwise jacob would have discerned her: therefore the evening belonged to the night, and not to the day. Answ. The evening hath sundry periods in the scripture, before it be called night properly, The evening hath sundry periods. as the morning hath. First, when the sun is declining, secondly, when the sun is setting, the time betwixt these two was called inter duas vesperas, betwixt two evenings. Exod. 12.6. These two evenings belong properly to the day; then there is a third part of the evening, when it is dark night, and this belongeth to the night▪ and it was in this evening that Laban brought Leah to jacob. Now because the day beginneth at the morning and not at the evening, it follows, that the Sabbath must begin at the same period, at which the day began at the creation. This fixed period at which the Sabbath beginneth must be after midnight, The time when the Sabbath doth begin is after midnight. when it is dawning towards the day, that is, when the day is ascending upward, therefore Matthew saith, Cap. 28.1. When it began to dawn towards the first day of the week: in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to wax towards the light, although it be not light; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Candela separationis. it signifieth not Habhdil the candle of separation, with which the jews used to make a distinction betwixt the Sabbath and the day following; neither doth it signify the light of the stars, as some would have it; neither the rising of the morning star; but that time only when the Sabbath beginneth to be kept, and dawneth towards it. If this be the true beginning of the day after midnight, Ludovicus de Dieu inannotat. in Matth. then the nations who keep a divers period of the beginning of their day from this, decline from the first institution; as the Vmbrians at midnight, the Astronomers at midday, the Babylonians at the sun rising, the Athenians at the sun setting. Midnight can not be properly the beginning of the day, The inconveniences that would follow if the Sabba●h began at any other time than after midnight. because it partly partaketh of the day going before and partly of the day following; for the beginning of the day must be after midnight, and it is de media nocte, and not media nox when it beginneth. It cannot begin at the midday, for this is contrary to the first institution; for here there is neither morning nor evening. Thirdly, Why the Sabbath cannot begin at the light. it cannot begin at the light with the Babylonians; for here there would follow a great absurdity: because they who devil fare North from the equinoctial line, or fare South from it; they have the sun in summer the whole four and twenty hours, and in winter they want the light of the sun the whole day: therefore if the Sabbath began here with the light, then their Sabbath should be twice as long in the summer, and noon in the winter: therefore there must be another period at which the day beginneth, than the light, or the rising of the sun. Why it cannot begin at the sun setting . Lastly, the setting of the sun cannot be the beginning of the natural day, for this is contrary to the order of creation, as is said before: therefore no man aught to invert the order of nature for the beginning of the day, except God come in by his divine institution & change it, as when he brought the children of Israel out of Egypt in the evening, and instituted the Passover as a memorial of that deliverance, he began that day at the evening, which observation they kept from that night in which they come out of Egypt, until that morning when Christ rose again from the dead. The Evangelists speaked of the division of the day, according to the Romans computation . The Evangelists when they speaked of the morning when Christ rose, they speaked according to the reckoning of the Romans, and not according to the reckoning of the jews. The jews at this time had many customs of the Romans amongst them, because they were subject to them; the jews divided their night in three watches, the first they called caput vigiliarum, Lament. 2.19. then they had the middle watch. jud. 7.19. and the morning watch. Exod. 14.14. But after the manner of the Romans they divided their night into four watches, And he come to them in the fourth watch. Marc. 6.48. So they dated their years according to the reign of the Princes, who reigned over them, as Luc. 3.1. In the fifteenth year of the reign of Tiberius Caesar. So the Prophets often times do reckon by the heathen Kings. So when Alexander come to jerusalem, they reckoned their times from his coming, and they called it Aera Alexandri, and so, Aera Seleucidarum Alexandri: and so here they followed the Romans in counting of their day. The Romans divided their day and night into sixteen parts, The Romans divided their day and night into sixteen parts. the first part was called Diluculum, 2 Ortus solis, 3 Ascensio diei, 4 Antimedium diei, 5 Meredies, 6 Pomeridianum tempus, 7 Declinatio diei, 8 Occasus solis, 9 Crepusculum, 10 Conticinium, Vide Rosini antiquitates. 11 Ascensio noctis, 12 ante medium noctis, 13 Intempestiva nox, 14 De media nocte, 15 Declinatio noctis, 16 Gallicinium: all this time De media nocte, until the rising of the sun is called the morning. A Demonstration to show at what time the day began in the creation. Thy Sun shall no more go down, neither thy Moon withdraw itself: for the Lord shall be thy everlasting light and the days of thy mourning shall be ended. Esay. 60.20. good who commanded light to shine out of darkness hath shined in our hearts to given the light of his glory in christ 2 cor. 4.6. EXERCITAT. III Of the Moral, Judicial, and Ceremonial part of the Sabbath day. Commandment IU Nehem. 9.14. And madest known unto them thy holy Sabbath, and commandedst them precepts, statutes and laws by the hand of Moses thy servant. SOme of Moses laws are both moral, judicial and ceremonial. That the first borne should have a double portion was both moral, judicial, and ceremonial . Example, to given a double portion to the eldest, there is something natural in this law, to given a double portion to the eldest, because he was his father's strength and first begotten: there was something judicial in this law, he must have a double portion; because he was to maintain the prerogative of the first borne in Israel: and there was something ceremonial in this law, as he got a double portion; because he was a type of Christ, Who was the first borne amongst many. Rom. 8.29. The judicial part of the law ceaseth now, because the commonwealth of Israel standeth not now. The ceremonial part of the law is taken away, because the eldest now is not a type of Christ the first borne: but the moral part of the law remaineth, that the eldest should have a double portion, because he is his father's strength. Posi ivum Morale. Divinum . So in the law of the Sabbath there is something morale positivum, the moral positive part of the law; and secondly, something positivum divinum, the divine positive part of the law, and both those remain still. Thirdly, there are somethings judicial in this law, and somethings ceremonial, and those two are abrogated. The moral positive part of this law, What is morale positivum in the Sabbath. and the divine positive part do remain: the Schoolmen say well, Cultus est à natura, modus à lege, & virtus à gratia. Cultus est à natura, nature itself teacheth us that there must be a time given to the service of God, and this is morale positivum, the moral positive part of the law, Remember that thou keep the rest. But to keep the seventh day, What divinum positivum. Modus est à lege, this was the divine positive part: but the spirit of God teacheth us to sanctify the Sabbath, and this is à gratia, from his grace. This is the moral positive part of the law, All people have appointed a certain time for the worship of God. to have a time for the worship of God; therefore all people have appointed a certain time for his worship, the Mahometans keep the sixt day of the week; the jews the seventh; the Christians the first day; and the Indians the fourth day. The divine positive part of the law is to keep it within seven days, this is the limitation of God himself, for nature would not teach us to keep one of seven, more then one of eight. How can this law bind us more than any other of Moses judicial laws; Quest. seeing it is not the moral positive part of the law? This divine positive part bindeth all men, Answ. This divine positive law bindeth us strictly, because it was given to Adam before his fall . because it was given to Adam before his fall, and he represented all mankind; therefore this divine positive law hath a greater force to bind us, then other of Moses positive laws which did bind only the jews in judea. It may be said that ceremonies are changeable: Ob. but this keeping of the Sabbath is a ceremony; therefore &c. Ceremonies of order appointed by the Church may Answ. be changed, Ceremonies of order may be changed by the Church. but this cannot be changed; for although it be not the natural part of the law, yet it hath the properties of the natural part; for that which is the moral and divine natural part of the law, cannot be revoked without a stain of the Lord's holiness, as that adultery should be no sin; The moral divine natural part of the law cannot be revoked without a stain of God's holiness. but this circumscription of the day might be altered to the fourth or fifth day without any stain of God's holiness; yet because it is the divine positive part which God himself hath set down, and gave to Adam before his fall, therefore it cannot be altered or changed. The judicial part of the Sabbath is the ease of man and beast . The judicial part of this law is the ease of man and beast. So in the seventh year the land was to rest for the ease of man and beast. Levit. 25.6. for the stranger and for thy servant &c. The Lord had a special respect to his people as he was their governor, lawgiver, and captain, judg. 8.23. And they were Feudarij his fewers who in a special manner held their land of him, and in this respect especially, he gave them their judicial laws. The ceremonial part of this law of the Sabbath . The ceremonial part of this law consisted in the manner how they kept their sabbath, they had a double sacrifice for it, they might kindle no fire on it, Exod. 35.3. They might dress no meat that day, they were limited to a Sabbath days journey, their Sabbath began in the evening and ended in the evening, and it was a type to them of all the benefits which they were to receive in Christ to come. Not to kindle fire on the Sabbath was a ceremonial law . They might kindle no fire this day, this was a ceremonial part of their service; and it seemeth but to have continued as long as they were in the wilderness. When Christ went to eat bread in the house of one of the chief Pharisees upon the Sabbath day, Luc. 14.1. is it probable that there was no fire that day to dress the meat? Their Sabbath was a day of joy unto them, and they laid aside their sackcloth that day, and they had a feast that day, The jews Sabbath was a day of joy to them. which was a part of their ceremonial worship, judith. 10.3. Whither are we as strictly bound to keep the Sabbath, as the jews were under the law? Quest. We are not so strictly bound to the letter, Answ. as they were in the wilderness; for we may kindle fire upon the Sabbath, and dress meat, providing that it be done soberly, and without any hindrance to the divine worship; if we consider afterwards again, how the Sabbath to them was a feast, we have not such a liberty as that: The Sabbath a part of the jews pedagogy. for it was a part of their pedagogy under the law. When they made a feast that day, it was a remembrance to them of the benefits which they were to get in Christ to come, The Sabbath was a type to the jews of all the benefits which they were to receive in Christ. and therefore that occasion ceasing, we are not bound to it; we may fast upon the Sabbath, and humble ourselves when occasion serveth: but we are more bound to the moral rest than they were; the Lord saith, joel 2.19. Rend your hearts and not your garments: We are more bound to the moral rest of the Sabbath than the jews were. the moral part of this law bindeth us more then it did bind the jews, in respect of the greater measure of knowledge which we have now; but the literal part of the law did bind the jews, but it doth not bind us; for they were to rend their clothes as well as their hearts in the day of humiliation. What a Sabbath days journey was. They might go no further that day than a Sabbath days journey; they measured their journey two ways; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diaeta terrae. the first was their common measure, and that was called Cibhrath haaretz, diaeta terrae, Gen. 35.16. that is, as much ground as a man might go from morning to breakfast, or from breakfast to dinner; the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as much ground as a horse will run in a carrear or a spurt: so fare was it betwixt Bethlehem and Rama. The second measure of their journey, was the measure for the Sabbath, which was as fare distant as betwixt the uttermost tent and the tabernacle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terminus Sabbaths. which was two thousand cubits, josh 3.4. And this they called Tehhum Sabbath, terminus Sabbathi; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miliare. and so they call it mil miliare, that is, an Italian mile: The Syriack hath it, almost seven furlongs: but when they come to Canaan, they might go as fare upon the Sabbath as the space betwixt their houses and their Synagogues, every man's house was not so near the Synagogue as mount Olivet was to jerusalem; How fare the jews might go upon the Sabbath in Canaan. thus much ground of two thousand cubits kept still the name of a Sabbath days journey, although they might go further upon the Sabbath then two thousand cubits. Some do hold that a Sabbath days journey after that they come to Canaan was as much ground, as they might go after the evening sacrifice was ended, but this would be a very uncertain measure of ground; for then it might be longer or shorter, according to the length or shortness of the day. This was a part of the ceremonial Sabbath to begin at the evening, and end at the evening, Nehem. 13.19. This was ceremonial in the Sabbath to begin at the evening. And it come to pass, that when the gates of jerusalem began to be dark, before the Sabbath, I commanded the gates to be shut. Lastly, their Sabbath was a pledge to them of all the benefits which they were to receive in Christ to come; in the allegorical signification, their Sabbath signified to them Christ resting in the grave; What the Sabbath signified allegorically, tropologically and anagogically. in the tropological signification, it signified to them their rest from their servile works, and works of the flesh: and in the anagogical signification, it signified to them their eternal rest. Quest. But is not our Sabbath a type to us of our eternal rest? Answ. It is an arbitrary type, but not a destinate, type for all types are ceased now to us; we may say, as we rest this day for our labours; Typus Destinatus. Arbitrarius. so we shall rest one day in the heavens from our sins, but this is only an arbitrarie type. So the head and the body are but arbitrarie types of Christ and his Church: so the seven golden candlesticks. Revelat. 1.13. are but arbitrarie types to the seven Churches in Asia, and comparisons are borrowed from those. How shall we discern those things which are forbidden by a moral law, Quest. from these things which are forbidden by a ceremonial law? That which is forbidden by a ceremonial law is forbidden at one time, and not at another. Example, Ans. To know what things are forbidden by a ceremonial, and what by a moral law . to kindle fire upon the Sabbath is a ceremonial law, because it was forbidden to them only upon the Sabbath; they might kindle fire at the Pascha and the Pentecost. So abstinence from leaven, was but a ceremonial law, because it was forbidden only at the Pascha, and not at the rest of the feasts; but to buy and cell is forbidden in all their three feasts: therefore it is a moral precept, they might buy nothing upon the day of the Passover, therefore they bought all necessaries the day before. joh. 13.27. So that which is forbidden to some persons and not to all is a ceremonial thing. Example, no Nazaret might drink wine, and the Priest might not drink wine when he entered into the Congregation, but other persons might drink wine, therefore it is but a ceremonial law. So for the place, no man might carry a vessel through the temple. Mark. 11.16. but out of that place, any man might carry a vessel, therefore it was but a ceremonial law. The conclusion of this is, this law of the Sabbath hath something moral, judicial, and something ceremonial, therefore we must study to distinguish those three, that we may know what part of the commandment bindeth us perpetually in this precept. EXERCITAT four Of the difference betwixt the Sabbath and other feast days. Commandment four Exod. 31.15. The seaventh day is a Sabbath of Sabbaths unto the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies bonus . FIrst, the Sabbath day differed from jom Tobh, a good day; Secondly, it differed from Gnazeroch, dies interdicti; Thirdly, from Mognadim their three great feasts. Dies bonus, a good day what . First, it differed from dies bonus, a good day. 1. Sam. 25.8. a good day, was a day wherein they met only to be merry, but they kept no religious exercise that day: The Chaldee paraphrast upon this saith, we are commanded to keep the Sabbath and good days, that is, the feasts; and not to go above two thousand cubits, but good days are not so taken in the scriptures as applied to their feasts: but to a day for banqueting only. And it was festum fori, Fastum Fori. Chori. non chori, as the schoolmen speaked; such a feast was that commemoration of Pur, it was commanded by Mordechai to be kept in remembrance of the rest from their enemies; Pur was a politic cessation only. it is not called Mogned, as the rest of their feasts are, but Tzemim tempus, it is not called a Sabbath; it is said there that they rested from their enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessare. the word is Nuah, but not Shabbath to rest, but not to rest as on the Sabbath or on their feasts. The days of Pur were but a politic cessation, and they were good days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescere. but not holy days. Ob. But the jews have a liturgy appointed for this day, therefore it may seem to be a holy day; upon this day they read the book of Esther, as may be seen in their Calendar. The liturgy was not appointed by Mordechai, Answ. The jews liturgy upon the days of Pur was not appointed by Mordecha●. but by the jews afterward; the jews at this day upon the foureteenth and fifteenth of Adar read the history of Esther, and as often as mention is made of Haman, they knock upon the table of the Synagogue, Vide Schinlerum in voce Pur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies interdicti as though they would beaten out his brains, and they cry, cursed be Haman, but blessed be Mordechai; cursed be Zeresh, but blessed be Esther. Secondly, the Sabbath differed from Gnazereth, The Sabbath differed from Gnazereth, or dies inter dicti. joel. 1.13. they are called Gnazereth, or dies interdicti, because the hands of men were shut up at these times from work; and these were kept when some great and heavy judgement of God was upon the Church. Gnazereth or dies interdicti were appointed to be kept for some great judgement . Such was the fast of the fourth month when jerusalem was taken. jer. 29.6. So the fast of the fift month, the seaventh day, for the burning of the temple, this fast, jer. 51.12. is said to be kept the ninth day, it seemeth then that this fast was kept both the days, for the great desolation that was then; their third fast was kept in the seventh month Tishri, and this was for the slaughter of Gedaliah. 2. King. 25.25. Their fourth fast was in their tenth month Tebbeth, when Nabuchadnezzar burned jerusalem: these Gnazereth were but occasional, and not perpetual as the Sabbath was, therefore Zach. 8.19. The Lord promised to turn these fasts into joy and gladness, and into cheerful feasts. Thirdly, The Sabbath differed from their great feasts. the Sabbath differed from the festival days called Mognadim. The first difference betwixt those feasts and the Sabbath was this; The feasts had no preparation as the Sabbath had. those feasts had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation going before them, but the Sabbath had still a preparation going before it, and it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pervigilium Sabbathi. Ob. It may be said, joh. 19.14. It was the preparation to the Passover; therefore the Passover had a preparation as well as the Sabbath. Answ. It is called the preparation to the Passover, because the Sabbath & the Passover fell both together, and then they transferred the Pascha to the Sabbath, and that is called a great Sabbath. joh. 19.31. And the preparation was then in respect of the Sabbath, and not in respect of the festival day; their other feasts besides the Sabbath needed no preparation. The festival days were transferred to the Sabbath, and why ? Secondly, the Sabbath and their festival days differed in this, they used to transfer their festival days to the Sabbath, but the Sabbath stood immovable, and could never be removed to any of their feasts: they used, as the jews say, to transfer their other holy days to the Sabbath, propter olera & mortuos, that is, because their meats and dead bodies could not be kept from corruption two days together, and especially in Tisri answering to our Autumn: therefore they made the feast day a common day, and upon it they prepared their meat and buried their dead, and they transferred the religious exercises of that day to the Sabbath. All the sacrifices of their feasts gave way to the Sabbath. Talmud in tract. de paschate. cap. 5. So the sacrifices of all their feasts gave way to the Sabbath; their daily evening sacrifice was killed at eight of the clock and an half, according to the jews counting of their hours, that is, half an hour before three, and offered at the ninth hour and an half, that is, half an hour after our three: but in the evening of the Passover it was killed half an hour before seven, and offered half an hour before eight, that is, according to our calculation, it was killed half an hour after one, and offered half an hour after two of the clock; and this they did that they might rest the evening of the Sabbath. Fourthly, the Sabbath had a double sacrifice appointed for it, The Sabbath had a double sacrifice. whereas their feasts had their own particular sacrifices. Fiftly, The Sabbath was kept in the wilderness. the Sabbath was kept in the wilderness and in the captivity, and he that broke the Sabbath in the wilderness, was stoned to death, but those feasts were not kept in the captivity, and the Passover but once kept in the wilderness. Num. 9.5. Lastly, The whole week took denomination from the Sabbath. the Sabbath and other festival days differ in this, the whole week took the denomination from the Sabbath. Luc. 18.12. I fast twice in the Sabbath, that is, in the week. So Act. 13.42. The Gentiles besought that these words might be preached unto them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in the middle of the week. The difference betwixt the Sabbath and the week days was this, The difference betwixt the Sabbath and week days. every Sabbath day they come to hear the scriptures, read and expounded. Marc. 1.21. Luc. 4.31. So Act. 14.15. and 15.21. but on the week days they met but occasionally, as Act. 17.10. Esay. 58.2. They seek me daily to know my ways: they sought the Lord daily, but the Sabbath day was the appointed time to seek. The conclusion of this is, Conclusion. the jews had many Sabbaths, and now we have but one, and therefore we should be more careful in observing of it; nam vis unita fortior. For as a river divided into many streams runneth the more slowly, and united into one runneth the more strongly, so the affections set upon more objects are not so intended, as when they are set upon one. EXERCITAT. V Of the sanctification of the Sabbath. Commandment four Esay. 58.13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shall honour him, &c. Then I will 'cause thee ride upon the high places of the earth, and feed thee with the heritage of jacob. God who made the creature, hath only power to separate it for a holy use . GOD sanctifieth his Sabbath, and man sanctifieth it, God sanctifieth the Sabbath because he made it; he that made the creature hath power to sanctify it, and to separate it for a holy use: he that made the bread and the wine may set a new stamp upon these creatures, and appoint them for his sacrament. So he that made the days may separate a day for his own use and service, Sanctificate Constitutiva. Invocativae. and this is constitutiva sanctificatio; but when man is said to sanctify the Sabbath, it is but invocativa sanctificatio, that is, he desires of God that grace, that he may sanctify it, and keep it holy. How the Lord is said to sanctify the Sabbath . Again God is said to sanctify it. Ezek. 20.12. I gave them my Sabbath to be a sign betwixt me and them, that they may know that I am the Lord who sanctifieth them; the Lord sanctifieth this day when he sanctifieth man to keep it holy. A man is said to do a thing when he endeavours to do it, although he do it not, but the Lord giveth a man grace and sanctifies him. Time is called holy improperly . The Lord is said to sanctify the Sabbath, because he separateth it from a profane use to a religious use; time in itself is not sanctified, it is but numerus motus; and it is called holy improperly only, because it is the measure of holy actions: so the Angel said to Sara, I will return to thee at the time of life. Gen. 18.14. Time in itself doth not live, it is only the measure of living things: The Sabbath is the measure of holy actions. so the Sabbath is sanctified when it is made the measure of holy actions. Works to be done that day, are the works for the soul especially, all the week long a man's travel is for his mouth. Eccles. 6.7. and the Sabbath is for the soul, a noble day in respect of the week days; and he that exerciseth himself that day as he aught, is the Lord's freeman. There are sundry sorts of people who sanctify not the Sabbath, some mock the Sabbath and scorn it. Some are mockers of the Sabbath. Lament. 1.7. The adversaries seen her, and did mock at her Sabbaths. Augustine saith of Seneca, that he mocked the jews because they spent the seaventh part of their life in idleness, and the heathen called the jews Sabbatarij, in derision. There is another sort of people who think the Sabbath a burden to them. Amos. 8.6. Some are weary of the Sabbath. When will the new moon be go, that we may cell corn; and the Sabbath, that we may set forth wheat? There are some who make the Sabbath their delight. To some the Sabbath is a delight. Esay. 58.13. Some kept the Sabbath of the golden calf; Aaron said, To morrow is a feast to the Lord. Exod. 32.5. Three sorts of men who do not sanctify the Sabbath. and how kept they this feast? They sat down to eat and to drink, and rose to play. Verse. 6. Others keep it as the ox keepeth the Sabbath, they rest from labour, but they serve not the Lord that day, but they know not that Sabbath a Sud, that internal and secret rest. There is a third sort who begin the Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arcanum secretum. but continued not in the worship of God, they think that a part of it is sufficient for God, and they make it diem intercisum, a half holy day, and some will abstain from labour that day, but not from pastime; but the sanctification of the Sabbath requireth both abstinence from labour and pastime, and that for these reasons. Reasons proving abstinence from labour and pastime on the Sabbath . The first is taken from the institution of the Sabbath, the Sabbath was instituted in innocency, when man Reas. 1 might have wrought without tediousness or sweat of his brows, The Sabbath given to Adam, in which he might meditate upon God's work. the Lord appointed not this rest for any wearisomeness or want of recreation; but the Sabbath was instituted, that he might have a day to meditate upon God's works freely; The end of the Sabbath is not rest chief. in the week days he was dressing the garden which would have brought some distraction to the mind; therefore the Lord would have a day set a part for himself, that man might meditate upon him and his works: Now if Adam who had no sin within him, or evil example without him, notwithstanding of his well disposed heart to God's service had need of a day; what need have we then of a day who are sinners? This argument serveth against those who think that the end of the Sabbath is, that men may refresh themselves, this could not befall Adam because he was not weary; rest I grant is commanded here, but it is ad aliud, for holiness, and not for gaming. Reas. 2 The second reason is taken from the end of the institution, The Sabbath not appointed for pastime. the negation of labour is the position of holiness and sanctification, the one is taken away that the other may be placed; but pastime and gaming after public service are a let to the rest of this day, for it is all alike holy. The Romans made a law ne quis lanam Tarento eveheret, that noon should carry wool out of Tarentum, but some who carried sheep out of Tarentum were punished as transgressors of the law; because they who carried out sheep carried out wool: & quod una via prohibetur, ad id alia via perveniri non potest, that which is forbidden one way, we cannot come to it by another way; to profane the Sabbath by works is forbidden, therefore it is forbidden also to profane it by pastime. No time hath any inherent holiness in it, Reasonable creatures are the subject of holiness. for reasonable Reas. 3 creatures are only the subject of holiness; altars, garments and vessels had a typical holiness; this was relative only to the things signified by them, and not in the things themselves; time then must be called holy improperly, because it is the measure of holy actions, but pastimes and gaming cannot be called holy actions. Reas. 4 That which is most large and most permanent, is the principal and essential part of the commandment. But albeit David could not have access to the house of the Lord, Men are bound to keep the Sabbath by private exercises if they cannot keep it publicly. as the swallows and the sparrows had to the altar, yet he was bound to keep the Sabbath, and in the captivity they were bound to keep this day holy, as a man in prison is bound to keep it holy by private exercises; therefore Christ biddeth his Disciples pray that their flight be not on the Sabbath. Mat. 24. This argument maketh against those who think that we are bound to think upon divine service no longer then we are in the Church. Small works are forbidden that day; Small works are forbidden on the Sabbath. was it not a Reas. 5 small thing to go out at their doors in the morning and to stoop down and gather a little Manna betwixt five and six of the clock, yet the Lord said, how long will ye break my commandments? and Mary Magdalene would buy nothing for the anointing of Christ until the Sabbath was past. Seeing then the Lord forbiddeth such small things, we cannot say that the Sabbath was instituted for refreshing of our wearied bodies only. They say that the ●●nne shineth in some places almost twenty and four hours, Object. shall a man keep all this time holy? it is impossible. Put the case that we devil under the pole where the sun shineth half a year, Answ. the Sabbath day is not to be measured here by light and darkness, but by the revolution of the sun to the same point, Where the sun shineth long, the Sabbath is to be measured by the revolution of it to the same point. Conclusion. in a part of which time a man may sleep and take his rest, as he that hath a night in that time. The conclusion of this is, God giveth us six whole days to our own use, therefore we should given him a whole for his Sabbath, or else we have two measures in our bag, a little to meet out with, and a great to receive in, which is abomination to the Lord. EXERCITAT. VI That man is commanded to labour six days. Commandment IU Exod. 20.9. Six days shalt thou labour and do all that thou hast to do. Whither is this a precept or permission. Six days shalt thou labour; the Lord commandeth his people to labour six days, this is not a permission but a precept, it is not left arbitrarie to them, as if he should say, You may labour, but it is commanded, You shall labour six days. So Act. 1.22. One shall be a witness with us of his resurrection, that is, I command him to be a witness, and not this way, it is free for him to be a witness, or he may be a witness. Object. Then it may be said that a man may not recreate himself upon the week days. Answ. The schoolmen say well, that affirmative precepts do not so straight bind as negatives do: Affirmativa ligant semper, sed non ad semper, negativa ligant semper & ad semper: the affirmatives bind not simply without intermission, but the negative precepts bind without intermission. They had their morning sacrifice when they entered to their work, and their evening sacrifice when they ended their work: they gave God the first part of the day and the last, although they were days appointed for work. And job. 23.12. I have esteemed the words of his mouth more then my necessary food. They would not omit this duty for their meat, fare less for their labour: & they divided the day in three parts, the first ad tephilla, orationem: the second ad torah, legem; The jews gave a part of the work days to the Lord. and the third ad malacha, opus: although they were days appointed for work, yet they gave the Lord his part of them every day. Six days shalt thou labour. God hath given man six days, therefore it is good reason that he given the Lord one: Great reason that God have one day sing he giveth six to man. he gave Adam leave to eat of the fruit of all the trees in paradise, except one; therefore he should have reserved that one, for God. If the Lord had given but one day to man, and taken fix to himself, yet he was to obey; but now when he hath given him fix, and taken but one to himself, how can any man refuse to given him this day? what if the Lord had commanded thee some great thing wouldst not thou have done it? 2. King. 5.13. Six days shalt thou, labour that thou mayst rest the seventh, a man should always remember God's service, and make it his last and principal end. 1. Cor. 10.31. Whither therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. He should be diligent in his calling upon the week days, that he may rest upon the Sabbath from the works of his calling. He that is not faithful in his calling, To be diligent in their calling, and to keep the Sabbath go together. will never care to keep the Sabbath; and he that keepeth the Sabbath will be diligent in his calling: those two are like the two cherubins whose faces looked one towards another. There is a special note of remembrance set before the Sabbath as a phylactery to 'cause men to remember it; and this is a part of the phylactery, Do all that thou hast to do: do the work of thy calling upon the week days, that thou mayst keep the Sabbath. Quest. Whither may a man separate a week day for the service of God or not? Answ. Levit. 19.23. When a man planted a vineyard, the Lord commanded that he should not eat of the fruit of it for three years, and all that time the trees should be uncircumcised; but the fourth year the fruit of it should be holy unto the Lord, and in the fift year they are bidden profane their vineyards, that is, to turn them to common uses; there was no man might use the fruit of the fourth year, A man cannot separate a day to make it holy. but it was dedicated to God, and in the fift year they were commanded to make it common: so no man may profane the Sabbath appointed for God's service, so neither may they separate any of the rest of the days of the week, to make them holy for God's service as the Sabbath. When a man separateth a particular day for the worship of God, it maketh it not holy, as the Sabbath is. Seir the Casuist saith, Ecclesia potest abolere dies festos, determinatio diei est a jure humano, Seirus lib. 7. cap. 13. & consuetudo plurimum potest in jure humano, sanctificatio est a lege divina, the Church may abolish holy days, for the determination of them is but from man, and custone prevaileth much in the laws of men; but the sanctification of a day is from God: God only may sanctify a Sabbath for himself, tempus non est inter privata bona: but it is numbered among such things as a●e common to all, as the air and water: & quod divini juris est, nullius in bonis est; therefore man cannot separate time as God doth for his service, and their separation is but occasional and alterable. Conclusion . The conclusion of this is, God hath given man six days to labour and do his own work, that he may keep the Sabbath, and have God's blessing upon his travels; he must seek a blessing upon the Sabbath to all his travels in the week days. For Except the Lord build the house, they labour in vein that build it, except the Lord keep the city, the watchman watcheth but in vein. Psal. 127. So they labour in vein who work all the week, except the Lord bless their travels; and the Sabbath is the day in which he blesseth the works of his children, He openeth his hand every day and satisfieth the desire of every living thing, Psal. 144.16. But he hath another storehouse which he openeth to his children upon the Sabbath. EXERCITAT. VII. No work to be done upon the Sabbath. Commandment. IU. Exod. 20.10. In it thou shalt not do any work, thou nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, thy cattles, nor thy stranger that is within thy gates. THe interdiction is here set down, not to break the Sabbath, first the father is forbidden, the son and the daughter, the manservant and the maidservant who should religiously observe it, and the stranger is forbidden that he should not given offence to others, and thirdly the beast that he should not given an occasion to work that day. First, Reformation must begin at the head. the father of the family is forbidden to do any work. Reformation must begin at the head first, as in a kingdom, at the king. Psal. 101. this is his gate. So in a Magistrate, as in joshua cap. 24. I and my house will serve the Lord; this is his gate. So the master of a private family. Moses before he was a magistrate should have circumcised his son. When reformation beginneth at the head, then the Scripture saith, Salvation is come to thee and to thy house, Luc. 19.9. because they are the means to instruct and inform their household: and even as the balm laid upon Aaron's head ran down to the hem of his garment, Psal. 133.2. So when the father of a family is religious, then religion descendeth from him to his children, to his manservant, and to his maidservant. Nor thy son, nor thy daughter, thy manservant nor thy maidservant. Observe that in matters of religion there is no difference betwixt bond and free, In matters of religion no difference betwixt male and female, bound or free. male and female, Galat. 3.28. betwixt bond and free; therefore the servant paid the half shekel as well as the master did, Exod. 30.15. betwixt male and female; therefore the daughters in Canaan might succeed to their father's inheritance as well as the males, Num. 36. Necessitas obedientia non excusat servum, sed necessitas coactionis excusat servum. Thy manservant, nor thy maidservant. Some hold that servants may work upon the Sabbath day at their master's commandment, and that the commandment is only given to the master, Seitus lib. 7. cap. 28. en casibus. and that the sin lieth upon him if he 'cause his servant to work, and not upon his servant: but the Lord's commandment forbiddeth all equally, whither they be masters or servants, the meanest servant is within the covenant as well as their master who commandeth. Nehemiah did contest with his servants for breaking of the Sabbath, He seen some treading winepresses upon the Sabbath day, and bringing in sheaves, and loading asses, and also wine, grapes and figs, and all manner of burdens which they brought in jerusalem upon the Sabbath, Neh. 13.15. the most part of these were servants: and why did Nehemiah contest with them, if servants were not bound to keep the Sabbath as well as their masters? And the stranger that is within thy gates. Advena justitia. Porta . There were two sorts of strangers amongst them, the first was advena justitia, and the second advena portae. Advena justitiae was he that was a proselyte and converted, and he was either Toshebh, inhabitans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabitans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Externus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who was converted and had dwelled long amongst them; the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a parishoner: Or Her who was newly converted, the Seventy translate him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proselyte. Such proselytes were Arauna the jebusite, Uriah the Hittite, Ebed-melech, jethro and such. David maketh mention of these strangers, Psal. 135.19. Bless the Lord o house of Israel: Bless the Lord o house of Aaron: Bless the Lord o house of Levi: ye that fear the Lord bless the Lord: ye that fear the Lord, that is, all strangers converted, and proselytes who were joined to Israel and Aaron. Esay 65.3. Let not the stranger say, the Lord hath separated me. They might eat the passover with the rest of the Israelites, Exod. 13.48. and of these strangers it is not meant here, for the charge is directly given to them as to the Israelites, that they should do no manner of work; but it is meant of that stranger that was advena porta, Strangers that were not converted are meant here. such strangers as dwelled amongst them occasionally, but were not converted, or become Proselytes, those were bound to rest from their labours upon the Sabbath, that they should not given offence to the people of God; Such were that mixed multitude that come out of Egypt, Exod. 12.38. Num. 11.4. And an hundred and fifty three thousand and six hundreth in Salomon's time, 2. Chron. 2.17. And those strangers, if they continued any while amongst the jews, they were to learn the seven precepts of Noah; and this way they were to be brought piece and piece to the truth, until they come to be proselytes. Now the beast is commanded to rest upon the Sabbath, The beast is not the proper subject of this law. the beast here is not the proper subject of this law. The Schoolmen say well, quando finis praecepti particularis alius est à re precepta in genere, tunc non cadit sub praeceptum: When the end of the particular precept is different from the general precept, then it falleth not under the general precept. The end of the law is, that God should be worshipped upon the Sabbath; the reason why the beast should not work, is, because if the beast should work, the man must work with the beast: the Lord saith, Thou shalt not muzze the mouth of the ox &c. hath God regard of oxen? Why the beast should not work. 1. Cor. 9.6. The Lord gave this law, not for the ox cause, but for man's cause: so here when he biddeth the beasts rest upon the Sabbath, it is not for the beasts sake, but for man's sake; the beasts because they have laboured for man all the week long, they should rest; but this is a duty required in the sixt Commandment, The merciful man hath pity upon his beast, Prou. 12.10. Piety is the subject of the first table, and mercy of the second. Conclusion . The conclusion of this is, that all must be within the covenant from the highest, to the lowest noon is excepted. Deut. 29.10. You stand this day all of you before the Lord your God: your captains of your tribes, your elders, and your officers, with all the men of Israel, your little ones, your wives, and the stranger that is in thy camp, from the hewer of the wood unto the drawer of the water, that thou shouldest enter in covenant with the Lord thy God this day. EXERCITAT. VIII. Whither the Sabbath was from the beginning or not. Commandment IU Exod. 20.11. For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day. WE have shown who should rest upon the Sabbath, the next thing to be considered, is, the reason why we should rest upon the Sabbath, because God rested from all his works; the reason why the jews did keep the Sabbath upon the seventh day from the creation, was, The reason why we keep the first day of the week. because God rested that day from all his works: which reason bindeth not us Christians now directly, because God rested not from all his works upon our Sabbath; but because Christ rested from all his works upon our Sabbath; triumphed over death and hell; therefore we should keep it. Why the seventy translate it, God rested the sixt day. The seventy translate these words thus, God rested from his works the sixt day; and they given the reason why they translate it the sixt day, and not the seventh, jest king Ptolemy should have asked them; did God work any thing upon the seventh day before he rested? but it should not be translated, God rested from creating of new kinds that are perfect. he rested from all his works quae fecit, sed quae fecerat, that is, he rested from all his works the seventh day which he had made the sixt day, and where it is said, he rested from all his works, it is to be understood (as the Schoolmen say) he ceased a no vis speciebus perfectis creandis, sed non ab imperfectis: when he createth daily, souls of men, these are not perfectae species, for the body is begotten by generation, and the soul is only created of nothing. Ps. 102.18. The people that shall be created &c. this is meant of their souls, & not of their bodies: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nutrix ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fid●lem esse. for their bodies are begotten by generation. When the beasts are begotten it is a work of generation, but not of creation: and the Lord ceased not from ruling & preserving those creatures which he had made: God rested not from the works of his providence and preservation. therefore Prou. 8.30. it is said, I was as a nurse with him: and even as great men commit their children to nurses; so the Lord after that he created the world, committed the care of it to his providence, as to a nurse. God rested from all his works; therefore he would have us to rest from our works. Four sorts of rest . There are four sorts of rest, the first is a natural rest, as when Christ sat down at the well to rest him. joh. 4.6. Secondly, a rest from sin; thirdly, a typical rest, Heb. 4.9. fourthly, that eternal rest in heaven, Esay 66.23. Sin is our most proper labour, and most wearisome labour, to work in brick and clay in Egypt was not like it, Sin is the most wearisome labour. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labour, and it is like quicksilver, Habet principium motus in se, sed non quietis, still trembling, but never at rest. We must rest also from the works of our callings, in our callings There is much vexation of spirit, Eccles. 1.14. Rest is the habit, and moving a privation; when a man resteth that he may labour again, that is not a perfect rest; when a man is carried contrary to nature, then the motion is violent, and the rest is comfortable: the motion of sin is contrary to nature, therefore the rest from sin must be comfortable; The motion of sin is contrary to nature. they who rest not from sin here, shall not rest in the life to come, Revel. 14.11. They that worship the beast shall never rest, neither day nor night. God sets down his example for imitation . The Lord setteth down his example for imitation to us because he rested that day, Ob. and so we may learn that the institution of the Sabbath was from the beginning, which is contrary to those who hold that the Sabbath was not ordained to be kept, till after the Lord had reigned down, Manna. Exod. 16. And they say that these words (The Lord rested from all his works the seventh day) were a reason added to Moses Sabbath, when the law was given, but not to Adams Sabbath before the fall. But we answer, Answ. in the reason of the commands there is some thing natural from the beginning, and some thing added by Moses: Something in the Sabbath natural from the beginning, and something added by Moses. in the reason of the fift commandment; this was juris naturae, given to Adam and all his posterity before the fall, Honour thy father and thy mother that thy days may be long, that is, that thou mayst live a long time happily here, and then to be translated to another life: but this was juris Mosaici; That thy days may be long in the land wither thou art to go. So this was juris naturae in the reason added to the Sabbath, thou shalt rest from all thy works, because God rested from his works, but this is only juris Mosaici, that the Sabbath should be a sign betwixt God and them; and belongeth not to Adams Sabbath. Ezek. 20.10. I brought them out of Egypt and gave them my Sabbaths, that they might be a sign betwixt me and them: To rest upon the Sabbath was natural to it from the beginning; but that it should be a sign betwixt God and the people was accessory to it in Moses time. The Sabbath was a particular sign to them of their bringing out of Egypt, and they should always remember to keep it; because the Lord brought them out of Egypt; the Sabbath was from the beginning, but it was accessary to the jewish Church that it was made a sign, as the rainbow was from the beginning; (the reflex of the sun in a cloud) but it was not a sign to the world until after the deluge. But they say, Object. we read nothing in the whole history of Genesis of the Sabbath, or that any of the patriarchs kept it. We read nothing that the adulterous or incestuous persons were put to death before judah's time, did the patriarchs suffer this sin to be unpunished all this time? The patriarchs had an appointed time for God's worship. and is it probable that the holy men of God who sacrificed to the Lord and worshipped him, had not a certain time for his worship determinate to them? the Lord sanctified his Sabbath as soon as he rested from his works, and he set up the sun and the moon Lemognadim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In statuta tempora. (which is the word used afterwards in the law for their holy conventions) ad statua tempora. What appointed times were then for his worship, if not the Sabbath? for as yet they had noon of their anniversary feasts. Object. Again they say, that the words set down in the law; that thou mayst rest, and thy servant may rest, belonged not to Adams Sabbath, for Adam before the fail was not wearied, and there should have been no servile subjection before the fall; therefore these words belong only to Moses Sabbath. Answ. Although Adam should not have been wearied in dressing of the garden, Albeit man had stood in innocency, yet there should have been distinctions of superiority, degrees and sexes. yet he behooved to rest, that he might exercise himself only in the worship of God; and although servile subjection come in after sin, yet if man had not fallen, there should have been degrees of superiority and inferiority, and there should have been a distinction of ages, sexes, and dignities. Ob. joh. 7.22. Christ maketh an opposition betwixt two laws, one of circumcision, and another of the Sabbath; and he saith that circumcision is kept, not because Moses instituted circumcision, but because it was from the fathers: and because Moses law of the Sabbath was given after the law of circumcision; therefore it is that infants are circumcised upon the Sabbath, and yet the Sabbath is not broken. Answ. The Sabbath was given after circumcision with the rest of the ceremonies belonging to it, which Christ especially meaneth of here; but the moral part was given to Adam before his fall; Christ maketh an opposition betwixt the ceremony of the Sabbath and the ceremony of circumcision. he maketh but opposition here betwixt the ceremony of circumcision, and the ceremony of the Sabbath; the less necessary ceremony gave place to the greater, and the jews say, when a child was to be circumcised upon the Sabbath, yet the morning sacrifice behooved to be offered first before the child was circumcised; and then all the rest of the ceremonial worship in the Sabbath gave place to circumcision And where they urge us, Obj. that there is no example of the patriarchs who kept the Sabbath before the Manna was sent down. Answ. It may seem out of job that they kept the Sabbath in his time (which was before the law was given.) It is said that job had seven sons, and they went and feasted in their houses every one his day; jobs children kept the Sabbath. and then it is subjoined, job. 1.6. That there was a day when the sons of God come to present themselves before the Lord. Pineda in jobum. Now who were the sons of God here? but jobs children who assembled themselves to worship God upon the seaventh day? They say that these words, God rested the seaventh day and sanctified the Sabbath, are set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sanctification of the Sabbath was not set down by way of anticipation. by way of anticipation; because God promised to sanctify that day afterward: this carrieth no probability with it, that God is said sanctify it, because he was purposed to sanctify it afterwards; for then he might be said to sanctify the mount Moriah when he created it, because afterwards he was to build the temple there, and to sanctify the Pascha and the Pentecost, because afterwards he was to appoint them for holy uses. The conclusion of this is, we live not by examples, Conclusion. but by rules, but God's example was a rule to the jews, and Christ's example should be an example to us to keep the Sabbath: God rested from the beginning upon that day, and the law hath first respect to Adams Sabbath, and not to Moses Sabbath. EXERCITAT. IX.. Of the change of the Sabbath to the first day of the week. Commandment. IU. Revelat. 1.10. I was in the Spirit on the Lord's day. CHrist when he rose he changed the jewish Sabbath into his day, and called it the Lord's day. Christ is set down as an example of imitation to us, Christ teacheth both by word and deed. and he teacheth us two ways, by his doing and by his teaching. Act. 1.1. Of all that jesus began both to do and to teach. The Apostles followed him because he rose that day, and kept that day: therefore they called it his day, john was ravished in the spirit, The Sabbath is called the Lord's day emphatically. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he setteth the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it, as if he would say, that Lord's day; all days are the Lord's days, but this day is emphatically called the Lord's day; because he, as Lord of the Sabbath, changed it: and Beatus Renanus commenting upon Tertullian observeth well, that it was the manner in the Apostles days, to call things rather the Lords than Christ's, Things called the Lords rather then Christ's. as the Lord's supper, the Lord's table, so the Lord's day; because he instituted all these. Secondly, Christ hath ceased from his own works, as God did from his. Heb. 4.10. Here four things are to be considered. First, God had a rest, and Christ had a rest; God rested after the creation, and Christ rested after the redemption; God's rest upon the Sabbath, and Christ's rest upon his Sabbath compared together. God rested when he had made the world, and Christ rested when he made the new world. 2. Cor. 15.17. Old things are passed away, behold all things are become new. Secondly, God is set for an example to the jews in the creation, & by like consequence Christ rested that day from all his labours. So should Christians rest upon this Sabbath from all their labours. And this example of Christ bindeth Christians as forcibly to keep this Sabbath, as the example of God did bind the jews to keep their Sabbath. Thirdly, the Apostle 1. Cor. 16.2. The Apostles kept this first day of the week. commanded that upon the first day of the week a collection be made for the Saints, and he speaketh of this day not as a new day, but as a day well known among the Christians; for this epistle to the Corinthians was written in the fiftieth and seaventh year of Christ, that is, twenty three years after his death. The Lord changed the Priesthood from the first borne to the levitical priesthood. So when the people of Israel come out of Egypt, he changed their account; whereas before they reckoned from Tishri, now he commanded them to reckon from Nisan, because of the great benefit of their deliverance out of Egypt: So now he will have the Sabbath to be reckoned from his resurrection, and not as the jews reckoned. Upon this day the Lord created the heaven and the earth; this day the Angels were created, Many notable things done this day. this day the Lord gave Manna to the Israelites, this day the Spirit come down upon the Apostles, and upon this day circumcision was instituted; as Chrusostom observeth; because Christ who rose this day was to circumcise the heart. When the Lord changed the Sabbath day, Quest. what sort of change was this? There are four sorts of changes in religion: First, Answ. when the essence and substance of religion is changed. Four sorts of changes in religion . Secondly, when the state of religion is changed: Thirdly, when the essence is changed in part; Fourthly, when the rites in religion are changed. The change of the essence. The first change is when the essence of religion is changed, as when a Turk becometh a Christian, this is as when a man is raised from death to life. The change of the state of a thing . The second change is, when the state is changed, as when Christ changed the Sabbath into the Lord's day; this is as when a boy becometh a man. The change of the esscence in part . The third change is, when the essence is changed in part, as when one professeth the truth, but in some point he is heretical; he is converted in this point, here the essence is changed in part; this is, as when a man who is sick becometh whole. The change of the rites . The fourth change is, when the rites are changed, this is like the change of a man's clothes: the change here of the Sabbath into the Lord's day, was but a change in the state and in the rites, but not in the essence; neither in the whole nor part. Conclusion . The conclusion of this is; Christ who is Lord of the Sabbath. Mat. 12.8. hath power to change the Sabbath. There are four memorable changes which Christ made, Four memorable changes which Christ made. the first is his miraculous change, as when he changed water into wine; the second was the changing of the ordinances, he changed the ceremonies of the law into the gospel; and the Sabbath from the seaventh day to the first day of the week; the third is when he changeth man from nature to grace; and the fourth is when he changeth men from grace to glory, and in all these he goeth from the more imperfect to the more perfect. EXERCITAT. X. That works of necessity do not violate or profane the Sabbath. Commandment four Mat. 12.11. What man shall there be amongst you that shall have one sheep, and if it fall into a pit upon the Sabbath day, will not lay hold on it and lift it out? ALthough the Lord hath discharged servile works to be done upon the Sabbath, God alloweth such servile works as belong to his worship to be done upon the Sabbath. yet he alloweth such works to be done upon it which serve for his own worship. To circumcise was a servile work, yet because it served for his worship; therefore he allowed it. So the kill of beasts was a servile work, yet because it served for his worship the Lord approved it. Secondly, Works of charity may be done upon the Sabbath. works of charity are the works of the Sabbath, as to clothe the naked and to feed the hungry, yet all works of charity are not to be done that day, especially such, quae sola intentione operantis ad misericordiam diriguntur. Example, a man upon the Sabbath buildeth a bridge, this work he proposeth to himself as a work of charity, yet this is a servile work and may not be done that day, but in case of great necessity. Works of necessity may be done that day; there is a double necessity, inevitable necessity, and contracted necessity: Inevitable necessity is such that we can no ways eschew it, see it, nor help it; Necessitas Inevitabilis Contracta. as when fire upon a sudden cometh upon a house on the Sabbath day; this inevitable necessity breaketh not the Sabbath. Inevitable necessity profaneth not the Sabbath . The second sort of necessity is a contracted necessity, when men do not dispose of their affairs all the week long, they draw upon themselves a necessity to break the Sabbath. Necessitas Imminens. Prasens . Again, we must distinguish betwixt danger imminent, and danger present; if the danger be not imminent, that sort of necessity profaneth the Sabbath. Example, the weather is like to be stormy, therefore a man may cut down his corn, or led it home upon the Sabbath; this sort of necessity breaketh the Sabbath, Present necessity profaneth not the Sabbath. but if the danger be present, that sort of necessity breaketh not the Sabbath. Example, if a flood should carry away the corn, in that case a man may go and save the corn, and that necessity doth not violate the Sabbath, and in this case we profane the Sabbath unless we profane it. Quest. What if a poor tradesman cannot earn as much all the week as will entertain his wife and family, whither may he work upon the Sabbath day to entertain them, or not? Answ. There is a twofold necessity, first, a pinching necessity, Necessitas non habet legem sed sibi legem facit. secondly, an extreme necessity: if he and his family be only pinched, for that sort of necessity he must not break the Sabbath; Non licet sumere lucrum hoc die, nisi mera necessitas cogat, si principaliter ob lucrum fiat tunc est opu● servile. but if his necessity be an extreme necessity, then albeit he work upon the Sabbath, he profaneth it not; but the Lord alloweth it. As works of necessity profane not the Sabbath, so the commandment of the superior profaneth it not. Extreme necessity profaneth not the Sabbath . God commanded the jews to do no servile work upon the Sabbath, yet he commandeth them to compass the walls of jericho seven days; The commandment of God the superior, breaketh not the Sabbath. here the jews might safely break the Sabbath at the commandment of their superior. The casuists grant too much liberty to the peo●le in doing servile works . Servile works are forbidden that day, but the Romish Casuists grant too much liberty to the people in teaching them what are servile works, and what are not. Example, they say that windemills, and water mills may grinned that day, because they require no great work, nor toil or labour; but they say, if a man should grind at a man-mill, that were a servile work: So they hold that fishes coming but once in the year, Vide Azpilaetam de violatione sesiorum. as hearing, that it is lawful for the fishers to fish that day: likewise they hold that men may make merchandise that day, providing that it be of things on which a certain price is set down. So they held that works of the mind are not servile works, and that they may be done on the Sabbath, if they be not bodily works; as a lawyer may inform his client: so such works as are common to the master with the servant; as to writ, they hold them no servile works. The jews were profane violaters of the Sabbath, Seyrus de festis. as we may see in the days of Esay, and jeremy, and so continued on till the days of Nehemiah; but afterward they fell into another extremity in the days of the Macchabees, The superstition of the jews in keeping of the Sabbath. and then they become superstitious observers of the Sabbath, 1. Macch. 2.36. They fled into a city upon the Sabbath, neither threw they ston●s at them who pursued them; but said let us all die in our innocence; heaven and earth shall testify for us, They would not fight to de●●●d them upon the Sabbath. that ye put us to death wrongfully. So they rose up against them upon the Sabbath, and slew them with their wives and children, to the number of a thousand people. but Mathias verse 41. made this decree, If it fall out upon the Sabbath that our enemies invade us, we will defendor selves, that there may be a people left upon the Sabbath to keep the Sabbath. Philo in his second book of the life of Moses, saith, Sabbatum quietem adferre, non tantum mancipijs, sed etiam arboribus & stirpibus. Therefore Matt. 12. and Luc. 6. When the Disciples pulled the ears of corn upon the Sabbath; they said, that the Disciples did that which was not lawful upon the Sabbath. They would bury no body upon the Sabbath, therefore the body of Christ was taken down from the cross before the sun set. The Pharisees extent in superstitious observing of the Sabbath . The Lord commanded, jer. 17. that they should carry no burdens upon the Sabbath, but the Pharisees extended it thus fare, The precept. The Pharisees extent. that it was not lawful for the sick man to take up his bed upon the Sabbath. The precept. joh. 5. They might make no journey upon the Sabbath, The Pharisees extent. but the Pharisees extended it thus fare (as Origen testifieth of those who were called Dosithaei) that they would not stir out of the place where they sat upon the Sabbath; Cynesius apud Euoptium. and Cynesius reporteth of a jew, who was at the helm of the ship before the Sabbath, but so soon as the sun set, he left the helm of the ship and cast himself along in the ship, and read all that night, and the day following upon the book of the law: and although they threatened him with death, yet he would not take the helm in his hand to guide the ship again: yet Christ & his Disciples went through the corn upon the Sabbath. Works of necessity may be done that day, but the jews hold, The precept. The Pharisees extent. that they might not bury the dead that day; this is a work of piety, and oftentimes of necessity, therefore it might be performed that day. A physician may go to visit his patiented that day, and the midwife may go to help a woman in childbirth that day, and a smith may show a post-horse that day, providing that he be about the business that concerneth the estate. The superstitious jews will suffer their beasts to carry no more upon them then their halter or bridle; The Pharisees extent. they will not saddle their horse that day; whereas the Shunamitish woman desired one of the asses to be made ready, and a servant to be sent, that she might go to the man of God; her husband said, Wherefore wilt thou go to him to day, it is neither new moon nor Sabbath. 2. King. 4.22.23. It was their custom to do so on the Sabbath and new moons. In the days of Christ they would have pulled out their sheep or ox out of a pit upon the Sabbath, Matt. 12.13. The precept. but afterward they would let the beast lie still until the morrow; The Pharisees extent. but if it was a marish place or deep ditch wherein the beast was in present danger, then they used to hire some poor Christian for a trifle to pull out the beast for them. They hold that it is not lawful for the blind to lean upon a staff that day, but for the lame it is lawful: Schichardus de Sabbatho ex Tal. because the blind may want the staff, but not the lame. They teach, that if a man be wounded a day before the Sabbath, and the plaster be laid to his wound, The Pharisees extent. he may suffer the plaster that day to lie still at the wound, but if he take it away, he may not lay to a new plaster that day. The Pharisees extent . They hold that if a flea bite a man that day, he may take it, but not kill it; & if a thorn prick him in the foot that day, he may not pull it out. And last, they hold that a Tailor may not carry a needle, fare less a sword. Men run into extremities in religion, Men oftentimes run into extremities in religion. Peter will not have Christ to wash his feet at the first, but then he falleth into the other extremity, Not my feet only but also my hands and my head. joh. 13.9. So here they were profane breakers of the Sabbath, and then they become superstitious observers of it: but we should keep the golden mediocrity, and turn neither to the right hand nor to the left. Deut. 5.32. The conclusion of this is, The Sabbath was made for man, and not man for the Sabbath, and therefore in necessity Conclusion. 1 man is Lord of the Sabbath (albeit not the supreme Lord) and may break it, but he must take heed that he draw not on this necessity; for then he shall be answerable to him who is the great and supreme Lord of the Sabbath, and shall be holden guilty as transgressor of his law. Secondly, if we sanctify the Lord in this life, Conclusion. we shall keep that eternal sabbath with him in the heavens; the sanctification of the Sabbath in this life is but the first first-fruits, and the full harvest shall be in the life to come. When the foundation of the second temple was laid, all the people shouted for joy, Ezra 3.11. In hope that the temple should be finished: so if we lay the foundation of the sanctifying of the Sabbath in this life, we may rejoice, because it shall be finished in the life to come. Conclusion. 2 It is said of all the rest of the days, The evening and the morning were the first day, the second day; the third day &c. but it is not said, that the evening and the morning were the seventh day; to put us in remembrance that our Sabbath shall be an eternal Sabbath, and never have an end. Of the punishment for the breach of the Sabbath. Those who broke the Sabbath under the law were to be put to death Exod. 21. Why they were put to death under the law who broke the Sabbath. and Levit. 24. the reason of this was, because their Sabbath was a pledge to them of all the benefits which they were to receive in Christ to come. So the priests daughter was to be burnt quick if she defiled herself by committing whoredom, the reason was because her father was a type of Christ to come: Why the Priests daughter was burnt quick. if a preachers daughter now should commit whoredom, she should not be burnt quick for it, because her father is not a type now of Christ to come; I grant she should be more severely punished in respect of her offence, than any other woman, the breach of the Sabbath now is to be punished with death: but otherways at the magistrates arbitrement. Quest. Why did they put him in prison who gathered sticks upon the Sabbath, doubting whither he should be put to death or not, seeing it expressly commands, Exod. 21. that he who breaketh the Sabbath should be put to death. They knew not that this which seemed but a small fault to them, should be punished with death. Answ. Secondly, they knew not what sort of death he should be put to; and therefore they put him in prison to know the mind of the Lord. Domine Deus, quaecunque dixi de tuo, agnoscant & tui: si qua de meo, Augustinus lib. 15. de Trin. cap. ult. & tu ignosce & tui. ADDITIONS. Pag. 14. lin. 7. Such a place of pointing we have. 2. Sam. 8.13. The pointing of places is to be observed. And Divid got him a name when he returned from smiting the Syrians in the valley of salt, being eighteen thousand men. There was a great distince betwixt the valley of salt and Syria, therefore the place must be read by the distinction of the point Tarcha; he got him a name when he returned from Syria. Here is the distiction, and he slew the eighteen thousand men in the valley of salt, such point as these would be marked. Pag. 56. l. 23. 1. joh. 2.16. For all that is in the world, The devil tempts Evah with three temptations. the lust of the flesh, the lust of the eyes, and the pride of life, is not of the father, but of the world: these were the tentations of the devil to Evah, Gen. 3. First, The tree was good for food, this was the lust of the flesh: then it was pleasant to behold, this was the lust of the eyes; and thirdly, ye shall be like gods, this is the pride of life: and so ye shall see these three in the temptations which he used to tempt Christ, Matt. 4. first he said, Command that these stones be made bread, this was the lust of the flesh: secondly, he shown him all the kingdoms of the world and the glory of them, this was the lust of the eyes: thirdly, when he would have Christ to cast himself down from the pinnacle of the Temple, and when he said, That the Lord would given his Angels charge over him, this was The pride of life. Pag. 70. l. 6. What are we to think of the Teraphim which Micol put in David's bed, was this an idol or not? Quest. If jacob purged his house of Teraphim, Answ. and would not suffer them, but buried them under an oak tree, would David then that religious king (who purged his house of other sins, Psal. 101.) have suffered an idol in his house; it was an image made then in the similitude of a man, and she put the goat's hair upon the head of it, that it might resemble the hair of a man: it was such an image as they carry at burials: the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. 75. l. 22. The people at the giving of the Law seen no visible shape . Deut. 4.12. And the Lord spoke unto you out of the midst of the fire: ye heard the voice of the words, but seen no similitude, only ye heard a voice. And when the Lord appeared to them, he appeared in a cloud. Psal. 18.11. Pag. 87. l. 8. The idols have great force to draw idolaters after them. jer. 8.2. They loved them, they served them, they walked after them, sought after them, and worshipped them. Idolaters are more earnest in the service of their Idols, than the godly in the service of their God. Observe the five words set down here to note the earnestness of idolaters to follow their idols. First, They loved them in their heart. Secondly, They served them, there was never a slave that served so servilly, as they served their idols. Thirdly, They walked after them, seeking their responses from them, and trusting in them. Fourthly, They sought after them from Sihor to Euphrates. Fiftly, They worshipped them, giving all the glory that was due to God unto them. Ye shall not found in all the Scriptures, such an earnest desire to please God, ye will found in the Scriptures these things spoken severally of the children of God, and God's worship; but ye shall not found them joined all together, as they are here when they are jointly spoken of worshipping Idols. First, for the love of God, You that love the Lord hate evil. Psal. 97.10. here is the love of God, but noon of the rest. Secondly, the service of God, and the people served the Lord all the days of joshua, jud. 2.7. Thirdly, for walking after the Lord, as Noah walked with God, Gen. 6.9. Fourthly, to seek him, This is the generation of them that seek him, that seek thy face. Psal. 24.6. Lastly, to worship him. OH come let us worship and bow down, let us kneel before the Lord our maker. This idolatry loseth all natural bonds; The idolaters break all the bonds of nature. against the fift commandment. They say to the stock thou art my father, and to the stone thou hast begotten me. jer. 2.27. It maketh them not only to forget their duty towards God, but all their duty towards their parents; They brea ke the fift commandment. and as the superstitious Pharisees if they had vowed any thing, they would have suffered their parents to starve, rather than they would have broken their superstitious vow, Mat. 15.5. So the idolater, rather or he will omit any duty to his idol, he will suffer his parents to starve. Against the sixt commandment; They sinne greivously against the sixt. most cruel and barbarous were they when they sacrificed their children to Moloch in the valley of Topheth, which the Prophet jeremiah called the valley of slaughter. jer. 7.32. and the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It might justly be called Aceldama, the field of blood; and see how the Lord justly revenged this sin upon their idolatrous Kings, he suffered their dead bodies to be taken out of the graves and hung up before the sun. jer. 8.2. Because Idolaters worshipped the Sun, the Lord caused their dead bones to be hung up against the Sun. and especially the bones of Menasseh and Ammon who were the chief idolaters, and were buried together. 2. King. 21.18. They were buried in the garden of their own house, in the garden of Uzziah; whereas the body of David who was a true worshipper of the Lord, was safe and untouched. Act. 2.29. His sepulchre is with us unto this day. Against the seaventh commandment; Against the seaventh commandment. it procureth men to be given over to unnatural lust. Rom. 1.26. Against the eight commandment; Against the eight commandment. they took the Lord's wine, and his wool, and his flexe, and gave it to Baal. Hos. 2.8. He but lent them that corn, and that wine, and they bestowed it upon the Idol Baal. You were carried away after dumb Idols. The Moabites worshipped Baal-Peor, and the Israelites worshipped that, Num. 25.3. The Ammonites worshipped Chemosh. judg. 11.24. and Moloch, 1. King. 11.33. and the Israelites worshipped them. Thirdly, the Sydonians worshipped Ashtaroth. 2. King. 23.14. and the Israelites worshipped that. 2. King. 11.33. The Philistines worshipped Dagon, but we read not that they worshipped that God. The Babylonians god was Bel or Bagnal, they worshipped that. They worshipped the Egyptians calf. They worshipped Adonis. Ezek. 8. and the queen of heaven. jer. 7.18. and Priapus, 1. King. 15.13. and the host of heaven. 2. King. 25.5. all these they worshipped. Were they not then carried after dumb Idols? Pag. 91. l. 24. A comparison betwixt Israel and Judah in their idolatry, and which of their idolatry was greatest. The idolatry of judah was greater than the idolatry of Israel. FIrst, judah's sin was greater than the sin of Israel, although Israel sinned continually without interruption, yet judah's idolatry was greater when he fell to it. Secondly, judah committed idolatry in the temple of the Lord. Ezek. 8. Israel did not so. Thirdly, judah had the true Priests, the true Prophets, and some good Kings, and the true temple; Israel had noon of these. Fourthly, all the promises of Christ to come were made to judah and not to Israel, therefore judah did justify Samaria in all her sins, the one was aversatrix, and the other was praevaricatrix. A comparison betwixt Judah and the idolaters now. THe Israelites worshipped the golden calf in Horeb, or in Sinai; but they brag that they devil in Zion, and yet worship idols. Secondly, the jews worshipped a calf when Christ dwelled but in the bush, cloud, and pillar; but they worship idols now when Christ hath taken on our flesh upon him. They worshipped God in the likeness of an ox; Idolatry now is more dangerous than the idolatry of judah or Israel. but now they worship him in the likeness of a man, more dangerous idolatry; for man is capable of civil worship which a beast is not, which hath some resemblance with spiritual worship; and as Absolom in the noontide of the day lay with his father's concubines: so do they now in the sunshine of the gospel, when they might have been cured and would not. Lastly, Suetonius lib. 6. cap. 22. they have refined all the shifts and excuses of the heathen, so they justify all their idolatries; and as Caligula when he brought the image of jupiter Olympus, he broke off the head of it, and set on his own image upon it: So they have broken off the old shifts of idolaters, and brought in their own new shifts in place of them, and their idolatry is refined idolatry. Pag. 93. l. 6. A comparison betwixt the waters of Sihor and the waters of Euphrates. THe scriptures expresseth idolatry by the term of drinking of water, so bodily whoredom is expressed this ways, Idolatry compared to the waters of Sihor. aquam alienam haurit. First, let us observe what resemblance is betwixt Nilus and idolatry; no man can tell directly whence Nilus proceedeth, it hath so many springs: so no man can tell directly the beginning of idolatry, it hath so many springs. Secondly, the water of Nilus is black and troubled, therefore it is called Sihor blackness: so is idolatry troubled water. Thirdly, Nilus is unwholesome water for drink, so is idolatry. Fourthly, Nilus parteth itself in seven branches: so did the idolatry of Egypt part itself in many branches. Then for Euphrates. josh 24.2. Your fathers dwelled on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nachor; and they served other Gods. So when they were carried to Babylon, when they sat by the river Euphrates, then they did solicit them to worship their idols. Psal. 137. judah, because he participated with the Kings of the North, and the South, therefore he was plagued by them both. judah stood betwixt Euphrates and Nilus, he should have participated with neither of them; but because he did, he was both plagued with the king of the North, and the king of the South. Babylon stood upon Euphrates, and jeremiah commanded Seraiah to bind a stone to the book and cast it in the midst of Euphrates; And thou shalt say, thus shall Babylon sink and shall not rise from the evil that I will bring upon her. jer. 51.63. As the Egyptians sunk in the read sea like a stone. Exod. 15. and Babylon sunk as the stone did sink in Euphrates: So shall spiritual Babylon be thrown into the sea like a great millstone, and shall be found no more at all. Revelat. 18.21. Pag. 119. l. 2. I am a jealous God. See how fare the Lord submitteth himself to our capacity: First, God taketh upon him as it were our natural infirmities and our natural passions for our capacity. to take our natural infirmities upon him, as hunger. Psal. 50.1. If I were hungry I will not tell thee. So to take our passions as our anger, grief, sadness, fury, wrath, jealousy, and that which seemeth to come nearer to our sinful passions, as to be froward. Ps. 18.26. With the froward thou wilt show thyself froward. Whatsoever is spoken of God, it is good in itself, although it exceed and become sinful in us. Pag. 150. l. 35. Of Jeremiah and Job cursing the day of their birth. THese who hold that jeremiah sinned not in those imprecations and curses allege first, Some bring reasons to prove that jeremia sinned not in cursing the day of his birth. that jeremiah before he began to curse, he praised God. jer. 20.12. Sing unto the Lord, praise ye the Lord; for he hath delivered the soul of the poor from the hand of evil doers. and then he addeth, Cursed be the day wherein I was borne: this cannot be a sinful cursing, Doth the fountain sand forth at the same place sweet water and bitter water. jam. 3.11. Can out of the mouth proceed both blessing and cursing? Secondly, when he useth these curses, God giveth him a comfortable answer; as Cap. 15.10. Woe is me my mother that thou hast borne me a man of strife, and a man of contention to the whole earth. The Lord answereth him. Vers. 11. Verily it shall be well with thy remnant: verily I will 'cause the enemy to entreat thee well in the time of evil, and in the time of affliction. God saith, It shall be well with thy remnant, that is, the rest of thy days. And they that justify job say, Some say that job sinned not in cursing the day of his birth. that for seven days job did hold his peace, and then he opened his mouth and spoke; Cap. 3.1. which phrase the scripture useth, when men speaked deliberately and advisedly. As Act. 10.34. Then Peter opened his mouth and said. To open the mouth and speaked, in the scriptures is to speaked deliberately and with advice . Secondly, they say, would job or jeremiah curse their mother who bore them? then that woe should have befallen them which the Prophet Esay speaketh of. Cap. 45.10. Woe be to him that saith to his father, what begettest thou? or to the woman, what hast thou brought forth? Thirdly, would jeremiah use a sinful curse against the day of his nativity, who was sanctified from his mother's womb? jer. 1.5. Fourthly, how could he curse that day which was past? And where it is objected that we should rejoice in tribulation, Afflictions are not good in themselves, but as they are sanctified of the Lord. and that jeremiah fretted in tribulation. They answer that simply, tribulations and afflictions are not good in themselves, but they are the wages of sin; but it is only the Lord that sanctifieth them, and turns them to the good of his children. And they say, that he cursed not the day itself, but the miseries that followed that day, as David cursed not the mountains of Gilboa directly; but the blood shed there, which made the mountains barren; and so it was not the man who brought the news, whom he cursed, but the miseries themselves, which befell him after that time; and in effect they say it was but such a complaint as Paul's was: OH wretched man that I am, who shall deliver me from this body of death? Rom. 7.24. and he said, better is the day of death, then the day of ones birth. Ecles. 7.1. Pereat dies mortalitatis, ut erumpat dies aeternitatis. The fathers generally stand to justify him in this, that it was not a sinful cursing, as Hierome, Theodoret, Clemens Alexandrinus, Gregorius Nissenus, Cyrillus, Alexandrinus, Origen, Gregorius Magnus. jeremy and job not altogether free from sin in cursing the day of their nativity . But Elias was a man subject to the same passions as we are. jam. 5.17. and so were jeremiah and job; therefore it may seem that they spoke not here without sin, although the Lord pardoned them. Pag. 191. l. 20. He will not hold him guiltless, that is, he will punish him. We pray daily that God would pardon us the guilt of our sins, and there is no guilt that we are more liable unto, than to the guilt of our idle speeches and swearing. Now that we may be freed of this guilt, How God punisheth the guilt, and how he pardoneth it. we must consider first, how God punisheth this guilt; secondly, how he pardoneth this guilt: he punisheth the guilt when he imputeth the sin to the offender, he pardoneth the guilt when he transferreth it upon another. When he transferreth it upon another, the sin remaineth, but the guilt is taken away; and some call this concupiscence which remaineth, materiale in peccato, What the material and what the formal part in sin. but that which is taken away is formale, as the landmark cast out of the land, it ceaseth to be a landmark any more, but it ceaseth not to be a stone: and some say the guilt is taken from the person, although not from the sin itself. How can the sin be transferred upon an innocent person to make him undergo the punishment, Quest. who is not guilty? The innocent person because he giveth his word for the guilty, Answ. and willingly undergoeth the punishment for him. Psal. 119.122. Sponde pro servo tuo, be surety for thy servant. So Heb. 7.22. Christ is punished for us, because he gave his word for us. jesus made a surety of a better Testament, therefore he is punished for us. And that we may take up this the better, mark how a judge proceedeth either according to the rigour of the law, or the mitigation of the law, or contrary to the law, or above the law. According to the rigour of the law, when he imputeth the guilt to all; contrary to the law, if he should impute the guilt to noon; How a judge proceedeth in executing justice. according to the mitigation of the law when he speareth some, but this is above the law, that his Son jesus Christ should undergo the punishment for us, this cometh of the clemency of the high judge. David according to the law executed joab, contrary to the law killed Vrijah, according to the mitigation of the law confined Shemi, whereas he might have caused him to be executed; and Solomon out of his clemency he spared Adonijah. All that was in Christ's condemnation was in our absolution . jesus Christ the just, in whose mouth was found no guile, who was a perfect man in word, for our cause was condemned for blasphemy, to absolve us from the guilt of that sin; for whatsoever was in Christ's condemnation, is in our absolution. Faults escaped. Pag. 5. 35. for Lamans, r. Lamehs'. p. 10. 3. for Sarai, r. Sinai. p. 14. 15. for john r. Iosh. p. 22. 8. for God, r. goddess. p. 23. 35. r. they are blessed who have God to. p. 30. 27. for panai r. pene. p. 54. 9 for Tornes r. Tyrus. p. 76. 35. r. is not terminus. p. 100 24. deal only. p. 118. 9 r. spoken of God. p. 130. 23. deal if any of the parents &c. p. 157. 28. for amongst. r. after. p. 166. in the margin deal, by his idol. p. 166. 8. for sin of another. r. sinner. 170. 11. calleth himself into witness who is amen. p. 172. 15. deal no. 178. 20. r. he may vow other things without the consent of the wife because he is her head. p. 181. in the margin for tua. r. mea. pag. 185. 30. r. every man is a living creature. 154. in the margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FINIS. AN EXPOSITION OF THE SECOND TABLE OF THE MORAL LAW. Set down by way of EXERCITATIONS. Wherein is contained an explanation of divers Questions and Positions for the right understanding thereof. Together with an explication of these Scriptures which depend upon, or belong unto every one of the Commandments. All which are cleared out of the original languages, the customs of the jews, and the distinctions of the Schoolmen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deum ipsum reverere, & praecepta ejus observa, quia hocest totum hominis. By john Weemse, of Lathocker in Scotland, Preacher of Christ's Gospel. LONDON, Printed by T.C. for john Bellamy, and are to be sold at his shop at the sign of the three Golden Lions in Cornhill, near the Royal Exchange. 1632. TO THE RIGHT HONOURABLE, WILLIAM VISCOUNT OF STERLINE, LORD ALEXANDER of Tullibody, principal Secretary for the Kingdom of Scotland, and one of his Majesty's most Honourable Privy Council of both the Kingdoms. Right Honourable, SALOMON the wisest King, writ three several books, and in those three several books he taketh three several Epithets and Styles unto himself: in the Proverbs he calleth himself Solomon the son of David, King of Jsrael; In Ecclesiastes, he calleth himself the Preacher, son of David, King of jerusalem; And in the Canticles, he calleth himself Solomon only. In the first book he giveth directions to all men, and as a King he speaketh to all; in his second book, he as a Preacher speaketh to Jerusalem below here, he speaketh not to all here as King of Jsrael; In his third book, he speaketh only to the Church above. So the Lord when he giveth his Laws, he giveth some Laws to all, as King of the Nations, and some Laws he giveth to the Jews, his peculiar people, and the Gospel he giveth as to the Church above; the law which he gave to all Nations, was the law of Nature manifested to Adam before the fall, and this Law was repeated again to Noah in seven Precepts, as not to commit Idolatry, Fornication, to abstain from things strangled, Act. 15.20. Levit. 17.10. and from blood; those Laws were moral Precepts, I will set my face against him that eateth blood, this is not the ceremonial part of the Law, but in detestation of cruelty it is forbidden to take a member from a living creature, and to eat the blood while the life is in it; but to eat things strangled, or cold blood, was but the ceremonial part; thirdly, the Lord renewed this same Law again upon Mount Sinai, to all Nations, but he added to it his judicial, and ceremonial Laws, as peculiar to his people the Jews, and in this respect it is called their Law, joh. 8.17. is it not written in your Law, because this Law was directed to them after a special manner, and therefore they are called his people, he come to his own, joh. 1.11. and his own knew him not. These ceremonial Laws did not bind other people, as they did the Jews; therefore when Jonah come and preached to the Ninevites, he spoke nothing to them of the ceremonies of the Law; so when Daniel spoke to Nabuchadnezzar, he spoke nothing of the ceremonial Law. So when Elisha spoke to Naaman the Syrian, he spoke not a word of this Law to him. So when the Prophets spoke to Tyrus, Sydon, and to the Nations round about, they spoke nothing of those ceremonies to them, these belonged only to the Jews, they are forbidden to eat things strangled, or a beast that died of itself, but yet the Gentiles might eat of such. Deut. 24. 2● . And here we may mark a difference betwixt circumcision and the rest of the ceremonies of the Law, for many that were not of the Church of the Jews used circumcision, as Herodotus Strabo, and Epiphanius testify, for circumcision was given to Abraham and his posterity, not only to Abraham's posterity who lived within the Church, but to those also who come of Jsmael, Esau, Keturah, &c. and howsoever those did circumcise rather by imitation, than for conscience, yet it was a law given to all Abraham's posterity; but the rest of the ceremonies did no ways bind them; but the moral part of this Law bindeth them all. It was a great mercy of God, that when man had fallen from him, that he giveth him a Law again, Hos. 11.6. and doth not suffer him to wander as a Lamb in a large pasture, and like an untamed Heifer which knoweth not the Yoke, and that one should not devour another, Habak. 1.15. as the Fish of the Sea, but giveth him a Law to hedge him in, and keep him within the bounds. Man hath a threefold life, his spiritual life, his natural life, and his civil life; the Lord in his Law had regard to all these sorts of lives; first, his spiritual life, which is called the life of God, Eph. 4.18. and he taketh order with this in the first Table; Secondly, his natural life, that he be not killed, nor his blood shed; and thirdly, for his civil life, that he may have the means to live comfortably, Marc. 5.26. which is called a man's life, in the Scripture. Other Laws of Men are but concerning circumstances, and they are but the application of this Law, to this or that particular people, and they stand not unmoveable, as this Law of God doth, but upon occasions they may be altered and changed; therefore the Persians that made their Laws which could not be changed, encroached too fare upon the LORD and his privileges, and all other Laws are to be rectified by this Law, and the farther that they go from this, they are the more imperfect; Men set the Dial by the Sun, and their Watch by the Dial, The Dial cometh nearer to the Sun than the Watch; so when men reduce their Laws to this Law, then they set the Dial to the Sun, but when they rectify their Laws by any other Law, they set but their Watch to their Dial. Many have written already upon those Commandments, to whom we are much beholden, and the Hebrews Proverb is true of them, nisi ipsi elevassent lapidem non inventa fuisset sub eo haec Margarita, but yet there is something left to be cleared, and as there was oil enough so long as there were Vessels in the Widow's house; So there shall be matter enough for all those who are to entreat of this Subject: and my intention especially is here to clear these things out of the phrase of the Original Tongues, and the customs of the people of God, and although there be things handled already by others set down here, yet when ye found these things, count them not as urticam inter myrtos, but as myrta inter myrtos, for both come from him, who is the Author of Truth. It may please your Lordship to accept of these my Travels, as a signification of the honourable respect I carry to your Lordship, whose virtue and learning hath brought you to this eminent place. Laertius writeth of one Crates, that bestowed his gifts very foolishly; for he gave to his Flatterer ten Talents, to his Whore a Talon, to his Cook ten Mnas, to his Physician a Drachma, to his Philosopher three half pennies, to his Counsellor fumum, smoke; foolish men value the basest things at the highest rate, and the highest things at the basest rate; But I know, my Lord, that you weigh things in the balance of the Sanctuary, and think more of those heavenly things, than of those base and sinful pleasures, which the world are so much taken up with; The grace of God be with your Lordship, and keep and preserve you for ever. Your Lordships in all Christian duties, john Weemes. A Table of the Contents of the Exercitations in this Book. Fift Commandment. EXERCITAT. I HOw the second Table is like unto the first. Pag. 1. EXERCITAT. II Of the duties of the wife to the husband. Pag. 15 EXERCITAT. III Of the husband's duty to the wife. Pag. 20 EXERCITAT. four Of the the duty of children to their parents. Pag. 24 EXERCITAT. V Of the parents duty to their children. Pag. 30 EXERCITAT. VI That parents should correct their children. Pag. 36 EXERCITAT. VII .Of the provision for the eldest. Pag. 39 EXERCITAT. VIII .Of the provision for the daughters. Pag. 45 EXERCITAT. IX. .Of the Imposition of the name to the child. Pag. 50 EXERCITAT. X. Of the duty of the servants to their Masters. Pag. 53 EXERCITAT. XI .The Master's duty to their servants. Pag. 63 EXERCITAT. XII. Of the duties of subjects to their King. Pag. 68 EXERCITAT. XIII .Of the spiritual fathers and the honour due to them. Pag. 75 EXERCITAT. XIIII .Of the Promise annexed to the fift Commandment. Pag. 79 Sixt Commandment. EXERCITAT. I Of murder in general. Pag. 84 EXERCITAT. II Of unjust anger or murder in the heart. Pag. 88 EXERCITAT. III Of kill of an Infant in the Mother's womb. Pag. 95 EXERCITAT. four Of self murder. Pag. 99 EXERCITAT. V Of cruel murder Pag. 105 EXERCITAT. VI How the Lord enquireth for blood. Pag. 109 EXERCITAT. VII .How a man may lawfully defend himself. Pag. 113 EXERCITAT. VIII .Of casual slaughter and who were to be admitted to the City of refuge. Pag. 120 EXEXCITAT. IX. .whither the revenger of the blood was bound by the Law to kill the man slayer, or was it a permission only. Pag. 129 EXERCITAT. X. Why David a man of blood was forbidden to build the Temple. Pag. 138 Of the order of the sixt and seventh Commandment. Pag. 137 Seventh Commandment. EXERCITAT. I How vile a sin adultery is. Pag. 139 EXERCITAT. II Of the allurements of the whore to adultery, and how vile she is being compared with wisedowne. Pag. 144 EXERCITAT. III The adulterous eye is a motive to adultery. Pag. 147 EXERCITAT. four How the tongue breaketh this Commandment by filthy speeches. Pag. 151 EXERCITAT. V That the dressing of the hair is a motive to adultery. Pag. 157 EXERCITAT. VI Of whorish apparel. Pag. 156 EXERCITAT. VII .What unclean persons were called dogs. Pag. 162 EXERCITAT. VIII .Whither David might mary Bethsheba after that he had committed adultery with her Pag. 166 EXERCITAT. IX. .Against Polygamy. Pag. 171 EXERCITAT, X. Of divorce. EXERCITAT. XI .How man and woman may live chastely in holy wedlock together. Pag. 184 Of the punishment of adultery Pag. 188 Eight Commandment. EXERCITAT. I Of theft in general. Pag. 290 EXERCITAT. II What theft is Pag. 192 EXERCITAT, III ,Of oppression Pag. 197 EXERCITAT. IIII ,Of covered theft Pag. 201 EXERCITAT. V Of usury Pag. 204 EXERCITAT. VI Of Sacrilege. Pag. 213 EXERCITAT. VII .That every man should have a lawful calling. Pag. 218 EXERCITAT. VIII .Of commutative justice, Pag. 125 EXERCITAT. IX. .Of distributive justice. Pag. 236 EXERCITAT. X. Of Restitution. Pag. 246 Ninth Commandment. EXERCITAT. I That a judge may be a false witness. Pag. 255 EXERCITAT. II Against false witnesses. Pag. 263 EXERCITAT. III Against equivocation. Pag. 270 EXERCITAT. four Against Lies. Pag. 282 Whither jacob made a lie Pag. 284 Whither David made a lie, ibid. EXERCITAT. V Against boasting of ourselves. Pag. 287 Of the Pharises brag. Pag. 289 EXERCITAT. VI Of hyperbolicke speeches in excess or defect. Pag. 294 EXERCITAT. VII .Against railing and backbiting. Pag. 297 EXERCITAT. VIII .Against mocking. Pag. 302 EXERCITAT. IX. .Against flattery. Pag. 306 EXERCITAT. X. Of Rebukes. Pag. 314 EXERCITAT. XI .How a man should rule his tongue. Pag. 325 Tenth Commandment. EXERCITAT. I Against concupiscence. Pag. 329 EXERCITAT. II That the Tenth Commandment is but one, and should not be divided in two. Pag. 343 A Table of the places of Scripture cleared in this Book of the explanation of the second Table of the Ceremonial Law. Genesis. Cap. Ver. pag. 2 24 20 8 31 333 9 5 89 12 5 30 13 16 294 14 14 30 18 21 256 20 7 279 16 17 24 8 63 35 59 25 8 80 28 10 32 29 31 51 33 17 31 35 18 50 37 21 33 39 16 220 45 20 148 29 13 47 12 27 49 3 44 Exodus. 4 25 52 11 2 6 5 43 21 10 21 13 66 19 210 22 87 22 6 117 28 78 29 ibid. Levit. 17 10 91 18 18 172 19 3 24 20 9 25 25 23 48 Numb. 11 15 88 12 1 16 16 10 79 11 72 21 15 174 22 6 79 33 103 27 8 45 15 140 32 23 110 35 17 124 25 127 Deut. 13 6 6 15 7 244 13 66 18 59 16 19 160 20 19 104 22 8 136 23 15 55 19 205 24 1 180 27 16 25 33 9 25 25 80 34 7 ibid. Iosh. 21 11 48 24 33 48 judg. 1 2 ibid. 6 15 42 14 4 102 18 152 18 2 42 9 31 Ruth. 1 8 18 3 9 21 4 11 177 1. Sam. 2 5 219 3 17 37 17 4 227 24 12 116 25 10 117 17 59 26 115 31 112 27 10 285 2 Sam. 2 7 11 4 11 95 7 1 135 11 25 111 12 3 21 13 15 185 1 King. 2 15 43 12 7 72 15 7 326 20 15 295 2 King. 2 9 41 3 37 43 4 8 242 8 10 271 11 15 107 13 14 56 17 17 33 21 13 228 22 20 107 1 Chron. 2 22 49 5 1 40 22 8 132 2 Chron. 10 7 72 20 1 160 Nehem. 4 3 297 5 9 2 Esth. 1 10 18 12 92 22 ibid. job. 5 5 153 26 80 9 26 196 12 18 57 15 32 83 16 18 110 18 13 40 19 17 19 21 21 37 24 3 197 6 198 31 11 188 13 161 36 14 34 Psal. 10 10 197 14 4 194 18 26 203 44 74 44 12 232 51 4 268 55 23 82 77 18 78 78 10 21 50 38 51 4 81 5 64 82 5 70 86 1 9● 87 4 313 104 11 230 116 16 169 119 6 4 69 283 122 196 139 15 84 Prover. 2 18 143 5 8 ibid. 11 146 26 141 41 1 31 6 1 223 7 19 19 9 14 144 12 27 196 14 13 8 16 3 326 6 2 17 2 43 18 17 192 20 17 ibid. 26 4 299 27 27 104 30 17 188 31 15 64 Eccles. 2 2 313 7 1 243 17 83 10 2 69 Cant. 4 1 5 6 231 6 13 17 Esay. 2 4 118 18 164 3 16 161 4 1 17 8 4 26 14 3 41 16 14 58 31 13 201 46 4 81 47 2 58 53 5 39 65 20 81 jere. 2 25 184 32 159 3 5 89 5 8 165 27 205 17 11 201 18 18 92 25 6 240 27 6 ibid. 46 28 38 50 20 334 Lament. 2 8 228 20 34 3 30 119 1 68 4 11 68 16 91 Ezek. 13 18 159 16 11 ibid., 27 4 202 21 10 36 49 20 237 40 5 228 41 8 227 44 30 4 Dan. 2 37 237 Hosea. 2 2 27 4 10 178 11 6 68 13 12 177 joel. 3 3 233 6 19 Amos. 1 3 20 11 12 2 9 295 3 4 8 8 5 232 Obadiah. 7 12 21 77 jonah. 4 9 88 Micha. 7 5 187 Nahum. 1 9 37 3 11 89 16 222 Habak. 3 2 38 17 282 Zepha. 3 3 197 8 1 16 Zach. 3 1 347 8 9 39 11 2 245 13 4 273 Malac. 2 16 ●81 3 2 197 8 213 Matth. 3 3 162 5 28 149 39 118 9 17 15 13 4 12 50 10 23 9 76 Mark. 7 10 25 10 19 337 Luc. 1 33 21 56 50 4 18 56 7 25 158 37 142 8 43 1●4 11 51 111 16 19 239 18 20 137 2 36 117 24 8 277 joh. 6 29 225 13 33 14 15 22 175 21 25 295 Act. 5 37 106 10 34 261 24 26 233 Rom. 2 10 31 3 25 175 4 8 242 8 15 26 26 342 12 9 116 19 119 13 3 6 1 Cor. 10 10 16 31 2 7 20 223 9 5 276 11 6 154 18 15 12 2 292 2 Cor. 4 41 269 8 13 210 14 240 12 14 11 Galat. 1 10 283 3 28 50 6 1 317 Ephes. 4 9 90 14 203 6 3 83 9 63 Philip. 2 9 151 Coloss. 4 11 52 1 Tim. 3 3 92 5 19 267 2 Timot. 4 7 291 8 343 Tit. 1 11 328 Philem. 16 10 Heb. 6 6 281 16 29 267 12 8 36 13 17 77 jam. 2 3 259 10 2 1 Pet. 3 12 91 2 Pet. 2 3 71 19 57 3 10 94 16 264 1 joh. 1 3 263 5 7 166 jude. 13 35 Revel. 6 10 112 14 17 316 21 15 227 17 226 A Table of the Hebrew words expounded in this book. א 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 256 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 61 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 97 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19 נ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 89 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96 ד 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 259 ה 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 161 ז 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46 ח 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 242 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 154 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 י 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 179 ל 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 נ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 106 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 169 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 96 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 97 ם 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 165 ע 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 פ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 196 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 197 צ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 158 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 238 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 227 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 266 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 192 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 186 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 143 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 197 A Table of the Greek words expounded in this book. Α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 91 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 119 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 233 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 Β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 252 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 179 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 16 Ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 328 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 97 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80 Θ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 97 Κ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 59 Λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 297 Μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 117 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 149 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 94 Ξ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 245 Ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 245 Π 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 221 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 221 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 218 Σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 297 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 66 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60 Τ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 121 Υ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 339 Φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 289 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107 Ψ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300 An Alphabetical Table of the chief matters and principal distinctions contained in this Book. A ADulterer, sinneth against the three persons of the Trinity 139, against himself 140, against his neighbour 141, he called a dog 163, adulterers ashamed of their children 185. Adultery compared with murder 141 with fornication 142, with theft ibid., the punishment of it 143, 188 the the action of it how expressed 152. Age, to die in an old age what 80. Alms, how to be given 338, the alms of the heart 240. Altar, a place of refuge 1●7. Angels, appeared clothed 130. Anger, when it is a sin 88, it follows reason more then concupiscence 89, it bewrayeth a man ibid., how it showeth itself 90, the degrees of it 92, when it is not a sin 94. Answer, to a thing three ways 276. Apostles, whither they carried weapons 117. Apparel, why ordained 157, not to be proud of it ibid., it sheweth the vanity of the mind 158. B Bethshabe, her sin aggravated 166, her weakness 167, arguments proving her repentance 168. Blood, at whose hands required 109, a sting to the conscience 112, the shedding of what blood acceptable to God 133, see God: how the life is in it 86. Boast, see brag. Body, why called the soul. 100 Bragge, what things not to brag of 288, of the Pharises brag 289, bragging to what compared 290, Saints sparing to brag 292. C Callings, some honourable, and some praiseworthy 219, what callings lawful, ibid., what lawful 220, 221, diligence in a calling 222, when a man may change his calling. 223 Canaanite, for a deceiver. 203 Cause, twofold. 217 Child's, duty to their parents 24. compared to Olive plants, 25, to fear their parents 25, not to testify against them, ibid., to maintain them, 27, to have their consent in their marriage ibid., to bury their parents decently 28, children to be taught by degrees 32, why called children of a span ibid., four sorts of children 39, how children die an hundreth year old. 82 Christ, whither he loved his kinsmen best 11, he bought the civil right of things. 236 Cities, of refuge, why three on either side of jordan 125, who were protected in them, and who not 123. 124, why appointed 126, why the manslayer stayed in it 127, what strangers were admitted to it, ibid. Commandments, reduced to two and to one 1, greater affinity betwixt the breach of some than others 3, how they are distinguished 50, of the order of the sixt and seventh 137, what sins condemned in the tenth 331, the tenth Commandment not to be divided. 342 Concubine, differed from the wife 176, what due to her, ibid., whither she was a wife properly 177, she differed from the whore. 178 Concupiscence how taken 333, when condemned in the tenth Commandment. 137, 139 Conflict betwixt the flesh and the spirit 339 comforts in this conflict. 341 Conscience, whither it bindeth more strictly than the command of the superior 73, it revengeth blood. 111 Correction, the best pattern for correction, see God. Cubite, twofold. 227 D David, why hindered to build the Temple 132, why called a man of blood 133, with whom he had peace 135, whither he might mary Bethshabe 176, his rash judgement 257, whither he made a lie. 284 Daughters, when to succeed 46, what daughters raised up seed to the parents, 47 Dead, how long they mourned for the dead. 168 Death, compared to reaping 81. the power of life and death in God's hands 99, a violent death not always a bad death. 107 Dedication, under the Law, and under the Gospel differ 215, things dedicated to Idolatrous uses may be changed. 217 Defects, two sorts 155, what defects are to be supplied. ibid. Desire, put for love and subjection 18, absolute desires without sin granted 112, attributed to the eye. 148 Devil, how he judgeth of the sins and good deeds of God's children. 326 Digamy, of two sorts, 174 Dissimulation, when it is a sin. 273 Divorce, 17. the bill of divorce called the bill of diminution, ibid., how it was written 182, who gave it. 183 Dog, a filthy creature 163, who are called dogs. 164 Dominion, twofold. 99 E Elijah, what double portion he required. 41 Eleazar, why he refused to eat swine's flesh. 5 Equivocation, twofold. 271. logical equivocation when lawful ibid., when unlawful. 272 Eye, a motive to adultery 147, desires attributed to the eye 148, the eye an occasion to sin, ibid., why men have plucked out their eyes. 149 F Face, put for anger. 91 Family, sundry combinations in the family 15, taken three ways 42, how the land in the famile divided. 43 Father, the name father taken diversely 75, given to teachers. 31 Flatterer, a Preacher a dangerous flatterer. 313 G Garment, to spread the lap of the garment what. 21 God correcteth in love 36 moderateth his corrections 37, his rod passeth over his children 38, he enquireth for blood, and punisheth it, 109, he searcheth for blood to the first inventor 110, how he revengeth it 111, how he dwelled among the Israelites 134, how he judgeth of the sins of his children. 66. Goods, how divided in Israel. 41 Gild, twofold. 335 H Habits, of three sorts. 339 Hair, a fourfold use of it 153. abused four ways. 154 Hand, a shut hand, what 78 Handmaid, what meant by the son of thy handmaid. 56 Head, the properties of it 22. hoary head put for wisdom. 81 Heathen, carried great reverence to their Temples, 108, they used their servants hardly. 64 Heart, the cause of sin 145, a hard task to keep it aright. ibid. Heretrixes, in Israel to marry in their own tribes, 47, and why. 49 Husband, his duty to his wife, how expressed 20, he owed five things to her 21. he is her head. 22 Hyperboles, in excess or defect 299, in what sense the Scriptures admit hyperbolees 294, when a speech is an hyperbole, and when not in the Scripture. 296 I jacob, whither he sinned in buying the birthright, 235, whither he made a lie. 278 jews, how they taught their children 32, what questions they propounded to the proselytes. ibid. Ignorance, twofold 121. to do a thing of ignorance or ignorantly, ibid., what ignorance excuseth a man, 123 Image, of God how in the soul, body, and blood, 86. 87 Infant, cruelty to it kill in the mother's womb 98, why infants borne in the seventh month live, and not in the eight. ibid. Inheritance, what meant by inheritance 48, it come not to women that were married in another tribe. 49 Instrument, twofold. 76 Israelites, why called the sons of Moses and Aaron 76 judge, how to proceed 256, not to judge rashly 157 not to accept persons. 158 K Kill a man killeth three ways, 122, what a man must do before he kill or be killed. 116 King, heathen Kings called after their Gods 52, Kings to have their due styles 68, homage to be given to them 69, what honour due to them 70, how the King is subject to the law. 74 L Lamps, see light. Land, what lands might be sold in Israel, and what not 48, no land typically holy now. 83 Law, human laws when to be obeyed 72, when they bind the conscience 73, laws definitive and permissive 174, twofold end of the law 195 Liars, of three sorts. 283. Lies, in words or signs, 273. 274, threesorts of lies. 282 Life, long life a blessing 8, how the promise of long life is fulfilled 81, the wicked cut short their life 83, life taken for maintenance of the life 104, and for the spiritual life, ibid. Light, put for posterity, Line served for building, 227, the line of desolation, what, 228 Love, spiritual love what 7, love twofold 16, a man loveth himself three ways 7, wicked man loveth not himself 8 motives to love our neighbour 10, whom we should love best, ibid., to love our neighbour by degrees 11. the measure of our love 14, love betwixt the whore and the harlot not permanent. 187 Lust, called burning 184 M Magistrates, of two sorts 225, magistracy how a divine and humane ordinance 71, in what case a private man is a magistrate. 115 Mammon, why called Mammon of unrighteousness 238, how men make to themselves friends of it, 243 Man, made to God's image 85, the care that God had of the life of man 85, considered six ways 113, four sorts of men. 210 Masters, duty to their servants, 63, to instruct them ibid., not to correct them with rigour 63, to reward their servants 66, motives to move masters to perform duty to servants 67, 68 Measure, threefold 8 measures called the Lord's work 225, natural or by institution 226, measures taken from the body of man. ibid. Miriam, why placed before Aaron. 161 Mock, when lawful, and when not. 304, 305 Modesty, in apparel 159, modesty of speech. 151 Moses, speaketh of God in the feminine gender 88, he was ignorant of four cases. 258 Mother, why put before the father. 24 Murder, the degrees of it 88, no man free from punishment for murder, ibid., why put before adultery 137, self murder contrary to nature 100, when a man is guilty of self murder. 104 N Name, the father's part to impose the name to the child 50, when the mother gave the name 51, what names may be imposed to children, and what not 52, not to delay to given a name to the child. ibid. Nature seeketh help from art. 115 Necessity, twofold 27, 120. Neighbour, how taken 6, who are our neighbours ibid. OH Oakes, great men why called oaks. 245 Obedience, twofold 74 difference betwixt it and subjection 73, obligation fourfold. 67 One, a thing is said to be one two ways, two things said to be one four ways. 20 Oppressors, called hunters 198. compared to ravenous beasts 199, their merciless dealing. 200 Ornaments, what lawful 158, who may wear ornaments 159, ornaments unlawful. 161 Overshadow, how taken. 21 P Papists, argument to prove venial sin. 94 Parents, duty to their children 30, to instruct them 31, how they prolong their days. 80 Pastors, called fathers 76 what honour due to them, ibid. maintenance due to them. 98 Perjury, whither a greater sin than murder. 6 Person, taken diversely. 259 Pharaoh, why he suffered not joseph to touch his meat. 220 Pilate, why he killed the Galilaeans 105, his cruelty. 107 Polygamy, contrary to the law 173, whither it was fornication or adultery. 174 Poor, Lords of our goods in necessity 193, called God's people 199, to given to them in wisdom 241, to what poor we must given. 244 Portion, double portion what 41, how the eldest got the double portion. ibid. Prescription, what 194 when lands did prescribe, ibid., what to be restored in lands within prescription. 249 Prophets, called the men of God. 77 R Raca, why not interpreted. 93 Rebuke, see reprove. Rehabites, an example of obedience. 26 Refuge, see Cities. Reprove, what sins a Preacher is to reprove 316, how to reprove the sin of a nation ibid., the time of reproof 323, the end of reproof. 324 Restitution, what 246, it differeth from satisfaction 247, how it is made 248, how it is made to the dead, 250, the measure of it 251, to whom it is to be made. 253 Revenger, of the blood might take no satisfaction from the man slayer 130, when he might kill the manslayer. 131 Right, twofold 190, the ground of civil and spiritual right 257, whither the wicked have a civil right to things. ibid. Rob, great injury to rob God. 213 Rhodes, of men what. 38 S Sacrilege, what 213, whither a greater sin now than under the law. 218 Samson, a type of Christ 102, he died in the favour of God. 103 Solomon, how the only son of his mother 10, compared with the Lilly. 157 Scriptures, places of anticipation in the Scriptures. 293 Segub, how he had cities in the tribe of Menasseth. 49 Cell, when things may be sold at a higher rate 232, what things cannot be sold. 233 Servants, sundry sorts of servants 56, servants who fled for religion to be protected; ibid., four sorts of servants among the jews 57, servants called their Master's feet 59, they took their denomination from their Masters ibid.; when they are free from their Master's service 60, whither they might pled with their Masters 61 their fidelity ibid., their diligence 62, how a servant was painted. ibid. Service, how taken. 72 Servitude, sin the ground of it 54, when it began ibid., whither contrary to the law of nature ibid., whither it may stand with Christian liberty 55, servitude of the posterity of Ham mitigated 56, Signs twofold 278, real & verbal signs differ. 279 Sin, some sins a breach of all the Commandments 4, sinne passed by or forgiven 176, sin taken diversely 332, how venial 335, 336, the fourth sin of juda, Israel, &c, what 319, sin when exaggerated by hiding it 108, how it findeth out a man. 112 Sinners, obstinate weak and subtle, how to be reproved. 318 Sister, what meant by sister. 171 Son, the privileges of the eldest son. 40 Soul, when it animateth the body. 96 Suretyship, all sort of surteship not condemned 224, the forms that they used when they become surety. ibid. T Table, duties of the second table have respect unto the first. 2. how the second is like unto the first. 5 Tekoah, the woman of Tekoahs' parable. 128 Temple, why called the house of God 135, built by a peaceable prince. ibid. Thief, how the sinneth. 191 Theft, divided according to the time 197, according to the manner, ibid., coloured many ways 201, 202, how it is punished. 203 Tongue, how it murthereth 92, compared to divers things, ibid., to be bridled. 329 Tree, called the life of man. 105 Truth, threefold. 274 V Veil, a token of subjection. 16 Vashti, whither she justly refused to come to the King. 19 Uncleanness, of four sorts. 165 Vows, of two sorts. 29 Usurer, his husbandry 21, how abhorred. ibid. Usury, what 210, what usury condemned 208, what usury allowed by the Romans ibid., matched with divers sins. 200 W Weights, called the Lord's work. 228 Whore, compared with wisedme 144, whores haunted amongst the graves 146, compared with the dog 164, she disdaineth her husband. 187 Witness, who bear false witness 255, what witnesses to be admitted 263, they must be faithful 264, the number of them 265, when men are to bear witness 266, what they did to the guilty person. 267 Y Years of a hirling, what 67. Young, how young men are said to die old, and old men to die young. 81 Z Zaccheus, his restitution. 252 Zipporah, what she meant by a bloody husband. 52 AN EXPLICATION OF THE MORAL LAW The second Book, containing sundry Questions for the understanding of the second table of the Moral Law. Commandment V EXERCITAT. I How the second table is like unto the first. Mat. 22.39. The second is like unto the first, Thou shalt love thy neighbour as thyself. THe Lord hath reduced all his Commandments to ten, as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an instrument of ten strings to play upon; he reduced them to two, which the Hebrews call calolim gadolim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vniversalia magna. universalia magna, and the two poles upon which the Commandments are turned; and at last he reduced them to one, Rom. 13.10. The first and the second table are said to be one, they are not one simplicitate indivisibili, Vnum Simplicitate indivisibili. Vnitate subordinationis. as the soul is one; but they are one unitate subordinationis, as the husband and the wife are one. Duties of the first table help the performance of the duties of the second . The second is like unto the first. The duties of the first table help the performance of the duties of the second; and therefore ye shall see that the fear of God, a duty of the first table, is added many times with the duties of the second table, for By the fear of the Lord men departed from evil, Prou. 16.6. And Nehemiah blaming cruelty in the jews towards their brethren, said, Aught ye not to walk in the fear of our God. Neh. 5.9. The duties of the second table have respect to the duties of the first . So the duties of the second table always have respect to the duties of the first. 1. Cor. 10.31. Whither therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. Therefore the Divines say, that the Commandments of the second table must be practised in and with the Commandments of the first table, and the Hebrews express this after their manner, Qui amatur infra, amatur supra; and so he that loveth his neighbour below will love God above. He who breaketh one Commandment breaketh them all . Secondly, the first and second are like, because he that breaketh one breaketh all. jam. 2.10. For there is such an harmony amongst the Commandments, that one is not broken without the breach of another; for He who saith, do not commit adultery, said also do not kill. jam. 2.11. And by the transgression of any of these Commandments, the authority of the Lawgiver is contemned, whose authority should move us to keep his Commandments. In every sin there is aversio à Deo, quod est formale in omni peccato; it is the turning from God, which is the formal part of all sin; and every sin faileth against charity which is the sum of the law; therefore he who breaketh one, breaketh all. Ob. Then it may be said that all sins are equal, as the Stoics held. This follows not, Answ. All sins turn men from God, yet not all alike . for although all sins turn men from God, and make them guilty of eternal death: yet all sins turn not men from God alike, neither make they men guilty alike of eternal damnation. Although he that breaketh one breaketh all, yet there is a nearer breach betwixt some commandments then betwixt others. Gregory illustrateth the matter by a fit comparison; as those who tune the strings of an instrument, do it so cunningly, that when they touch one string, yet they touch not the string that is nearest to it, but that which is upon the same concord and note; Simile. and although they touch not the rest of the strings, yet they all tremble, but that which is upon the same note giveth the sound: so we commit no sin but we break all the Commandments, and make them all to tremble, Greater affinity betwixt some Commandment than others. as it were: but yet there is a nearer breach betwixt some of the Commandments then others, to wit, those who stand upon the same note. And as in the camp the soldiers who make war, although they serve in the whole camp, yet they are bound especially to serve under some standard, Simile. and there are special bonds betwixt them and their own company: So although there be an affinity amongst all sins, yet there is a greater affinity betwixt some sins then others, Greater affinity betwixt some sins then others. as those which serve (as it were) under one standard. Example, Prou. 30. Given me not poverty, jest I steal and take the name of God in vein; there is a greater affinity betwixt the eighth Commandment, and the third, then betwixt the eighth and the fourth; for men when they steal, care little to take the name of God in vein to hide their theft. So, Given me not too much jest I be full and deny thee, and say, who is the Lord? Satiety of plenty, and worldly means, and contempt of God, go usually together, the breach of the eighth and the first Commandment. So gluttony and idolatry, Deut 13.20. So fornication and adultery, as we see in the Israelites, committing fornication with the daughters of Moab, they fell to worship Idols also. Num. 25.1. So fornication and profaneness, Some sin are a breach of all the Commandments and cannot be referred to one. as Esau was a fornicator and profane person, Heb. 12.16. and there are some sins which are not to be referred as a breach of any one Commandment, but are a breach of all the Commandments; as, drunkenness; it is a sin which breaketh all the Commandments, because it depriveth man of reason, which is the chiefest faculty in the soul, and in which obedience to God is wrought first, and the performance of all duties to our neighbours. If then there were not a great affinity amongst the Commandments, one sin could not break all the Commandments. Seeing he who breaketh one breaketh all, then let us remember that saying of David, Psalm. 119.6. I shall not be ashamed when I have respect to all thy Commandments. So vers. 128. Therefore I esteem all thy precepts concerning all things to be right, that is, he approveth all the Commandments of the Lord in all things: The Hebrews when they will have all things observed, repeat the word Col to signify that nothing is to be omitted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et praecipuum omnium primitiarum ex omnibus, & omnis oblationis omnium ex omnibus oblationibus vestris Sacerdotum est. not as some men do, who like of one Commandment and reject another. And the Hebrews double the word Col when they will have all things observed, as Ezek. 44.30. Vereshith col biccure col vecol terumath col miccol terumothechem lecohanim ijhjeh, that is, And the first of all the first first-fruits of all things, and every oblation of all of every sort shall be the Priests. And the jews say, Merces praecepti est praeceptum, vel praeceptum trahit praeceptum, that is, he that studieth to keep one of the Commandments, the Lord giveth him grace and enableth him to walk in the rest. And they say, Merces peccati peccatum est, & delictum trahit delictum. Our obedience should be copulative, therefore the Commandments are set down with a copulative conjunction, Thou shalt not commit adultery, and thou shalt not steal &c. Why the Commandments in the Hebrew are otherways distinguished then any other part of the Scripture . And as they are distinguished by a full point; so they are lightly distinguished by a comma; which kind of distinction, is not found elsewhere in the old testament, and they are thus distinguished to show their coherence and connexion. The second is like unto the first, The second table of the law is like the first in quality. they are like in quality but not in equality, and we must always remember to make an equal comparison in degrees when we compare them, the greatest of the first, with the greatest of the second; then the breaches of the first will be greater then the breaches of the second: but if we make not an equal comparison, then the breaches of some of the second table is greater then some of the first: as the Lord saith, I will have mercy and not sacrifice, Matt. 9.13. God doth not prefer here the duties of the second table to the moral worship of the first table simply, Comparing the greatest with the greatest, and the lest with the lest, the duties of the first table are to be preferred to the second. for spiritual duties are more excellent then corporal duties, as the spirit is more excellent then the body; if a man be like to starve for hunger, then it is better to feed him then to teach him, but simply it is better to teach him than to feed him: if we compare the lesser duties of the first table with the greater of the second table, then we must prefer the second to the first; therefore Ahimelech the Priest gave David the show bread, and the sword of Goliath in his necessity, because he judged it better to arm the Magistrate in his necessity then to observe the ceremony. Seeing the Lord will have mercy and not sacrifice, Quest. what was the reason that Eleazar chose rather to die, then eat swine's flesh, 2. Maccab. 6.19. If he had eaten swine's flesh at that time, Answ. Why Eleazar refused to eat swine's flesh . it had been to him the renouncing of the whole moral law; and therefore he chose rather to die. Whither is it a greater sin to be perjured, Quest. or to kill a man; the one is a breach of the first, and the other of the second table. Whither perjury or murder be a greater sin . If we make an equal comparison, then perjury will be found a greater sin then murder; but if a man through fear perjure himself, and with a high hand kill his neighbour, then murder is a greater sin then perjury; but comparing the greatest with the greatest, and the lest with the lest, then perjury is a greater sin then murder. Ob. To swear the truth is not so good an act as to save a man's life; therefore it might seem that perjury is not so great a sin as murder is. Answ. To swear the truth for the glory of God, is an act of religion; but to save a man's life, is but an act of charity: so making an equal comparison, the breach of the Commandments in the first table shall be found always greater then the breach of the second. Who are our neighbours. Thou shalt love thy neighbour as thyself. Christ sheweth who are our neighbours, Luc. 10. He is the best neighbour who loveth best: some contract this word neighbour very near, for vicinus, or their door neighbour, The Pharisees took this word neighbour for their friends. proximus mihi ratione loci, & proximus meus ratione affectionis; others take neighbour only for their friends, and wellwillers, and hence the Pharisees gathered, that they might hate their enemies: but the Apostle Rom. 13.3. extendeth it to all men calling our neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any man whosoever if he be our flesh, Esay 41. or our blood, Act. 17. When Moses seen two Israelites strive together, Neighbour sometimes is taken for our dearest friend, and sometime for our adversary. he said, ye are brethren why should ye strive, Evod. 2.13. So Let every man borrow of his neighbour, Exod. 11.2. The Egyptians were neither neighbours nor friends to the Israelites in their judgement. Thy neighbour, sometimes it signifieth a special friend, as Deut. 13.6. Thy neighbour which is as thine own soul. So job. 2.11. but sometimes it is taken for an adversary: as Prou. He that is first in his own cause seemeth just, but his neighbour cometh and searcheth him. Prou. 18.17. A man is bound to love his enemy, A man should love his enemies. this is a principle engraft in nature, Natura primo quaerit conservationem speciei sua, as if a dog be hounded at a heard of swine, Nature seeketh the preservation of itself. they will run all together to defend themselves; so if two men were going to fight together, a lion in the mean time cometh to devour one of them, both of them set themselves against the lion; the first instinct here is to seek the preservation of their kind, and the second is to seek the preservation of themselves. There are two sorts of love, Amor Naturalis. Supernaturalis. the first is natural and humane, the second is divine and supernatural. This natural love again is twofold, the first is amor concupiscentiae and the second is amor amicita, sensual love, and love of friendship: Amor Concupiscentia. Amicitia. amor concupiscentiae is this, when we love our neighbour for our own profit and commodity only, as Laban loved jacob, only for his own commodity; the second is the love of friendship when we love our neighbour chief for his own good. Spiritual love what . Spiritual and supernatural love is this, when we love our neighbour for God's cause; for although the object of our love be our neighbour, yet the reason why we love him is God. As thyself, the measure of this love is, to love our neighbour as ourself: The measure of our love to our neighbour. a man is bound as fare as he can to imitate God: but in God idem est amans & amatum, and he loveth himself most; therefore a man is bound chief to love himself, quisque sibi proximus est, & in amore similitudo eminenter includitur, every man is nearest to himself, and in love the similitude is included after the most eminent form and excellent manner. A man must know first to love himself; diligere se ut se, that is not good love: secondly, A man loveth himself three ways. diligere se ut principalem finem, that is not right love: thirdly, diligere se in ordine ad Deum, that is to love himself truly. A good man only loveth himself . A good man can only love himself; for this is only true love which respecteth the most excellent part, the mind, and he studieth most to beautify it with graces, and to make the sensual appetite subject to reason; it is he that agreeth best with himself; it is he who hath greatest joy within himself; & nunquam minus est solus quam cum solus: the wicked man again cannot love himself, because he studieth not for the right gifts of the mind to beautify the soul; A wicked man cannot love himself and why. he laboureth only for things which hurt a man more then they do him good; that which his reason biddeth him do, his sensual appetite draweth him from it, and when he is merry in his sensual appetite, then his reasonable faculty is sad, Prou. 14.13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness. Therefore he desireth not to be alone, but seeketh for the company of voluptuous libertines to spend the time with them, and as he who hath a scold for his wife at home, is glad to seek abroad for company to make him merry: so the wicked man finding no peace of conscience at home within himself, but great jars, is glad to seek abroad for mirth to drive away his melancholious fits; Seneca said well, Omnis stultitia laborat fastidio sui, all sort of foolishness is wearisomeness to itself. The sensual man loveth not his own life and health, but rather hateth it by his intemperate diet, hastening his own death; this is corrupt self-love, and not that true love which God placed in man from the beginning, A wicked man hateth his own life, therefore cannot love his brother. it is now turned into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man pleaseth and flattereth himself, and this tendeth to his destruction. The rule to love others, must be to love ourselves: The Schoolmen make three sorts of measures, the first is mensura excellentiae: Mensura Excellentiae. Reduplicationis. Aequalitatis. the second is mensura reduplicationis: and the third is mensura aequalitatis. Mensura equalitatis, the measure of equality is that measure when the measure & the thing measured are just equal, as time and things below here, The measure of equality what. they began with time and shall end with time. Secondly, there is mensura reduplicationis, The measure of reduplication what. the measure of reduplication, as when we lay a yard to a web of cloth, we measure the cloth by often applying the self same yard. Thirdly, The measure of excellency what. mensura excellentiae the measure of excellency is that which excelleth all other measures in excellency, and the nearer that any thing draweth to it, the more excellent it is: as gold is the measure of excellency amongst the metals, and silver draweth nearest to gold in excellency. So justice is the measure of excellency to all virtues; and in this sense, God is the measure of excellency to all things. Now what sort of measure is man to his neighbour, when he measureth his neighbour by himself? he is not mensura excellentiae, for that belongeth only to God, The love of a man's self is the measure of equality to the love of his neighbour. he is not mensura reduplicationis, but he is properly mensura aequalitatis. Those who falsify their measures are abominable before the Lord, when they have a short measure and a long: the Pharisees measure and yard reached no farther but to their well-willers and kinsmen, the Politicians reacheth only to his country; but a Christian man's measure reacheth to any man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13.3. Whither is a man bound more to wish riches to himself, or to his neighbour? Quest. If thou be rich, and thy neighbour poor, Answ. then thou art more bound to wish riches to thy friend then to thyself. When a man is to wish more riches to himself than to his neighbour. Quest. What if thou and thy neighbour be of equal estate and condition, what art thou to do then? If it be bonum honestum, Answ. then thou art bound rather to wish it to thyself than to thy neighbour; but if it be profit or pleasure, then thou art more bound to wish it to thy neighbour, providing that honesty may arise to thee by wishing that to him; we have an example of this in Abraham and the king of Sodom. Gen. 14. When Abraham left the goods to the king of Sodom, and wished only the lives of men; it could not be objected to Abraham that he was seeking any thing for his own profit; this tended to his credit. Quest. But what if no honesty redound to thee by that action? Answ. Then thou art simply to choose that which is profitable for thyself. Two motives which make us to love our neighbour . There are two motives which make us to love our neighbour, the first is grounded in nature, and the second in grace; But how much more unto thee, both in the flesh and in the Lord. Philem. 16. and the nearer that they draw to those two fountains, Where there is most grace, there we should love most. the more we are to love them. Example, Bethshebe Salomon's mother had four sons. 1. Chron. 3. yet she loved Solomon more then all the rest, How Solomon is said to be his mother's only son. because she seen him draw nearest to the Lord in grace; therefore he saith, I was the only son of my mother, that is, I was her best beloved son. Prou. 4.3. Example 2. Christ had more cousen-germen then john; as joseph, james, yet john was his best beloved Disciple; because he had more eminent graces than the rest. Where there is an equality in the flesh, where thou seest most grace, Simile. love them best. A centre out of which issue many lines, the farther that they are extended from the centre, they are the more disunited amongst themselves; and the nearer that they approach to the centre, the more they are united amongst themselves: So the nearer that our friends draw to God, and resemble him, How we should love them that are alike in grace. the more we should love them; and the farther that they are removed from God, the less we should love them: but when men are alike in grace, we should love them best who are nearest to us in nature. Rom. 15.11. Salute Herodian my kinsman: There were many as near in grace to Paul as Herodian was, yet because Herodian was his kinsman, this moved him to love him. Whither did Christ love them best who were nearest to him in the flesh and in the Lord? Quest. As man, Answ. he loved them best who were nearest to him in the flesh, and in the Lord; but as mediator, Whither Christ loved them best who were his kinsmen. he loved them only best who were nearest to him in the Lord: when they told him that his brethren and kinsmen stood without; he said, Who are my brethren and my kinsmen? Those who do the will of my father which is in heaven, the same is my brother, and sister, and mother. Mat. 12.50. he respected only those who drew nearest to him in the Lord. When judas place was voided, two stood for it, Mathias and joseph. Act. 1.23. joseph was our Lord's kinsman, and was surnamed the just; Why the lot fell upon Mathias, and not upon joseph Christ's kinsman. yet the lot fell upon Mathias, to teach us, that Christ in his spiritual kingdom hath not this respect to flesh and blood; hence we may see the folly of those who think that Christ is commanded by his mother now: but these obligations cease in the life to come. We are bound by degrees to love our neighbours, We must love our neighbours by degrees. the parents are more bound to love their children, then the children their parents. 2. Cor. 12.14. For children aught not to lay up for the parents, but the parents for the children: and we say, that one father will provide better for nine children, than nine children will provide for one father. What if a man's father and his son be cast in prison for debt, which of the debts is he bound to pay first? Quest. He is bound no doubt to pay the old debt first, Answ. to satisfy for his father's debt, Whither a man is bound to relieve his father or his son first. but ordinarily we are to provide for our children rather then for our parents, but in great necessity we are more bound to our parents. The order of loving amongst brethren and sisters . Brethren & sisters are to love others better then strangers; the brothers to love the sisters, Should he deal with our sister as with an harlot. Gen. 34.31. Sister's are to love their sisters more then their brethren, because of the neare similitude: therefore Exod. 26.17. when the curtains are joined together, for their similitude they are said to be joined quaelibet ad sororem suam, every one to her sister. Brother's are to love other best . So brothers are to love brethren most, they are begotten of the same parents, they are bred up together in the same house, and they resemble others more then sisters do; and therefore they are to love others better: frater is called fere altar, almost another, and one eye is not so like another, as on brother should be like another: God hath made many things two in the body, as two ears, two feet, two hands: one eye picketh not out another, when one leg stumbleth the other helpeth it, A friend loveth at all times, and a brother is borne for adversity. Prou. 17.17. Wherefore he that casteth away his brother and maketh choice of another, is like unto him who cutting away his natural leg taketh to him a leg of wood; the first stile which the primitive Church took, they were called brethren. Heb. 13.1. 1. Cor. 7.12. and Christ calleth himself the brother of his spouse. The love of brethren turneth oftentimes to hatred. Cant. 8.1. but the greatest love amongst brethren turneth often times to hatred. Prou. 18.19. A brother offended is harder to win then a strong city, and their contentions are like the bars of a castle. The first blood that ever watered the ground was the blood of Abel, shed by his brother Cain. Gen. 4. There is a curse pronounced against Edom: Amos. 1.11. Because he did pursue his brethren with the sword, and cast off all pity: in the Hebrew it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & crumpit miserationis suas. because he did corrupt his compassions. The Prophet Obadiah describeth unnatural friends: Vers. 7. First, those that were viri foederis, that seemed to be in league with Edom, should deceive him; viri pacis, that is, who made a show to live peaceably with him; Viri Faderis. Pacis. Panis. Vteri. thirdly, viri panis, that is, those who eat familiarly with him, yet they shall thrust the Edomites out of their land; if it was unnatural for those who were but viri foederis, pacis & panis, how much more for those who are viri faderis, panis, pacis, sanguinis & uteri, men that are in covenant, men that are at peace, men who live and break bread together, men who are one blood, yea that are bred in one womb, what great sin it is for them to hate one another. In the family again, we are to love those who are borne at home more then those who are borne abroad. Levit. 18.9. those are said to be borne at home, who are begotten of one father, Who are said to be borne at home, and who abroad. those are said to be borne abroad, who are borne of one mother, but not begotten of one father. The children who are mother's children raised not up seed to their eldest brother, because familia matris non vocatur familia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frater, semen & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those who are begotten of one father the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those who are borne of one mother they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uterini. But those who are fathers children and mothers children, we are to love them best. Gen. 45.22. Father's children and mothers children are to love others most; joseph gave to all of his brethren each man changes of raiment, but to Benjamin he gave five changes of raiment: why did he given five changes of raiment to Benjamin? because he was his brother both by father and mother, and the holy ghost exaggerateth the wrong done to such a brother. Psal. 50.20. Thou sittest and speakest against thy brother, thou slanderest thy own mother's son. Lastly, A man is bound to love his wife better then father or children. in the family a man is bound to leave father and mother and cleave unto his wife, and he is bound to love her better then ten sons, and so should the wife love the husband. 1. Sam. 1.9. As thyself. Some hold that this is not the measure of love under the gospel, to love our neighbour as ourselves; There is but one measure of our love to our neighbour under the law and under the gospel. but we should love him under the gospel as Christ loved us: but this cannot stand that there should be one measure of love under the law, and another under the gospel; for the gospel abolisheth not the law, and there is one rule for all. If this should be the rule, to love our neighbour as ourself under the gospel, then some should have done works of supererogation, as Paul who loved the jews better then himself. He did nothing here but that which the law required of him, therefore he could not supererogate, for neither the law nor the gospel requireth of any man to love another man's salvation better then his own. Ob. But we aught to lay down our lives for the brethren. 1. joh. 3.16. And the good shepherd giveth his life for his sheep. john 10. Answ. That is but his temporary life, but not his spiritual life. Ob. But it may be said, that we should love one another as Christ loved us. joh. 13.34. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a note of equality here, but of similitude, as Christ loved us freely, so should we love our neighbours; as Christ loved us to the end, so should we love our neighbour constantly; as Christ gave his life for us, so a man is bound in some cases to given his life for some persons; and Christ suffered the pains of hell for us, but no man is bound to given his soul for another, to undergo the wrath of God for another: wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is only a note of similitude, As is not a note of equality here. and Christ saith, a new commandment I given you, that ye may love one another. joh. 13.33. It is called a new commandment, because it is more fully expressed, to love our neighbour as Christ loved us: then to love our neighbour as ourself, is not a new commandment in substance, but new in form; and new is put here for more excellent, Novum sumitur pro excellenti sapissime. as Mat. 9.17. new wine: So Revelat. 5.9. A new song, that is, excellent wine, an excellent song. The conclusion of this is, Conclusion. we are not bound neither affectu nor effectu, to love all our neighbours alike. EXERCITAT. II Of the duties of the wife to the husband. Commandment. V Ephes. 5.22. Wives submit yourselves unto your husbands as unto the Lord. THere are sundry combinations in the which the inferiors are bound to given honour to their superiors: First in the family, and next in the polity. Sundry combinations in the family . In the family, first, betwixt the wife and the husband. The man is bound to honour his wife . The wife is bound to honour her husband, and the man is bound to honour his wife. 1. Pet. 3.7. because this is the gentlest sort of commandment, therefore he is bound to honour her, as she is bound to honour him. The second combination is betwixt the children and the parents, and the third combination in the family is betwixt the master and the servant; and because every thing is best seen in the smallest partitions, therefore we will unfold this in the family first. The duties of the wife to the husband, are subjection, Three duties of the wife to the husband. obedience, and reverence. First, The woman should be subject to the man by order of creation. the woman oweth subjection to the man by the order of creation: The woman was made for the man, and not man for the woman. 1. Cor. 11.8. and as the Sabbath was made for the man, and not the man for the Sabbath. Mark. 2.23. therefore he is Lord of the Sabbath. So the woman was made for the man: therefore he is Lord over the woman. Miriam prius nominatur quia peccati author fuit . So they two shall be one flesh; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the masculine gender, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine, because the man is the more excellent sex; but when the woman is chief in the transgression, then the woman is put first, Oblocutae sunt Miriam & Aaron, Miriam and Aaron spoke against Moses. Num. 12.1. Secondly, as the order of creation proveth this, so doth the fall prove it: The woman was first in the transgression and not the man. 1. Tim. 2.14. The woman was last in good, The woman fell first therefore aught to be subject. and created but for the man: First, in evil, last, in good; therefore she is justly subject to the man. Thirdly, the Apostles order proveth this subjection. 1. Cor. 7.1. God is Christ's head, Christ is the man's head, and the man is the woman's head; if ye will respect order in policy, the man is the image of God above the woman, and he is more the glory of God then the woman: if the woman will not subject herself to her husband, but usurp sovereignty over him, as she seeketh sovereignty over her husband, so if she could, she would pull Christ out of his place, and God out of his place. The veil a token of subjection . Fourthly, the veil that was put upon the woman's head on the day of her marriage, testifies her subjection to her husband: therefore she is said to have power upon her head, 1. Cor. 10.10. The woman aught to have power over her head, that is, a veil, which was a sign of her subjection and of her husband's power over her. Num. 2. When the husband was jealous of his wife, she stood bareheaded all the time before the Priest, as not being under her husband's subjection until she was cleared of that suspicion. Gen. 20.16. And unto Sara he said, Behold I have given thy brother a thousand pieces of silver: behold he is to thee a covering of the eyes unto all that are with thee, and with all other; that is, The veil a token of subjection to her husband. I have given thy husband money to buy thee a veil to cover thy face, that all may know with whom thou dost converse, that thou art a man's wife, and so they shall not commit adultery with thee, taking thee to be an unmarried woman. The bill of divorce why called the bill of diminution. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attenuari. The woman was subject to her husband; the bill of divorce, Matt. 5.31. is called in the Syriack Libellus diminutionis, and she was diminuto capite, when she wanted her husband; the man is the glory of the woman, and when she wanteth her husband she wanteth her glory. Lastly, The woman called after her husband's name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faemina. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman in token of her subjection when she was married, she changed her name and wa● called after her husband: to impose a name was a sign of authority: Adam was called Ish, and Eva was called Issha, and Salomon's spouse is called Shulamite, Cant. 6.13. and the Romans said Quando ego ero Catus tu eris Caia, Esay. 4.1. Only let us be called after thy name. This subjection of the wife to the husband, differeth fare from servile subjection, The subjection of the wife to the husband is not servile subjection. for he that is servily subject, worketh for another: but the wife worketh not for another, but for herself, for she and her husband are one. This subjection of the woman to the man in the beginning was a more free and willing subjection then since the fall, Gen. 3. Et ad maritum tuum erit appetitus tuus; the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conversio tua, thy turning shall be to him: the same phrase is used to express the subjection of the younger brother to the elder, Appetitus illius erga te, and thou shalt rule over him, Gen. 4. He shall be subject unto thee, because thou art his elder brother: so the woman should be subject to the man, because she was created after him, and for him, and she is the weaker vessel. When the husband's desire is said to be towards his wife, The desire of the husband towards the wife is love, but her desire to the husband is both subjection and love. then it signifieth love, Can. 7.10. I am my beloved's, and his desire is towards me, that is, he loveth me most entirely; but the woman's desire towards the man, implieth both love and subjection. If the woman had not sinned, her appetite had not been towards her husband . If the man had not fall'n, the Lord would not have given out this that her appetite should have been towards her husband, The law is not made for a righteous man, 1. Tim. 1.9. After the fall ye shall see that man and woman carried the punishment of their sin: In natural things, the woman bringeth forth her children with pain, and the man eateth his bread in the sweat of his brows. Since the fall man and woman carry the punishment of their sins in natural, moral, and spiritual things . Secondly, in moral duties there is some reluctation, and the woman is more hardly subject to her husband, then before. But in spiritual duties and subjection to God there is greatest rebellion of all, Rom. 7.23. I found another law in my members rebelling against the law of my mind. The second duty of the wife to the husband is obedience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faemin e trihuent honorem maritis. All the wives shall given honour to their husbands, Esth. 1.20. Hannashim ijttenu jekar, the verb here is put in the masculine gender, Nomina masculina juncta foeminis. although he be speaking of women, to signify their voluntary subjection and obedience: for it is the manner of the Hebrews when they speaked in the praise of women, they put them in the masculine gender, Ruth. 1.8. So 1. Sam. 25.27. Prou. 31.13. Esay 34.14. Eccles. 12.4. these the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. F●rtem virum me praesto hic de foeminis dicitur. when women behave themselves like men, Esth. 1.22. Asshuerus made a law, That every man should bear rule in his own house, and that it should be published in the language of every people, in the original it is, Loquetur lingua populi sui, Loqui lingua populi sui apud Persas quid. to speaked the language of their own people, and it seemeth to be a proverbial speech, that is, to keep their wives in subjection, as the Persians did. Whither did Vashti refuse lawfully or not to come to the king at the feast? Quest. Some answer that she justly refused, Answ. for the Persians had a law, that their wives should not be seen by any others but by their husbands; and Macrobius saith, Macrob. lib. 7. Saturnal. that it was only given to concubines and harlots, to come publicly in the sight of men at their feasts, and public meetings. But for answer to this, Whither Vasti did justly refuse to come at the commandment of the king. some of the Persian laws were altogether unlawful: Cambyses asked of his counsellors, whither there was any such law amongst the Persians that the king might mary his own sister? they answered, not: but there was another law, that the kings of Persia might do what they would: this law is altogether unjust: so this law, Many of the Persian laws unlawful. that the laws of the Medes and Persians could not be revoked, was not just; for all positive laws of men upon better considerations may be altered; this is proper here only to the law of God not to be altered. And they had some laws which proceeded only of jealousy, as this: Vasti should have given obedience to the king. now this law being a law so defective it did not bind, whereas the King himself commanded her to come, and here his wife was not to interpret the statute, but to given simple obedience to her husband. The third thing which the wife oweth to the husband is reverence; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus, Vir. Bagnal is called both lord and husband: So Sara honoured Abraham and called him Lord. 1. Pet. 3.6. So the wise calleth her husband Isshi, my man, Hosea. 2. as the name of greatest familiarity and love, But the harlot saith, Prou. 7.19. [ish,] the man is go abroad, and not [isshi,] my man: and the Lord after he disclaimed the word bagnal, yet he would be called is, Hos. 2.16. Contrary to this is, when wives count basely of their husbands, job. 19.17. My breath is strange to my wife. EXERCITAT. III Of the husband's duty to the wife. Commandment. V 1. Pet. 3.7. Husband's given honour to your wives as to the weaker vessels. THe husband's duty is expressed in the creation thus, How the husband's duty to his wife is expressed. They two shall be one flesh: the man and the woman that were two, are made one; they are unum principium generationis, therefore the man should love his wife and not hate her, because she is his own flesh. Things said to be one four ways . They are made one flesh. Sundry ways things are made one, there is unum naturale, as the soul and the body make one man naturally: unum artificiale, as stones and timber make the house: Vnum mysticè, as Christ and his Church; and this union in marriage is partly moral, and partly natural. Secondly, the husband's duty to the wife is expressed in the creation, thus; He shall leave father and mother, and shall cleave unto his wife, Gen. 2.24. When the woman went out of her father's house to her husbands, she was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acsaph when she went from her father Caleb. josh 15.18. this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her going out, but when she come in into the house of Othniel her husband, this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her going in to her husband; and Isaac brought Rebeccha into his mother Sarah's tent, Gen. 24.67. to signify that he would have her in place of a mother, and that he would leave father and mother for her. The second part of the husband's duty is to cleave to his wife, which Christ expoundeth Matt. 19.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be glued to his wife: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agglutinor, glutinamentis adjungor, metaphorice adhaeresco, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gluten. the Lord to express his love to his Church, compareth her to a girdle cleaving to his loins, jer. 13.11. As the girdle cleaveth to the loins of a man, so have I caused to cleave to me the whole house of Israel, and the whole house of juda, saith the Lord; Now he saith, he made her to cleave to him as a girdle to his loins, but the seventy translate it, He glued her to his loins, and why was she glued to his loins? Amor est in corde tanquam in sede, & in renibus tanquam instrumento. because the reins which are the seat of love, are in the loins: My reins do teach me in the night season, Psalm. 16.7. Therefore he carried his Church girded about his loins: he that would honour his wife should be glued to her in affection: a thing that is glued, will break sooner in any part then where it is glued. The man when he is married, To spread the lap of the garment, and to overshadow the woman, signify protection and love. is said to spread the lap of his garment over his wife: Ruth. 3.9. Spread thy skirt over thy handmaid. And the holy Ghost alluding to this, in more comeliness and decency is said to overshadow the virgin Mary, Luc. 1.35. Allusion. The power of the highest shall overshadow thee. Moses more particularly setteth down those things which the husband owes to his wife, Exod. 21.10. The husband owes five things to his wife . First he oweth her meat; secondly clothing; thirdly cohabitation, the fourth thing which the husband oweth to his wife, is Debitum tempus, and the fifth thing which he oweth to her, is honour. The first thing that he oweth to his wife is meat, She eat of his morsels, and drunk of his cup, 2. Sam. 12.3. Exod. 21: 10. If he take another he shall not diminish her food; in the original it is Sheerah, flesh; for the Hebrews put flesh for all things necessary for the maintenance of our life, as well as they do bread, Psalm. 78.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caro eius. Flesh put for all necessary food, Can he prepare flesh for his people in the wilderness? Targum paraphraseth it, alimentum ejus; and the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things necessary for them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indumentum . The second thing is indumentum, kesuth, the virtuous woman clotheth her busband that he may be known in the gates of the city: and the Hebrews say, that the good woman clotheth her servants, and the good husband clotheth his wife, and God clotheth all; the wife is said to clothe her husband, when she prepareth that which he bringeth in to her. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third thing which he oweth to his wife is cohabitation (Tabhoth eleah) the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viri cohabitantes; the Polygamists could not perform this duty to their wives to devil with them. The kings of Persia had many wives, and when the king made choice of them, before they come unto him, they stayed in a chamber called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the virgin's chamber: and after they were married, they stayed in a chamber called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wife's chamber; this was contrary to this cohabitation that a man is bound to devil with his wife. The fourth thing which the husband owes to his wife is debitum tempus [gnonathah] which comes from gnanah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debitum tempus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere. respondere, the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel consuetudinem, and the Apostle calleth it due benevolence. 1. Cor. 7.3. The fift thing which the husband oweth to his wife is Cabhod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honor. honour, when they were married he said, Esto mihi in uxorem secundum legem Mosis & Israel, & ego secundum verbum Dei, colam te, honorabo te, alum te, & regam te, The properties of the head. juxta morem eorum qui colunt, honorant, alunt, & regunt uxores suos fideliter. The husband is the wives head; the head excelleth the rest of the members: 1. Eminentia, it is more eminent; 2. Perfectione, in perfection; 3. Influentia, it giveth influence; 4. Conformitate cum caeteris membris, in conformity betwixt it and the rest of the members. First it excelleth the rest of the body eminentia, although it be superior to the rest of the body, yet it must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carry a lordly dominion over them, but only Mashal, gently to command her. Secondly, The man should excel the wife in gifts. the head excelleth the rest of the members in perfection: so should the man excel the woman in gifts; although the man excel the woman in gifts, yet he should not despise her, thinking her no fit match for him: An apologue of the Sun and the Moon. the Hebrews have an apologue fit for this purpose, The Sun said upon a time that the Moon could not be a fit match for him, for he giveth light and heat to all things, and in the body he ruleth the heart, and in the metals, the gold; and for time he ruleth both the day and the year. But the Moon replied, If ye rule the year, I rule the month; if ye rule the day, I rule the night; if ye rule the heart, I rule the brain; and if ye rule the gold, I rule the silver; wherefore there is no such inequality but that I may match with you. Many men have a high conceit of themselves that they are like the cedar of Lebanon, and women but like the thistle of Lebanon 2. King: 14.9. Thirdly, the head giveth influence to the body, A man should teach and rule his wife. so should a man teach and rule his wife. In that vision of joseph, the Moon and the stars fell down before him, the Sun was his father, the Moon his mother, and the stars his brethren: and as the Sun giveth light to the Moon and Stars, so should the husband to the wife. The last thing is conformity betwixt the head and the rest of the members; There should be a conformity betwixt the man and the wife. this conformity should make a man to cherish his wife, She slept in his bosom, 2. Sam. 12.3. Those things which are most dear unto us, we keep them in our bosom. Esay 40.11. and john leaned in Christ's bosom, and the reason is subjoined, because he loved him best, john 13.23. Mother's keep their young ones in their bosoms, and if it were possible they would take them into their very bowels again, Portatur in sinu infans, recumbit in sinu dilectus, & cubat in sinu uxor. EXERCITAT. IU Of the duties of children to their parents. Commandment V Exod. 20. Honour thy father and thy mother. Levit. 19.3. You shall fear every man his mother and his father. CReated goodness hath some similitude with that eternal goodness which is in God; God's attributes are his power, his wisdom and his goodness; and they who have these by participation them we are bound to honour, whither they participate with him in his power, wisdom or goodness: in his power, as our parents circa esse naturale, who are the instruments of our being, and beget us: and then circa esse spirituale, as pastors who beget us in jesus Christ, and make us resemble the Lord. 1. Cor. 4.15. And thirdly, quoad esse temporale, the similitude of God's goodness appeareth more in princes preserving and protecting us, all these we are bound to honour and reverence. Duties of children to their parents . The children own to their parents three things, reverence, obedience, and gratitude: Why the mother is put before the father . First they own reverence; for honour, the father is set before the mother; and for fear, the mother is set before the father, Levit. 19.3. to teach us that we should honour and fear, as well our mother as our father. Moses saith, He who curseth his father and his mother, let him die the death. Levit. 20.9. but Marc. 7.10. He who curseth his father or his mother: and Prou. 15.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maledixit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilipendit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoravit. A foolish man despiseth his mother. Exod. 21.17. He who curseth his father or his mother: but Deut. 27.16. He who setteth light by his parents: Calal and Calah. Calal est maledicere, and Calah est vilipendere, opposite to Cabhad honorare. Prou. 30.28. What is that, to set light by them? who think little thing of them, and given not all due respects unto them, and help them not in their necessity; then they are said to set light by their parents: what is this fear (say the Hebrews) which is required of children towards their parents? First, What fear is required of children to their parents. that they sit not in their place, Prou. 30.28. Her children rise up and call her blessed. Nec destruunt verba eorum, that is, they carp not at their words: and they say farther, that children are not to call their parents neither living nor dead by their proper names, but to call their father sir. Example, Mat. 21.30. I go sir, and to call them mother. As 1. King. 2.20. And Solomon said, ask on my mother, and to entertain this due reverence and respect in their hearts, Children may not testify against their parents in judgement. they were not to look upon their father's nakedness. Gen. 9 And lastly they might not testify against their parents in judgement, although they were guilty, except only in matters of idolatry and treason. Example, Deut. 33.9. Of Levi, who said unto his father and to his mother, I have not seen him, neither did he acknowledge his brethren, nor know his own children; for they have observed thy word and kept thy covenant. They preferred the glory of God to the honour of their earthly parents, and spared them not when they committed idolatry. So in the case of treason, the child is bound to testify against his father to discover the treason, but after the treason is committed, he is not bound to testify, or given any evidence against his father. The children called their father Abbi, and their mother Immi; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My father and my mother. Esay. 8.4. Servants amongst the Hebrews might not call their masters Abba, nor their mistress Immi, but when their masters adopted them, then they might call him Abh, & the Apostle alludeth to this form. Allusion. Rom. 8.15. You have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry Abba father. And the Apostle of purpose keepeth the Syriack word Abba, and translateth it not, that he may show the allusion more clearly. Children own obedience to their parents. The second thing which children own to their parents is obedience; the Rechabites are a notable example of obedience to their father jonadab, The Rhechabites, an example of obedience. their father commanded them that they should not devil in houses, nor sow fields, nor plant vineyards, nor drink wine. jer. 35.6. this was but a humane precept, as ye may see by the opposition made betwixt it and God's commandment, and yet they kept it for three hundred years; jonadab lived in the days of jehu, and his sons in the days of jehoiachim, and yet they thought they were bound to obey their father's commandment, which obedience the Lord rewarded. jer. 35.18. and he taketh an example from them to convict the jews who would not obey the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Children must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unruly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absque iugo or untamed, like beasts which know not the yoke, these are the sons of Belial, without a yoke; these the poets call intacta cervice, that is, that have not felt the yoke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. contrary to these are obedient, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, folij obedientiae. 1. Pet. 1.14. The special part of Child's obedience towards their parents, is to be directed by them in their marriage. So Samson sought the consent of his parents to his marriage. judg. 14.2. Whither is the consent of parents necessary for children to be had in their marriage or not? Quest. There is a two fold necessity, a natural necessity, Answ. and a moral necessity, a natural necessity is that without the which the marriage cannot consist, as the consent of the parents to those who are to be married; Necesiitas Naturalis. Moralis. Whither the consent of the parents be necessary in the marriage of their children. a moral necessity is that, without the which the marriage cannot be well done; when Esau married the daughters of Heth. Gen. 27.46. He had not the consent of his parents, it was a marriage, but a bad marriage. There is one exception, if the mother be a common harlot, then the child aught the less reverence to her. Hos. 2.2. Pled with your mother, pled: for she is not my wife, neither am I her husband; and Vers. 4. Her children be the children of whoredoms. The third thing which children own to their parents is maintenance: we have a notable example of this, Children should given maintenance to their parents. Gen. 47.12. And joseph nourished his father and his brethren, in the original it is, he nourished him as mothers do their little children by putting meat into their mouth, Lepi Hataph, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ had a care to leave his mother to john to be entertained. john 19.27. There are two beasts set down in the scripture, who teach the parents the duty towards their children, and children their duty towards their parents; the first is the Wolf, the second is the Lion; the Wolf teacheth parents to provide for their children, when he hunteth for his prey in the morning he divideth it among his young ones in the evening: So parents should provide for their children, and given every one their portions: Benjamin is compared to this Wolf, Gen. 49. Secondly, the Lion teacheth children to provide for their parents, and to maintain them; the young Lion when he hunteth for his prey and catcheth it, he roareth and calleth the old Lion to the prey, who is not able of himself to hunt or catch the prey, and Amos alludeth to this. Cap. 3.4. Will the Lion roar unless he have catched his prey: and so the fowl which teacheth children to provide for their parents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is the Stork, she is called Stork from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural affection, because she provideth for the old, and she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hence cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when the children study to requited their parents; and in the Hebrew she is called Hhasidah, benignitas. 1. Tim. 5.4. If a widow have children let them learn to requited their parents, in the Syriack it is, rependere faenus parentibus. A man divideth his goods in three part; First, so much he spendeth upon himself his wife and family; Secondly, so much he giveth to the poor; Thirdly, so much he dareth to his children looking for interest back again; and the Hebrews say, that children should given to their parent's meat, drink, and clothes, and that they should led them in and led them out; and they add fatrher that they should honour the Lord with their substance if they have any, but they are to honour their parents whither they have substance or not; if they have not, they are to beg for their parents; but with this condition, The children are bound to bury their parents honestly. the child is bound to maintain his father in his old age, if his father had brought him up in some lawful calling when he was young, whereby he might gain his living, otherwise if he had no care of his education, he was not bound to perform this duty to his parents. So the child is bound to bury his father. Luc. 9.59. Hence cometh that word amongst the Latins parentare, to do the last duty to their parents in burying them decently, and parentalia the duty itself. The superstitious and avaricious jews taught that children were not bound to relieve their father's necessity, if they had made a vow. Mat. 23. they band their vows by an oath, that such & such a man should have no profit by them; and the oath was by the gift, and so they were instructed, that if any man swore by the altar, it was nothing; The jews taught their children not to help their parents if they had vowed the contrary. but if he swore by the gift which was upon the altar, then he was a debtor; when he said, by this gift thou shalt have no profit by me, then in no case they might help their parents. Amongst the Hebrews (as the Talmud saith) there was [Muddir,] devovens, and [Muddar,] devotum, Talmud. tractatu de votis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devovens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votum. that which they call Muddar was of two sorts, the first was Muddar Hanaah, the second was Muddar Ahohhel; the first they called votum nihili, the second they called votum comestionis; when they made the first sort of vow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votum nihili. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votum come stienis, they might given them nothing nor help them at all; when they made the second sort of vow, they might lend them any thing that pertained not to the dressing of meat, as clothes, jewels, or rings, but they might lend them nothing to dress their meat with, as pans, pots, or such, when they taught their children here Mat. 23. to vow such vows, there votum was votum nihili, that is, they might lend them nothing, nor help them; By the gift if ye have any profit by me, they meant, they should have no profit by them, and they understood the curse to light upon them, if they helped them. EXERCITAT. V Of the Parent's duty to their children. Commandment V Deut. 6.7. Thou shalt teach them diligently to thy children, &c. Parent's duty towards their children is, first, to instruct them as soon as they are capable, Thou shalt teach these words diligently to thy children: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exacues ea filiis. Veshinnantem Lebhanecha, thou shalt sharpen the instructions to thy children, as one would sharpen the point of a stake when he driveth it into the ground. Abraham's example is to be marked. Gen. 14.14. He armed all his trained servants, but in the original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armati vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [Hhanichau] his chatechized servants; not only trained in the discipline of war, but also catechised in the principles of religion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catechismus So Gen. 12.5. Abraham took all the souls which he had gotten in Haran, the Chaldee Paraphrast paraphraseth it this ways, omnes animas quas subjecerat legi, all the souls whom he had brought up in the law: and the Hebrews say, that Abraham taught the men, and Sarai the women. Gen. 33.17. And jacob journeyed to Succoth and built him an house, and made booths for his cattles, therefore the name of that place is called Succoth. The Chaldees call jacob, ministrum eruditionis, a teacher or instructor; but why call they him so? they allude by an anticipation ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exod. 33.7. because the tabernacle was the place where the Lord taught his people; and the Chaldees translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domus doctrine. Beth Olphana, the house of learning. This tabernacle was a type both of the temple, and synagogue, therefore they say, that jacob taught his family in this tabernacle. Philo vertit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the house or court of the Lord. So Exod. 31.8. Thou shalt show it to thy son in that day; and this was called nox annuntiationis, when the father taught his son what every thing meant in the Paschall Lamb, when they enquired what meaneth this bread? what mean these sour herbs? &c. And the Apostle alludeth to this, annunciate donec venerit, show the Lord's death until he come again. 1. Cor. 11.26. So Prou. 4.1. Harken ye children to the instructions of a father, and attended to knowledge and understanding; I was my father's son, tender and only beloved in the sight of my mother, he taught meal so and said unto me, let thy heart retain my words. Who taught me? my father David; for the word in the original is in the masculine gender Vajoreni, and he addeth, Let my words stay thy heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile. or uphold thy heart the words are borrowed from husband men, ut agricolae stirpibus pedimenta apponunt, as the husband men put stays to the trees which they plant: So the precepts of the fathers stay and uphold the children. Bethsheba used likewise to instruct her son, Prou. 30. The mothers used to instruct the children . Which chapter is set down by way of alphabet, that Solomon her child might learn her precepts with his A. B. C. And because the fathers taught their children first, therefore this name father, was given to teachers and Doctors. The name father is given to teachers. judg. 18.19. That thou mayst be a father and a Priest to us. So 2. Sam. 2.6. The parents must instruct their children according to their capacity. Prou. 22.6. Hhanoch lanagnar gnal pi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instrue vel initiare puerum ad os. teach the child according to their capacity, even as we feed children with such meat as they are able to digest, there should be set down to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain form of doctrine. Rom. 2.20. Children should be taught according to their capacity. and the rule of Esay would be followed here. Esay. 28.10. Add line unto line, here a little, and there a little; for as a builder stretche●h forth his line, Simile. and then buildeth a little; and then he stretcheth forth his line again, and then he buildeth a little: so should children piece and piece be taught. The manner how the jews taught their children . The manner of the jews in instructing of their children was this, when their sons were five years old they set them [Lemikkra] to the text of the law; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they were ten years old, they set them [Lemishna] to the text of the Talmud, and when he is thirteen years old then he is [Bar mitzvath] filius praecepti, & jugo legis subijcitur, then he is subject to the law as to keep the Pascha, and the Sabbath, and the rest of the ceremonies; and when he is fifteen year old, they set him [Legemara] to the explication of the text in the Talmud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So when children are five or six years old, the parents are bound to teach them the first principles of religion plainly; and when they are ten years old, to teach them to read the history of the Bible; and when they are thirteen years old, Children should be taught by degrees. to fit them for the Sacrament; and when they are fifteen year old, to 'cause them to read the harder places of the scripture, and so by degrees from the less to the more, to train them up in religion. When a Gentille is turned to judaisme, first, they ask him this question, What maketh thee desire to be circumcised? The jews propound questions to the Gentiles that embrace their religion. dost thou not know that the jews of all people are the most hated? and if he answer and say, I know, then they propound to him some of the lighter precepts of the law of Moses, which they call [Mitzvath calloth] precepta levia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecepta levia. as Levit. 19.9. When thou reapest thy harvest, thou shalt not reap the corners of thy field. So that law, You shall not kill the dame sitting upon her young ones. Deut. 22.6. Then they come ad [Mitzvath camureth] precepta gravia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecepta gravia. and they tell them more concerning the punishments and transgression of the law, and they say, before this time thou mightest have safely eaten the fat, or the blood, or broken the Sabbath; but now when thou art entered within the covenant, if thou eat the fat, or the blood, then thou deservest to be cut off from the people of God, and if thou break the Sabbath, to be stoned to death. And thou must know moreover, that there is a time to come, and that all good is not rewarded in this life, nor all evil punished here; and thus by degrees they initiate their proselytes, as is set down at large in their Talmud. But many men do initiate and offer their children to the devil: They who offered their children to Moloch, The manner how they used their children who offered them to Moloch. first they carried them round about the fire, and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, They caused their children to pass through the fire, 2. King. 17.17. and this was called lustratio. And thirdly, they put them in the belly of Moloch and burnt them quick. Many parents offer their children and initiate them in the devil's service . So many parents first initiate their children to the devil when they correct them not; this is to make them run about the fire. Secondly, when by their evil example they teach them villainy, even as the young lion learneth from the old lion to catch the prey, Ezek. 19.6. thus they make them pass through the fire. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thirdly they not only teach them evil by their evil example, but they applaud them and allow them in their wickedness, Rom. 1.32. then they put them into the arms of the devil. There is a great necessity of this duty that parents instruct their children; The necessity of correcting children. for by nature we are borne blind and ignorant, therefore parents should take pains to bring their children to knowledge. The bears when they bring forth their young ones they are an evil favoured lump, and a mass without shape; Simile. but by continual licking of them, they bring them to some shape and form: By good education children are brought to some good fashion. so thy child who is by nature the child of wrath, by continual instruction and good education may be brought to some good form and fashion, that he may see and understand the principles of religion. And as the midwives when the child is borne, Simile. setteth the joints of the child right, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cur dicuntur infantes palmarum apud Hebraeos. and swadleth him that he be not vacius (therefore they are called gnolole tippuchim, Lament. 2.20. Infantes palmarum, not because they are but a span in length, but because the midwife, when they are new borne, setteth their joints with her hands, that they may be the more strength afterwards) so should the parents teach their children when they are young, Mori in pueritia quid. and frame their minds aright: It is a great judgement Quando moritur anima in adolescentia, Morietur in pueritia anima ipsorum, id est, in stoliditate & insipientia. as job speaketh, cap. 36.14. They die in their youth, that is, in their foolishness, then the sins of their youth lie down in the dust with them. The Lord accounteth highly of this, when the parents begin to teach their children in their tender years, children are the seed-corn of the Church and commonwealth, and if they be corrupted in the family, what hope is there of them when they come to the Church, and policy: the physician saith, that vitium primae concoctionis non corrigitur in secunda, the faults of the first digestion are not helped in the second: so errors committed in youth for lack of education, can hardly be helped in old age. Adam the father of this life, and Christ the father of the life to come . When the Prophet Esay speaketh of Christ, he calleth him Pater futuri saeculi, the everlasting father, cap. 9.6. Adam was the father of all the children of this life, and Christ the second Adam is the father of the life to come: when they beget their children, they beget them only for this life; but when they instruct them, they may be called Patres futuri saeculi, fathers of the life to come. When children are young they are fittest to be taught . The youngest years are the fittest years to teach children, Prou. 20.11. A child is known by his doings whither his works be clean and right, the boys that mocked Elias were devoured by the bears 2. King 2.24. and the Hebrews say that there are skulls of all sises in Golgotha: the tree which the Lord made choice of jer. 1.11. was the almond tree; why made he choice of the almond tree? because it blossometh first: so the Lord made choice of jeremiah from his infancy; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Lord liketh children when they begin to flourish in their young years, the Lord liketh not of these autumnales arbores jud. 13. which begin to bud about the latter end of harvest; the Church saith omnes fructus servavi tibi tam veteres quam novos, Can. 7.13. it is a happy thing when both the first and the latter first-fruits are reserved for the Lord. Crates the Philosopher said that he would go up to the highest place of the city, Many have a care to gather riches for their children, but no care to train them up well. and cry in the audience of of all the people: OH men wither go ye? why take ye such pains to scrape riches together for your children, and have no care to train them up who should enjoy them? And Plutarch said, Simile. he would add but this one word, that such men as these are very like to them who are very careful for the shoe, but have no care for the foot. Lastly, Parent's should make choice of good masters to their children. as parents should have a care to teach their children, so should they make choice of good masters to instruct them; Pharaoh's daughter caused Moses to be brought up in all the sciences of Egypt, Act. 7. jehoash had jehoiada for his master, 2. King 12.2. And we see what care Theodosius had to make choice of good masters for his sons, Arcadius and Honorius. Nicephorus lib. 3. c. 23. And what care had Constantine of a tutor to his son Crispus. Amongst the causes of julians' apostasy, the history sheweth us, that this was one; that he had two heathenish masters, who taught him, Libanius & jamblichus, from whom he drunk in great profaneness. EXERCITAT. V That parents should correct their children. Commandment IU Prou. 22.15. Foolishness is bound in the heart of a child, but the rod of correction shall drive it fare from him. AS parents aught to instruct their children, so they are bound to correct them: Simile. and as it is not enough to plant a vine, unless we prune it and dress it: so it is not enough to beget children, but we must also teach them and correct them. The best example that parents can set before them how to correct their children, is the example of God himself; God the best pattern for correction. God correcteth all his children, and he correcteth them in love, he is angry with them when he doth correct them, but he doth not hate them; and his corrections are with moderation. The Lord correcteth in love. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virga filij mei. First he correcteth his children, this rod he calleth [shebhat beni] the rod of my son, Ezek. 2.10. for as the father hath a rod which he keeps for his children to make them stand in fear of him: so hath the Lord a rod for his Church; and as a father chasteneth his son, so doth the Lord thy God chasten thee, Deut. 8.5. The Lord chasteneth every son whom he loveth, Heb. 12.7. It is otherwise in the Church then it was amongst the Romans; The Romans might not whip a free man, but it is not so in the Church. for noon who was free borne might be whipped among the Romans, Act. 22.25. But the Lord thinketh them but bastards whom he doth not correct, Heb. 12.8. in the Church, He correcteth every child whom he loveth; so should fathers esteem those children but bastards whom they correct not. They sand out their little ones like a flock, and their children dance, job 21.21. this showeth the little care they had to bring up their children, but suffered them to wander at their pleasure; and never corrected them. Secondly the Lord correcteth his children in love; God correcteth his children in love. he is angry with their sins, but loveth their persons: he is not like doting fathers who think that every blemish in their children is a virtue, he can both love them and be angry at their sin; found parents are lukewarm at the offences of their children: it is said of David, 1. King. 1.6. That he never displeased Adonijah at any time; Eli's fault in not correcting his children. and of Eli, 1. Sam. 3.13. When his sons made themselves vile, he restrained them not: in the original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 licet maledictionem inferrent sibi liberi, non corrugavit tamen in eos frontem, although they brought a curse upon themselves, or cursed themselves, yet he never frowned upon them: there is a twofold curse, as there is a twofold blessing, a verbal curse and a real curse, they really cursed themselves by their lewd lives, and in the mean time, Eli non corrugavit frontem in eos, he did not so much as frown upon them for their sins, Brutus executeth his own sons. but said unto them, Why do ye such things my sons? Bernard said well, Quia ira Eli tepuit in filios, ira Dei exarsit in illum. Brutus, when his sons played the traitors he executed them with his own hands, being Consul; therefore the history said of him, Exuit patrem ut indueret consulem: so should a Christian father lay aside found compassion, and as a Christian, correct his child: he that will not beaten a child with his rod at the commandment of God, will never take a knife to cut his throat, as Abraham would have done at the commandment of the Lord. Thirdly, God moderateth his correction. when God correcteth his children he moderateth his correction; when he punisheth the wicked, he punisheth them in wrath, Nah. 1.9. Non surget bis afflictio, that is, the wicked shall totally & finally be consumed at once; So Esay 30.32. And in every place where the grounded staff shall pass; The Lord's rod of correction passeth over his children, God's rod passeth over his children, but it lieth upon the wicked. and lieth not long upon them; but is a grounded staff upon the wicked, & overthroweth them. When God correcteth his children, In the midst of his anger he remembreth mercy, Hab. 3.2. and Lament. 2.4. He stood with his right hand as an adversary: God is but like an adversary, he is not an adversary. When the Epha was carried to Shinar, Zach. 5.8, 9 it was carried by women having the wings of a stork: why carried they it upon the wings of a stork? because the stork is called chasidah, benignity; to teach them, that in the midst of his anger he remembreth mercy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignitas. 2. Sam. 7.11. I will correct him with rods of men, but in the original it is more significative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virga senum, vel hominum debilium. Beshebhat anashim, with the rods of old or weak men; for even as a silly feeble old man layeth on but a weak blow: so doth the Lord correct his children but with a faint blow: The rods of men what. and he correcteth them with the stripes of men, that is, which men are able to bear. jer. 46.28. Castigabo te in judicio, & non evacuabo te, I will correct thee in measure, yet not utterly cut thee off; or, I will not leave the wholly unpunished. So parents when they correct their children, Parents in correcting their children should moderate their corrections. in the midst of their anger they should remember mercy; A bridle for the ass, a whip for the horse, and a rod for the fools back, Prou. 26.3. Scourge not thy son upon the back like the fool, there should be neither liver, tumour, nor sanguis, blueness of the wound, swelling, nor blood, except the offence be very great, Prou. 20.30. it should not be virga furoris, or virga exactoris, Esay 9.4. and 10.5. as those who were the taskmasters of Egypt, whipped the poor Israelites with many stripes; the father's rod should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infuria. contumeliosa verberatio. God corected his children in measure, Psal. 78.50. jephalles natibh leappo, He weigheth a path for his wrath; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libravit semitam irae suae. in correcting he doth all things In pondere, numero & mensura, in weight, number, and measure; there is a threefold measure, the first is mensura mensurans, the second is mensura mensurata, and the third is quantitas mensurae, as pondus. In that vision of Zachariah, cap. 8.9. ye may see all these three, first mensura mensurans, Threefold measure. the sins of the jews was the Epha, the punishment was mensura mensurata, which was measured, and the weight of their iniquity was the talon of lead. This correction should be with instruction, and therefore the Hebrews mark that musar is called both instruction and correction; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciplina. Castigatio. and correctio is called disciplina pacis. Musar shelomenu, The chastisements of our peace was upon him, Esay 53.5. that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciplina pacis. the chastisements which brought our peace; and so when we are chastised, It bringeth forth the quiet fruit of righteousness, Heb. 12. this is the comfortable fruit of correction. EXERCITAT. VII. Of the provision for the eldest son. Commandment. V Deut. 21.17. He shall acknowledge the first borne by giving him a double portion of all that he hath. THe parents are bound to provide for the children, Four sorts of children in Israel. but especially for the first borne; a child in Israel was sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and sometimes he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who opened the womb first; jacob had more wives, the son which he begot first was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the son which Zilpah bore first was her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was dedicated to the Lord, but he who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only got the double portion, but if he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then most justly the double portion of all that his father had belonged unto him. Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne of the virgin Mary, and he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne amongst many brethren; and thirdly he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten son of his father, and therefore the inheritance justly belongeth unto him. The man's first borne got the double portion . The man's first borne in Israel got the double portion of his father's goods but not of his mothers, for they were equally divided amongst the rest, and he got the whole inheritance. Reuben for committing incest lost the dignity of the priesthood. Secondly, of the princely government. And thirdly, the double portion. judah got the dignity, Levi got the Priesthood, and joseph got the double portion. 1. Chron. 5.1. Why the eldest got the double portion . There were three reasons why the eldest got the double portion in Israel: first a natural reason, because he was his father's strength, The eldest was his father's strength. Deut. 21.17. So Psal. 78.51. He smote all the first borne in Egypt, the chief of their strength, in the tabernacle of Ham. So Psalm. 105.36. He kept the tribes distinguished . Secondly, there was a politic reason to keep the family in its own dignity, and the tribes distinguished. He was a type of Christ . Thirdly, a ceremonial reason, because he was a type of Christ, who was first borne amongst many brethren. Allusion . The eldest son was begotten in his father's strength, hence is that allusion, job. 18.13. Primogenitus mortis, that is, a strong death, and Esay. 14.13. Primogeniti pauperum, id est, pauperrimi, very poor; so the first borne was the most honourable: Allusion. hence is that allusion. Heb. 12.23. You are come to the Church of the first borne. The first borne got the double portion, therefore Christ the first borne among many brethren was anointed with the oil of gladness above his fellows. Psal. 45.7. This double portion which was given to the eldest was called Pi shenaijm. 1. Sam. 1.5. and 1. King. 2.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrast calleth it Teren Hhullakin, duplam portionem, and the Seventy call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a worthy or a double portion, and Cajetan calleth it a portion which serveth for two mouths. If a man had three sons in Israel, his goods were divided in four parts, and the eldest got two parts; How the goods were divided amongst the children. Allusion. if he had two sons, his goods were divided in three parts, and the eldest got two, and Elisha alludeth to this form when he said, I pray thee, How Elisha required the double portion of the spirit. let a double portion of thy spirit be upon me. 2. King. 2.9. because he was the eldest scholar in Elias school, therefore he desireth a double portion; he desired not to have twice so many gifts as his master Elias had; as if Elias had eight, that he should have had sixteen: (for the disciple is not above his master. Mat. 10.24.) but twice so much as any of the rest of his fellows, as if Elias spirit had been divided into three parts, he desireth but two parts; and the Apostle alludeth to this, let the elders that rule well be counted worthy of double honour. 1. Tim. 5.17. Now that we may understand the better how the eldest got the double portion, we must know first, that the tribes were divided into families; these families were like to our kindreds in Scotland, as Grahames, Murrayes, which Buchanan fitly termeth familias; and the families again were divided into households, this division we see. Iosh. 7. When Acans theft was discovered, the lot lighted first upon the tribe, secondly upon the family, and thirdly upon the household, and fourthly upon the person. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribus . The land was first divided into tribes, and that division remained still, and the tribes got more or less assigned unto them, according to their number. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familia . The second division was the division in the families, and this word family is taken three ways in the scripture: The word family taken three ways. First, for the whole tribe. judg. 13.2. There was a certain man of Zerah, of the family of the Danites, that is, of the tribe of Dan; Secondly, family is taken for the whole kindred descending of one stock. judg. 6.15. Behold my family is poor in Manasseh, in the original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alphi hadal, my thousand is the meanest in Manasseh; in these families there were many. judg. 18.2. The children of Dan sent five men of the chief of their families; because there were but five families or kindreds in Dan. Thirdly, family is taken for the chief house in the family, this chief house in the family had a greater portion of land, How the land was divided in the family. then other households had; and therefore their land might suffer division. Example, in the family of Elimelech, Ruth 4. the land was divided betwixt Elimelech and his brother N. and it got the denomination from the eldest brother, for it was called the family of Elimelech. This Elimelech the eldest son got the double portion of his father's goods, but he got not the double portion of the land in his father's inheritance, for N. and Boaz got an equal part with him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domus. The division of the goods in the house . Those who were of the household, a less portion of ground was allotted to them, and the eldest got the whole, as also the double portion of his father's goods; the rest got but their share of the goods, and went out of the house. jesse David's father had seven sons, the portion of land that was allotted to his house, it was so little that it could not suffer division amongst them. So Naboth's vineyard, it could not have been divided, it was the portion that belonged to one household. When Machlon and Chilion died, N. refused to raise up seed to them, Boaz did the part of a kinsman, and married Ruth, and raised up seed to him. Ruth 4. therefore the double portion of the inheritance befell to Boaz; Now if the whole had fallen unto Boaz, he might have divided it into three parts as it was at the first, betwixt Elimelech, N. and BoaZ: and if he had had three sons, he might have divided it amongst them; but if he had had four, he might not have divided it in four parts. But one in the gospel come to Christ to desire him to divide the inheritance betwixt him and his brother. Object. Luc. 12.13. This division is meant of the division in the family, Answ. and not of the division in the household. So Prou. 17.2. A wise servant shall have a part of the inheritance amongst the brethren, or as the Chaldee paraphrast hath it, He shall divide the inheritance amongst the brethren; this division was meant of the chief house in the family, and not of any division in the household. By this we may understand also, that division which is spoken of in that parable of the forlorn son; the eldest abode at home in the house with his father, and got all his father's inheritance; but the youngest got a portion of his father's goods, and went his way. Whither did the first of the king's sons succeed to the kingdom or not? Quest. By the law of nations, the first borne did succeed. Answ. The first borne of kings succeeded by the law of nations. Exod. 11.5. From the first borne of Pharaoh who sitteth upon the throne, and so amongst the Edomites; He took the eldest son who should have reigned in his stead, and offered him for a burnt offering upon the wall. 2. King. 3.27, So 1. King. 2.15. Thou knowest that the kingdom was my; and that all Israel set their faces upon me. And if we shall look before the law was written amongst the Patriarches; we shall see, that the first borne had always this dignity. Gen. 49.3. Reuben thou art my first borne, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power, which the Chaldee paraphraseth this ways. Te decebat ut acciperes tres partes, primogenituram, sacerdotium, & regnum: It become thee to have three parts, the birthright, Priesthood, and kingdom. Although the kingdom went by succession, and by right it befell to the eldest, yet it pleased God to altar this. God sometimes made choice of others than the first borne to succeed the kingdom . When Rubens inheritance was divided. 1. Chron. 5. joseph got the double portion, Levi got the Priesthood, and judah got the kingdom; here it went not by succession, but by free election: So David was the youngest of his father's sons, yet it pleased God to make choice of him to the kingdom; and so Solomon extraordinarily succeeded to the kingdom. Conclusion. The conclusion of this is; he that was the first borne of the household in Israel got all the inheritance, and the double portion of the goods, and the younger brethren were secluded from the inheritance, they got only the portion of the goods; We are all kings and coheirs with Christ in the spirit al● kingdom. but in our spiritual inheritance, although our elder brother Christ hath gotten the double portion (being anointed with oil of gladness above his fellows. Psal. 45.7.) and the inheritance; yet we who are his younger brethren are not secluded from the inheritance, but we are coheirs with Christ. Rom. 8. EXERCITAT. VIII. Of the provision for the daughters. Commandment. V Num. 27.8. If a man die and have no son, then ye shall 'cause his inheritance to pass unto his daughter. THe jews say that in Israel there was a mutual succession and transmission of the inheritance; Maimonides de primogenitura. Secondly, that there was transmission, but not a succession, and thirdly, that there was succession, but not a transmission; and fourthly, that there was neither transmission, nor succession. First, there was a mutual succession betwixt the father and the son, when the child succeeded to his father, if his son died without children, he transmitted the inheritance back to his father again, although he were dead; and then the inheritance descended to the next brethren from the father, and so to the daughters if there were no brethren; and they succeeded not here as brothers to their brother who was dead, but as children to their father, as if he had been alive; and the inheritance was transmitted upward, although it were even to Adam; therefore the jews say, that no man wanted an heir in Israel. Secondly, the inheritance was transmitted, but there was no mutual succession. Example, the woman might transmit to her husband all which were hers, but she could not succeed to her husband. Thirdly, there was a succession but not a transmission, as the son succeeded to his mother, but he could not transmit his right to her. Fourthly, there was neither succession nor transmission, as these who were uterini, borne of one mother, but not begotten of one father; they did neither succeed to their brethren, nor yet was there any transmission. The inheritance descended to the males, and if they had no males, then it come to the daughters; and if the child was an Hermaphrodite, If there were no males to succeed, then the daughters succeeded. of whom they doubted whither he was male or female, then the inheritance fell not to this Hermaphrodite, but he was reckoned amongst the daughters only, and got his portion amongst them. The promise was made at the first to Abraham, and to his seed; Children continued the name and memory of the family. but seed here is chief meant the males, and therefore the Lord commanded them to be circumcised, and to carry the badge of the covenant in their flesh: the inheritance was first promised to the males, because the males kept the memory of the family; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoria. Zacar is called Mass, and Zecer is called memoria, therefore Euripides said of the males 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, columnae familiarum sunt mares. Esay. 60.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegans paranomasia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiare septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiae a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblitus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblivio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libere . A Son is called Nin from Nun filiare, which the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, permanere, because by sons the name is continued: Absalon said, 2. Sam. 18.18. I have no son to preserve my name. The daughters again are called Nashin a Nasha, oblitus fuit, to forget, because the name of the family is forgotten in them: hence amongst the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is called oblivio, because when men want children, their name is forgotten. The Lord commanded in his law Deut. 25.5. If a man die without children, and Mat. 24.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly is translated filii, but not well, for the daughters succeeded likewise to the inheritance when there were no sons, and therefore it should be rather translated liberi, which comprehendeth both the males and females, for the word Zerang comprehendeth both. The daughters raised up seed to the parents as well as the males did. Ruth. 4.11. The daughters raised up seed to their fathers. for the women built up the house. When the daughters married within their own tribe they continued their father's name; What daughters raised up seed. but this is understood only of the daughters who were heretrixes in Israel, and had no brethren; they were bound to mary within their own family and tribe. Num. 36.8. but the males might mary in any tribe, because the inheritance followed them, as David married Michol Saul's daughter of the tribe of Benjamin, The heretrixes were to mary in their own tribes. and Ahinoam the jezreelitesse, of the tribe of Issachar. 2. Sam. 3. So the females might mary with any tribe when they were not heretrixes. The men might mary in any tribe . So Saul gave his daughter to Hadriel the Ephramite, and his second daughter to David who was of the tribe of judah; and then to Phalti who was of the tribe of Benjamin; and Caleb offered his daughter to any that would smite Kiriathsepher, and the rest of the tribes swore that they would not given their daughters to the tribe of Benjamin, which sheweth that it was usual to the tribes to mary together. Those who were not heretrixes might mary in any tribe, Women that were not heretrixes might mary in any tribe. therefore the vulgar translation translateth it not well. Num. 36. Every man shall mary a wife in his own tribe and family, for it is not so in the original, but this ways, every one of the tribes of the children of Israel shall keep himself to his own inheritance, and whereas the Lord saith, Vers. 9 Neither shall the inheritance remove from one tribe to another; the vulgar translation translateth it badly, ne misceantur tribus, as though the Lord commanded that one tribe should not mary with another, which the Lord never forbade, unless by the marriage there had followed a confusion of the inheritances; the heretrix was ever still bound to mary within her own tribe, and her son was to succeed to his grandfathers inheritance. Quest. How were the tribes kept distinguished, seeing that they possessed lands in others tribes? Iosh. 24.33. And Eleazar the son of Aaron died, and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim. The Priests had no possession in Israel, how had Phinehas this hill then? they say, that he had it by his mother who was the heretrix, and it fell to her son; although he might have no inheritance by his father, yet he might have by his mother; and they say that the families were still distinguished in Israel, although they dwelled in several tribes, and they knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam, although they were of another tribe, and this kept the tribes distinguished. Answ. But seeing the Lord Num. 36.9. forbiddeth that the inheritance should remove from one tribe to another, we must not rest upon that answer, seeing the heretrix was bound to mary still in her own tribe; when the Lord speaketh of the inheritance, What was meant by the inheritance. he meaneth of arable lands or vineyards which might not be sold. Levit. 25.23. What lands or houses might not be sold. The land shall not be sold for ever, for the land is my. but a house or a garden within a walled city might be sold. Levit. 25.30. for that was not a part of the inheritance in Israel. When Pinchas got this hill, it is meant only of his habitation, and burial place in his garden; he had not an inheritance of the land: So Hebron was a city of the Levites, but Caleb had the fields thereof. Iosh. 21.11, 12. And they gave them the city of Arbah, the father of Anak, (which city is Hebron) in the hill country of judah, with the suburbs round about it; but the fields of the city, and the villages thereof they gave to Caleb the son of jephunneth for his possession. Obj. But it may be said that Segub who was of the tribe of Manasseth had three and twenty cities in the land of Gilead 1. Chr. 2.22. Therefore a man in one tribe might possess land in another tribe. There was no confusion of the tribes here, for the Answ. 1 one half of the tribe of Manasseth, How Segub had cities in Manasseth. lay in the west side of jordan, of which was Segub; and another part lay on the east side where Gilead was, which was in the other half tribe of Manasseth. Again it may be answered, although they had been Answ. 2 distinct tribes; yet those cities belonged not properly to the half tribe of Manasseth; but they were taken from the Geshurites in Syria, and were not within the bounds of Canaan, and so any tribe might have possessed them, as well as they of Manasseth. But if the tribes might mary together, Obj. then it might seem that they should have been soon confounded; and we should not know of what tribe Christ come. When the males married to any other tribe, Answ. The women were reckoned to be of the tribe in which their husbands were . the women were reckoned still to be of the tribe in which their husbands were of, and if the women were heretrixes, they behooved to marry still within their own tribes. If the woman might mary in another tribe, Ob. what if her brother died without children, then the inheritance should have befallen to her husband and their children, and so the inheritances should have been confounded. If a woman was once married in another tribe, Answ. The inheritance come not to the woman that was married to another tribe. Why the heretrix was to mary in her own tribe . and then her brother had died without children, the inheritance come not to her, but to the next in the kindred, as to the Uncles, and to their children, &c. The heretrixe might mary noon but in her own family, for then the inheritances might have been confounded, her son being heir to his father's inheritance and to his grandfathers also by his mother; and by this we may understand why Mary being the heretrixe by right, married joseph one of her own family and kindred. Conclusion . The conclusion of this is, women succeeded unto the inheritance in Israel as well as the men did, therefore women are not secluded from the kingdom of God more then men, Galat. 3.28. There is neither jew nor Greek, bond nor free, neither male nor female, for they are all one in Christ. EXERCITAT. IX.. Of the imposition of the name to the child. Commandment V Gen. 35.18. She called his name Benoni, but his father called him Benjamin. THe duties which are common to both the parents towards their children, are handled already; to impose a name, is a duty which properly belongeth to the father, for the imposition of a name signifieth authority; It is the father's part to impose a name. Adam Lord over all the creatures, imposed names to them. To call how it is taken. To call, when it hath no relation to the first imposition, then it is understood of those who had no authority to impose the name, as Luc. 1.56. His friends and kinsmen called him after his father's name, Zechariah; here to call, The woman hath no authority to impose the name. is understood, they would have called, or they began to call him so. So Gen 25.30. They called his name Esau, they called his name Edom, that is, they began to call, and took up this name to call him Edom: for in a speech of many where one is principal it is singular or plural, as Exod. 15.23. he called it bitterness, or they called it bitterness, but it is not so to be understood when the father giveth the name to the child, that he or they might call him so, but the father by his authority imposed the name to him. The father being lord over the children, and the woman's head, the woman hath no authority to impose the name without the father's consent: therefore although the name Ishmael was revealed to Hagar Gen. 16.11. And she is commanded to call him so, yet in the same chapter it is said, that Abraham called his name Ishmael. So Salomon's name was given to him by David his father, and when the Angel Gabriel said to Mary, Thou shalt conceive a son and call his name jesus, Luc. 1.21. The conception was finished now, and the name was told already to Mary, Luc. 1.31. Yet the holy Ghost will have joseph this ways to given him the name, because he was Christ's reputed father, Matt. 1.21. When the mother gave the name to the child, The mothers gave not the name but in extraordinary cases. there was some extraordinary reason in it; the reason why Leah gave the name to her son, was, that she might recompense the contempt of her husband, for he loved her not as Rachel, And she called his name Reuben, for she said, the Lord hath seen my affliction, now therefore my husband will love me, Gen. 29.31. So the daughters of Lot gave names to their sons, Gen. 19.37. The mothers imposed names to their children, although they had a father; that collection then seemeth not to hold Esay. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutato in ת Thou shalt call his name Emanuel (vekarath) speaking in the feminine gender to the virgin, that Christ as man had not a father, some read it better vekarath, contracte pro vekaraah, and then it is read, unusquisque vocabit, every one shall call him jesus. Names which they should impose should carry some instruction with them, What names should not be imposed. as the names which the patriarchs gave to their children; and such were the names which the fathers gave both to the Greek and Latin Church, as Deodati, Quod vult Deus, Timotheus, Theophilus. Names which should not be imposed to their children are first the names of God, Emanuel, jesus, &c. Quest. How is this name jesus given to one in the Church, Colos. 4.11. sing it was Christ's proper name. Answ. Whither the name jesus may be given to any now . This jesus was one of the circumcision, and amongst the jews, joshua and jesus were all one, and they contracted the name of joshua into jesus; but now this name is appropriate to Christ under the Gospel, and it were blasphemy to given it to any but to Christ: the name jason signified the same thing which jesus doth, but it is not appropriated as jesus name is; therefore a man may call his son jason. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Names of Idols may not be given to children, as Hannibal, [Hhanan Bagnal,] Have mercy Baal; Hasdrubal, Balthasser, so Malchus from Moloch; such were these names, Nebuchadnezer, Nebuzarradan, from the Idol Nebo, Esay 46. The Heathen called their kings after their Gods. Nebo is fall'n, and jer. 51. such was the name Evil-Merodah, from Merodah the god of the Babylonians, Esay 50. so Benhadad from the Syrian god Adad, which they pronounced corruptly for Ehhad, unus. A father should not delay to given a name to his son . The father should endeavour to given a name to his child as soon as he can; it was a great commendation to Andronicus and junia, that they were in Christ before paul. Ro. 16.7. So it is a great privilege to the child, to be entered soon into the covenant: when the child was circumcised under the law he was called Hhatam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sponsus. Whati Zipporah meant by a bloody husband. sponsus, because then he was married to the covenant, and so Onkelos paraphraseth the place, Exod. 4.25. Thou art a bloody husband to me: his paraphrase is, in sanguine circumcisionis datus est nobis sponsus, and he thinketh that it is not Moses here that is called the bloody husband, but the child who was circumcised: and therefore as Hhatam in the Hebrew signifieth sponsus: So Hhathan in the Arabic tongue signifieth circumcision, because they were married to the covenant when they were circumcised. And touched his feet, they intepret touch here, she hurt, as touch not my Christ Psal. 105.7. that is, hurt them not; and by feet, Pe● pro pudendi●. they understand the part of the body which was circumcised, or that part which distinguishes the sexes: so the feet is elsewhere taken, as Esay 7. He shall shave the hair of his feet, that is, of the privy part: as the parent rejoiceth to see his son soon married; so should it be a great joy to the parent to see his son soon entered into the covenant. The conclusion of this is, Conclusion. the Imposition of the name argueth the first sovereignty of the father over the child, wherefore the father who resigneth this to others, depriveth himself of the authority which he hath over his child. EXERCITAT. X. Of the duty of servants to their masters. Commandment V Ephes. 6.5. Servants be obedient to your masters according to the flesh. THe third combination in the family, is betwixt the masters and the servants. The ground of servitude and servile subjection is sin; the first servant was a disobedient son, Nomina domini & servinon naturae sed peccati, & culpa non natura meruit hoc nomen, Gen. 9.25. Cursed be Canaan, a servant of servants shall he be unto his brethren: Sin the ground of servitude. he cursed him thrice, as he blessed Sem twice, and japhet once. When servitude began . This curse began in the days of Sem, who was Melchisedeck the king of Salem, when the Canaanites were tributaries to him, and afterwards they were servants to the Israelites. This servitude was somewhat mitigated in some of their posterity; Some of the posterity of Ham had a mitigation of their servitude. the Gibionites were of the offspring of Canaan, josh 9.25.27. yet they had the blessing of God upon their service, and he continued them; although Saul would have roored them out, 2. Sam. 21. So the Cherethites were Canaanites; yet the Lord mitigated their service, for they become David's guard, and so it was mitigated in Vrijah the Hittite, and Ebed-melech the blackmoore, and in Arauna the jebusite, and in the woman of Canaan; but yet the servitude continued still upon the posterity of the seven nations, 1. King. 9.21. Solomon did levy a tribute of bond-service upon them unto this day. And after the captivity, Nehem. 11.3. and this curse lieth yet upon the posterity, as the blackmoores are sold for slaves unto this day, and the Egyptians are vagabonds. Quest. Whither is servitude contrary to the law of nature or not? Ans. Thomas 1.2. quast. 94. art. 5. A thing is said to be de jure naturae two manner of ways; First, when the law of nature commandeth such a thing and forbiddeth the contrary. Example, Thou shalt love thy neighbour, the contrary, thou shalt not hate him. Secondly, when such a thing was according to nature in the first institution, but the contrary is not forbidden. Example, a man by nature is borne naked, nature hath not given him clothing, but art hath found out this help for him; now this is not contrary to nature, because there is nothing forbidden in the first institution. The first is de jure positivo naturali, Ius naturale Positivum: Negativum. and we must do nothing contrary to that: but that which is contra jus negativum, wherein nature hath determined nothing but hath left that free to the will of man; here we may do against that law; because nature hath concluded nothing to the contrary. Again, Servitude both according to the first intention of nature and against it. servitude is against the first intention of nature; but if we will consider the second intention of nature, because nature hath intervenied, it is according to the intention of nature, that some should serve, and some go free; for as the sensitive faculty should obey the reasonable and serve it: so should the fool serve the wise man, Prou. 11.29. when such are borne without judgement, they are fit to serve the wise, although they actually serve not, nor cannot be compelled to serve. There were a number in the days of the Apostles who thought that Christian liberty, and servitude could not stand together; when servants may have this liberty from their servitude by lawful means, Christian liberty and servitude may stand together. they should seek it, that they might come nearer to their first estate again, when man was created a free creature; therefore those servants who refused their liberty, when they might have had it, were bored in the ear with a note of infamy; but of itself it is not an unlawful calling, 1. Cor. 7.2. Tim. 6. And Paul desireth Philemon that he receive home again On●simus his servant: and these were servants after the Roman law, of whom Paul speaketh, which was the hardest sort of servitude that could be. Seeing servitude is a lawful calling, Quest. how is it that the Lord commandeth Deut. 23.15. Thou shalt not deliver unto his master the servant that is escaped from his master unto thee? this might seem to lose the bond, which is betwixt the master and the servant. Answ. Servants who fled for religion were to be protected . The law meaneth of such servants who were Gentiles, and who for their religion come from their master to the Church of Israel, for otherwise a fugitive servant was to go back to his master again, as Onesimus to Philemon. Servants were either servants by birth, or made servants; The first division of servants. servants by birth were those, who were borne of handmaids; if the father had been a free man, and the mother a slave; then the children were slaves: Nam partus sequitur ventrem, the child is reputed according to the condition of the mother: but it is otherwise in the covenant of grace. If any of the parents be holy, then the child is holy, 1. Cor. 7.14. that is, he may be admitted to the covenant; those who were borne in the house, were called vernae domus; hence cometh vernaculus sermo, the homebred tongue: and opposite to those were elienigenae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children begotten in their master's house. and those vernae domus were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne in the house; for when a man married a woman and begat children in their master's house, the children were not called their children, Allusion. but their master's children; and David alludeth to this form, Psalm. 116.16. I am the son of thy handmaid; that is, my mother dwelled within thy house, and was within the covenant, and I was borne within thy house, and consequently belong to thee: Hebraus ex Hebrais quid: when both the parents were Hebrews and free, then the child was free also, Philip. 5.5. Paul was Hebraus ex Hebrais, that is, both his father and his mother were Hebrews, and he was free borne. The second sort of servants were made servants: and they were either jure gentium, Servus jure gentium. jure civile. Allusion. Men taken in the war according to the law of nations were made servants. or jure civili; jure gentium were those who were taken in war, and were servi belli, and Christ alludeth to this form, Luc. 4.18. when he expresseth the miserable estate of sinners carried captives, he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspide captos, run down with a spear, and therefore the prince of the captives in the captivity was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prince of the captivity, the Romans called those servants mancipia, quia manu capti; of whomsoever a man is overcome to him he is a servant. 2. Pet. 2.19. Those who were servants jure civili were such as sold themselves to be slaves, Allusion. and the holy Ghost alludeth to this sort of servants, Ahab sold himself to sin, 1. King. 21.25. Although we be sold under sin, and taken captives, yet let us never cell ourselves to sin, Rom. 7.14. The second division of servants; The second division of servants. the jews had four sorts of servants in their house; first, those who had the greatest charge in the house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discurrere. as Eleazar in Abraham's house, he is called Ben meshek, filius discursus domus, because he ran up and down, having all the care upon him, and he is called Dameshek, which is all one with Meshek, the steward of the house, and Dameshek was his surname, as Eleazar was his proper name, putting dale before meshek. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro ה demonstrativo, apud Syros. Daleth is the article which the Syrians use to put for He demonstrativo, and some hold that it was he who built Damascus; such a servant was joseph in Potiphar's house, job. 12.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bindeth [Azor] a girdle upon their loins, [Azor] in the chaldee tongue signifieth a girdle or a purse which the King's steward wore in the East, such a servant was Nehemiah the Tirshashite; this cometh from the Hebrew word Tirosh, mustum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mustum. and being form after the manner of the Chaldee names, it is Atirshata; he was so called, because he was the King's cupbearer, such a one was Herod's steward. Luc. 8.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Syriacks call him Oeconomus, and the Arabic thesaurarius, his treasurer; these servants were said stare coram Domino, to stand before their master. 1. King. 10.8. Happy are thy men, happy are these thy servants which stand continually before thee, that is, which serve thee; and the Angel alluding to this form saith, I am Gabriel that stand in the presence of God. Luc. 1.19. that is, ready to serve him and to execute his will: Such servants were called Meshartim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministrantes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministra●it. Num. 11.28. 1. Chron. 6.32. and 1. King. 1.15. Abishaig is said, [Mesharath] ministrare regi, to minister to the King; such a servant Christ speaketh of, Mat. 24.45 whom the Lord setteth over his household. The second sort of servants were those who had an inferior sort of service; such was Elisha that poured water upon the hands of Elias his master; and those servants were called Gnabhodim properly. The third sort of servants were those who were more servile. 1. Sam. 8. as Cooks and Bakers, and these the Romans call mediastini, quia ad media opera destinati, servants that were busy about service, that was of the middle sort. The basest sort of service . The fourth sort of servants were those who were set to the basest sort of service, as to grinned in the man-mill. Exod. 11.5. Even to the first borne of the maid servant that sitteth behind the mill, that is, the man-mill, she is said to sit behind the mill, because she thrust it before her as she wrought; by the handmaid here is meant the captive, who was set in the basest sort of slavery; for they made the slaves in the day time grind in the prison; and shut them up in the night in a pit, Allusion. and they closed the door with the millstone, and Esay alludeth to this sort of servitude, when he saith; Take the millstones and grind meal, uncover thy locks, make bore the leg, uncover the thigh, pass over the rivers. Esay. 47.2. all these were signs of their servitude in the captivity. This sort of servitude at the first amongst the Greeks was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called pulvis, because they served in the dust; servants should be as diligent in their calling, as wrestlers who wrestle in the dust; this word is appropriate now to Church service. They had other sorts of servants which were called mercenary servants, Mercenary or hirelings. and this was a more easy kind of servitude; and this servitude endured but three years. Deut. 15.18. He hath been worth a double hired servant to thee in serving thee six years, he is worthy of double wages, because he hath served twice as long as a mercenary, for a mercenary served only three years. Esay. 16.14. and job alludeth to this sort of service, Allusion. are not his days like the days of an hireling. job. 7.1. The duties of the servants to their masters are subjection, obedience, fidelity, and diligence. The duties of servants to their masters. First subjection, to show their subjection, Servants took their denomination from their masters. they took their denomination from their masters, as from Herod, Herodiani; so from Caesar, Caesariani; from Germanicus, Germaniani. Servus per se non est persona, sed res, & possessio Domini sui, therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessio. Gen. 24.35. My master is become great, and the Lord hath given him flocks, and herds, and silver, & gold, & men servants, and maid servants, and Camels, and Asses; and the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia non habent personam in jure civili, neque habent patriam, neque heredem; and they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their master's feet. 1. Sam. 25.17. Servants called their master's feet. Let it be given even unto the young men that follow my Lord, in the Hebrew it is that walk at my Lord's feet. The second duty is obedience, Servants are to obey their masters. for obediency they should have their eyes always towards their masters, to be directed by them, as it were with a word or nod; and as the master teacheth with his eye. Psal. 32.18. So should the eyes of the handmaid be towards her mistress. Psal. 123.2. If they set their eyes towards their masters, then their master's eye will be towards them for their good; ponam supra te oculum meum. Gen. 44.21. and jer. 39.12. Their obedience should be ready obedience, such was the obedience of the Centurion's servants, I say to one go, and he goeth, and to another come, and he cometh. Mat. 8.9. The manner of servants obedience. jobs servants were not obedient, I called my servant, and he answered me not. job. 19.16. So those servants who answer again to their masters. Tit. 2.9. Servus sit monosyllabus Domino. The manner of their obedience should be with fear and trembling: this fear is not taken here for servile fear, such as is in slaves, for it is the same word which is used. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 2.12. With fear and trembling, which is not servile fear, 2. Cor. 7.15. They received Titus with fear and trembling: this was more then servile fear. This obedience of servants to their masters is limited; they are but their masters according to the flesh. Ephes. 6.5. And Thomas observeth well out of Seneca, that Servitus in totum hominem cujuscunque generis per omnis non descendit, that is, their commandments reach not to the soul of the basest slave that is, and therefore slaves are called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] bodies. Revel. 18.13. because their master's commandments reach only to their bodies, and not to their souls. In what cases the servants are free from their master's service . The servants are free of their master's service in these cases: First, when they are the Lord's prisoners in sickness: Secondly, in the night when they go to rest; and thirdly, on the Sabbath when they go to serve the Lord. Servants obey your masters according to the flesh; this signifieth the short continuance of this subjection, for all bonds according to the flesh, cease in the life to come; as the bond betwixt the man and the wife, so betwixt the master and the servant, for then they shall be like the Angels of God. Quest. Seeing the servants are called their master's money, Exod. 21.21. and they are reckoned inter mobilia, among the masters movable goods. Gen. 24.35. Whither might a servant in Israel sue his master at the law for any wrong done unto him? According to the positive laws of the jews he might not sue his master, Ans. Whither the servant may pled with his master . but the moral law alloweth that he should pled with his master if he had done him wrong. job. 31.13.14. If I did despise the cause of my man servant or my maidservant, when they contended with me, what shall I do then when God riseth up? and when he visiteth, what shall I answer him? did not he who made me in the mother's womb, make him? There are two reasons here why job will not decline to be tried by his servant, because they are alike in creation, The reasons why servants may pled with their masters. and shall be presented alike before God's judgement seat; and therefore it is good reason that we be both tried in the judicatories of men, God submitteth himself as it were to be tried in judgement. and it is most equitable that my servant have place to pled against me; God himself refused not to be tried with his servants. Esay. 49.1. Let us come near together to judgement. So jer. 2.9. God's power is an absolute power, and it reacheth as fare as his will doth. Secondly, God cannot be angry with his servants, nor punish them above their deserts, and if he would do so, what judge hath he above him to call him to accounted? for if an equal had not power over his equal, much less over his superior, and his superior in the highest degree; and yet the Lord will submit himself to be tried, pleading with base men, that he may be justified in his speeches, when he is judged. Psal. 51.4. What is base man then whose breath is in his nostrils, that he should refuse this judicatory? The third duty of servants to their masters, Fidelity of servants to their masters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accilla & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutrix ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f●d●●m effe. is fidelity: Mat. 24.45. Who is a faithful and a wise servant? Such a servant was jacob to Laban, who by all means sought his master's profit; Amah in the original is called a handmaid, and Omen is called a nurse, which both come from aman, fidelem esse, because the handmaid should be as faithful to her mistress, as the nurse should be in keeping of the child committed to her. The servant laboureth not for himself but for his master, the talents were put out by the servants for their master's gain. Mat. 25.27. The jews say that there was a question betwixt them and the Canaanites which dwelled in Africa (for when joshua killed the Canaanites, Procopius. a number of them fled to Africa, as the inscription at Mauritania testifieth: The manner how the Canaanites pleaded for their liberty. Nos sumus Cananai qui fugimus a facie joshuae praedatoris) they come before Alexander the great to claim their possession in Canaan again, and they said, that the land of Canaan took the name of their father Canaan. Num. 34.1. And Gabboath a jew asked them, what sort of arguments they would use in this their pleading? they said, they would use arguments taken out of the law: well said the jew, it is written, Gen. 9.25. Cursed is Canaan, a servant of servants shall he be to his brethren. Whatsoever the servant acquireth, it belongeth to the master, but ye are our servants, therefore whatsoever ye have, doth justly belongeth unto us; ye see how ye are justly secluded from Canaan, and have no right to it. Diligence is required in a servant . The fourth duty of servants is diligence. Prou. 27.18. He who keepeth the fig tree eateth the fruit thereof, so he that waiteth upon his master shall be honoured: Stare pro servire. Servants were said to stand before their master. jer. 18.20. 1. King. 17.1. 2. King. 5.16. Beati servi qui stant coram te: David alludeth to this, Psal. 134.1. Bless ye the Lord all ye servants of the Lord which by night stand in the house of the Lord. And 135.2. Ye that stand in the house of the Lord. Such a servant was Eleazar, who was Ben Meshok, filius discursus, in Abraham's house. So Luc. 17.7. Which of you having a servant who having served all the day, doth not gird himself at night, &c. How Appelles painted a servant. Appelles' painted a servant with his hands full of tools, to signify that he should be diligent in his work; with broad shoulders, to bear many wrongs; with Hinds feet, to run speedily at his master's command; with a lean belly, that he should be content of a spare diet; with the ears of an Ass, and his mouth shut with two keys, to signify that he should be swift to hear, and slow to speaked. EXERCITAT. XI. Of the master's duties to their servants. Commandment. V Ephes. 6.9. And ye masters do the same things to them. THe master's duties to servants are, first, to command them; secondly, to instruct them; thirdly, to feed them; fourthly, to correct them; and lastly to reward them. First, to command them; their commandments must be pia, possibilia, and proportionalia, they should be holy, Pracepta Pia. Possibilia. Proportionalia. things possible, and things that are proportionable to their strength: they should be pia; when Saul commanded Doeg to run upon the Priests and kill them. 1. Sam. 22.18. this was a wicked commandment. Secondly, they should be possibilia; Gen. 24.8. And if the woman will not follow thee, then thou shalt be clear of this my oath. Thirdly, they should be proportionalia, Levit. 25.43. Thou shalt not rule over him with rigour. So Ephes. 6, 9 First, the Egyptians caused the Israelites to gather the straw; Secondly, to make the brick; and thirdly, they caused them to make the pots. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in duritie. Psal. 81.5. Fecerunt manus transire per ollas, and yet they said, perficite opera in die suo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus ejus transierunt per ollas. that is, they would have the whole day's task of them. So Exod. 1.15. Fecerunt Israel servire in duritie, they made Israel to serve with rigour; they have a proverb in the Talmud, juxta robur cameli dant super ipsum onera, that is, they should lay no more upon him then he is able to bear: this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est violenta servitus. Mat. 5.41. and this hard service is called an iron furnace. Deut. 4.20. Master's aught to instruct their servants. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catechismus . The second duty of the master to the servants is to instruct them; Abraham brought forth [Hhanichau] his catechised servants. So Iosh. 24. I and my house shall serve the Lord, and so Ezekias instructed his servants to writ out a part of Salomon's Proverbs. Prou. 25.1. Servants should adorn the doctrine of jesus Christ. Tit. 2.19. which they cannot do unless they be taught. The master's duty to his servants to feed him . The third duty of the master to the servants is to feed them, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. 1. Cor. 8.9. The ox when he was treading out the corn might eat as much as he pleased; Allusion. and the Prophet alludeth Hos. 10.11. Ephraim delighted in threshing, but not in ploughing, that is, in the commodity of religion, but not in the pains to reap up his heart; and the Hebrews have a proverb, Bos debet edere ex tritura sua; the heathen put an Engine about their servants neck, The Heathen used their servants hardly. which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it reached down to their hands, that they might not so much as lick of the meal when they were sifting it; here the servants amongst the heathen, were in a worse case then the oxen amongst the jews. job. 29.11. They made their servants to die for thirst when they were treading out the vinepresses: the virtuous woman riseth while it is night, and giveth meat to her husband, and a portion to her handmaids. Prou. 31.15. See Salomon's example, 2. Chron. 2.10. and 1. King. 5. There are many niggard masters now, that will allow no more to their servants then Ahab did to Micajah when he was his prisoner. 1. King. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqua pressurae, id est exigua. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panis dimensio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dimensum, id est quaternt modij frumenti quos servi accipiebant in mensem. Cibato eum exiguo pane & aqua pressurae, that is, with a little water which used to be given to prisoners; and in effect, they fed them with tears, Psal. 80.5. That portion which the masters in old times gave to their servants was called Lehhem hhuk, panis dimensi, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure which was measured out to servants in corn, this the heathen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As masters should not pinch their servants, Pythagoras said, Noli insidere chaeniei, that is, have not a care what ye shall eat the morrow. so they must not daintily bring them up, He that daintily bringeth up his servant from a child, shall have him [ijhjeh manon] become his son at the last, and the Hebrews given an example of this in jeroboam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius who being so much made of, affected the kingdom afterward. The fourth duty is to correct them, and to cover their lesse offences; nagnar and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colaphum incutere. is both a child and a servant: why are servants called children in the Scripture? but to teach masters to correct them gently. They used sundry sorts of corrections, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crepida, to beaten with a shoe or pantofle et non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, virga to beaten with a rod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Depilantibus, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Depilavit. to buffet; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to beaten with a shoe or pantofle; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, barbae vellicatio, the pulling of the beard, Esay 50.6. I gave my back to the smiters, and my cheeks [lemoritim] to them that plucked off the hair. For great offences the master might whip his servant ad tumorem, ad livorem, ad sanguinem: The blewenesse of the wound chaseth away evil, Prou. 20.30. but he should whip him so thar he leave not a scar or mark behinded him, the Greeks called these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, servi stigmatici, whose backs were marked like the moor hen; Master's should not correct their servants rigorously, and they were so called ab atagine, this belongeth only to the magistrate to mark and stigmatize them. Although the Lord grant great liberty to masters over their servants in correcting them, yet they have no power over the life of their servants, and therefore the master is not excused, Exod. 21.20. If he had struck his servant with a weapon purposing to kill him, and he kill him. He is excused only if he beaten him with a rod, Master's have no power over the life of their servants. having an intention only to chastise him, and in the mean time he die: it is not to be presumed that he did this of purpose to kill his servant; but if he had beaten him with such violence that he had presently died under his hand, then he was holden as the murderer of him; and whereas it is said Exod. 21.21. He is his money, this freeth him neither in the court of conscience nor before men, as if he had power to kill his servant: neither was he freed, but in so fare as it was presumed that he would not have killed him when he bought him, but only to chastise him. Master's should reward their servants . The last duty of masters to the servants, is to reward them, Exod. 21.13. At he come in with his body, so he shall go out with his body. He shall go out with his body, that is, he shall go out alone; and it is opposite to that, he shall go out with his wife, that is, if he had been married before they shall both go out free. And Deut. 15.13. Thou shalt not sand him away empty, but thou shalt reward him liberally. In the original it is [bagnanek tagnanik lo] thou shalt honourably sand him away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H●●●rando honorarium et ●●●is ve● torquem au●e●m collo ejus imponent imp●●●●●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ter●●●. or thou shalt put a chain about his neck when thou sendest him away. When masters reward their servants, and servants do their duty faithfully, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matt. 20.2. he agreed with them for a penny, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when the servant serveth faithfully, and the master rewardeth him not liberally, this maketh a jar in music. Esay 16.14. But now the Lord hath spoken saying, within three years, as the years of a hireling, and the glory of Moab shall be contemned, with all that great multitude, and the remnant shall be very small and feeble. Here is an allusion to the manner how the jews paid the wages of their mercenary servants, annus mercenarij, Annus ●ercenarij quid, was th● year when he had complete his full time, Allusion. and served neither more nor less, then he got his full wages and nothing was diminished, nor the payment was delayed; so Moab's cup is full, and therefore the Lord will not defer his punishment, but punish him presently. Now, that masters may perform this duty the better to their servants, let them remember that of job. 13.14. He who created me created him in the womb. Motives to move masters to perform duty to their servants . When john fell down before the angel to worship him, the angel said, Do it not, for I am thy fellow servant; Revel. 19.10. much more may masters say to their servants, I am thy fellow servant: by nature and birth they are equal with them, Homines contubernales, humiles amici, & conservi, & habent cutem communem, licet non vestem: They live under one roof, they are friends of a lower condition, they are covered with the same skin, and they differ only in apparel; and as they differ not in creation, so neither in redemption, Galat. 3.28. There is neither jew nor Greek, bond nor free, neither male nor female, for they are all one in Christ: the servant paid the half sickle as well as the master. And let them remember that they shall be equal with them in death, job 3.19. The small and the great are there, and the servant is free from his master. The conclusion of this is, Conclusion. if masters look up to their great master the Lord, Supra Se, In Se, juxta Se, Infra Se, they will do their duty to their servants under them; a man hath a fourfold obligation; first to God, supra se; then to himself, in se; then to his equals, ●●xta se; and then to his inferiors, infra se; if they look up to him that is above them, it will teach them their duty to those who are under them. EXERCITAT. XII. Of the duties of the subjects to their King. Commandment. V Rom. 13.2. Whosoever resisteth the power, resisteth the ordinance of God. WE have spoken of the combination in the family, now we come to the combination in the polity, betwixt subjects and their Prince. As children are bound to honour their parents in the family, so are subjects to honour their King in their polity. The duties of subjects to their Prince are first, to honour him; secondly, to be subject unto him; and thirdly, to be obedient unto him. First, to honour him, and to have an inward respect unto him; for his callings sake; not only for his gifts of body or mind, but because he is God's lieutenant and deputy upon the earth here: Christ said, That he who receiveth a Prophet in the name of a Prophet, shall not want his reward, Matt. 10.41. that is, if we respect him as he is a prophet only, and for no other respect: so the subjects when they honour their King, only because he is their king, and for no by respect, then they honour him rightly. King's are to have their due styles . From this inward reverence and estimation they are bound to given him his due styles and titles; they are called the breath of our nostrils, Lament. 4.11. So the shields of the earth. Psal 47.9. And lapides sanctitatis, Lament. 4.1. and Vectes, the bars, Hos. 11.6. For as the bars carried the ark, so do they the weight of the common wealth, and they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 1.23. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 22.25. The highest titles and styles belong to God only; titles in the second place belong unto the angels who are God's ministers; they are called Thrones, dominions, principalities, and powers, Coloss. 1.16. and in the third place belong to Princes who are God's deputies; subjects must not given that to their prince which is due to God, as when they said to Herod, Num. 12.8. Wherefore then are ye not afraid to speaked against my servant against Moses. Sol. larche marketh upon this place, he saith not against my servant Moses, but against my servant against Moses: against my servant, although he were not Moses: Against Moses my great servant, sing he is both my servant and my servant Moses, how can ye speaked against him? such a speech is that Gen. 21.10. He shall not be heir with my son with Isaac, he shall not be hair with my son, who am a free woman; nor with Isaac who is the child of promise. The voice of a god and not of a man, Act. 12.22. We must not given them that which belongeth unto angels; their highest titles are to be called Gods upon earth, and to resemble the angels, Thou art wise as an angel of God, 2. Sam. 14.15. therefore to speaked disdainfully of them, as the Israelites said, What portion have we in David? neither in the son of jesse, 1. King. 12.15. that is a great sin; it is a sin to curse him in their bedchamber, for a bird of the air shall carry the voice, and that which hath wings, shall tell the matter, Eccles. 10.2. But the greatest sin to rail publicly against him, Thou shalt not curse the ruler of my people, as Shimei did David, 2. Sam. 16. Thou shalt not curse the ruler of my people; he is the father of the commonwealth, and a man must not curse his father and his mother, for then he is to die the death: the king is the light of the body, and he that toucheth him toucheth the apple of his eye: We must speaked of princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, either briefly or sweetly. So to given hom●ge to them, to kiss them, 1. Sam. 10. Samuel kissed Saul; this was called osculum homagij, the kiss of homage; David alludes to this, Psal. 2. Kiss the son it was their manner, that others did not kiss the King himself, but they laid their hand under his hand, and then kissed their own hand, thus did Solomon's brethren to him, but the inferiors laid their hand under his thigh, and then blessed it, Gen. 24. and the Ethiopians use to do unto this day as R. Abraham testifieth. That we may the better take up what honour is due to Princes, let us consider Psal. 82. who indicted this Psalm? it was the Lord: who wrote it? it was Asaph: against whom was it directed? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was directed against evil judges, Vers. 5. They know not, neither will they understand, they walk on in darkness, and all the foundations of the earth are out of course: yet mark what he saith of these judges: You are gods, and all of you are the children of the most high; If these be called gods whom he reproves so sharply for neglect of their duty, how are they then to be regarded, as the children of the most high, who accept not the persons of the wicked? Vers. 2. Who defendeth the poor and fatherless, Who doth justice to the afflicted and needy, and riddeth them out of the hand of the wicked, vers. 4. Subjects own to their Prince another sort of honour, to honour them with their goods, as we are said to honour God with our substance, Prou. 3.9. So should we honour the Prince with our substance; Asconius. Census Vectigalis. Canonis. Capitationis. there was a threefold tribute which they paid to the king of old: Census vectigalis, census canonis, & census capitationis. Census vectigalis was the tribute or custom which he got of strangers; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculium. Census canonis was the kings set rend, or his Segulla; and Census capitationis was the pole money which they paid unto him head by head, Act. 22.26. Paul said, I bought it with a great sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because this sum was gathered head by head, 1. Sam. 10.27. but the children of Belial said, How shall this man save us? and they despised him, and brought him no presents: but such as the Lord touched their hearts brought gifts to him: if they be called the children of Belial who offered no gift to the king, much more are these the sons of Belial who refuse to pay, that which is due unto him. The second duty of the subject to their Prince is subjection, they are to subject themselves to the Prince, because his government is the ordinance of God. How is magistracy called the ordinance of God, Quest. sing Peter called it an humane ordinance, 2. Pet. 2.13. Submit yourselves [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to every ordinance of man. It is the ordinance of God, Answ. How magistracy is both called a divine ordinance, and an ordinance of man . because God hath appointed Princes to rule, Prou. 8.16. By Me Princes reign, but it is called an ordinance of man, because the several forms of government are not from God immediately, but they may be added by man's discretion according to times, places and persons: but it is not so in the ministry, for as the original of it is from God, so are the number of the offices set down in his word. In the civil administration he useth the natural sense and reason of man, left in man after the fall, to rule and to prescribe laws, except only in the laws of Moses policy; but concerning Church policy, the Son of God out of his own mouth prescribeth laws to it. Magistracy is an humane ordinance subjectiuè, because men are the subject of it; secondly, objectiuè, because it handleth humane affairs; and thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the end, for it was instituted for the good of man. When we submit ourselves to the authority of the Prince, and to the authority of the Church, Quest. what difference is there in these two sorts of submission. The authority of the Prince, Answ. differreth much from the government of the Church, because this government praest imperio suo, but Church men praesunt legatione aliena, as they are Ambassadors from the Lord, Priores sem per obtinent dignitatem, hi in causa legationis tantum, and so we are to obey them only. Quest. Answ. Whither is the King above his subjects or not? We must distinguish here betwixt the King's person and his calling; the king's person is but one, and his subjects are many; but if we shall consider the Kings calling, he is above the people, 2 Sam. 18.3. Thou art worth ten thousand of us. Ob. How is it said then, 1. King. 12.7. If thou wilt be a servant to this people this day, and wilt serve them, and answer them? Answ. The word service how it is taken . The word [service] is not taken properly here, but only thus, if thou wilt yield to them in somethings, and therefore 2. Chr. 10.7. it is said, If thou wilt be kind to this people, and please them, and speaked good words to them: here he explaineth what he meant by that, If thou wilt serve them, that is, to deal kindly with them. Humane laws are to be obeyed when they are subordinate to the law of God. We obey the Prince when we obey his laws, for Princes laws when they are right, are derived from the eternal law; for even as the second causes bring forth their natural effects, because they are subordinate to the first cause; so humane laws are to be obeyed when they are subordinate to the law of God, By me king's reign, Prou. 8.16. So joh. 18. Thou shouldst have no power except it were given thee from above; this obligation dependeth not from the will of man, but from the first cause, the power of God; therefore who resisteth the power, resisteth the ordinance of God, Rom. 13.2. So Num. 16.11. What are we? ye have not murmured against us, but against the Lord. Quest. When the Prince commandeth the self same thing which is commanded by the law of God; is there but one sin when the law is broken here, or more sins? Answ. Whither the breach of God's laws and the Princes laws be one sin . The law of the Prince bringeth in a new obligation; the breach of the first law is injustice, and the breach of the second law is disobedience. Whither do laws of Princes bind the conscience? Quest. They bind not the conscience primariò & per se; because he only who can punish the soul, Answ. can bind the soul & Gersom useth this comparison. The laws of the Prince bind not the conscience primario & per se. When a Physician prescribeth to his patient to eat no poisonable meat, if he should eat of it, he sinneth not here primariò, because he breaketh the Physician's command; but because this is forbidden, in the sixt commandment, Thou shalt not murder; & as the soul is said to be in a place per concomitantiam, because it is in the body which is properly in a place: Simile. So the laws of men are said to bind the conscience per concomitantiam, because they depend upon the law of God; & they are agreeable to it, which primariò & per se bindeth the conscience. Whither doth a man's conscience bind him more, Quest. or the commandment of his superior? His conscience bindeth him more than the law of his superior. Let every soul be subject to superior powers, Ans. Rom. 3.1 . and the commadement of the superior loseth the commandment of the inferior. The conscience hath noon directly above it, Whither the conscience or the commandment of the superior bind more strictly, but God only, but a magistrate may have some other above him, the conscience being the immediate deputy of God must bind more strictly than the commandment of the magistrate, who is but mediately set under God. But here we must learn to put a difference betwixt these things which are indifferent in themselves, and these things which are simply forbidden or commanded. In these things which are indifferent we are more bound to follow the commandment of the magistrate, than our own consciences; but in these things which are good or evil in themselves, we are more bound to follow our conscience in shunning of the one, & following of the other, than to the commandment of the magistrate. Again observe a difference betwixt subjection and obedience, A difference betwixt obedience and subjection. there may be subjection where there is not obedience, if a Prince should command a thing not lawful, we are not to obey it, but yet we are still subject to the Prince; and to testify thy subjection to him, thou must disobey with all reverence. Dan. 3.18. Be it known to thee, OH King, that we will not serve thy gods, nor worship thy golden image which thou hast set up. They refused to given obedience to his unlawful commandments, and yet they submit themselves most willingly, and acknowledge him to be their King. Quest. We the subjects are subject to the law, and the King is subject to the law, what is the difference then betwixt the King's subjection and ours. Ans. How the King is subject to the law . The King is subject to the directive part of the law, but not to the coactive part of it. The law is considered two ways, first, as it is the rule of justice, and the line by which both the Prince and the people should be guided: The Emperor said well, legibus solutus legibus tamen vivit. Secondly, the law is considered as an instrument which the Prince useth for the ruling of his subjects: if we consider the law in the first sense, the Prince is subject to it; but consider the law as an instrument which the Prince useth in ruling of the people, in this sense, Simile. he is not subject to it: a blind man is led by his servant, so fare as his servant leadeth him, he is not his servant, or his inferior; but consider the servant as an instrument serving his master, although he were never so sharp sighted, yet he is inferior and serveth him. Obediencia Activa. Passiva . The last duty is obedience; There is a twofold obedience, active obedience, and passive obedience; active obedience when we obey their commandments, and passive obedience when we submit ourselves to their punishments. Contrary to this obedience is, quando mendaciter se subijciunt. Psal. 18.44. When they yield feigned obedience: Prou. 24.21. My son fear the Lord and the King, Essani what. and meddle not with them that are given to change. Essani were called Hashoni rebels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebels' seditiosi. they taught the jews not to acknowledge the Romans Empire, teaching them that they should be subject to noon but to God. Prou. 30.29. There are three things which go well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea four which are comely in going, a Lion which is strong amongst beasts, and turneth not away for any; a Greyhound, an he Goat also, and a King against whom there is no rising up. The conclusion of this is, the jews say, Conclusion. Esto orans pro salute regni, nam si non esset authoritas publica, vir proximum suum deglutiret, ut pisces majores minores: Pray for those who are in authority, for if there were no authority to restrain oppressors, then the wicked would devour them that are more righteous then he, and make men as the fishes of the sea, which have no ruler over them. Habak. 1.13.14. EXERCITAT. XIII. Of spiritual fathers and the honour due to them. Commandment. V 1. Tim. 5.17. Let the Elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. THis word father is taken sundry ways in the Scripture; The word father taken diversely. The Israelites are called the sons of jacob and joseph, Psal. 77.15. they are called the sons of jacob, because they come of his loins; and they are called the sons of joseph, because he fed them and nourished them in Egypt. The Israelites why called the sons of jacob or joseph. So Num. 3.1. These also are the generations of Aaron and of Moses, they were Aaron's generation by nature, and they are called Moses generation; because he taught them and instructed them: & so the Preachers are called spiritual fathers, because they beget children by the immortal seed of the word. 1 Pet. 1.23. & 1 Cor. 4.15. In Christ jesus I have begotten you through the Gospel. So Gal. 4.19. My little children of whom I travel in birth till Christ be form in you. Children that are begotten of this incorruptible seed will reverence their fathers; and those who be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Tim. 1.3. and not bastards, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobly borne. Act. 17.11. they will carry all due reverence and respect to their parents; but those who are only mother's children will not so honour their parents. Cant. 1.6. The first part of honour due to pastors . The first part of honour which children own to their parents, is to call them fathers, My father, my father, the chariot of Israel, and the horsemen thereof. 2. King. 13.14. Obj. It may be said, how can they be called fathers, seeing Christ saith, Mat. 23.9. Call no man your father upon earth, for one is your father which is in heaven. Answ. How Pastors may be called fathers . Christ reproveth there only the ambitious affectation of the Pharisees, who delighted much to be called fathers; when the Pharisees sat in Moses chair, then they might call them fathers, that is, as long as they taught the truth; but when they were not directly subordinate to God, and affected that which was due only to him, then they were not to be counted as fathers. M●rke the opposition, call no man your father, for one is your father in heaven; if the earthly father be subordinated to the heavenly, then ye may call him father: but when he affecteth that which is due to the heavenly father, Instrumentum Con●unctum. Remotum. to whom belongeth the kingdom, the power, and the glory, then call him not father. Again, when the earthly father counteth himself instrumentum conjunctum gratiae, and not remotum, then count him not father; but if he count himself only instrumentum remotum, then count him father. Example, God when he cureth a man by physic; physic is instrumentum propius, and the man who applieth it, is instrumentum rem●tius: So the word itself is instrumentum conjunctum, and the minister who applieth it, is but instrumentum remotum. Now if he should think himself to be instrumentum conjunctum, he is not to be called father. So spiritual fathers are called Angels. Reu. 2.1. and Saviours, Obadiah 21. But here we must take heed, that we apply not this word in particular, to this or that spiritual father, as to say, this is my Saviour, this is my Angel; for as judges are called Gods in general, it cannot be said so of this or that particular man, that he is a god: So although this word Angel be said of the ministers in general; yet it cannot be applied to any of them in particular. So the Scripture usually calleth Prophets, Prophets called the men of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir Dei. [Ish Elohim] the men of God, that is, the excellent men of God; as Samuel is called the man of God. 1. Sam. 9.7. Elijah a man of God: 1. King. 17.24. the young Prophet a man of God. 1. King. 13.1. Elisha a holy man of God, Moses called the man of God. Deut. 33.1. 1. Chron. 23.14. and Ezr. 3.2. David a man of God. 2 Chron. 8.14. Igdaliah a man of God, jer. 35.4. So in the new testament Timothy is called a man of God. 1. Tim. 5.11. and generally it is applied to all Preachers, that the man of God may be made perfect. 2. Tim. 3.16. These things which are Gods are are most excellent; so should they be who are separated to this holy calling, he hath concredited to them his word; the breaking of bread to his people, and the custody of the souls of his people, Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must given account. Heb. 13.17. Quest. Whither may this word god be attributed to Preachers as well as to Magistrates? Answ. Not, it is given only to Magistrates and Rulers in the scripture, but not to spiritual Rulers. Obj. Exod. 22.28. Thou shalt not curse the gods, Paul giveth this stile to the high priest. Act. 23.5. Answ. Paul giveth this title to him here as a judge, because he was sitting in judgement; but not as he was the high Priest. A second duty to spiritual fathers is to behave ourselves reverently towards them . The second part of honour due to spiritual fathers, is performed by outward gestures, as saluting them, and bowing to them. 2. King. 4.27. Contrary to this reverence is to speaked disdainfully of them. 2. King. 9.11. Wherefore come this mad fellow to thee? So 2. King. 2.23. Go up thou bald head go up thou bald pate. They mocked and stoned him, and wished that he might be taken away in the whirlwind, as his master Elijah was taken away before him. These duties should be performed as they are Preachers, to receive a Prophet as a Prophet. Mat. 10.41. this is true honour. A third duty is maintenance . The third part of the honour due to Preachers is to given them maintenance; this is called double honour. 1 Tim 5.17. which is an allusion to the double portion, which the first borne got under the law. First, this maintenance should be given them in due time. Tardar● lachrymam quid apud Hebraeos. Exod. 22.29. Non tardabis lachrimam tuam, Thou shalt not delay to offer thy first first-fruits and thy liquor; it is called lachryma, a tear; because it was pressed out in the press like tears. Qui cito dat, bis dat; they that given soon, given twice. Psal. 68.52. Aethiopia currere fecit manus suas ad Deum, Currere fecit manus, quid apud Hebraeos. they made their hands run to the Lord, to note their speediness in giving. Secondly, it should not be contracta manus, a shut hand. Deut. 15.7. they gave it secundum sufficientiam spontaneitatis manus, according to the sufficiency of the free will offering. Deut. 16.10. Contracta manus quid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus aperta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus clausa. following the example of God himself, who openeth his hand and filleth with his blessings every living thing. Psal. 145.16. Thirdly, they gave it cheerfully: Deut. 16.11. And thou shalt rejoice before the Lord thy God; the Lord loveth a cheerful giver. 2. Cor. 9.7. The conclusion of this is, Conclusion. Ministers are worthy of double honour; but many will scarce allow to them now the maintenance of Micah's Levite; ten shekels of silver, a svite of apparel, and meat and drink. judg. 17.10. EXERCITAT. XIIII. Of the promise annexed to the fift Commandment. Ephes. 6.7. Honour thy father and thy mother (which is the first commandment with promise,) that it may be well with thee, and thou mayst live long on the earth. THe Lord commanded the jews to reverence their parents, and he addeth the reason, that their days may be long in the land. Deut. 22.6. Thou shalt not take the dame with the young ones, that thy days may be prolonged in the land; they were commanded to spare the dame, because she represented the parents in bringing up of her young ones; and if their days should be prolonged for sparing the dame, much more for honouring their parents. That thy days may be long in the land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prolongabunt dies tuos transitiuè, vel prolongabuntur dies tui intransitiuè. in the Hebrew it is, that they may prolong thy days [jarichun jamecha] Parents are said to prolong the days of the children, because they are instruments of the prolonging of their days by praying to God for them, and they testify that they would have them to live long, and in this sense Ministers are said to save themselves and those that hear them. 1. Tim. 4.16. or, that thy days may be long in the land, that is, may be prolonged, prolongentur. So Luc. 12.20. This night they shall take away thy soul, that is, thy soul shall be taken away. Parents prolong the days of their children by their prayers . Parents prolong the days of their children by their prayers: learn hence what a good custom it is for children to be taught to seek their father's blessing, for the parents blessing hath great force to convey the blessing to the children. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum benedictionibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic significat cum & non supra. Gen. 49.36. The blessings of thy father are with the blessings of my progenitors; all the blessings of the predecessors concurring with the blessings of the father have great force. What it is to die in an old age . They shall prolong thy days. Long life is a blessing of God, thou shalt come in a lusty old age to the grave. job. 5.26. this the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Hebrews made a feast when they were passed sixty years of age; Calah is abundance of days, thou shalt go to thy grave in abundance of days; and age is promised as a blessing, not a troublesome old age, but a lusty and strong old age. Gen. 25.8. Then Abraham gave up the Ghost, and died in a good old age, an old man and full of days, job saith, thou shalt come to thy grave in a full age. Deut. 33.25. As thy days are, so shall thy age be, that is, thou shalt be in thy old age, as thou wast in thy young years; and it is said of Moses, Deut. 34.7. That he was an hundred and twenty years old when he died, and his eyes were not dimmed, nor his natural force abated; that is, his humidum radicale, or natural moisture was not abated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humidum radicale. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gena, maxilla. or as Hierom readeth it, his eyes were not dim, nor his teeth loosed. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in, in his season. job. 5.26. Mark an excellent comparison here betwixt reaping and death. First, the woman conceiveth the seed in her womb, A comparison betwixt reaping and death. and it is form there, then the child is borne; herbescit in peritia, he groweth up like a tender plant in his young years; then adolescit, he shooteth up and promiseth some fruit; and then he groweth old, withered, and white; then death cutteth him down, and then he is threshed and winnowed, and all his goods taken from him. Lastly, he is laid up in the grave as in a barn, to be brought forth in the spring time at the resurrection. How is this promise fulfilled? Quest. for we see often that good children who are obedient to their parents die soon, and the wicked live long. There is a twofold reckoning of a man's life in the Scriptures: First, Answ. How the promise of long life is fullfilled . when they are old in years and have made no progress in grace; young in years and old in grace: of old they commended the wisdom of the aged in youths, and they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he would say, young old; such a one was Solomon, when he was young in years, yet he was old in grace; and josias while he was yet young, began to seek after the God of David his father. 2. Chron. 34.3. There are others who are old in years but have made no progress in grace: the Lord observeth these two, Esay. 65.20. There shall be no more thence an infant of days, nor an old man that hath not fulfilled his days, for the children shall die an hundred years old, but the sinner being an hundreth year old shall be accursed. So that we may observe men of three conditions, Some young in year, and old in grace. some are young in years but old in grace, as Solomon and josias. Secondly, some old in years and old in grace. Old in years and old in grace. Prou. 16.31. The hoary head is a crown of glory if it be found in the way of righteousness, and Esay. 46.4. And even to your old age I am he, and even to your hoary hairs will I carry you. Levit. 19.22. Hoary head put for a wiseman. Thou shalt rise up before the hoary head, the Chaldee paraphrast paraphraseth it, thou shalt rise up before the wise, Old in years but not in grace. for then the age is honourable when it is found in the way of righteousness. And thirdly, some old in years, but not in grace; as joab. 1. K●●● 2.6. Let not his hoary head go down to the grave in peace. When an obedient son to his parents dieth young, How children are said to die an hundreth year old. his young years are reckoned as an hundred years to him, but when a disobedient son liveth an hundred years, yet he is accursed before God; & diu fuit, sed non diu vixit, that is, he hath been long, but he hath not lived long; for even as a ship when she is tossed to and fro in the sea by stormy winds and tempests, Simile. we do not say that she hath sailed long, but that she hath been tossed to and fro, but when she tendeth directly to the harbour, then she is said to sail: So although a wicked man be here long upon the earth, yet he is not said to live long, but to be long tossed to and fro; and he is accursed before the Lord, and the obedient son hath his young years reckoned to him as an hundred years. That thy days may be prolonged in the land, it is meant here of a good age, which hath both a natural life and the spiritual life, for Godliness hath the promises both of this life, and of the life to come. 1 Tim. 4.8. Disobedience to parents cut short the life of the children . Disobedience to parents cutteth short the life of the children, as Hophui and Phineas for disobedience to their father Eli, and Absalon for his disobedience to his father David: Observe what judgements light upon such disobedient children. First they are accursed as Ham was, Gen. 9 Secondly they die a miserable and violent death. Prou. 30.17. The eye that mocketh at his father, Light or lamp put for the posterity. and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. Thirdly, He that curseth his father or his mother, his lamp shall be put out in obscure darkness: that is, he shall die childless, and shall not have one to succeed unto him to continued his name. So the Lord said that he will given Solomon one Tribe, that David may have a light always in jerusalem: that is, one to succeed in his kingdom, so the woman of Tekoah called her ●●●●e her coal, 2. Sam. 14.7. They shall quench my coal wh● 〈◊〉 left, and shall not leave to my husband neither name nor remainder upon the earth. And Nadab, and Abihu, because of their rebellion, died before the Lord in the wilderness, and they had no children. Numb. 3.4. and 2 Chro. 24.2. The bloody and deceitful man shall not live out half his days, Psal. 55.23. and job. 15.32. How the bloody man liveth not half his days. He shall be cut off before his time. So Eccles. 7.17. Mori in tempore non suo quid. Why shouldest thou die before thy time. A man dieth before his time when he shorteneth the ordinary course of his life by sin, as when the bloody man is cut off for murder by the Magistrate, he dyeth before his time: for by the course of nature he might have lived longer. Secondly, he dyeth before his time, when he is not ripe fruit to the Lord; the wicked are never ripe fruit to God, Hosea. 9.10. I found Israel like grapes in the wilderness, I seen your fathers as the first ripe in the fig tree at the first time. Wither thou art to go, Not typical holiness now in one land more then in another. but the Apostle when he repeateth this promise, saith only, That thou mayest live long on the earth, Ephes. 6.3. but he leaveth out, wither thou art to go, because now there is no typical holiness more in one land than in another. This sheweth the folly of the jews who hold that they who are buried out of Canaan, at the resurrection shall be carried thorough the caverns of the earth, until they come to the holy land of Israel, and there they shall rise: & this they call [gulgulmehhilloth] volutatio cavernarun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volatatio cavernarum. Secondly it refuteth the superstitious conceit of many who think that there is more holiness in Canaan than in any other land, and many bloody battles have been fought for it; whereas now it is no better than any other land. Commandment. VI EXERCITAT I Of Murder in general. Exod. 20.13. Thou shalt not kill. Great barbarity to put out the life of man . IT is a great barbarity to put out the life of man who is the workmanship of God: when a skilful weaver of tapestry is weaving a curious piece of work, he permitteth his apprentices to wove the common sort of work, Simile. as the beasts, the fowls, and such: but when he cometh to the weaving of the picture of man, that piece of work he taketh in his own hand: so the Lord when he created the world, he said, Let the water bring forth the fishes, God made the water and the earth to bring out other creatures, but he made man with his own hand. and the earth the beasts, he permitteth this piece of work to be done as it were by his apprentices; but when he cometh to that excellent piece of work, to make man, then he saith, Gen. 1.26. Let us make man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opus p●rygi●ni●um texer●. that piece of the tapestry he will wove with his own hand. How wonderfully hast thou wrought me, in the lowest parts of the earth; Psal. 139.15. [rucamti] as curiously as a cunning piece of tapestry is wrought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In●●●●pere. which the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how wonderfully hast thou carved me out, in the lower parts of the earth, that is, in my mother's belly; Deus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or statuarius, it is the Lord that made the mould, and the mother's belly is the shop wherein he moulded man below here; all that he made before he made man 〈◊〉 but assays, or trials, but when he cometh to make man, then he cometh to his consultation, Let us make man to our image, therefore he hath a great care that his life be not put out. The second reason why man should not be killed, God made man to his own image because he had no greater to make him by. is because he is made to his image. When God sweareth He sweareth by himself, because he hath no greater to swear by, Hebr. 6.13. So when he made man he made him to his own image: because he had no greater to make him by. Phydias the painter painted the image of Minerva and his own image so cunningly together, Simile. Phydias painted the image of Minerva with his own. that he said, whosoever should mar the image of Minerva, should mar the image of Phydias; and whosoever should mar the image of Phydias, should mar the image of Minerva; so the Lord placed his image so cunningly in man, that whosoever defaceth his image, defaceth the man; and whosoever killeth the man defaceth his image. Whatsoever is sealed with a seal, that is excellent in its own kind, as Esay 28.25. Hordeum signatum, that is excellent barley, when God set his seal upon man, it showeth that he was an excellent creature; there is no Prince that will suffer his image to be abused. There fell out a sedition at Antioch, because Theodosius the Emperor exacted a new kind of tribute from the people; the people in a commotion break down the image of the Empress Priscilla, Theodoret. lib. 5. who was lately dead, and drew it through the streets; when the Emperor heard of this, he was in a great rage, and sent his soldiers against the city to sack it; as the soldiers were coming forward to sack the city, How Macedonius the monk assuaged the wrath of Theodosius the Emperor. one Macedonius a monk endued with heavenly wisdom, come out to meet him, and said after this manner: Tell the Emperor these words, that he is not only an Emperor, but also a man: therefore let him not look only to his Empire, but also to himself; for he being a man commandeth also those that are men; and let him not use men so barbarously, God is angry when he seethe man his image defaced. who are made to the image of God; he is angry and that justly, that the brazen image of his wife was thus contumeliously abused, and shall not the Emperor of heaven be angry, to see his glorious image so contumeliously used; there is a great difference betwixt this image of God, and this brazen image; for this one brazen image we are able to to set up an hundred again, but he is not able to make one hair of the heads of those, if he kill them. This being told the Emperor, he suppressed his anger, and withdrew his forces. The Lord highly esteemeth of this image in man; he made this the last of all his works, and he had nothing now to make, but to make himself man; and upon this piece of his work he set on his image as his Arms, and therefore no man should be so bold as to deface it. Quest. Seeing the life is in the blood, then the image of God may be said to be in the blood, because it is in the life. Answ. The image of God is in the blood, per concomitantiam, How the image of God is in the life of man, and the life in the blood. it accompanieth it. First, the vital spirits are carried by the blood. Secondly, the senses depend upon the vital spirits; and the reasonable soul upon the senses, and the image of God is in the soul; take away the blood, the spirits fail; take away the spirits, the senses fail; take away the senses, the reasonable faculty faileth; and take away the reasonable faculty, the image of God faileth in the man. The image of God is in the soul tanquamin proprio subjecto, as in the proper subject: it is in the body, God's image is in the soul, body, and blood. tanquam in organo, as in the organ, therefore the Apostle willeth us to make our members weapons of righteousness, Rom. 6.19. And it is in the blood, tanquan in copula, as in the bond, for the blood is that which coupleth the soul and the body together. How precious a thing is the life of man in the sight of God, Exod. 21.22. If they follow no mischief, that is, The care that God hath of the life of man before he be borne. if the child be not figured yet, as the Greek hath it, or not a living soul as yet, yet the striker was mulcted or amerced, and this was paid to the husband; not only for the wrong done to the woman, but also for the wrong done to that which should have been a child, although he was not as yet faetus signatus: and when the child is borne, see what care the Lord hath for the safety and indemnity of his life; first he setteth up a Magistrate to defend him, and then he commandeth that the houses have battlements about them, that he fall not over, and ditches to be covered, that he fall not in; and not only commandeth he the man that killeth to be killed, but the beast also that killeth a man, to be killed, and his flesh not to be eaten, Exod. 21.28. The conclusion of this is: Conclusion. man is made to the image of God, and whosoever killeth a man shall die for it, Gen. 9.5. Surely your blood will I require at the hand of every beast, at the hand of a man, and at the hand of every man's brother; after that the Lord had said, I will not curse the ground any more for man's sake, although the imaginations of his heart be evil always, and after that God was reconciled to Noah, and smelled his sacrifice; yet he saith, I will require the blood of man, to teach us, that murder falleth not under this remission, I will require it at the hands of a beast; although it cannot sinne, yet it shall be stoned to death, and the flesh of it shall not be eaten, Exod. 21.28. No man is free from punishment for murder. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will require it at the hand of a common man and of a great man, and I will require it at the hands of a brother, so that no degree shall escape unpunished for this sin, homo naturâ, vir dignitate, & frater cognatione: a man by nature, a mighty man by his dignity, and a brother by nearness of blood. EXERCITAT. II Of unjust anger, or murder in the heart. Commandment. VI Matt. 5.22. Whosoever is angry with his brother, &c. THere are sundry degrees of this murder before it come to the act; The degrees of murder. First, if a man be angry with his brother unjustly, and hate him without a cause, then it is murder in the heart. Anger in itself is no sin, it is cos virtutum, it is a whetstone to all the virtues, and the defect of it, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when a man should be angry, and yet is not angry; but this anger is a sin, when it anteverteth reason; Christ himself was angry, Matt. 21.12. but his reason anteverted his anger. joh. 11.33. He troubled himself, his reason stirred up his passions, Anger is a sin when it anteverteth reason. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turbavit seipsum. because reason stirred the passion and ruled it, it was just anger: but when passion stirred reason, then it is unjust anger. Secondly, when this anger is not moderated, then it is unjust anger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as jonas anger was, cap. 4.9. I do well to be angry even unto the death. So Moses anger; his passion blinded him so, that he speaketh to God in the feminine gender, Num. 11.15. [veim cacah at gnosheh li] If thou deal so with me, kill me I pray thee. Anger follows reason more then concupiscence, & concupiscence is more brutish: when anger revengeth itself, it is sub ratione vindictae, but lust hath no regard to reason. This anger being exorbitant, is turned into sin, Simile. and the philosopher compares it to an hasty servant that runs away before he get all the directions from his master; and unto a dog that barketh at his master when he knocks at the door, before he know him; so anger when it stayeth not to be directed by reason. And thirdly, when it endureth too long, then it is not just anger, Let not the Sun go down upon your wrath. Eph. 4.26. and anger resteth in the bosom of fools. Eccl. 7.9. There is nothing that a man is more tried in, then in his anger, the Hebrews have a proverb, Bekis bekos, bekagnas, that is, a man is tried by his purse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in marsupio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poculo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ira. He is o● great strength that is, long suffering. by his cup, and by his anger: if he be soon angry, he is contrary to the Lord who is slow to anger. Nahum. 1.3. The Lord is slow to anger, and [Gadol coah] great in power. So Num. 14.17. And now I beseech thee, let the power of my Lord be great, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus virtute, id est, longanimis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Longas irarum, id est tardus ad iram, sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brevis irarum, Pro. 14.17. id est, praeceps ad iram. according as thou hast spoken, saying, the Lord is long suffering, and of great mercy, and a man of this spirit is called a man of a cool spirit. Prou. 17.27. and Mat. 18.26. Produc super me spiritum tuum; that is, have patience, and Erech Appaijm, one who hath wide nostrils, Exod. 34.6. For he who hath narrow nostrils, commonly is of a hasty spirit. So if he continued in his anger; there is nothing that a man is more ready to keep then his wrath, and therefore the Hebrews put Servare, pro servare iram, SERVARE pro servare iram. as jer. 3.5. Will he reserve for ever, that is, will he reserve his anger for ever. Psal. 103.9. Neither will he keep for ever, that is, he will not keep his anger for ever. So Levit. 19.18. Thou shalt not revenge [Velotittor] nor keep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non servabis, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servavi● that is, thou shalt not keep thy anger against thy brother. Esau kept his anger against his brother jacob until the day of his father's death. Gen. 27.41. and his posterity after him, who said, raze it, raze it, even to the foundation thereof. Psal. 127.7. Quest. Whither is this a commandment or not, when the Lord saith, be angry, but sinne not. Ephes. 4.9. Answ. Although it seem to be given out by way of commandment, Scriptura protonit absolute & si●● conditione quid ex Hypothesi intelligs acts. yet it is rather to be understood here conditionally; If ye be angry sin not, so Psal. 86.1. The Lord ariseth and his enemies will be scattered; that is, if the Lord arise, his enemies will be scattered. So Verse 9 Thou OH God sent'st a plentiful rain, and thou confirmedst thy inheritance, that is, when thou sendest a plentiful rain, thy inheritance is confirmed. How a man is to relieve his en ●ies Asle under the burden . The virtue contrary to this continuing in anger, is to seek to be reconciled to our neighbour. Exod. 23.5. If thou see the Ass of him that hateth thee lying under his burden and wouldst forbear to help him; thou shalt surely help with him. The Chaldee paraphrast in his paraphrase hath it this way; when thou seest the Ass of him that hateth thee lying under the burden, Triplex geminatio ejus dem r●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt leave thy own business, thou shalt leave the Ass with his burden, and thou shalt leave thy hatred, and be reconciled to thy neighbour; and then thou shalt learn to know quickly, what it is to help the Ass of him that hateth. So Christ, Mat. 5. If thou bring thy gift to the Altar & there remember'st that thy brother hath aught against thee, leave thy gift at the Altar, and go and be reconciled to thy brother; so, leave the Ass for a while, and first be reconciled to thy enemy: the Lords chief intention is here of reconciliation, hath God regard of Asses. 1. Cor. 9.9? How murder sheweth itself in the eye . Secondly, this murder cometh to the eye; the heathen said, animus habitat in oculis, the mind dwelleth in the eye; there is an evil eye, which is a covetous eye. Prou. 23.6. Eat not the bread of him that hath an evil eye, that is, of a covetous eye; so there is an adulterous eye. 2. Pet. 2.14. And there is an envious eye, Deut. 15.9. Take heed that thy eye be not evil against thy brother; and there is a murdering eye, 1. Sam. 18.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribitur cum Vau & legitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum jod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immanis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculas. And Saul eyed David from that day forward, Hebraicè, he looked upon him with an evil eye: So job. 16.9. My enemy sharpeneth his eye upon me; these the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these who look fiercely. Thirdly, How anger sheweth itself in the countenance. this murder sheweth itself in the countenance, Gen. 4. Why is thy countenance fallen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ira. Nasus. Aph is called the nose, and it is called anger, because anger sheweth itself in the nose, and so I take that place. Esay. 2.22. Cease from man whose breath is in his nostrils, that is, meddle not with Christ, who if his wrath he once kindled, ye perish from the way. Psal. 2.12. The breath to be in the nostrils is commonly taken to be a sign of infirmity, because the breath sheweth itself at the nose. But it would seem here that it signifieth infirmity, for the words following imports infirmity, [King ba me] wherein is he to be esteemed? The words should not be read Ba me, wherein, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui excels●s reputatas est. but [Bamme] excelsus in one word, because he is esteemed the high and mighty, beware that ye anger him not, for he is the mighty God; and the words of the next chapter following import this, For behold the Lord, the Lord of hosts doth take away from jerusalem and from juda, &c. this the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth supercilium contrahere, to frown as men do when they are angry. So it sheweth itself in the face, Levit. 17.10. Face put for anger. I will set my face against that soul that eateth blood; that is, my anger. So Gen. 32.20. I will appease thy face, that is, thy anger; and Lament. 4.16. The face of the Lord hath divided them. So jer. 3.12. I will 'cause my face to fall upon them, and 1. Pet. 3.12. The face of the Lord is upon them that do evil, that is, his anger is upon them. Anger sheweth itself in the face . Fourthly, this anger sheweth itself by the foaming at the mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spuma. Ira. therefore the Hebrews mark, that Ketzeph is put both for foam and anger. Esther 1.12. The King was very wroth, and his anger burnt within him; these the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are angry until the foam stand at their mouth. Anger sheweth itself in the teeth . Fifthly, they express the anger of the heart with their teeth, when they gnash with their teeth. Act. 7.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is properly to seen with a seen, because their teeth go, as if they were sawing with a seen. How the tongue murdereth . Sixtly, to murder with the tongue; jer. 18.18. Come let us smite him with the tongue. The tongue is compared to a sword, The tongue compared to divers things. and to an arrow; to a sword that killeth comminus, near hand, and an arrow that killeth eminus, that is, afar off. Gen. 49.23. and to the sharpest sword that is call sica, Psal. 42.10. and to a razor, and to the juniper coals that burn most hotly. Ps. 120.4. & to a rod, Prou. 14.3. In the mouth of the foolish is a rod of pride; that is, with his tongue he beateth others. And Hierom interpreteth that place, 1. Tim. 3.3. A minister must not be a striker, that is, he must not rail with his tongue, and vers. 18. He must not be given to wine, because when men are given to wine, they have no care of their tongue; the Hebrews say that lingua continet pharmaca vitae & mortis, the tongue hath both the drugs of life and death, & mors & vita in manu linguae, death and life are in the power of the tongue. Prou. 18.21. Christ setteth down the three sorts of punishments answerable to three sorts of anger. The Scripture borroweth comparisons from jerusa 'em, Canaan, and the places about it, to show the estate of the godly and the wicked . Christ describing here three degrees of anger, setteth down the punishment answerable to them; and he alludeth to the punishments which were usual amongst the jews; it is the manner of the scriptures to borrow comparisons from Canaan, jerusalem, and the places about jerusalem, to express the future and blessed estate of heaven, anagogically; so by other places, to express the pains of the damned in hell, as Tophet is called Gehenna; so the lake of Sodom is called the torments of hell. Revelat 19.20. These were cast into the lake of fire, burning with fire and brimstone. So jude. 7. and here our Saviour Christ alludeth to the punishments that were amongst the jews. The three punishments here, and the three judicatories in Israel do not agreed in every thing . But we must not make these three judicatories in Israel, and the three punishments spoken of here to agreed all together; for in the lest judicatory in Israel they judged not of matters capital, of life and death, but in matters of goods; but Christ saith here, he that is angry with a man is worthy of judgement, the judgement which Christ speaketh of here, cannot be applied to these judicatories that were in Israel: and there is a third sort of judgement assigned here to Gehenna, but the judges in Israel punished noon in Gehenna, only the idolatrous fathers burnt their children there to Moloch: we must only then make the comparison this ways, as there were divers sorts of punishments amongst the jews, some lesser and some greater; So in the life to come, As there were greater and lesser punishments, for greater or lesser sins in Israel so shall there be greater or lesser pains in hell. there shall be smaller and greater pains and punishments, for smaller and greater sins; and as the greatest torment amongst the jews was the burning of their children unto Moloch, so for the greatest sort of anger, there shall be the greatest punishments in hell. The second thing to be considered here, is the word Raca: Hebrew and Syriack words, Why Raca is not interpreted in the new Testament. usually are interpreted in the new Testament, but this word is not interpreted; and the reasons are; First, because it was a word commonly used amongst the jews, convitium non acre sed familiare, a word which in familiar speech the master used to the servant, as when he called him noddy or witless body: So judg. 9.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abimelech. hired vein and [Rekim] light persons, the Seventy translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viros inanes, hence come the Saracens from the Chaldee word Sarack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vacui cerebro, Rabince. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vacuum esse. vacuum esse, men who lived by robbery and had nothing of their own, as ye would say, empty men; they should not be called Saracens, from Sarah, for they come of Hagar, they should be rather called Hagarens. A second reason wherefore this word Raca is not interpreted, because there is no fit word in our language whereby to express it; there are some Hebrew and Greek words which cannot be fully expressed in our language. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Example, job. 39.30. Her young ones [legnalegnu dam] suck blood; but it is better expressed by the sound, then translated, they glut-glut blood: So there are some words in the new Testament that cannot be expressed well by translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naso suspendo, subsannio, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naris, nasus. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 6.7. signifieth more then to mock, it signifieth likewise to fleer with the nose, and with the mouth; and it is an irony in gesture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impetus cum stridore, factum per onomatopaean ad imitationem soni literae ρ, ut βόμβος ex sono τοῦ β. rather then in words. So 2 Pet. 3.10. The heavens shall go away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great noise, it is more then a noise, it is such a noise as the sea maketh in a great storm. The third thing to be marked here is that which Chrusostom observeth; he who is angry with his brother without a cause is guilty of judgement; therefore he who is angry with his brother for a cause, is not guilty of judgement, and if he have a just cause he may call his brother fool; Christ called his Disciples fools, Luc. 24.25. To be angry for a just cause is no sin. and so Paul called the Galatians foolish. Galat. 3.1. The Papists argument to prove venial sins . The church of Rome goeth about to prove out of this place, that some sins are venial, and some not; those sins are venial which deserve not hell fire, but some sins deserve not hell fire, as when a man is angry with his brother unadvisedly. This fallacy is like to that which is propounded to boys in the schools. That which thou boughtest in the market that didst thou eat. But thou boughtest raw flesh in the market. Therefore thou didst eat raw flesh. The boy is taught to answer to this fallacy, that here they pass from the substance in the proposition, to the accident in the assumption, from the flesh to the rawness of the flesh, and then there are quatuor termini, four terms; and so here they pass from the meanest degrees of the pains of hell, to the highest degree; all sorts of sins are not punished in the highest degree of punishment, as he that calleth his brother fool, but yet all sorts of sins are punished in hell with greater or lesser punishment. The conclusion of this is; Prou. 4.23. Keep thy heart Conclusion. 1 with all diligence, for out of it proceed evil thoughts and murders. Mat. 15.19. Secondly, as sins increase, so do the punishments. Conclusion. 2 EXERCITAT. III De infanticidio, of the kill of an infant in the mother's womb. Commandment VI Exod. 21.22. If men strive and hurt a woman with child, so that her fruit departed from her, and yet no mischief follow, he shall be surely punished, &c. AS the world in the creation was first a confused mass, and then the Lord by degrees distinguished the several days works; so doth the Lord in the creation of the little world man, The degrees of the forming of the child in the mother's belly. the first seven days is nothing but seed; Secondly, he is curdled: job. 10.10. Hast thou not poured me out like milk, and curdled me like cheese? then he becometh flesh, and is no more called seed, but faetus, a birth; Thirdly, the principal parts of the body are fashioned, as the heart, the brain, and the liver; and the rest of the members are not yet discerned: Fourthly, when the arms, thighs, and the rest of the members are distinctly fashioned, then it is no more called faetus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puer a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 movere. but infans, Nagner, puer, from nagnar, movere, because he beginneth to stir in his mother's belly, the 35 day, and then the child is septimestris, borne in the seaventh month, and noon liveth before that time: but if the foetus be perfect the forty fift day, then he beginneth to stir the nintieth day, and his birth falleth in the ninth month; but if the foetus be perfect in the fiftieth day, then he beginneth to stir in the hundreth day, and he is borne in the tenth month; so that doubling the perfection of the Embryo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massa rudis & intricata adhuc, neque in veram formam evoluta a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convolvit, involvit. which David called Golem. Psal. 131.16. After all the parts are form, then the child beginneth to stir in the mother's belly, & tripling again the motion of the child in the mother's belly, we shall know the time when the child is borne. David speaketh of these degrees how the child is fashioned in the mother's belly. Psal. 139.16. Thy eyes did see my substance yet being unperfect, and in thy book all my members were written, which in continuance were fashioned, while as yet there was noon of them. This place is not rightly translated in the vulgar Latin . Those words Exod. 21.22. are not rightly translated in the vulgar translation; If men strive and hurt a woman with child, so that her fruit departed from her, and she live, he shall be surely punished, their meaning is, that the man shall be punished by a fine or mulct for striking of the woman if she abort; but if she live, although the child die, yet the striker shall not die for it, whereas the law meaneth, if there follow [ason] damnum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnum, exitium either to the mother or to the child, then the striker shall die; this place then must be understood of a child form, who hath life in him; but if it be but Embrio, or that which is called massa rudis, before all the members be fashioned; then if she bring forth such a birth, he shall not die for it; the Seventy translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus lineamentis ad exemplar formatum. if her fruit departed from her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non signatum; and the Rabbins call it asiman, which word they borrowed from the Greeks, as money not stamped or sealed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non signatum. so is the Embryo before the soul be created in the body; and that word Ason which is interpreted death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virunculus qui con●picitur in nigredine oculi. they seem to have read it ishon, as you would say virunculus, which the Germane call Mannikin, or like the little man seen in the apple of the eye; as if they would say, if the body be fully fashioned, and have all the members, and be a little man, then he who striketh the mother, and maketh her to abort, shall die for it; but if the birth be not perfectly fashioned, and it be not a mannikin, when the striker striketh the mother and she abort of such a birth, he shall not die for it. When a man striketh a woman in the seaventh month, he is rather to be judged a murderer, than in the eight month, if she part with her child; for the child which is borne in the eight month is commonly dead; Why rather to be judged a murderer if he strike a woman in the seventh month, nor in the eighth month after her conception. and therefore the Greeks said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zeta nota septenarij numeri apud Graecos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vive; Theta standeth for the eight number, and being the first letter of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was the note of those who were condemned to die: he who is borne in the eighth month is called [Napal] abortivus, or deciduus fructus, the child borne before the time, opposite to chordus, who is borne after the time, such as those were called subgrundini, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abortus abortivun a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadere. because they were buried under the eves of the houses, and not reckoned as living children to be buried amongst others. Allusion . And Solomon alludeth to this Eccles. 6.3. He that hath no burial, an untimely birth is better then he; the reason why the infant liveth who was borne in the seventh month, Why the children borne in the seventh month live, and not in the eight. and not in the eighth, is this, because the infant in the seventh month gathereth all his strength together, turneth himself, changeth his place, and seeketh for a more commodious place; if if he be borne when the spirits are wakened, and stirred up, he may live; and the child in the seventh month in his mother's belly, is like unto a man, when he is sleeping in his bed, after his first sleep he turneth himself that he may lay himself more commodiously; but if it fall out that he can sleep no more, then he ariseth and walketh; Simile. but he doth things more confusedly and indigestedly; but after that he hath turned himself, if he fall asleep again, then he sleepeth more sound, and is more hardly wakened; so when the child is borne in the eighth month, his spirits are diffused, and hath no strength to help himself forth, but dieth in the birth; and therefore if a man strike a woman in the seventh month, and she abort; there is more probability that he hath killed a living child, then if she had aborted in the eight month: for Octimestris liveth not in the birth, and it may be presupposed that the infant was dead at the time, the mother bearing it in the eight month; so it was not the stroke of the striker that made the child to die, but because it was in the eighth month, therefore she brought forth this dead child. Great cruelty to kill the infant in the mother's womb. It is a great cruelty to kill the child in the mother's belly, to kill this innocent in his first mansion, which should have been the place of his refuge; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundine, a tranquillitate foetus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tranquillum esse. the tunicle in which he is wrapped in his mother's belly, is called Shilo, because (as the Hebrews say) the young infant should live peaceably in it, in his mother's womb, as in a place of refuge. When Benah, and Rehab killed Ishboseth, David said, ye are wicked men who have killed a righteous person in his own house, upon his own bed: shall I not require this at your hands? 2 Sam. 4.11. So the Lord will require at the hands of such killers, the blood of infants. The conclusion of this is, Conclusion. the Lord who forbiddeth in his law to kill the kid when it is sucking the dam, had a further intention here; for, doth God regard kids, 1. Cor. 8.9? but his chief intention is, that young infants may be saved, both when they are in their mother's womb, and when they are sucking their breasts. EXERCITAT. IU. DE 'ΑΥΤΟΦΟΝΙΑ. Of self-murder. Commandment VI 1. Sam. 31.4. Saul took a sword and fell upon it, and died. ALl power which man hath is of God, and the Lord hath reserved the power of death and life to himself, 1. Sam. 2.6. Deut. 32.19. God hath reserved the power of life and death to himself. Dominium Vtile. Supremum He hath not granted to man the power of his own life, he hath made him usufructuarium, and he hath granted him dominium utile, but not supremum dominium, not absolute and high dominion, as the Lord hath given the earth to the sons of men, Psal. 115.16. he hath granted utile dominium to them, but not the supreme dominion, God hath given the profitable dominion of the earth, but not the supreme. he hath reserved that for himself: A man is lord over his natural and moral actions. 1. Cor. 7.4. The wife hath no power over her own body, but the husband; before she was married she had the powe● over her own body to dispone of it to her husband; but when she is married she hath not that power; God hath put under man's feet, sheep, oxen, beasts of the field, the soul of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas, Psal. 8.7, 8. those he may kill, because the Lord hath given him power over them to kill them for the maintenance of his life; but he is not Dominus vitae, nes membrorum, he is not lord of his own life or of the lest member of his body; therefore he may not kill himself. This self murder is contrary to the Law of nature, contrary to the divine law, Self murder is contra-to nature. and contrary to humane laws. First it is contrary to the law of nature, for every thing seeketh the preservation of itself; skin for skin, and all that a man hath will he given for his life, and nature abhorreth death as the last enemy. 1. Cor. 15. When a man may desire the separation of the soul from the body . The soul and the body make up one person, and therefore they desire not to be separated, neither should they desire, except it be for sin, as Paul said, cupio dissolvi, I desire to be dissolved, Phil. 1.23. When the soul is out of the body, it desireth to be in the body. Revelat. 6.10. The body is called the soul, because of the ne'er conjunction of them as Levit. 19.28. and 21.1. Hag. 2.14. How long OH Lord holy and true, dost thou not judge and revenge our blood? The souls call it their blood, because they long for their bodies again, and for this it is, that the body when it is separated from the soul is called [nephesh] the soul, why is the body called the soul? because it shall be joined to the soul again as it was before, and the soul shall devil in the same body, this is therefore contrary to nature, for a man to make a separation betwixt his own soul and his body. Contrary to the law of God. Again, it is contrary to the divine law, the Lord commandeth us to love our neighbour as ourself, but a man that killeth himself cannot love himself. Contrary to the law of man . Thirdly, it is contrary to humane laws, and therefore they do as much as they can to refrain it, because it taketh away a member from the commonwealth, they have made ordinances; that such be made open spectacles, and that they be not buried in Christian burial, to restrain this sin. It is not lawful for a man to kill himself for detestation of sins past, A man is not to kill himself in detestation of sin past. for this life is only the time of repentance, therefore the fathers defined it thus, Est momentum unde pendet aeternitas, it is the moment upon which our eternity hangeth: and as those who are committed to prison, Simile. must not break the prison at their own hand, until he who committeth them to prison command them to come out: Non enim poena vitatur furtiva discessione, sed crescit, when a man breaketh the prison he escheweth not the punishment by flying, but increaseth it rather. Lucretia killed herself that she should not be defiled by Tarqvinius, but it had been no sin in her, if she had not given her consent; for if a woman that is forced against her will should loose her virginity, then chastity should not be reckoned amongst the gifts of the mind, but only amongst the gifts of the body, as strength, beauty, and health; therefore she was guilty of self murder. It is not lawful for a man to kill himself to eschew sin to come, for we must not do evil that good may come of it; it is not lawful for a man to cut the thread of his own life, that he may enjoy life eternal, for God only determineth the time of his abode here, Noon may kill himself to enjoy eternal life. and when he shall remove; and therefore the children of God have waited always till the Lord should make the dissolution, Luc. 2.29. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lettest thou thy servant departed in peace; in the Syriac it is, now thou openest the prison door; the prisoner must not go out until the prison be opened unto him. Phil. 1.23. I desire to be dissolved. The Stoics said, if a wise man were taken captive he might soon relieve himself; The Stoics held that a man might kill himself. and if he thought not himself happy in bonds, he might quickly lose himself: and Seneca said, Quamcunque venam nostri corporis, esse venam ad libertatem: he meant that a man might open a vein, and let himself blood to death: but it was better said of Plato, Ne dividas lignum in via, that is, take not the soul from the body in the way here. Quest. Answ. What are we to judge of Samson who killed himself. As Samson was a type of Christ in his conception, so was he in many of his actions, and in his death; Gabriel the angel told Mary of her conception: so did the angel tell Samson's mother, jud. 13.3. and as the angels name who come to Mary was Gabriel, so the name of the angel who come to Samson's mother was Admirable; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol, add נ ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et sic fit diminutivum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solilus. Samson was a type of Christ in his name, he was called Shamshon, Solilus or little Sun, so Christ is the Sun of righteousness, Malac. 4.2. He was a type of Christ in his marriage: as he married with the Philistines, so Christ married with the Gentiles; and Samson killed more at his death then in life, so did Christ. Samson was directed by the Lord's Spirit, Samson in his death was directed by the spirit of God. in his marriage; jud. 14.4. His father and his mother knew not that it was of the Lord that he sought an occasion against the Philistines: as he was a snare to the Philistines in his marriage, and directed by the Lord in it; so was he in his death, he was directed by the spirit of the Lord in it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impulit, agita●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tintinnabulun, sic dictum quod percussione personet, in the original it is, [Pagnam] huc illuc impelli à Spiritu, jud. 13.25. as the bells which hung in the skirts of Aaron's garments are called [Pagnamon] because they were shaken to & fro. Quest. Ans. Samson desired to die with ihis enemies, but not that uncircumcised death . But he desired to die with his enemies. He desired not to die with his enemies that uncircumcised death, Psal. 25.9. Destroy not my soul with the wicked: and his last words may be taken rather as a concession then a prayer: as a good captain had rather die, then that his enemies should prevail; and the fathers reckoned him amongst the martyrs, for he most willingly bore witness to the truth. Secondly, his testimony was confirmed by his death, and it was for a divine and supernatural truth. And lastly, for the glory of God; all which concurred in the death of Samson, Reasons proving that Samson died in the favour of God. and the Lord accepted of his prayer, and heard him when he died, and gave him greater strength then before. How could Samson be a type of Christ, sing he committed many great sins? Many were types of Christ, but not in their sins. Quest. Tichonius in his rule set down by Augustine, saith, Ab his enim, vel removenda quoad significationem istam, Answ. peccata; Men albeit they commit great sins, may be types of Christ. vel ea in corporis christi (quod est Ecclesia) partes ac membra, quae peccatis interdum contaminantur, transferenda, he meaneth, that as types of Christ they committed not those sins, but as members of the Church they sinned; and the sins should not be transferred upon them as they were types of Christ, but as they were members of the Church. A man's picture doth not always represent the man, Simile. for sometimes the fault is in the wood; and sometimes in the stone, or paper, and sometimes in the colours, and sometimes in the unskilfulness of the painter; yet it is the picture of that man which it representeth: so although there be defects and wants in the types of Christ, yet they may be types of him. Now if Samson had been a self murderer, the Apostle would never have reckoned him up amongst the faithful. A man is bound by lawful means to seek the preservation of his life; the Hebrews call this Vivificare, VIVIFICARE quid apud Hebraeos. & notat actum continuum, non inchoatum, that is, it signifieth the preservation of life, but not the beginning of life, as Num. 22.33. I should have killed thee, sed asinum vivificassem, that is, I should have kept the ass alive. So Num. 37.15. Num vivificastis omnem foeminam? that is, have ye preserved the women alive, So Luc. 17.34. A man is guilty of self murder, when he spendeth the means prodigally which should entertain his life; A man is a self murderer when he spends his means that entertains his life. we have a natural life, and a spiritual life, the means which entertain our natural life are called our life; When thou besiegest a town, thou shalt not cut down the fruitful trees, Arbor enim agri homo est, for the tree of the field is man, Deut. 20.19. that is, it is the means which entertains the life of man. So Proverb. 27.27. Life put for the maintenance of the life. It shall be life to thy maids, that is, maintenance. So in the Gospel it is said, that the poor widow cast into the treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her whole life, that is, her whole substance. Mark. 12.44. So the woman having an issue of blood twelve years, spent her living upon the Physicians. Luc. 8.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her whole life: So Eccles. 6.8. The poor walking before the living; mark the opposition, Poor and living, for living and dead; the poor are judged as they were dead civilly, because they want the comfortable means to entertain their life; when men do prodigally waste the means which should entertain their life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab α & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvo, est vitium quando exceditur modus. this the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if ye would say, non salvatio sui; such a one was that forlorn son, Luk. 15.13. Who wasted his substance with riotous living, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The life taken for the spiritual life . Our life is also taken for our spiritual life, and when we have not the care to entertain the grace of God in ourselves, then we are said to be murderers of our souls, and when we neglect the means of our salvation, such as those, Num. 16.38. are called peccatores in animam suam, sinners against their own soul; the life of the soul is a more excellent life, then the life of the body; the life of nature is seated but in the blood, Vita est in sanguine, the life is in the blood, Gen. 9 but our spiritual life is in the blood of Christ: our natural life is entertained with corruptible things, Thou shalt not destroy the trees thereof by forcing an axe against them, for thou mayst eat of them; and thou shalt not cut them down, for the tree of the field is man's life. Deut. 20.19. But our spiritual life is entertained by the tree of life, jesus Christ, therefore this life is called the life of God. Ephes. 4.18. The Hebrews say, that the Ammonites and Moabites who drew the Israelites to idolatry, and killed their souls, were punished unto the tenth generation, that they should never enter into the Congregation: but the Edomites who killed them with the sword, and the Egyptians who drowned them, were but punished to the third generation. The conclusion of this is, Conclusion. if it be a great sin to put out the life of another man, it is a greater sin for a man to put out his own life, for he must love his neighbour as himself. EXERCITAT. V Of cruel murder. Commandment. VI Luc. 33.1. There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. LEt us inquire here, first, why Pilate mingled the blood of the Galileans with their sacrifices? Secondly, why they propound this question to Christ? The occasion why Pilate mingled their blood with The cause why Pilate killed the Galileans. their sacrifices was this; when the Romans had subdued the jews, they laid grievous taxations upon them, and they sent their Publicans abroad daily to exact of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exactores. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collector tributorum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccatores and therefore they called them Nogeshim, exactores, in the Syriack, Gabbi, collector tributorum, from the Syriack word Gabha, which signifieth to gather tribute or toll; they hated them so, that they called them sinners, and they would not mary with them; therefore they said, nè contingat tibi uxor quae sit aliqua è publicanis, and they would not eat with them, nor converse with them; because the Publicans handled the jews so hardly, they hated both them and the Romans exceedingly; How judas of Galilee drew people after him, and taught them that that they should obey no King but God. and one judas of Galilee, Act. 5.37. In the days of the taxation, rose up and drew away much people after him; he taught those that followed him, that they should acknowledge no other King but God, and that they should have no other Lord but God himself; and he reasoned this ways, thou shalt worship the Lord thy God, and him only shalt thou serve; therefore all civil honour is forbidden to be given to Kings; not unlike to that conclusion of the Pope, the spiritual man judgeth all things, and he is judged of noon; therefore the Pope and the clergy are exempted from all civil authority. Augustus appointed a daily sacrifice for himself. Philo in his book de legatione ad Caium, testifieth, that Augustus upon his own charges appointed a daily sacrifice for himself in the temple; and Theophylactus writing upon Act. 5. sheweth that this judas Galilaeus forbade that any should sacrifice for the Emperor; Pilate when he seen these Galileans (who were the followers of judas Galilaeus) sacrificing, he come upon them and killed them, and mingled their blood with their sacrifices; because they forbade to sacrifice for Caesar. Some come and told Christ what Pilate had done to these men, and they thought that these men were greater sinners then others, for those who are cut off by the sword, men think that they are greater sinners then others, and that they die not well; but a man may die a violent death, and yet die in the favour of God; a sudden death is not always a bad death, jobs sons died suddenly, but to the wicked it is a bad death. job. 34 20. and josias was killed in the battle, A violent death not always a bad death. and yet the Lord saith, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace. 2 King. 22.20. Now for Pilate's cruelty, The exaggeration of Pilate's cruelty. it may be exaggerated by many circumstances: First, who did it, when he did it, where he did it; for actions are accounted either good or evil, not only from the object and end, but also from the circumstances; for even as in the natural body, it is not enough to be a perfect man, and want no member, but also that he have colour, proportion, and straightness, which do grace the body: So an action is not good, unless all the circumstances concur; but it is accounted as an evil action, if any circumstance be wanting; therefore Thomas saith well, Thom. 2.2. quaest. 3. ad 1. Bonum non nisi ex integra causa constare, malum vero ex quocunque defectu consurgere. When many circumstances concur in an evil action, they aggravate the sin very much, as the Israelites, Ezek. 23.37. committed spiritual adultery with their Idols, they sacrificed their children to Moloch; they defiled the Sanctuary with blood, and they defiled it with blood upon the Sabbath day. There were many circumstances to exaggerate Pilate's fact; First, that a Magistrate should kill so cruelly, this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trucidare. Mat. 10.28. Great cruelty in Pilate to kill those, he being a Magistrate. and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interficere. Secondly, the place exaggerates the fact, being done in the temple. When Athaliah was to be killed, jehojada the Priest commanded to carry her forth without the ranges. 2 King. 11.15. that is, without the precinct of the temple, he would not have her blood shed near the temple to defile it, this murder come nearest to Zachary's murder, Great cruelty to kill them in the temple. who was killed betwixt the porch and the Altar, which was nearer to the holiest of all then the Altar; he killed them in the temple publicly in the sight of all men, Thomas saith well, Occultatio peccati, quae est simplex circumstantia peccati, diminuit & nou auget peccatum; tum quia signum verecundiae, & qui manifestè peccat, When the hiding of a sin diminisheth sin. cum agit, tum docet; that is, the hiding of the sin which is one circumstance that concurreth in the sin, it doth not aggravate the sin, because it is a sign of shamefastness, and he that committeth a sin publicly, he both doth it, and teacheth others to do the like. Esay. 3.9. they proclaim their sins as Sodom, that is, they show them out and hide them not. Sed quando occultatio peccati est causa peccati, non diminuit sed auget & constituit novam speciem peccati, as it is in secret theft, fraud, or deceit, Thirdly, to kill them that were not under his jurisdiction; for the Galileans were under the jurisdiction of Herod, so to kill them at the altar which was the place of refuge, when they were now begging pardon for their sins, this aggravateth the sin more. Ob. If it be said that Pilate was an heathen, and had no respect to the altar. Answ. The heath●● carried great reverence to the Altar . See what reverence the heathen carried to the Altar, for when any person fled to the Altar for refuge, they would never kill him there, if he refused to come out from the Altar, Turnebi adversaria. they would smoke him out, and if that would not serve the turn, they would close him up in the temple that he might famish there, and that the heathen had always a respect to the Altar of refuge, we may see it by the history of Amyris. Amyris being sent by the Sybarites to the oracle of Delphos, Sail●s in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to consult how long their Commonwealth should stand; it was answered, that it should continued ever until they reverenced man more then the gods; he seeing one day a slave beaten by his master, and flying to the altar of refuge, yet his master spared him not there; then the slave fled to the tomb of his master's father, and then his master spared him; which when Amyris perceived, presently he went and sold all that he had, and went and dwelled at Peloponesus; for now I see, said he, that men are more reverenced then the gods. By this we may see what regard the heathen had of old to the altars, and what a barbarous cruelty was this in Pilate to kill these poor Galileans, when they were sacrificing. The conclusion of this is, Conclusion. that the Lord abhorreth all murder, but especially cruel murder, committed openly in the sight of God and his people. EXERCITAT. VI How the Lord enquireth for blood and punisheth it. Commandment. VI Psal. 9.12. When he maketh inquisition for blood, he remembreth them. THe Lord enquireth for blood, God first enquireth for blood, and then punisheth it. and then revengeth it. First, he enquireth for blood: Gen. 4.9. And the Lord said unto Cain, where is Abel thy brother? So Gen. 42.22 Behold now his blood is required at our hands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaesivit sciscitatas, percunctatus est. Daresh, est summo judicio inquirere, to search diligently. The Lord requireth this blood, God requireth the blood of man from reasonable, unreasonable, and senseless creatures. at the stones and timber of the house. Habak. 2.11. and at the hands of a beast, Gen. 5.9. and at the hands of a man, that is, of a common man, and at the hands of a great man, and at the hands of a man's brother: and he enquireth after the blood, from the shedder of the blood, to the author or first cause; there was the hand of the Ammonite that killed Uriah; God searcheth out blood from the shedder to the first inventor. there was the hand of joab that set him in the forefront of the battle, and there was the hand of David that invented this: yet Nathan passed by them all, and said to David, Thou hast killed Uriah the Hittite with the sword. 2 Sam. 12.9. So there were the false witnesses who testified against Naboth and stoned him, and the false judges who condemned him, and then jezabel the Queen, and last the King, who sealed all with his signet: and yet it is said, that Ahab killed him. 1 King. 21.19. Hast thou killed and taken possession? The Lord says, Num. 32.23. Your sins shall found you out; The guilt of sin leaveth such a scent behind it, that the punishment follows it and findeth it out, even as the dog by the scent findeth out the Hare, and as the hue and cry follows the murderer; How a man's sin findeth him out. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cubavit, excubavit, proprie bestiarum est. so doth the revenging hand of God follow the sin of murder home to the door of him that committed it. Gen. 4.7. Sin [Robhetz] lieth at the door, that is, the guilt of sin, as a mastiff dog lieth at the door. Deut. 31.17. Many evils and troubles shall found them; man findeth out sin first, and sin findeth him out again. And see how the senseless creatures discover the blood and inquire after it; job saith, Let not the earth cover my blood. Cap. 16.18. When sense is given to heaven and earth, then the Lord signifieth by this, Why is sense attributed to senseless creatures. that this sin is such, that it inverteth the nature of the senseless creatures settled by God: and therefore they seek to be revenged of this sin, and cry out for a vengeance, which is spoken of such sins in the Scriptures which must presently be punished without any delay. As the Lord searcheth and enquireth for the blood, so he revengeth it, God revengeth blood when he hath searched it out. when Zachariah was killed betwixt the porch and the altar, what said he? The Lord look upon it, and require it. 2 Chron. 24. and the Lord answered to his request, Luc. 11.51. How he revenged the blood of Zachariah. I say unto you it shall be required. A year was scarcely past when the Princes who condescended to this bloody murder, were all killed by the Assyrians, and the King himself was wounded, and there he died; see how the Lord revenged this blood. And we see this more evidently in David. 2 Sam. 12.9.10. Because thou hast slain Uriah the Hittite, How the Lord revenged the blood of Uriah upon David and his posterity with the sword of the Ammonite, the sword shall never departed from thy house; which was performed, first, in the slaughter of his son Ammon; secondly, of Absalon: thirdly, in Adonijah; then in the five sons of jehosaphat. 2 Chron. 21. And of all the sons of joram except Achazia who was also killed by the King of jezreel. 2. Chron. 22. And Athalia killed all the King's seed except joas, who was also killed afterwards by his servants. 2 Chron. 24. and his son Amaziah was killed, 2 Chron. 25.27. and josias was killed in the battle, 2 Chron. 35.23. and lastly, the sons of Zedekias killed by Nabuchadnezzar, 2. King. 25.7. see how the sword never departed from his house. Secondly, God makes the conscience of man to revenge the blood that he hath shed. the Lord maketh the conscience to be vindex sanguinis, the revenger of the blood; for when a man hath once committed this sin, how fearfully doth his conscience torment him? When joab wrote to David that Uriah was killed at Rabath, David thought but lightly of the matter at the first, what wrote he back to joab? Let not this matter trouble thee, for the sword devoureth the one as well as the other. 2 Sam. 11.25. But see how this matter troubled him after his conscience was wakened, then he said that this blood was always before him. Psal. 51.3. it is verbum forense, always standing up in his face, and pleading against him; and he prayed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sanguinibus. that the Lord would deliver him; [Middamim] from bloods in the plural number, to signify the greatness of this sin; or because he was not only guilty of the blood of Vrijah, Blood a great sting to the conscience. but also of those who were killed with him. Abigail when she dissuaded David from kill of Nabal, 2. Sam. 25.31. she said, That this would be no grief to David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non crit titubationi aut offenfioni cordi. nor offence of heart to my Lord, in the original it is, [Lepukah alemicshol] it shall be no staggering or stumbling; the conscience is offended at the remembrance of the shedding of innocent blood, as when a man dasheth his foot against a stone. David when he remembered this, would not drink of the water which was gotten out of the well of Bethleem by the hazard of the blood of men; see what difference is between the conscience wakened and not wakened, and how little David esteemed of shedding of blood in the first case, and how much in the second. The souls departed desire their blood to be revenged . Thirdly, the souls of those who have been murdered, cry from the heavens for a vengeance upon those who have murdered them. Reu. 6.10. How long Lord holy and true, dost thou not judge and revenge our blood upon those that devil upon the earth? this crying of the souls is not from sinful passion, Absolute desires without sin shall be granted. as the Apostles desired that fire might come from heaven and burn the Samaritans, Luc. 9.54. but this desire of the glorified souls is without sin; and all desires without sin, which are absolute desires, must be fulfilled; I say absolute desires, because Christ desired without sin that the cup might pass from him, but it was not an absolute, but a conditional desire: but absolute desires must be fullfilled; this is one of the grounds of the resurrection, because the souls now without sin, A ground of our resurrection. do long to be joined to their bodies again, therefore it must be granted to them. The conclusion of this is, let us pray with David to keep us from blood, and let us study to wash our hands in innocence, that we may compass the Lord's altar, Psal. 26.6. and that the Lord would not gather our life with bloody men, vers. 9 EXERCITAT. VII. De inculpata tutela, How a man may lawfully defend himself. Commandment. VI Exod. 21.2. If a thief be found breaking up, and be smitten that he die, there shall be no blood shed for him, if the Sun be risen upon him there shall be blood shed for him. WE have spoken of unlawful kill, which is murder; now it remaineth to speaked of lawful kill, and the first branch of this is, inculpata tutela, and the second is casual slaughter. God commandeth that a man should not kill his neighbour; and secondly, that he should preserve himself; First, that he should not hurt his neighbour. Man is considered six manner of ways. First, Man is considered six ways. as he is a Christian; secondly, as he is a Magistrate; thirdly, as he is a Soldier; fourthly, as he is a Citizen; fiftly, as he is a Moralist; and lastly, as he is the work of nature. In his first estate he is considered as a Christian, As a Christian how he is to behave himself. and then he must lay aside all hatred: it is natural for a man to love his friend, and it is natural to him in his corrupt estate to hate his enemy: but it is a work of grace when a man pardoneth injuries done unto him. The Lord commended Solomon much for this, That he sought not the life of his enemies, 1. King. 3.11. 〈◊〉 a Magistrate . Secondly, man is considered as a Magistrate, and then, He beareth not the sword in vein, Rom. 13.6. but he must remember that it is gladius Dei, & Gideon●: the sword of the Lord and of Gideon, judg. 7.20. and he is the Lord's sword-bearer: his part is to institute good laws, and put them in execution for punishing of transgressors. As a Soldier . Thirdly, a man is considered as he is a Soldier, and then he is reputed to be without honour, if he fight not for the welfare of his own country, and seek not to repair the wrongs done unto it. As a Citizen . Fourthly he is considered as a Citizen, and here he is bound to seek redress of his wrongs by the law, and not to revenge himself. As a Moralist . Fiftly, he is considered as a Moralist, then it is more honourable for him to overcome his passions, than for him to overcome a strong city, Prou. 16.32. and in this consideration he should be more careful not to do a wrong, then not to receive a wrong. As the work of nature . Sixtly, he is considered as the work of nature, and then he should be farthest from revenge; Let us consider how nature bringeth forth a man, and that will teach him to do no wrong to his neighbour: the Apostle, 1. Cor. 11. taketh an argument from nature, Doth not nature teach you that it is unseemly for a woman to be shaved? So nature teacheth a man in his first creation and birth to be a peaceable creature, because she bringeth him forth without weapons. Obj. But by this reason ye may say that a man may not defend himself against injuries, because nature bringeth him forth without weapons. Answ. Nature still seeketh the preservation of itself, and that which nature affordeth not to a man for his preservation, art must help it. Example, Nature seeketh help from nature to defend itself. nature bringeth forth a man naked, now because of the injury of the weather, and the uncomeliness of the body since the fall, nature seeketh art to help her, to make clothes for a man to cover his nakedness, and to defend himself from the injury of the weather; so doth it for weapons defensive, but never for offensive in the first place: the hand of man is given to him for the safety of himself, but not to wrong his enemy, 1. Sam. 25.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servavit manum tuam tibi. Servavit manum tuam tibi, He hath reserved thy hand to thyself: not that thou shouldest kill Nabal with it, but that thou shouldest defend thyself from Saul, who is pursuing thee to take thy life. When men use their strength to wrong one another, see how the holy Ghost speaketh of them, Dan 11.40. When he describeth the combat betwixt the king of the South, and the king of the North, he bringeth them fight like two beasts, ARIET ARE quid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petijt, impetijt cornibus, proprie de arietibus dictum. and they are said [arietare] to push with their horns like two rams: when men go this way to kill one another, abusing their natural strength, they are like unto beasts which push at others, and therefore in this case, Let him not beast who putteth on the harness, as he who putteth it off, 1. King. 20.11. Secondly, a man is to defend himself: and in necessity the Lord maketh him a Magistrate: and as in necessity all things are common for the safety of the life of man, A man in necessity is a magistrate to defend himself. that a man may go to his neighbour's vineyard, or his field, and eat so much as will satisfy his hunger; so in necessity the Lord maketh a man a Magistrate to defend himself, when he can have no other means to save himself. And here we must put a difference betwixt him, qui infert injuriam, & qui propulsat injuriam, he must defend himself, but not wrong his enemy, that must be his chief intention: and a second intention, if he can have no other means to save himself, then he becometh a Magistrate in that case: and he must take heed here first, that he seek not revenge; A man must not seek revenge. for, Vengeance is my, saith the Lord, Rom. 12.9. therefore David saith, The Lord avenge me of thee, but my hand shall not be upon thee, 1 Sam. 24.12. So Prou. 20.22. Say not I will do to him as he hath done to me, jer. 50.15. Take vengeance on her, as she hath done, so do thou to her, here the Prophet leaveth the revenge to God. Obj. And if it be alleged that Samson said, As they have done unto me so have I done unto them, jud. 15.11. therefore men may revenge themselves upon others, who have wronged then. Answ. We must put a difference betwixt a Magistrate who beareth not the sword in vein, Rom. 13.4. and those who revenge their wrongs heroico instinctu, as Phinheas, Samson, and Ehud; from those who follow their own particular revenge, for They know not of what spirit they are, Luc. 9.55. What a man must do before kill or be killed . Before a man be brought to this necessity either to kill or be killed: first he is to flee, and secondly to defend himself by all means possible, but not to pursue, if he be rid of his enemy. Navarrus E. 15. 4. Soto ar●. 8. 9 5. d d. in l. ut vim. &c. First, he is to fly, Matt. 10.23. But when they persecute you in this city, flee ye into another, therefore that tenant of Navarrus is most false, cadem recte admitti putat ut alapa vitetur, & ad honorem recuperandum; & Soto, defensio cum intersectione est licita, quia fuga est ignominiosa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limit cum in sorib●s id est, si●●ite cum extra s●pta, ne ingressus irritat in me . As he is bound to flee to defend himself, so he is bound to hold off the injury: when jehoram King of Israel sent a man to take Elisha, Elisha said; Shut the door, and hold him fast, at the door, 2. King. 6.23. it is not well translated, Handle him roughly, he was only to save himself here. Now when he hath used all other means, and cannot save his life otherwise; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si in effossione, vel cum effossionis instrumento then necessity in that case maketh him a magistrate. If a thief be found breaking up, and be smitten that he die, Exod. 22.2. if he be found breaking up, [im bammahhthereth, Lex 12. tabularum vetat furem diurnum occidi nisi telo se defendat ] but it is better translated, cum perfossionis instrumento, if he come with an instrument in his hand to break up the house, now in such a case the Lord saith, if he be killed, then he who killed him was free of his blood; because it was in the night time, and there was noon to help him; and it could not be known whither he come to rob or to kill; when David come to seek support of Nabal, he gave him a churlish answer, and said, That many men now a days break from their masters, 1. Sam. 25.10. but Abigail saith of David, A man fighteth the Lord's battle when he defendeth himself. that he fighteth the battles of the Lord, vers. 28. what battles of the Lord had he fought? he was not entered into the kingdom, he only defended himself in fleeing from Saul, and this Abigail called a just defence, and saith that he did fight the battle of the Lord. When Christ sent his Disciples abroad in their first expedition, he forbade them to take a staff with them, Matt. 10.10. that is, such a staff as might hinder them in their way, but take only a light rod with them, no staff of defence: but when he sent them forth afterwards, he saith, He that hath not a sword, let him cell his garment and buy one, Luc. 22.36. and the Apostles seem to have carried swords in their defence, and although these words contained not a precept, The Apostles carried weapons to defend themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sirrah vel gladius. yet they are taken from the common custom, as the opposition of the former times implieth; and this sword (or if ye will translate it, a sacrificing knife, as some do) they were to use only in defence of themselves, and not to wrong others, and therefore Peter when he smote off Malchus ear, Christ said to him, Put up thy sword in his place, for all they that take the sword shall perish with the sword, Matt. 26.52. Ob. Esay. 2.4. They shall beaten their swords into ploughshares, and their spears into pruning books; therefore it may seem that under the Gospel, men may not use a defensive weapon. Answ. This prophecy is only to be understood thus, that under the Gospel, people should live more peaceably after their conversion then when they were Heathens and pagan. Secondly, some understand the prophecy to be interpreted with this condition, the state of the Church shall be such, when all nations shall receive the Gospel, and live as Christians should do that then there shall be no wars; and this they think shall be fullfilled after the conversion of the jews. Ob. Matt. 5.39. Resist not evil, but whosoever shall smite thee on the right cheek, turn to him the other also: and if any man will sue thee at the law, and take away thy coat, let him have thy cloak also: Therefore it may seem that it is not lawful for a Christian to defend himself. Answ. How these words, Mat. 5.39. are to be understood . There is no place in the Scripture which hath been more mistaken then this: julian the Apostate abused this Scripture, when he would box the Christians upon the one cheek, he would bid them hold up the other also; but Christ in this place is not speaking of every sort of injury, but of light injuries, such as are a box, or a blow, or losing of a coat, or cloak; he taketh not away all judicatories here; his meaning is only that we should be patiented in lighter offences and wrongs, and to remit something of our right in such things as we may recover, We may remit something of our right, for keeping of peace. and not to stand punctually in every thing, this is that which the Gospel teacheth. So to go two miles with a man if he compel thee, but not an hundred: so not to stand for a coat or a cloak; but if a man should take all that thou hast from thee, then thou art to resist him, and seek remedy by order of law. So the words following, given to him that asketh thee, and from him that would borrow of thee, turn thou not away, vers. 42. We should be patiented in suffering of injuries. if these words should be extended to the farthest, there were nothing more hard, and it would be contrary to that, 2. Cor. 8.13. For I mean not that other men be eased, and ye burdened. When he biddeth them hold up the other cheek, it is not meant literally here, but his meaning is, that they should be patiene in suffering of injuries, Lam. 3.30. Christ suffered patiently, yet held not up the other cheek when he was smitten. He giveth his cheeks to him that smiteth him; that is, he suffereth patiently. Christ himself when he was smitten, did not hold up the other cheek, but said, Why smitest thou me? joh. 18.23. therefore the words are not to be taken literally, but are to be understood that we should carry a Christian heart, ready to forgive, and not to prosecute all injuries, and to remit something of our own right at sometimes for the Gospel's sake. They say in the Schools, Moral virtues may suffer extension. that Virtus moralis non consistit in puncto mathematico, but habet suam latitudinem; it may be farther extended: so when those Christian virtues are required, they are not so required that they suffer no sort of extension; ye may spare your cloak, or your coat, but if they would spoil you of all, ye are not to yield to that: Paul forbiddeth the Corinthians to go before Heathen judges to pled; but yet Paul being enforced, appealed to Caesar. The Gospel taketh not away lawful means of defence . So that the Gospel taketh not away lawful means from a man to defend himself, but only sheweth when, and how he should use those means, and how he should forbear to seek to be repaired of light injuries. Rom. 12.19. Avenge not yourselves: Ob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When he forbiddeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to avenge themselves, he forbiddeth them not to defend themselves, Answ. God forbiddeth to revenge, but not to defend and the words going before show this, Requited not evil for evil; this is the description of unlawful revenge, and not of lawful defence, and he giveth the reason, Vengeance is my, and I will repay, saith the Lord; and Christ saith, Shall not God avenge his own elect? Luk. 18.7. Conclusion . The conclusion of this is. Necessity armeth a man to defend himself, but not to kill his neighbour, this is called Gravis necessitas, Necessitas Extrema. Gravis. but if it be extrema necessitas, then he is armed, not only with defensive, but also offensive weapons: but many men extend this necessity too fare, when it is neither extrema necessitas, nor gravis necessitas. EXERCITAT. VIII. Of casual slaughter, and who were admitted to the city of refuge. Commandment. VI 2 Sam. 14.4. And when the woman of Tekoah spoke to the King, she fell on her face &c. THe sixt Commandment commandeth to cut off the guilty murderer, so it appointed cities of refuge for casual slaughter, or for those who in sudden passion had killed a man, such were sheltered in the city of refuge; but the voluntary or wilful murderer was not sheltered in the city of refuge. Agere Ignoranter. Ex ignorantia . We must put a difference betwixt these two, agere ex ignorantia, & agere ignoranter, to do a thing of ignorance, and to do a thing ignorantly: to do a thing ignorantly is to do a thing that we are ignorant when we are in doing of it; but yet ignorance is not the proper cause why we do it, but some other bad accident which draweth on the ignorance, as Lot when he lay with his daughters, here he did it ignorantly, but yet his ignorance was not the cause of his sin, but his drunkenness which drew on his ignorance: but he is said to do a thing through ignorance, when his ignorance is the chief and the principal cause of his action, as when a man was felling wood, his axe head fleeth off and killeth a man; here he killeth a man of ignorance, this ignorance is the chief and principal cause of the action; it was not accersita ignorantia, Ignorantia Accersita. Simplex. sed simplex ignorantia, he drew not on this ignorance, but it was simple ignorance, he that killed a man of ignorance was admitted to the city of refuge, but not he who killed a man ignorantly. There are three sorts of actions of men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the first are done deliberately, the second in sudden passion, the third by chance; the first are violent injuries and wrongs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and these were not protected in the cities of refuge; the second were the actions which were done in sudden passion, and these were admitted to the cities of refuge; as the woman of Tekoahs' two sons went to the field, and the one of them killed the other upon a sudden, and the woman said unto the King, Remember the Lord. 2 Sam. 14. that is, the law of the Lord, that hath appointed cities of refuge to protect such, that the revenger of blood kill them not. The third were casual actions, when a man was killed by chance; as they who kill unawares, and unwittingly. Iosh. 20.3. and these were admitted to the cities of refuge. Men do things either voluntariè willingly, invitè against their will; ex partè invite, or non invitè. First, when one committeth murder willingly, then he was not admitted to the city of refuge. Secondly, Agere Voluntary. Invite. Ex parte invite. Non invite. when he killed invitè, against his will, then he was admitted to the city of refuge, because this was ignorantia invincibilis, inevitable ignorance; as if a man had been f●lling wood, and his axe head had flown off and killed a man. Thirdly, ex parte invite agere, as when a man in sudden passion had killed his neighbour, and he was admitted to the city of refuge. Fourthly, non invite agere, this cometh ex ignorantia concomitante. Example, Mutius Saevola intended to kill the King, he miss the King, and killed another in steed of him, and when it was told him, he was sorry that he had not killed the King, he did not this ex ignorantia antecedente, sed ex ignorantia concomitante, and the fact was not involuntarium, he did it not invitus, but non invite; and such a man was not admitted to the city of refuge. A man killeth three ways . A man killeth three manner of ways; First, when the heart killeth and not the hand; Secondly, when the hand killeth and not the heart; and thirdly, when the heart and the hand killeth. When the heart killeth and not the hand, that cometh not to be tried before men, when the hand killeth but not the heart, these were admitted to the cities of refuge; and thirdly, when both the heart and the hand killed, and those were not admitted to the cities of refuge. Exod. 21.12. He that smiteth a man that he die, shall be surely put to death; that is, if he smite him willingly, he was not protected in the city of refuge; the vulgar translation translateth it, qui percusserit hominem velens occidere, morte morietur, what meaneth he by this, volens occidere, willing to kill? doth he mean this? be that striketh a man not casually, but willing to kill him? or meaneth he this? he who striketh a man, willing to hurt him but not to kill him, and in the mean time he kill him; doth the law here consider the purpose and intention of the killer only? no, but the law considereth here effectum, non affectum, the effect, and not his affection; whither he had a purpose to kill him or not to kill him, if he kill him, he is a murderer. Some do kill, and intent not to kill; some intent to strike and not to kill, and yet do kill; and thirdly, some intent to kill, and yet kill not; noon of these were admitted to the city of refuge. These who killed of ignorance were admitted to the cities of refuge, with sundry caveats. The caveats with which a man was admitted to the city of refuge. The first caveat was this, that they behooved to be in Caveat. 1 a lawful calling, as he that was felling wood, if his axe head had flown off, & had killed a man, the Lord said in this case that it was he that killed him, and not the man felling wood, who casually killed him; actions take not their denomination from him who casually doth such a thing, but from him who of purpose doth it. When the children of the Prophets were gathering herbs for their dinner, 1. King. 4. one of them gathered coloquintida, or some poisonable herb, and put it in the pot; now if he had poisoned some of his fellows through ignorance, he had been protected in the city of refuge, Ignorance excuseth a man, who is in a lawful calling. because he was in a lawful action; but if he should have ignorantly killed a man in an unlawful action, then this ignorance should not have excused him. Example, if a man had strucken a woman with child not knowing that she was with child, and the child had died, he would not have been protected in the city of refuge, because he was in an unlawful action: So if he had been in an unprofitable action, as if he had been mowing grass upon the house top. Psal. 129.29. and a stone had fallen down and killed a man, this ignorance would not have excused him, because he was in an unprofitable action, for men use not to mow grass upon the house top: So if he had killed a man ignorantly in his sport or pastime, res licita & seria casum excusat, res vero illicita & jocosa casum atrociorem reddit. When a man is about a lawful action or earnest business, he is excused if he kill casually, but if he be in sport or about trifles, then he is not excused. Caveat. 2 The second caveat is, that he aught to be circumspect in his lawful calling; and this is called debita advertentia, if the axe head had usually flown off before, and he had killed a man, then he was not protected in the city of refuge, because he had not used all means possible to make the head of the axe fast; the like we see in the pushing ox. Exod. 21. If the ox used to push, and his master kept him not within the house, and then if he kill a man, his master was to die for it, and the city of refuge saved him not. Caveat. 3 Thirdly, if he had an instrument in his hand which was not a fit instrument to kill a man, as if he had a little pebble stone in his hand, or a small rod; if a man had died of such a stroke, then the man killer was to be received within the city of refuge, but if he smote him with an instrument of iron, as with a sword, or dagger, Lapis manus quid apud Hebrac●. then he was to die: So if he smote him with a stone of the hand. 2. King. 9.24. Implevit mawm arc●. Num. 35.17. that is, with a stone that filleth the hand, as Rabbi Solomon interpreteth it; not with a little stone; so if he smite him with a weapon of wood, and there is a greater restriction of wood then of iron. Caveat. 4 Fourthly, if he had thrown a stone at a man wherewith he might have been killed, and not seeing the man, nor having no hatred at him before, neither sought his harm, if he had killed him, then he was protected within the city of refuge: in the former caveat, although he was his enemy whom he killed, yet if he had no fit instrument to kill him with, he was excused and protected within the city of refuge; in this caveat although he have a fit instrument to kill him, yet if he seen not the man, or hated him before, and then killed him, then he was admitted to the city of refuge. The Lord Deut. 19.9. promised to them, Three cities on each side of jordan. when he should enlarge their bonds, he would given them more cities of refuge; this promise was made to them when they were on the west side of jordan, before they come over the river; they had three cities assigned to them already, on the east side of jordan, and he was to appoint other three more for them in the west side of jordan; in all, there were but six. It may be asked, Quest. why there were as many cities of refuge appointed upon the east side, as upon the west side of jordan; seeing there were but two tribes and an half upon the east side, and all the rest upon the west side, the one was much more spacious then the other? Although that which was on the west of jordan was more large in breadth then the east side, Answ. Why there were as many cities on the east side, as on the west side of jordan. yet in length they were equal; therefore he appointed as many cities upon the east side as upon the west: and there may be another reason assigned, why he appointed as many cities on the east side as on the west, because those who dwelled in the east side of jordan were farthest from the Temple, and the means of God's worship; and therefore were more cruel, and readier to shed blood (as borderers are) and to obviate this; the Lord appointed three cities of refuge, on the east side of jordan. In what city was the case of casual slaughter tried, Quest. whither in the cities of the Levites, or in the next city where the slaughter was committed? The man when he killed, Answ. he fled to the city of refuge, that is, to one of the three cities of the Levites; but when he was to be tried, whither he killed casually or not, then he was brought back to the next city where the fact was committed, and if he was found innocent, then he was restored back to the city of refuge, where he was to abide until the death of the high Priest. Num. 35.25. Quest. What place of refuge had they when they were in the wilderness. Answ. They had noon but the altar, Exod. 21.14. and we see by Joab's practice that the horns of the altar was a place of refuge; The altar a place of refuge. and David seemeth to allude to this, Psal. 27.5. In the secret of his tabernacle shall he hide me. Quest. The horns of the altar being the place of refuge, why then refused Nehemiah to go into the temple to save his life? Nehem. 6.11. Answ. Because he was a stranger and not a Priest, he might not come near to that part of the temple. Ob. But a stranger in danger of his life might have fled to the horns of the altar. Answ. Nehemiah knew well enough that this was but a forged danger, and therefore he might not fly to the horns of the altar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locus conventionis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrbes conventus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atriam vel refugium dictumquasi auxilij locus . These cities of refuge were called Gnare hammiklat, locus collectionis; Num. 35.6. and Gnare hammugnadah, urbes conventus. Iosh. 20.9. and Gnazarah, locus auxilij. 2. Chron. 4.9. These cities of refuge were appointed to save the man-killer from the revenger of the blood; & that they might have the safer passage to these cities of refuge, the high ways were made plain, the hills demolished, and the hollow places filled up, and bridges made for them to pass the rivers, & there was an equal distance betwixt them, and they were situated upon the tops of the hills; and they set up (as the Hebrews say) statuas mercuriales, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Allusion. images by the way, having this inscription upon them [Micklat] and the hand pointing to the city of refuge; and john the Baptist alludeth to this form, when he saith, Prepare ye the way of the Lord, make his paths strait. Mat. 3.3. Christ is the city of refuge for all poor and ignorant sinners, and the Preachers are statuae mercuriales, who point out this way to the city of refuge, and sendeth them to the death of jesus Christ the high Priest. See Esay. 40.3, 4. Why were they commanded to stay in the city of refuge, until the death of the high Priest? Quest. for all murder cometh out of the heart. Mat. 15.19. Why then were these who casually killed, confined within the city of refuge? This was enjoined to them rather as a punishment of their former sins, and likewise to teach them, Answ. Why the manslayer was kept in the city of refuge until the death of the high Priest . that jesus Christ hehoved to purge both their sins of ignorance, and sins of error; and we may see that this was but a ceremonial law, foreshadowing some other thing to come; for if a man had killed another twenty years before the death of the high Priest, or a day before his death, yet both were released alike at the day of his death; if ye will respect justice in itself, they should not have been equally punished, and both should not have been confined a like time in the city of refuge; but this was to teach them, that Christ's death relieved all sorts of sinners, and as the high Priest was a type of Christ in his person, in his apparel, in his sacrificing; so was he in his death. Both jews and Proselytes strangers were admitted to the city of refuge. Num. 35.25. What strangers were admitted to the city of refuge. These six cities shall be a refuge both for the children of Israel, and for the stranger, and for the sojourner among them. There were two sorts of strangers amongst them; First, he that was newly converted to the jewish religion, and he was [Her] and the Seventy translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Proselyte. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Secondly, the stranger who dwelled long among them, and he was [Toshebh] and the Seventy translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both these were admitted to the city of refuge; but an heathen abiding in Gentilism, such a stranger was not admitted to the city of refuge. There fell an accident in Switzerland, a Slatter was slatting a house, the ladder breaks, and he falling down killed a man in the street; A case of casual slaughter. the man's son who was killed, pursued the slatter as the murderer of his father; the judge demanded whither there was any hatred betwixt him and his father, or not? he answered, noon that he knew of; whereupon the judge would have absolved the slatter, but the man being more instant for justice, the judge ordained that he should go up upon the top of the house, and the slatter should stand under him, and then he should try, if he could kill the slatter, casting himself down upon him; the young man answered, that he could not hazard his life to kill the slatter, the judge replied, no more would the slatter have hazarded his life to kill your father, wherefore it was but a casual fact in the slatter, and he being in his lawful calling should not die for it, and if such a fact should have fallen out in Israel, the cities of refuge should have protected him. The woman of Tekoahs' parable not rightly applied . The woman of Tekoahs' parable was not rightly applied here; for the widows two sons went upon a sudden to the field, and killed one another; but Absolom waited for his brother's death: Cities of refuge were appointed for those who of ignorance killed, or in sudden passion, but not for those who killed in cold blood, the Lord commanded to take such a one from the horns of the altar: And jonathan, the Chaldee Paraphrast paraphraseth it thus, although he be a Priest, and serve at my altar, thou shalt take him from thence and kill him; and Targum of jerusalem, although he be the Priest which standeth and serveth before me, thou shalt take him from my altar and kill him; therefore they conclude, that cities of refuge protected noon that were wilful murderers. Conclusion . The conclusion of this is, that the life of man is a precious thing before God; and in such a case of casual slaughter, or when in sudden passion one killeth another, ampliandi sunt favores (as the lawyer say) & in poenis benignior interpretatio facienda, they should have the most favourable interpretation of the law, they should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, legis, the mitigation of the law, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rigour of the law, and Christian laws should not be written with blood, as were the laws of Draco. EXERCITAT. IX.. Whither the revenger of the blood was bound by the Law to kill the manslayer, or was it a permission only? Commandment VI Num. 35.27. And [if] the revenger of blood found him without the borders of the city of his refuge, and the revenger of blood kill the slayer, he shall not be guilty of blood. IT is commonly holden, that this was only a permission, that the revenger of the blood might kill the manslayer: but if we shall weigh the circumstances well, set down in the text, we shall see that it is a commandment, and not a permission: and that it was not only lawful to kill him, but that he was bound to kill him, as a judge is bound to kill malefactor: if he was found to be guilty of murder, then he was given over into the hands of the revenger of blood, and he killed him. Num. 35.2. Deut. 19.12. So if he was found innocent, if the revenger of the blood did found him without his city of refuge, he was bound also to kill him; this was not a permission to kill him, as the law of divorce was permitted for the hardness of the people's hearts; but there is more here, a commandment is set to him, as a Magistrate, that he should kill him; and as the Magistrate might take no bribe to let the murderer go free; so might not the revenger of the blood take any satisfaction for him that is fled to the city of refuge, The revenger of the blood might take no satisfaction from the killer to let him go free. that he should come out of it again, and devil in the land, until the death of the high Priest, Num. 35.32. and another reason is added, jest the land be polluted for blood defileth the land, vers. 33. and this the Lord doth both for the greater detestation of the sin of blood, and that this might be a true type of jesus Christ; as there was no regress for the killer to his own land, but by the death of the high priest, so there is no regress for us into heaven, but by the death of jesus Christ our high priest. Obj. If innocent blood could not be expiated but by the blood of him who killed, how was it lawful for the manslayer to return to his own house, after the death of the high priest, sing there was no blood shed here? Ans. The death of the high Priest was in the place of shedding of blood, How the murder was expiated without the blood of the manslayer. and the sin was pardoned in the type, by him, who prefigured jesus Christ, who truly taketh away sin. It was not a permission to kill the manslayer, but a precept. Num. 35.19. The revenger of blood himself shall slay the murderer, and not, he may slay him, or, it is permitted to him to slay him: so vers. 21. The revenger of the blood shall slay him when he meeteth him; and so he shall take no satisfaction for him, Deut. 19.12. If it had been permitted only to the revenger of the blood to do this, then if he had found him without the city of refuge, he might have spared him, or transacted with him for money; but this was no ways lawful for him to do, therefore he might not spare him, but was bound to kill him wheresoever he did found him, without the city of refuge. But he was an innocent man, Ob. why then should there be a commandment given to kill him? Although he was innocent of murder, Answ. yet the transgression of the law, Why the manslayer might be killed if he was found out of the city of refuge. which commanded him to stay still in the city of refuge, maketh him guilty. Shimei was pardoned of his sin, but under this condition, that he should not go over the brook Kidron, 1. King. 2.37. but when he transgressed this commandment, he was killed: so the man that killed casually, was pardoned conditionally, if he had stayed in the city of refuge, but if he had go out of it, before the death of the high Priest, he was to die. The conclusion of this is, if this blood which was shed casually polluted the land of Canaan, wherein the Conclusion. 1 Lord did devil, Num. 35.34. as it was Emmanuel's land, Esay. 8.8. much more doth innocent blood cruelly shed defile the land, and maketh the Lord to withdraw his presence from it. There was no safety to those who were out of Rachabs' house, nor no safety to the manslayer out of the Conclusion. 2 city of refuge. So there is no salvation to those who are without the Church; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is our [gnezerah] locus auxilij, the place of help. EXERCITAT. X. Why David, a man of blood, was forbidden to build the Temple. Commandment VI 1. Chron. 22.8. Thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my sight. WHen the Lord granted rest to David from all his enemies round about him, he said to Nathan the Prophet, See now, I devil in a house of cedar, but the Ark of God dwelleth within curtains, 2 Sam. 7.2. but God did not approve of this his purpose to build the Temple: the first reason is, 2. Sam. 7.6. I have not dwelled in any house since the time that I brought the children of Israel out of Egypt, Why God did not approve David's purpose to build the Temple. even unto this day: but I have walked in a Tabernacle. So. 1. Chron. 17.4, 5, 6. neither did God take this in an evil part, neither found he fault with any of the Princes of Israel for this, 2 Sam. 7.7. In all the places where I have walked with the Children of Israel, spoke I a word with any of the tribes of the children of Israel, whom I commanded to feed my people Israel, saying; why build ye not an house of cedar to me? but 2. Chron. 22.8. there is another reason given why the Lord will not have David to build the temple, because Thou hast shed blood abundantly, and hast made great wars, therefore thou shalt not build an house to me. And Solomon, when he wrote to Hiram, 1. King. 5.3. Thou knowest that David my father could not build an house to the Lord, for the wars that were about on every side. It may seem strange, why the Lord should never have desired a house to be builded unto him, but always delighted in tents since he come out of Egypt; how cometh it afterwards, that the Lord expostulateth so with them, that they builded not his house, and that it lay so long unprepared. But the second reason seemeth more strange, thou shalt not build a house to me, because thou hast been a man of blood; What blood is meant here when David is called a man of blood. what blood is meant of here? meaneth he of the blood of Uriah, which David shed, or the blood of the Priests which was shed at Nob, whereof he was the occasion? 1 Sam. 22.8. by blood here is meant that blood which he shed in the wars: Thou hast shed much blood in my sight; that is, at my commandment, which Abigail toucheth, CORAM DEO, quid in sacro sermone. 1. Sam. 25.28. dissuading David from kill of her husband Nabal, For the Lord will certainly make my Lord a sure house, because my Lord fighteth the battles of the Lord, and evil hath not been found in thee all thy days: as if she should say, the wars which thou hast undertaken, God himself is the chief captain in them: How then could the shedding of blood so stain David, that he could not build a Temple to the Lord? The shedding the blood of the enemies of God is most acceptable to God. for as Theodoret observeth well, the shedding the blood of the enemies of God, was most acceptable to him, Esay, 34.6. when the Levites killed their brethren who committed idolarrie; Moses saith, Consecrated yourselves to day to the Lord, every man upon his son, and upon his brother, Exod. 32.29. Allusion. where there is a clear allusion to the consecration of Priests, and the Priests that day when they were consecrated, the blood was put upon their thumb, and their toe, Exod. 29.20. So that day on which the Levites killed their brethren, the blood did consecrated their hands; and defiled them not. David, when he killed the enemies of the Lord, there was nothing to defile his hands here, but then he washed his hands in innocence, and then he offered a most acceptable sacrifice to God: why then should he have been forbidden to build an house unto the Lord, because he was a man of blood? The reason why God would not have David to build the Temple . The reasons why the Lord would not have David to build the temple were these: the first reason was this, the Lord from that time, that he brought his people out of Egypt, was called their great commander, and leader, and then he b●●● to call his people an host, Exod. 7.4. Extendere manum imperatoris Signum. That I ma● 〈◊〉 out my armies, my people the children of Israel out of Egypt, by great judgements, and with a stretched out arm: this stretching out of the arm was a sign which the commander gave to the soldiers. Iosh. 8.18. therefore in that battle which Moses fought against the Amalekites, Exod. 17.18. he held up his hands, as a commander or general of the field; and so the Lord stretched out his hand, and gave a sign to all the frogs and lice, his armies, to fight against Pharaoh, and so he promised that he would redeem them with a stretched out arm: now when he had his people in the wilderness as his army round about him, God was amongst his people as the Emperor amongst his Soldiers. he commanded to make a tabernacle for him, which he would have pitched amongst the midst of his people, as the Emperor's tent is amongst his soldiers, Numb 2 3. After that they had entered into Canaan, they had wars all the days of joshua, cap. 3.7. the Lord said to them, You shall know that the living God is amongst you; even as the Emperor is among his soldiers in his tent. And as all the time of the judges, the ark dwelled under curtains; so likewise in the days of David it dwelled in a tent, and all this while they stood in need of a valiant and courageous Captain, God himself to be their general, and this Uriah acknowledged, 2. Sam. 7.6, 7. the ark and Israel and juda abideth in tents; Shall I then go home to my own house, and lie with my wife: This was the reason why God would not have David to build the Temple, for the wars were not yet ended. But 2. Sam. 7.1. It is said, Ob. that The Lord had given him rest round about from all his enemies; it might seem then, that now the Lord needed not to lodge any longer in a tent. Although David had peace with his enemies round about without, having overcome them, Answ. David had peace with foreign enemies but not in his own kingdom . yet the kingdom was not settled within; therefore it was not time yet for the Lord to have his house builded, but to devil still in a tent as he did before, but the time was shortly to come when all his enemies should be put under, and then the people should enjoy the first-fruits of peace, The Lord promised a peaceable king to the Israelites. and then he promised to them a peaceable king, who needed not to go abroad to fight his wars, but should live peaceably at home with them in jerusalem; then the Lord said, that he would quit that warfaring life, and his tent, and have a Temple built unto him, where he might devil, and for this end, Why the Temple is called the house of God. he made choice of a peaceable king to build it: hence we may see, why the Temple is called the house of God, and his resting place, Psalm. 132. ●3. The reason then w●y the Lord would not have David to build his Temple was this, because the wars were not yet ended, and the Lord would devil still yet among them in the Tabernacle, as in a tent. There was another cause why the Lord would not have David to build the Temple, Why God would have his Temple built by a peaceable prince. because he was fight his battles, he was not a man of peace, he was not a fit type of Christ, the Prince of peace, when he was fight the battles; this was reserved for Solomon, who was a peaceable king, therefore there was not a hammer heard in the building of the Temple, to signify, that it should be a Temple of peace: where strifes and contentions are, the kingdom of God is never well built; In that vision of Elijah, there was a wind, and the Lord was not there; there was an earthquake, and the Lord was not there; and after the earthquake a fire, but the Lord was not in the fire; and after the fire, a still small voice, and the Lord was there, 1 King. 19.11. Conclusion . The conclusion of this is, there is the blood of war, and the blood of reconciliation; the Lord would have no blood of war shed in his Temple, The Temple how built. he would have it builded in a peaceable time, in a peaceable manner, that no hammer was heard in the building of it; a peace able Prince must build it, no weapon might be carried through it, Marc. 11.16. no murderer was protected in it, but was pulled from the horns of the altar; no blood was shed in it: when Athaliah was to be killed, jehoiada commanded to carry her without the ranges, 2. King. 11.15. And lastly, because the Temple stood upon a hill, there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a wall builded round about it, that no man might fall over, as there were batlements about the houses, that no man might be in danger when they walked upon their roofs, or bring blood upon their houses, Deut. 22.8. So the Lord built this wall about the Temple, that no blood might be brought upon his house, but the blood of reconciliation was daily shed in this house, which was a type of that blood, which is the blood of peace, and speaketh better things then the blood of Abel. EXERCITAT. XI. Of the order of the sixt and seaventh Commandments. Marc. 10.19. Thou knowest the commandments, do not commit adultery, do not kill. ALL the three Evangelists, Matthew, Mark and Luke, have set down this history of the young man, ask Christ what he should do to obtain life eternal; Matthew setteth down the Commandments which Christ biddeth him keep after this manner, Thou shalt not kill, thou shalt not commit adultery, but Mark. 10.19. and Luk. cap. 18.20. do set them down in this order; Thou shalt not commit adultery, thou shalt not kill, and the Apostle keepeth the same order. Rom. 13.11. Although it be not very material in what order the commandments be set down, when they are not directly entreated of, but when they are cast in by way of answer and illustration; for we see the Evangelists, when they handle them but occasionally, they put the first commandment after theft and adultery, yet it is not to be passed by: Mark and Luke keep this order, Why murder is put before adultery. and the Apostle likewise setteth down adultery before murder; the reason seemeth to be this, the Seventy in their translation, set down adultery before murder, this edition of the Seventy was translated in the days of Ptolomeus Philadelphus, and was received by the grecizing jews, who lived in Alexandria; Matthew following the Hebrew text, and writing especially unto the jews, keepeth the order set down in the original text, in Deut. 5 But Mark who ruled the church of Alexandria, followed the translation which was received there; and this seemeth to be the reason why Luke and Paul kept the same order. Rom. 13.11. because they followed the translation which was used amongst the grecizing jews; for although the Greek translation, which is called complutensis, setteth murder before adultery; yet the ancient Roman edition, in Exod. 20. hath it this ways; Thou shalt not commit adultery, thou shalt not murder. So Philo, and Clemens Alexandrinus do set adultery before murder: This Philo lived in the time of the Apostles, and then no doubt the Greek translation was more pure, and deserved more authority, but this Philo first setteth down adultery, and then murder, and then theft; and he giveth a reason why adultery is put before murder, because of the filthiness of it, S●r●m. lib. 6. and the great and many evils that it bringeth upon the family. So Clemens Alexandrinus setteth down adultery first, and then murder; and julian the Apostate who was a reader first in Nicomedia, and therefore could not be ignorant of the order of the commandments, Cyril. lib. 6. contra jul. Apostate. setteth them down after the same manner, neither doth Cyrill the Bishop of Alexandria found fault with him for setting them down so. Conclusion . The conclusion of this is: the translation of the Seventy being so generally received in the churches of Alexandria, it is most probable that the Evangelists and Apostles would given no offence to the grecizing jews, in things which were not contrary to faith. Commandment. VII. EXERCITAT. I How vile a sin adultery is. Exod. 20.14. Thou shalt not commit adultery. WHen a man sinneth, he sinneth either against God, against himself, or against his neighbour; the Apostle layeth out this division plainly: Tit. 2.12. We should live soberly, righteously, and godly, in this present world; holy before God, soberly towards ourselves, and righteously towards our neighbour. The adulterer sinneth, first, against God; secondly, against himself, and thirdly, against his neighbour. First, he sinneth against God; The adulterer sinneth against the three persons of the Trinity. he sinneth directly against all the three persons of the Trinity, against God the Father, God the Son, and God the Holy Ghost. First, he sinneth against God the father the creator; The adulterer sinneth against God the father. when God created Adam, he made him first one, then he made the man and the woman two, and thirdly by marriage, he made the man and the woman one again; Adam created one at the first, then was made two and then one. And they two shall be one flesh. Gen. 2.24. And then cometh the adulterer, and separateth them whom God hath conjoined and made one. ●e sinneth against the Son . Secondly, the adulterer sinneth against God the Son the redeemer, Shall I then take the members of Christ and make them the members of an harlot? 1. Cor. 6.15. Is Christ divided? he is like the natural mother that will not have the child divided, he will not have his members, to be made the members of an harlot. He sinneth against the Holy ghost . Thirdly, the adulterer sinneth against the holy Ghost the Sanctifier, defiling the temple of his body; and as the unclean conversation of the Sodomites grieved the spirit of just Lot. 2. Pet. 2.8. much more doth the unclean conversation of the adulterer, grieve the good spirit of God. The adulterer sinneth against himself . Secondly, the adulterer sinneth against himself; First, against his own body. How sinneth he against his own body? He sinneth against his own body subjectiuè, but in other sins objectiuè; for in other sins the body is but the instrument, and the thing which he abuseth is without the body; as when a murderer killeth a man, the wrong and injury is done to his neighbour; but when he committeth adultery, the body is not only the instrument by which he committeth this sin, but also the thing itself which is abused; he sinneth against his own body making it the member of an harlot, and depriving it of the dignity which it had, and by bringing loathsome and vile diseases upon it. ALIENUS pro inimica apud Hebra●● . So he sinneth against his own family, bringing in a strange woman, Prou. 5.9. Jest thou given thy honour unto others, and thy years unto the cruel. and Prou. 5.20. And why wilt thou my son, be ravished with a strange woman, and embrace the bosom of a stranger. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spurius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliona labes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spurius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tacere . So he sinneth against the child begotten in adultery, he is called Mamzer, as ye would say, aliena labes, another man's blot; and the Hebrews call him Shatuki, from shatak tacere, for when others are praising their parents, he must hold his peace, because he knew not who was his father; and the jews call the natural children the olive and the vine, and the bastard they called the bramble, and the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumelia & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stupro, bruta etiam animalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuatur cum petulantia sunt & ●as●rva. because they are subject to contumelies. joh. 8.41. We be not borne of fornication: the Physicians call the short ribs costas spurias, or base ribs, the Athenians had a place in Athens called Cynosorgus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canis, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the jonick tongue signifieth white, because they offered a white dog to Hercules: First, they offered a dog; quia canes promiscue coeunt, then they offered it to Hercules, because Hercules was a bastard, therefore they used to say to a bastard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, get you to the judicatory to be tried. As the adulterer sinneth against himself, The adulterer wrongeth his neighbour. so he sinneth against his neighbour; First, he wrongeth the head of the family, taking from him, The wife called the delight of the eyes. her who slept in his bosom, eat of his morsels, and drunk of his cup. 2. Sam. 12.3. So he taketh from him the delight of his eyes. Ezek. 24.16. So he wrongeth the rest of his neighbour's children, making them to be suspected of bastardy; for even as one piece of light money maketh the whole sum to be suspected; so doth the bastard make the rest of the children in the family to be suspected. Psal. 128.3. The children of the house are called olive plants: Children compared to olive plants. why are they compared to olive plants? as the olive plant will suffer no other graft of any other tree to be engrafted in the stock, so cannot the natural children of the house abide a bastard to be amongst them. judg. 9.2. Thou shalt not inherit with us, because thou art the son of a strange woman. Compare this sin of adultery with other sins, Adultery compared with murder. and ye shall see the vileness of it: a murderer when he hath committed a murder, his conscience doth sting him after the fact be done, but stolen waters are sweet to the adulterer. Prou. 9.17. that is, he hath no remorse for the sin, and he is led like the ox to the slaughter, or as a fool to the correction of the stocks, till a dart strike through his liver, as a bird hasteth to the snare, and knoweth not that it is for his life. Prou. 7.22, 23. Adultery compared with fornication . Compare this sin with fornication, and ye shall see the vileness of it. Chrusostom hath a good comparison to this purpose, Simile. we excuse saith he the master of a ship, when the ship is cast away by the storm of weather; but if the ship be brought within the harbour, and then the master of the ship should cast her away, then he should pled no excuse: So saith he, when youth is unmarried, and carried away with the tempests of sinful lusts, they may seem to have some pretence or excuse to extenuat their fault, as not being married; but when they are come within the haven, or safe port of marriage; what excuse can they have then? Adultery compared with theft . Compare this sin and theft together; theft taketh away a man's goods, but whoredom stealeth away oftentimes the right of a man's lands. The thief when he stealeth, doth it for necessity, and he will restore seven fold for it, but an adulterer cannot make restitution. Adultery the greatest theft. Prou. 6.31, 32. It is the greatest sort of theft that is, and therefore the Greeks called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fures conjugij. Sin added to another fault, to note the greatness of it . When the Scripture appropriateth this word [Sin] to any particular sin, then it noteth a great sin; as this people hath committed a sin, that is, idolatry; So whoredom by way of appropriation is called a sin, Luc. 7.37. And behold a woman in the city which was a sinner, that is, which was a prostitute harlot. The greatness of this sin appeareth in this, there is a double end of marriage; First, to beget children; Secondly, the remedy against lust; but the adulterer delighteth in lust, but not to beget children in this act, therefore it is most opposite to honourable marriage. Under the law, the sacrifice which was offered for the woman suspected of adultery, is called oblatio recordationis; Num. 5.18. In all other sacrifices the iniquity was purged, and put away; but in this sacrifice the sin of adultery is remembered, and there was no incense nor oil added to this sacrifice, which two signified, pleasure and joy; there was nothing pleasing to the Lord in it. Lastly, the greatness of the punishment sheweth the greatness of the sin, The punishment of adultery grievous. whoremongers and adulterers God will judge. Heb. 13.4. and without shall be dogs, sorcerers, and whoremongers, &c. Revelat. 22.15. The whore's house inclineth to death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and her paths [El rephaijm] to the Giants. Proverbs 2.18. to that part of hell, where these damned monsters are. The conclusion of this: Conclusion. Seeing adultery is such a fearful sin, we must shun all occasions which led unto it; Remove thy way fare from her, and come not nigh the door of her house. Prou. 5.8. When Potiphar's wife took hold on joseph's cloak, he left the cloak behind him, and would not touch it again; no more then David would drink of the water of the well of Bethlehem, which was got with the hazard of men's lives. EXERCITAT. II Of the allurements of the Whore to adultery, and how vile she is being compared with wisdom. Commandment. VII. Prou. 9.14. She sitteth at the door of her house on a seat in the high places of the city, to call passengers that go by, &c. The whore is wisdom's Ape . THe whore is the Ape of wisdom, for as the Ape in some outward gestures imitateth man, but cannot reason as man doth, or speaked as he doth: so the whore but imitateth wisdom in some outward things, but not in true virtuous actions. The whore counterfeiteth wisdom in inviting her lovers . She counterfeiteth wisdom; First, wisdom standeth in the top of high places, by the way in the places of the paths, Prou. 8.2. & she calleth the sons of men in the entry of the gates. So doth the whore sit in the corners & high places of the city; and inviteth her lovers. Prou. 9.14.15. Secondly, wisdom hath her palace; She hath builded her house, she hath hewn out her seven pillars. Prou. 9.1. So the whore hath her chamber, and her bed decked with cover, and perfumed with myrrh, aloes, and ointment. Prou. 7.16. Thirdly, wisdom hath her banquet; She hath killed her beasts, she hath mingled her wine: she hath also furnished her table. Prou. 9.2. So hath the whore her banquet, her peace offerings: Prou. 7.14. Fourthly, wisdom inviteth the simple; Prou. 8.5. but the whore inviteth the foolish man, voided of understanding. Prou. 7.7. But see the difference, wisdom hath a stately palace builded upon seven pillars, but the whore hath a bed decked with cover, perfumes, and aloes, this bed dressed thus with such perfumes, and ointments, might put the young man in mind that he was going to his grave, for the bodies of the dead were embalmed with such perfumes and ointments, and Her house is the way to hell going down to the chambers of death, Prou. 7.27. Wisdom cryeth without, she uttereth her voice in the streets, she cryeth in the chief places of concourse, in the opening of the gates, in the city she utters her words. Mark the proceeding of wisdom here in this gradation: First, she cryeth [bahhutz] without, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locus urbis patulus in quem Mercatores ac Venditores contrahendi et vendendi gratia conveniunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in capite tumltuantium id est turbarum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fores portarum, ubi suprema judicum subsellia. she cryeth as she cometh out at the door: again, she cryeth [barhhobhoth] in the streets, that is, in the place where buyers, and sellers use to meet for exercising of merchandise. Thirdly, she cryeth [berosh homijoth] in the chief place of concourse, that is, where both the chief of the people, and common multitude resort, as 1. Sam. 14.38. Draw near here all ye chief people. So jud. 20.2. Fourthly, she cryeth [hephithhe shegnarim] in the opening of the gates, that is, in the place where the judges, and the counsel sat, she is not afraid of the faces of great men, nor of the power of the judge. But the whore hath her cry, and she cometh to the door of her house, and to the streets, and to the corners of the streets, Prou. 7.12. but she dares not be bold to come into the gates of the city, where judgement and justice are administered. They that eat of wisdom's banquet, it shall be marrow to their bones, Prou. 3.8. but they that eat of the whore's banquet, shall mourn at the last, when their flesh, and their body are consumed, Venus abantiquis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta. therefore the Greeks called Venus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solvens vel dissolvens membra. Wisdom mixeth her wine with spices, but the whore hath her cup of fornication mixed with Philtra, or enchantments, Revel. 17.4. poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cup of abomination, and filthiness of her fornication, Wisdom hath length of days in her right hand, Prou. 3.16. but the whore's feet go down to death, and her steps take hold on the grave, Prou. 5.5. Whores of old haunted amongst the graves . The whores of old were shut out of the city, and dwelled by themselves, and when they committed their villainy, Hadrianus Turnebus, lib. advers. 13.19. they went to secret places amongst the graves, therefore they called them bustuartas moechas, de scortis inter busta atque monumenta prostantibus: the whores who haunted among the graves to hide their filthiness: and the Seventy allude to this, jerem. 1. How sayest thou I am not polluted, I seen thy ways in the valley▪ the Seventy hath it, I seen thy ways amongst the graves. Wisdom bringeth riches in her left hand, Prou. 3.16. but the whore bringeth a man to a morsel of bread, Prou. 6.26. and strangers are filled with his strength, that is, ROBUR pro divi●ijs. his riches, for strength is put for riches, Hos. 7.9. job. 30.24. And he mourneth when all is spent, Pro. 5.11. in the original it is [Nahamta ba●hharithecha] which properly signifieth to roar as the hungry lions do when they are hungerbit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne forte rugias vel gemas in no●issimis tuis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rug●st, fremuit leonum famelicorum proprie . Such was the cry of the forlorn son, after that he had wasted all his goods upon whores, when he said, I perish with hunger, Luc. 15.17. Wisdom cometh with honour in her left hand, Prou. 3 16. but the whore bringeth shame, Prou. 5.14. I was almost in all evil in the mid saint of the congregation and assembly, that is, I was esteemed an infamous sinner, So Luc. 7.3. Behold a woman in the city which was a sinner, that is, who was esteemed a public and infamous sinner, and so publicans and harlots are joined together, as infamous and notorious sinners. Who so findeth wisdom findeth life, Prou. 8.35. but whosoever haunteth with a whore giveth his years [leaczari] to the cruel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crud●lis, proprie v●●●num Asp●●lu●. Prou. 5.9 [aczar] properly signifieth the poison of the asp, Deut. 32.33. which breedeth no pain at the first, but the poison is deadly and cannot be cured; The lips of a strange woman do drop as the honey comb, but her end is bitter as wormwood, sweet things breed choler, but bitter things diminish choler; the fare speeches and songs of the whore seem to be sweet and pleasant, but being digested they turn to bitterness, but spiritual songs as David's, although they seem bitter at the first, yet they are comfortable in the end, and Sweeter then the honey and the honey comb, Psal. 19 Therefore Solomon willeth the young man to deliver himself from the strange woman that flattereth with her words, Prou. 2.16. nitzal est furto se eripere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furto se eripuit, vel proripuit. to steal himself out of her bonds, who keepeth him so in fetters. As the Lord said to the Israelites, that he had set life and good, and death and evil before them, Deut. 30.15. So the Lord here sets death and life before men, the way of wisdom, and the paths of the whore, that they should choose the one and decline the other. EXERCITAT. VII. The adulterous eye is a motive to adultery. Commandment. III 2. Pet. 2.14. Having their eyes full of adultery. THe motives which draw men to this sin, are first, the members of the body, and they are those two especially, the eye and the tongue; and the ornaments of the body, either natural, or artificial; natural, as the hair; artificial, as apparel. Adultery first bred in the heart . Adultery is first bred in the heart, out of the heart cometh adultery and murder, Matt. 15.19. Apolidorus in his dream, as Plutarch testifieth, dreamt that the Scythians took him, and fleyed the skin of him, and boiled him in a caldron, and in the meantime, while he was thus tormented in the caldron, his heart said secretly unto him, Ego tibi horum sum causa; the heart is the cause of all filthiness, and therefore if we would keep this Commandment, we must Gird the loins of of our minds and be sober, 1. Pet. 1.13. that is, our sinful passions, and especially our lust, which hindereth us in the way. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si pellectus fuit animas meus. job. 31.9. If my heart hath been deceived by a woman: [im niphta libbi;] it is the same word which is used, Exod. 22.16. If a man entice a maid: and 1. King. 22.20. Who shall deceive Ahab: It is the heart that deceiveth a man, therefore the heart should chiefly be looked unto, for it is the hardest task of all to keep it. It was well said by one of the Fathers, Non puto ullum qui clauserat coelum oratione, It is a hard task to keep the heart aright. quod clauserat animam à cogitatione; & faciliùs est coelum obserare quam animam; I believed not that he who shut the heavens by his prayer, could shut his heart from evil thoughts, and that it is an easier thing to shut the heavens, then the heart. Adultery sheweth itself in the eye . This adultery cometh from the heart to the eyes and there is a great affinity betwixt the heart & the eye, the one is causa, and the other is occasio to this sin; and the eye is the bawd, who goeth betwixt the object and the heart; and there is such affinity betwixt the heart and the eye, Desires are attributed to the eyes. that desires are attributes to the eyes, Eccl. 2.10. I withheld not from my eyes, whatsoever they desired. So Gen. 45.20. Let not your eyes spare the stuff. So 1. Sam. 24.10. My eye spared thee. The eyes are the occasion, but it is the heart that must yield to the desire or deny it, The eye is the occasion, but the heart is the cause of sin. the eye importunes us much; therefore john calleth it, The lust of the eye; 1. joh. 2.16. So Num. 15.39. That ye go not a whoring after your own eyes: and Peter saith, That their eyes are full of adultery: in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleni adulterae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. full of the whore, as if the whore were seen sitting in the eye of the adulterer, but it is better read, Full of adultery; for it is the manner of the Hebrews, to put the epithet for the substantive; as Deut. 29.19. ut addat ehrietatem sitienti, prositi, here the epithet ebrius, Regula Hebraeorum. The epithet put for the substantive. is put for the substantive, ebrietas: so here adultera, the epithet, is put for adulterium, the substantive. To make a covenant with our eyes is that which is required of us here; there is a great discord betwixt the regenerate mind and the sinful members, and therefore the regenerate part had need to take good heed to them, or else they will deceive it. job made a covenant with his eyes, job. 31.9. Not only to restrain the first consent, and sinful motion, but also the sight itself; and it was his study, Reducere speciem sensus externi, ad eandem speciem cum interno; as the Schoolmen say, to make his eyes answerable to his heart, as his heart was clean from adultery, so he would have his eyes also. Simply to behold a woman is not a sin, but curiously, and with a sinful eye to look after a woman, and lust after her, that is sin. Matt. 5.28. the Apostle saith, 2. Cor. 4.18. Look not at things which are seen, but at things which are not seen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is so to look, When it is sin to look upon a woman. as the archer looketh to the mark; he that beholdeth a woman this ways, hath an adulterous eye, He that looketh on a woman, Matt. 5.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not only to look with the eye, but also with the heart. Some of the heathen have plucked out their eyes . Some of the heathen knowing how unruly the eye was, have pulled out their eyes, and they thought them most happy that were blind. And Seneca said, Nonne intelligis partem foelicitatis nostra esse caecitatem: but they were mistaken, Christ willeth us to pull out our sinful eye, Matt. 5.29. take lust from our eye, which is a member of our sinful body, and then the eye of itself is a good member of the body. We should not look upon the nakedness of others . The eye is the special occasion to this sin, therefore men should not desire to see the nakedness of others; Sem and japhet went backward that they might not see their father's nakedness. Rabbi Abraham held that it was not lawful to behold the creatures when they were engendering, The angels when they appeared were clothed. because of the corruption of man's nature, which is stirred up to sin by such sights; the angels who are blessed spirits, and have no concupiscence, yet when they appeared in the likeness of men, they appeared clothed, Act. 1.10. and the Seraphins wings covered their feet, Esay. 6.2. For reverence of the Majesty of God, they covered that part which the Scripture calleth our feet. Deut. 28.57. Gen. 49.10. Nature teacheth us to cover our nakedness, therefore when a man hath committed a sin, he blusheth, the blood, as it were, would cover the sin, Verecundia celat turpem actum, & erubescentia cessat a turpi actu. Conclusion . The conclusion of this is, although we had need to look to all our senses, to our taste, Prou. 23.1. to our touch, Eccles. 6.1. yet we have more need to look unto our noble sense of hearing, for Evil communication corrupts good manners. 1. Cor. 15.33. but most of all we have need to look to our sight, and we should do with it as the Romans of old did with their prisoners, they never went abroad but they had their keeper joined with them, therefore they said, una catena continet tam mili tem quam reum, sand never thy eyes abroad, but sand their keepers with them. EXERCITAT. IU. How the tongue breaketh this Commandment by filthy speeches. Commandment. VII. Ephes. 4.29. Let no corrupt communication proceed out of your mouth. BEfore man fell he needed no clothes to cover his nakedness, but after the fall, as the Apostle saith, We put honour upon our unclean parts, 1. Cor. 12.23. So before the fall, no speech had been uncomely, but since the fall such is the corruption of the heart of man when he heareth filthy speeches, that he is provoked by them; therefore when the holy Ghost speaketh of such things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he covereth them with modest and comely terms. And first we shall observe, The modesty of the spirit of God on the Scriptures in giving comely terms to things. that there are no proper names in the Scripture given to that part of the body which distinguisheth the sexes in man or woman, as in other languages, and that is done for modesty's sake, sometimes the Scriptures call it flesh. Gen. 17.13.23. Caro. Levit. 15.2.19. Ezek. 16.26. and 23.20. so it is called a man's shame, Deut. 25.11. Pudor. The woman that putteth out her hand, and taketh a man by his shame: hence it is that all filthiness is called confusion, Philip. 3.9. Thirdly it is called his nakedness, per Antiphrasin, Nuditas. because it should not be naked; Levit. 18.6. Nahum. 3.5. Pes. So it is called the feet; Esay, 7.20. I shall shave the hair of the feet: so Deut. 28.57. and Exod. 4.25. and the thigh, Femur. Numb. 5.21. And the Lord 'cause thy thigh to rot, so Exod 1.5. All the children which come out of jacob's thigh; and the Apostle calleth them Unclean parts, Membra ignobiliora; foedus circumcisionis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 23. and Targum upon Ruth, for modesty calleth this member foedus circumcisionis, and the Hebrews call it [beth bosheth] domus pudoris, and [abhar hamishgabh] membrum Coitus, so digitus: so [beth hamishtarim] domus absconditorum, and the man's is called his arrow, and the woman's her quiver, Sagitta. Pharetra. Eccles. 6.6. She openeth her quiver to every arrow. When they describe the action itself, they set it down in most comely terms: Arare. jud. 14.18. If ye had not ploughed with my heifer: so the Latins following them say fundum alienum arat, Revelare alum. and they call the adulterer agricola, so revelare alum: Deut 22.30. He shall not discover his father's skirt. Molere . So to grind, Let my wife grind to another man, job. 31.10. So to bow down, Let another bow down upon her. Incurvare. so Seminabitur semine, Num. 5.28. that is, Seminari semine. her husband shall lie with her and she shall conceive. So to eat, Edere. Bibere. She wiped her mouth and said, she did it not, Prou. 30.20. Effundere aquam. so to drink, and the water is put for seed: He shall pour out his water out of buckets, Aqua pro semine. Num. 25.59. and Prou. 7.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stolen waters are sweet: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go together. Matt. 1.19. so to touch, I suffered thee not to touch her, Tangere. Gen. 20.6. and 1 Cor. 7.1. It is not good for a man to touch a woman, Dare poma. Legere nuces. hence cometh intacta virgo, amongst the Latins, and the Latins used to express these actions in modest terms, mutum peccatum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as dare poma, legere nuces, for these kind of first-fruits were set upon the table of Priapus, and the Schoolmen call the sin of Sodom, mutum peccatum. So the Masorets have changed one word into another for modesty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 28.30. Thou shalt betrothe a wife, and another man shall lie with her: they have changed [shagal] subagitare, into [shacabh] concumbere, and their tradition in the Talmud is col hammikraoth haccethubhim bethorah legannai korin othan leshebhah; omnes voces quae scriptae sunt in lege obscene, legunt eas honeste. But ye will say, Ob. were there any words set down in the law in uncomely terms, that there needed more modest words to be put in their place? When the holy Scriptures were written, Answ. When the scriptures were written, there were no uncomely termee . these words were comely and modest, and gave no offence to the hearer, but the corruption of man is grown since; and many words are so degenerate, that chaste ears cannot hear them without offence; many words are degenerate now, which in our father's time sounded well enough. The conclusion of this is: Conclusion. Let us study to be modest in our words, as well as to be holy in our actions; many men are ashamed now that their nakedness should be seen, but they are not ashamed to lay out their nakedness in filthy and beastly speeches. EXERCITAT. V That the dressing of the hare is a motive to the sin of adultery. Commandment. VII. 1. Pet. 3.3. Let not your adorning be that outward adorning, of the plating of the hair. THe hair hath a fourfold use: First, The hair of the head hath a fourfold use. it hath a natural use, to be the woman's ornament and her glory. 1. Cor. 11.14. It is the woman's glory, but it is a shame for the man to wear long hair, which is the woman's ornament. job. 5.5. The robbers swallow up their substance, in the Hebrew it is Tzamim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hairy ones; Nabuchadnezzar when he lived amongst the beasts, then his hair did grow; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the devils are called Shegnarim, hirsuti. Levit. 17.7. They shall no more offer their sacrifices Leshegnirim, to the hairy ones, that is, to the devils; they are called hairy ones, because they appeared in the form of Satyrs or wild Goats; Absalon who gloried in his long hair was caught by it. Secondly, the hair hath a moral use: Levit. 19.32. And thou shalt rise before the hoary head. Thirdly, it had a ceremonial use, as the Nazarites hair. And lastly, men have found out a profane use to make it an occasion to uncleanness. The abuse of the hair, and that four ways . The hair is abused; First, when it is died and made of another colour, then the natural colour of it; Which of you, saith Christ, can make one hair black or white. Mat. 5.36. Secondly, the hair is abused when the locks are hung out to be seen of others; junius in Cant. 4.1. a modest matron hideth them. See Cant. 4.1. Oculi tui columbini prae crine tuo, that is, thy hair is bound up like the modest matrons, and not hung as the hair of the strumpet; the locks of the hair are called Mahhlephoth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutationes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mors. mutationes; and our death is called Hhalephah, mutatio; joh. 14.14. and the Hebrews given the reason why the locks are so called, because the locks change first; when our hair beginneth to change, it is praeludium mortis, the forerunner of death; if men and women would remember this, they would glory little in their hair. Thirdly, it is abused in plateing and frizeling of it. 1. Pet. 3.3. So women abuse their hair when they cut it like a man's hair. 1. Cor. 11.6. It is a shame for a woman to be shorn. And lastly the hair is abused, when they borrow false hair, Pea; est mulier alienam caesariem gestans. Defects of nature may be supplied, Obj. therefore to borrow hair for ornament is not to abuse it. We may supply the personal defects in nature, Ans. What defects in man or woman are to be supplied. Two sorts of defects, personal and natural . or the occasional wants; a man wanteth a leg, he may put a leg of wood in place of it; but natural defects which are incident to all the sons of men should not be supplied by art. Example, the wrinkling of the face is natural to all old women; this is a natural defect and not personal: therefore to paint the face to cover this defect is altogether unlawful, so to die the hair and make it of another colour. The Lord hath given oil to make the face to shine, Ob. therefore the face may be painted. God when he giveth the use of his creatures to men, Answ. A fourfold use of God's creatures, for necessity and for delight, and as typical, and as national customs . he gave first for necessity; secondly, he gave them for delight, as the wine to cheer the heart, and the oil to make the face to shine; thirdly, he gave the jews some things for ceremony; fourthly, he permitted some things to them for the national customs, as to the jews to anoint their faces with oil: So he biddeth the jews rend their hearts and not their clothes; the Lord hath given us the comfortable and natural use of the oil, but he hath not given us that national custom of the oil to anoint our faces with it, no more then in the day of humiliation to rend our clothes. When women paint their faces as jezabel did, they are ashamed of nature, and would amend God's handy work; hypocrites are called in the Syriack, facetakers Nasaph bappa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they take a sergeant face upon them, and make a show of that which they have not: as there is moral hypocrisy, so there is artificial hypocrisy; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is that which is the contrary; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. this is nativa pulchritudo, & non fucata. Women should study to adorn the hid man of the heart, and not to delight in these outward shows; What things we should labour to adorn. Mary Magdalen when she was converted, wiped Christ's feet with the hair of her head, wherewith she had enticed her lovers before; we have a notable example of the Roman matrons, Plutarch. de favore. what they did with their hair in defence of the Capitol; when the Gauls besieged the Capitol, the Romans had no strings for their crossbows to defend the Capitol, and the history telleth us the women did shave off their hair to make strings to the crossbows, that they might defend their gods, and therefore they say, aedem veneri calvae consecrarunt; if they would cut their hair (the greatest ornament) for the defence of their heathenish gods; what a shame is it for women who profess themselves Christians to make their hair to be an occasion to make others to sin. Conclusion . The conclusion of this is, we must mortify sin in all the parts of the body, and the ornaments of it should be comely. EXERCITAT. VI Of whorish apparel. Commandment VII. Prou. 6.10. There met him a woman with the attire of an harlot. Why we should not be proud of our apparel . Our apparel at the first was instituted to cover our nakedness, therefore we should not be proud of our apparel; man in his best estate is but a worm (as the Hebrews say) clothed with the excrements of the worm, he is but expectatio vermium, and shall be consumed with worms, why then should he be proud of his apparel? Christ saith, Mat. 6.29. A comparison betwixt the clothing of Solomon and the clothing of the Lilies. that Solomon in all his glory was not arrayed like one of the Lilies; the glory of Solomon was burr artificial, but the glory of the Lily was natural; now the perfection of art is to imitate nature, and as fare as nature exceedeth art, as fare doth the Lily exceed Solomon in all his glory. Secondly, Salomon's clothing was borrowed, but not the Lilies. how many things was Solomon beholden to, when he was dressed up this ways? he was beholden to the earth for the Gold, to Egypt for the linen, to the silkworm for the silk, and to the shellfish for the purpure; and if every one of these should have claimed their own, Solomon should have been stripped out of all, and should have stood up like Esop's Crow, who borrowed a feather of every soul; but the Lily was beholden to noon: therefore the Lily exceeded Solomon in all his glory. Thirdly, when Solomon was adorned this way, Salomon's clothing was to cover his shame, but not the Lilies. his ornaments were but the covering of his shame, and he had no more cause to brag of these, then a thief had of a silk rope, or if a man should brag of a plaster laid to his filthy sore: but the Lily carrieth no mark of shame, therefore the Lily exceeded Solomon in all his glory. Fourthly, There was but one Solomon richly clothed, but all the Lilies of the field were so. there was much ado to get one Solomon decked this ways, burr all the Lilies of the field were decked alike; therefore the Lily exceeded Solomon in all his glory; there is small reason then why men and women should so glory in their apparel. Apparel is ordained to distinguish the estates and conditions of men, the nobler from the base, Apparel ordained to distinguish ●exes. They who are in King's houses wear soft apparel. Mat. 10.18. and the King's daughters in those days wore a party coloured gown 〈◊〉 ●om. 13.18. And she had a garment of divers colours. So the nobler sort in Israel wore white clothes, Eccles. 9.8. Let thy clothes be white, therefore they were called [Horim] candidi; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the base sort wore black clothes. Prou. 22.29. Non stabit cum obscuris, that is, with the base sort. Again apparel was instituted to distinguish sexes, The man shall not put on the woman's apparel. Deut. 22.5. Lastly, apparel was instituted for commodity, when they traveled with the ambulatory Ark through the wilderness, then their clothes were short, but when they come to Canaan, they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clothes reaching to their feet. Revelat. 1.13. But the devil hath found out another use of apparel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornatus meretricius. Prou. 7.10. She met him with [Shith tzonah,] the attire of a whore, this is a garment which becometh not an honest woman; and as in the wars, justa est percussio gerentis hostilem tessaram, they may be justly killed who wear the enemies badge in the wars; so may those who wear the whorish garments: There is nothing that sheweth the vanity of the mind, more than apparel doth. Luc. 7.25. They that wear soft apparel, The apparel sheweth the vanity of the mind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle; 1. Cor. 6.9. transferreth it to the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, molles, the apparel sheweth the effeminateness of the mind. Some ornaments lawful in themselves . Some sort of ornaments and apparel are lawful in themselves, and the Lord only condemneth the abuse of them; a chain of itself is a thing lawful, and it is lawful for a man of place to wear it, but if he wear pride with it, as a chain, Psal. 73.6. then it is an abuse of the ornament: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●●nis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incantare. So Lahhash is called an earring, and Lahhash is called incantare, to bewitch or entice, when one weareth an earring to entice or bewitch with it, then it is the abuse of the ornament. Those ornaments which the matrons of old used, as Rebeccha and Sarah, as bracelets and earrings, they are not unlawful. 1. Pet. 2.5. For after this man●●● was the holy women of old time adorned, who trusted in God, where the Apostle insinuateth, that there was much more gravity, and comeliness in that age, Ornaments from which the spirit of God borroweth comparisons, are lawful. then there is now; Secondly, these ornaments are lawful in themselves, from which the spirit of God borroweth comparisons in decking of the Church; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redimicula ornamenti colli fuerunt. the abuse of these is only condemned, and not the use. Esay. 3.20. Hakkishurim, the Lord applieth this to the ornaments which he bestoweth upon his Church. jer. 2.32. Can a maid forget her ornaments, or a bride her attire, the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fasciae pectoralis. So Ezek. 16.11. the holy Ghost borrows comparisons from ornaments and deck of the body; I clothed thee with broidered work, I shod thee with badgers skins, and I put bracelets upon thy hand, and jewels upon thy forehead; the use of these is lawful, but the abuse is only condemned. These ornaments which have any necessary use in the body, are lawful, and the abuse is only censured. Esay. 3.20. [Batte hanephesh] domus animae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domus animae. the soul here is put for the breath of the soul; and because they breathed in these masks, therefore they are called the house of the soul; the mask is a necessary ornament for the safety of the face, therefore the abuse is only condemned here. So 1, King. 20.38. Mutavit se in sudario, that is, he changed himself in putting a scarf upon his face; the Chaldee hath it Megnaphar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulvis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sudarium. which signifieth to keep the dust from the eyes; it is not [Epher] pulvis here, but [Aphar] fudarium, this is a necessary covering for the face. The persons who may use these ornaments are the rich rather then the poor. 2. Tim. 2.19. The Apostle forbiddeth the women to adorn themselves with gold, pearls or costly array: What persons may wear ornaments lawfully. The Christians at that time for the most pair were of the poorer sort, for not many noble were called. 1. Cor. 1.8. he blamed those who adorned themselves above their rank. Secondly, it is more lawful for those who are in the court, then those who are in the country to wear these ornaments; They that are in King's houses wear soft apparel. Mat. 11.18. Thirdly, it is more lawful for married women to dress themselves, than for widows, that so they may please their husbands: She that is married careth how to please her husband. 1. Cor. 7.34. but when women dress themselves this ways, they must have a care to adorn the hid man of the heart always: the maids before they were married in Israel used to go forth to the vineyards clothed in white, to dance in the day of expiation. judg. 20.21. and they said, OH young men lift up your eyes upon us, and see which of us ye will choose; look not to beauty, because it is deceitful; neither to riches, because they take their wings and fly away; but choose her who feareth the Lord. Women must not do that which is lawful unless it be expedient . Christian women must remember not only what is lawful, but also what is expedient; they have wealth enough, and their husbands allow them; yet they must remember the expediency, and how fare it is lawful for them to extend their Christian liberty. 1. Cor. 10.26. The Apostle sheweth us, That the earth is the Lords, and the plenty thereof; therefore it is lawful for us to eat of any thing; and again, The earth is the Lords and all that is therein; therefore we should not eat to offend others; it was better for them to spare their Christian liberty, then to extend it too fare to the offence of others. That apparel is unlawful which men borrow from strange nations, not contenting themselves with the ancient forms of their country. Zeph. 1.8. I will punish all such as are clothed in strange apparel; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were these. 2. Chron. 20.1. [Mehagnammonim] who counterfeited the Ammonites in their apparel, and gestures, and such are the garish women in these days, who cannot satisfy themselves enough with new forms, who daily change with the moon, that a tailor can hardly shape a coat for her; they may be compared to the ships of Tyrus, whose boards were of the fir trees of Shenir, whose masts were from Lebanon, whose oars were from Bashan, and their benches of the ivory of Chittim, their sails from Egypt, and the purple that covered them from the isles of Elishah, Ezek. 27.5, 6, 7. so these women have their ornaments from India, Spain, France, Italy, &c. and all to make up a proud bark in Tyrus. Nazianzen writing against the pride of women (who borrow from sundry creatures, ornaments to dress themselves) compareth them to Pandora that goddess whom the Poets fain to be sent to Epimetheus by the gods, Simile. with a barrel having all sort of mischief enclosed in it, that they might be avenged upon him for the deceit of his brother Prometheus: so the whorish woman is that Pandora, by whom the devil, the world, and the flesh have sent a barrel, in which all sort of vanities is enclosed to plague the insolent and lose youth, who is given to filthiness. These ornaments are altogether unlawful, which are put upon parts of the body that should be covered; the women, Esay. 3.20. did wear [hazegnadoth] a garter of worth about their leg, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 periscillis ornamenta pedum. which the Prophet blameth in them, and for this purpose they made their clothes the shorter, that their legs might be seen; modesty should have taught them to cover that part with their clothes, the abuse of this ornament is not only condemned here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but likewise the very use of it in women. So Esay 3.16. The daughter of Zion [g●bhu] altae sunt, they did wear high shoes to make them seem the taller; Which of you (saith Christ) can add one cubit to his stature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 6.27. so to wear ornaments upon the basest parts, Esay 3.18. I will take away [hagnaccasim] their ornaments about their feet, which made them go as if they had been fettered, the very use of these ornaments are condemned here, and not the abuse only. Conclusion . The conclusion of this is, the holy women, Exod. 30. gave their looking glasses for the making of the bras●n altar (for of old their looking glasses were made of brass) so should Christian women now renounce these ornaments of vanity, and deck the hid man of the heart. EXERCITAT. VI What unclean persons were called dogs. Commandment. VII. Deut. 23.18. Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord thy God for any vow. WE have spoken of the occasions which led to the breach of this Commandment; Wherein the actual breaking of this command stands. now it remaineth to speaked of the actual transgression of it; and it is broken either by unlawful conjunction, or unlawful separation. God hath put in some fowls, a shadow of chastity to teach men to shun filthiness and uncleanness; the turtle dove maketh choice but of one mate, The example of the unreasonable creatures do teach men chastity. to teach man and woman to live in holy wedlock; the lioness when she hath joined herself with the leopard, before she come to the lion again, she will wash herself that the lion may not smell her, to teach the adulterous woman what a filthy thing adultery is, When she wipeth her mouth and saith, she did it not, Prou. 30. but the most memorable example of the beasts is, the example of the mare, which Aristotle maketh mention of: Arist. lib. 9 de hist. ●●i ●lium, cap. 47. the King of Scythia had a mare of most excellent brood, which brought forth most excellent colts, amongst the rest she had one which excelled them all; the king was desirous that this coalt might horse his dam, that so he might have an excellent brood of them, but the coalt, when he was brought to his dam, would not horse her; the king seeing this, he caused them to cover the dam, that he might not know here, but he perceiving afterwards that it was his dam, run away and cast himself over a steep rock, and broke his neck; is not this a memorable example to teach men and women to fly incestuous adultery; for as God hath put some shadow of chastity in unreasonable creatures, to teach man to eschew uncleanness; so the Lord setteth before us most filthy and unclean beasts, to teach man not to be like unto them. A dog is a most unclean and filthy creature, The most vile creatures teach men to abstain from uncleanness. which goeth publicly and promiscuously to generation, and therefore these were called Cynici Philosophi, who were not ashamed publicly in the sight of all to lie with women. By dog is not meant, Deut. 23.18. a dog properly called a dog, but Cynaedus, or meritorius, An adulterer metaphorically called a dog. who is unsatiable in lust like a dog, and that it is meant of such a dog, the reasons are these. First, because the whore and the dog are joined together here: secondly, the Scripture applieth this word dog to filthy whoremungers: When Ishbosheth objecteth to Abner that he lay with his father's concubine Rizpah, what answered he? An persona canina ego? Am I a filthy person like a dog, who hath no care to whom I join myself. The whore and the dog compared together. Hierome upon Esay 6. saith, the dog and the whore are well joined together; for the dog, when as he should keep and watch the house, and run seldom abroad, yet in his uncleanness he runneth here and there, and joineth and coupleth himself indifferently to any: so doth the whore who should keep herself at home, and be domi-porta; yet she wandereth abroad, and seeketh after strange lovers. Pro. 7.12. Now is she without, now in the streets, and lieth at every corner. The modest and chaste woman is compared to the vine that groweth by the sides of the house: Psal. 128.3. Quest. What sort of uncleanness may this word dog be rightly applied to? Answ. There is a filthiness that is, Praeter naturam corruptam, which is against corrupt nature, and there is a filthiness, which is secundum corruptam naturam, according to corrupt nature, 1. Cor. 5.1. It is reported that there is a fornication committed amongst you, and such a fornication as is not once named amongst the Gentiles, job. 36.14. They die in youth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their life is [bakkedeshim] among the unclean. And these sorts of uncleanness may be taken up after this manner; first, quando servatur sexus, sed non ordo, as when a man committeth adultery with a woman. So quando non servatur gradus, as in incest. Secondly, Four sorts of uncleinenesse. quando servat speciem non sexum, and these the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 6.9. 1. Tim. 1.10. Levit. 20.13. and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abomination. Thirdly, quando not servant sexum nec speciem, sed genus tantum, this is bestiality. And lastly, quando neo servatur genus, nec species, nec ordo, as when one lieth with unclean spirits, which are called Incubi, or Succubuses, and the Schoolmen observe, that the Lord in the first creation forbiddeth these sorts of uncleanness: first, there was not a fit help found amongst the beasts to man, God forbiddeth all these sorts of uncleanness in the creation. hence they infer that a man should not lie with a beast. Secondly, when God created man and woman, he created them male and female, to teach us not to confounded our sexes, for then they cannot increase and multiply. Thirdly, when God created the woman, he created her out of the side of man, to teach us that collateral marriages are only lawful marriages, but not in the line directly, either ascending or descending; and it is to be observed that there is but one word tebhel, mixtio vel confusio, when a man lieth with a beast, Levit. 18. So when a man lieth with his daughter in law, this is also called tebhel, to teach us what an horrible sin it is, quando non servatur species, so quando non servatur gradus. Uncleanness again, Uncleanness according to corrupt nature. est secundum naturam corruptam, according to corrupt nature, it is either fornication or adultery; those who delight in this filthiness, and lie still in it, are dogs: Abner purged himself of this uncleanness, An ja dog's head? 2. Sam. 3.8. See how this sin changeth men and women into dogs, and salt bitches. When Nabuchadnezzer was cast out of his kingdom, he had the heart of an ox in him, although he had the shape of a man; so these filthy creatures although they have the shape of men and women, yet they carry the heart of a dog within them. And as the holy Ghost termeth them dogs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pascere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armare. so he calleth them fed horses. jer. 5.8. They were as fed horses in the morning, every one neighed after his neighbour's wife [susim mevuzanim] from [Zun] pascere, but the critics of the jews read it in the margin [mejuzanim] id est, duro pene praediti, â [jazan] armare. Conclusion . The conclusion of this is, let us remember that fearful sentence, Revelat. 22.15. For without are dogs, and let us study to be holy, that we be not excluded out of that holy city. EXERCITAT. VIII. Whither David might mary Bathsheba after that he had committed adultery with her. Commandment VII. Psal. 51. In the inscription, When Nathan the Prophet come unto him, after he had go in to Bathsheba. THere be two things which may seem to hinder David's marriage with Bathsheba: First, the uncleanness of Bathsheba, and a number of her sins concurring together, showing no repentance in her. Secondly, that action of the common law, Nemo ducat came quam adulterio polluit. The sin of Bathsheba aggravated . First, let us look unto the sins of Bathsheba, she did wash herself in a place where she might be seen by the king, justin. lib. 1. and exposed her chastity this ways, not unlike unto the history of Candaules, he having a fare and a beautiful wife, Simile. one of his soldiers, named Gyges, seen her naked, she was grieved that she should have been seen naked of any, except of her husband, she concluded that one of the two should die, that she might be the wife only of one who had seen her naked: Gyges killed the king Candaules, and then married the queen. So David seen Bathsheba naked, killed Uriah, and then married Bathsheba. When julia the mother of Caracalla opened her breasts before him, he said, Spartianus. vellem si liceret: what replied the whore to him? Si libeat, licet, an nosti te imperatorem leges dare & non accipere? so we may think that Bathsheba thought the same, yielding so to David. Secondly, compare her fact, and the fact of her husband Uriah: he was but a Hittite, a stranger and a proselyte, yet he would not go up to his own bed to lie with his wife, when the ark and his master joab were in the fields; but she being a borne jew, and trained up in the exercises of religion, yet would go in to another man when the ark of the Lord, and her husband both were in the fields. Thirdly, it may be alleged that she mourned not for her husband a sufficient time, Et quod non persolverat justa marito suo, that she mourned not for her husband the appointed time; Theodosius lib. 1. logum de secundis nuptijs. c. 21. for they were infamous by the civil law, who married a second wife, or a second husband, before a year was expired, or ten months at the lest. Fourthly, that she married him who killed her husband, her religious husband, her courageous husband, who was one of David's worthies; and here it may be said of her as the Prophet said of Achab when he killed Naboth, and took away his vineyard, occidisti, possedisti, 1. King. 21. So Bathsheba consenting to the kill of her husband Uriah, possessed David for her husband. Although Bathsheba's sin cannot be excused, The weakness of Bathsheba excused. but that it was adultery that she committed, yet to exaggerate her faults too fare, this is Satan's part and not the part of a charitable Christian. She was washing herself in the garden, but not of purpose to be seen of the king; and she was in her legal purification washing herself, 2. Sam. 11.4. and David sent for her, and lay with her, for she was now purified from her uncleanness. She went in to David when her husband and the ark were in the fields: but consider the weakness of the woman, and the infirmity of her sex, she was but a sheep, as Nathan calleth her, and might easily be deceived by David. David would have made Uriah her husband drunk with wine that he might have go in, and lain with his wife, and now he maketh her drunk with fare promises, that he might lie with her; Thou shalt be queen, &c. Quest. But she mourned not for her husband. Ans. She mourned for her husband, 2. Sam. 11.26. But how long she mourned for him, the time is not set down, Eccles. 22.12. Seven days doth a man mourn for him that is dead, and in the Scriptures we read but thirty that they mourned at the most, Deut. 34. so long they mourned for Moses, and when it is said, Gen. 50.3. That the Egyptians mourned for jacob threescore and ten days, How long they mourned for the dead. it is to be understood thus, that there were thirty days spent in mourning, and the rest in embalming of the body. And whereas she is charged, as privy to the kill of her husband, the history sheweth no such thing, and in charity we should think rather that she knew not of the kill of him. Arguments proving Bathsheba's repentance . Arguments proving her repentance, both before that David had married her, and likewise after. First, she is reckoned amongst our Lord's predecessors Arg. 1 as well as Rahab, and Tamar, to show us, that she repent of this sin from her heart: and here Hieromes' saying is to be marked; Notandum (inquit) in genealogia Christi nullam sanctarum mulierum assumi, sed illas quas Scriptura reprehendit, ut qui propter peccatores venerat, de peccatoribus natus, peccatum deleret: that is, it is to be marked that noon of the holy women are reckoned in Christ's genealogy, but such as the Scripture reproveth for some sin, that he who come into the world for sinners, and who was borne of sinners might abolish and destroy sin; and as Rahab the harlot repent her of her whoredom before Salmon married her; so did Bathsheba repent her of her adultery before David married her. Arg. 2 Secondly, when David married her; 2. Sam. 12.24. the text saith, he comforted her; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Penituit. Consolatus est. the Lord granteth consolation only to penitent sinners, as to her after her fall and repentance; and therefore the word Nahham signifieth first to repent. 1. Sam. 15.35. and then to comfort; Esay. 40.1. because noon getteth comfort but those who repent first. Arg. 3 Thirdly, 1. King. 1.21. Otherways, when the King shall sleep with his fathers, I and my son shall be counted offenders; which sheweth that God had pardoned her sin, and that she was loathe to draw on another new guilt upon her. Arg. 4 Fourthly, see the holy instruction which she gave to her son Lemuel, she was a Prophetess and had revelation from the Lord. Prou. 31.2. It is not for Kings to drink wine, nor for Princes strong drink; and she calleth him the son of her vows, whom she had consecrated to the Lord by many vows; all which show the repentance of this holy woman. Arg. 5 Fiftly, Solomon calleth himself the son of thy handmaid. Wis. 9.5. In which epithet his father David delighted very much before: Psal. 116.16. Truly I am thy servant, I am thy servant, the son of thy handmaid, where they allude to that custom under the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for those who dwelled with their masters, and begot children within the house, the children were called [Ben bethe] vernae domus; they were not counted their father's children, What meant by the son of the handmaid. or their mother's chilrens, but their master's children. So would David and Solomon say, we are begotten of faithful parents, and of faithful mothers within the covenant, and therefore we belong to thee as justly, as the children of the servants borne within the house, do belong to their master. Arg. 6 Sixtly, David sweareth to Bathsheba that her son should succeed & granted her request, and see how Nathan the Prophet advised her in all her businesses; all which sheweth that she hath been a holy woman, and repent her of her former adultery. Arg. 7 Lastly, see how much Solomon honoured her, being his mother, he set her at his right hand, and it is chief to be ma●ked, that the Lord would not have the child begotten in adultery to live, jest a bastard should succeed to the kingdom, or that he being alive might be a reproach continually to his mother. The second reason alleged, why David might not mary Bathsheba, was, because he had polluted her with adultery; Nemo eam ducat quam adulterio polluit. The Canonists understand this axiom with these caveats. First, if the adulterer and the adulteress have made a mutual promise when her husband was alive. Secondly, if the adulterer and the adulteress have lived together. Thirdly, if the adulterer had intended the death of his wife, or the adulteress had intended the death of her husband; in these cases the Casuists do not permit them to marry. To grant liberty for the adulterer to mary the adulteress, were to open a door to all uncleanness, and because there are few of them that seriously repent them of their sin, therefore that liberty should not be granted, that the adulterer and the adulteress should mary together. Conclusion. The conclusion of this is: David's example in marrying Bathsheba, both in their repentance, and in God's approbation of the marriage was extraordinary, therefore it should not be made an example or precedent for others to do the like. EXERCITAT. IX.. Against Polygamy. Commandment. VII. Levit. 18.17. Thou shalt not take a woman to her sister. THe Lord dischargeth here a man to mary two wives at once, What is meant by sister here. by [Sister] here is not meant a natural sister, for that the Lord discharged before. Lev. 18.16. Thou shalt not uncover the nakedness of thy brother's wife; therefore thou shalt not uncover the nakedness of thy wife's sister, but by [Sister] here is meant any other woman. The Carraim amongst the jews, and they who followed the literal sense, expound the words thus; Thou shalt not take a woman to her sister, that is, thou shalt not mary two wives at once; but the Pharisees who gave way to Polygamy interpreted the words thus; thou mayst not marry two sisters, but thou mayst mary two other women; the Carraim who did interpret the words thus, thou shalt not mary two wives at once, said, qui multiplicat uxores, multiplicat veneficas; and they said, that it was not permitted to the King to have many wives, therefore it is lawful to noon to have many wives; but the Pharisees gave way to it and taught it. Reasons to prove that it is not the natural sister here spoken of . Now the reasons to prove, that by sister here is not meant a sister properly taken are these. Neither shalt thou take a woman to her sister to vex her Levit. 18.18. but the wives in Polygamy are called angentes, or vexers. 1. Sam. 1.6. Reas. 2 Secondly, that which was forbidden in the first institution, and afterwards renewed by the Prophets; would Moses pass it by and not forbidden it? but this Polygamy was forbidden in the first institution. Mat. 19.5. 1. Cor. 6.16. and 7.39. Rom. 7.2. and Mal. 2.3. but we can show no place in Moses law against Polygamy except this, and Deut. 17.10. where he forbiddeth the King to multiply wives. Reas. 3 Thirdly, that sister is understood here, whom the man might mary after the death of his wife; but a man might not mary his wife's sister properly taken after the death of his wife, therefore it is meant of another sister; and the Lord addeth, Thou shalt not take a woman to her sister in her life time, because it was usual among the jews to have more wives at once. Obj. A man might mary his brother's wife & raise up seed unto him, therefore a man might mary his wife's sister. Answ. A man if he had a wife of his own, he might not mary his brother's wife to raise up seed to him; Boaz who raised up seed to his next kinsman was not married, and N. refused to raise up seed to him, because he was married, and had children of his own; and therefore the Chaldee Paraphrast upon Ruth 4. josephus lib. 5. antiquil. Cap. 14. Non possum redimere, quia uxorem habeo; and josephus inclineth to this, that it was the unmarried brother that behooved to raise up seed to his eldest brother, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not meant of him that took one wife to another, but of him that married his brother's wife; he not being married. Secondly, he might mary his brother's wife, Ob. therefore he might mary his wife's sister. That follows not, Answ. he might mary his brother's wife to raise up seed to his brother, who was a type of jesus Christ, who should never want a seed in his Church; but he might not mary his wife's sister, for then he raised not up seed to his brother. This Polygamy is contrary to the first institution of God, for God made one man and one woman, Polygamy is contrary to the law of God. and not one man and two women at the first. judg. 5.30. Dederunt puellam, & duas puellas uni viro, Have they not divided to every man a damosel or two damosels? This sheweth the great confusion that was then, and the scarcity of men, and multitude of women; and Thomas observeth well, that man doth something which agreeth to him ex natura generis, as to beget; Secondly, he doth something ex natura speciei, as he is a reasonable creature, to beget a reasonable creature; and thirdly, he doth something as a faithful man, marrying one wife, and herein he representeth Christ; and she representeth the Church. Although polygamy be not against the two first, yet it doth directly cross the last, the resemblance betwixt Christ and his Church; therefore the faithful man should have but one wife. If it were lawful for a man to have more wives at once, It was never permitted for a woman to have more husbands at once. then it should be lawful for a woman to have more husbands at once; but it was never permitted amongst any people for a woman to have two husbands at once, therefore it is not lawful for a man to have more wives at once; The reason of the connexion, the Apostle giveth, the man hath not power over his own body but the wife, and the wife hath not power over her own body but the husband. 1. Cor. 7.4. It may be alleged that women have had two husbands at once, Ob. as well as men have had two wives at once, for Paul saith, 1. Tim. 3.9. If she hath been the wife of one husband, he meaneth not here, if a widow mary again; therefore it may seem that she hath had more husbands at once. Answ. Two sorts of digamy . There are two sorts of digamy; direct digamy, and indirect digamy; direct digamy when one hath two husbands at once; indirect digamy when one was put away, and they married another, and in this sense it may be said, that the woman had two husbands; by the law of God she might not divorce from her first husband, but it was permitted amongst the jews, and commanded amongst the Gentiles; for by the law of God she was still the wife of the first husband, if she had not been repudiate for adultery. Ob. If it was not lawful for a man to have more wives at once, why is it commanded in the law that a man should not disinherit the child of the hated woman for the child of the beloved. Deut. 21.15. Answ. Some laws are permissive some definitive . Some laws are permissive, and others are definitive; I call these permissive, when the law permitteth the first part for the hardness of the people's hearts, but then it restraineth the abuse of it by inhibitions, that it should not exceed; the law tolerateth usury, this is the permissive part of the law; it doth not command this, then in cometh the restraint, that they shall not exceed such an annuity, this is the definitive part of the law. So the law permitteth a man to have more wives, and then it cometh in and restraineth the abuse that might follow upon it; Thou shalt not disinherit the child of the hated woman for the child of the beloved. Polygamy a middle sin betwixt fornication and adultery . The Divines make this sin of polygamy a middle sin betwixt fornication and adultery, less then adultery, and greater then fornication. Quest. How can that be less then adultery, which was once adultery? If we consider the sin in itself, it is ever adultery, In what case polygamy is a sin. but consider it, first, upon God's part, who passeth by this sin, not punishing it; and upon their part, who through a general custom thought it no sin, then it may be said to be less then adultery. Christ said to the jews, If I had not spoken unto you, ye should have no sin. joh. 15.22. that is, if the truth had not been clearly declared unto you, your sin had been the less, but because I have spoken so clearly unto you, that aggravateth your sin. This extenuated the sin of the jews, because the Prophets spoke little or nothing against polygamy, as they did against adultery: When juda lay with Tamar, taking her to be a common harlot, his sin was the lesser; but she knowing that he was her father in law, her sin was the greater: Polygamy was a sin of ignorance amongst the jews: but if a man should mary more wives at once now, it should be flat adultery. But God gave the wives of Saul into the bosom of David. 2. Sam. 12.8. Obj. therefore he allowed this polygamy. To put them in his bosom is to put them in his subjection, Answ. In what case God is said to given Saul's wives to David. for David could never have married the wives of Saul, for that had been incest. Whither did God dispense with the jews to mary many wives or not? Quest. Noon could ever show this dispensation, Answ. and if ever God had given a dispensation, would he not especially have given it after the flood? It pleased the Lord to pass over this sin. Rom. 3.25. he called them sins passed by, through the long forbearance of God. What is the difference betwixt a sin passed by, Quest. and a sin pardoned? All sins are pardoned to the children of God in God's eternal decree; Answ. but he is said to pass by their sins when he doth not chasten them for them, A difference betwixt sins passed by and pardoned. as he doth for other sins; and when he pardoneth other known sins, he pardoneth these unknown sins together with them; when David got pardon of his adultery, he got pardon likewise of his polygamy which he knew not to be sin. When David got pardon of his adulrery in his own sense, he behaved likewise to have pardon in his own sense of his murder, because it was a known sin to him likewise, but these sins which he knew not, the general remission served for them. The difference betwixt a married wife and a concubine . Let us compare the married wife and the concubine together, and show how they differ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habebant dotem uxores non concubine . First, the married wife differed from the concubine by contract and solemnity of marriage; but when he married the concubine, there was neither contract nor solemnity of marriage. Secondly, they differed in their titles, for the chief and principal wife was called [Shagal] conjux, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was the principal and chief of all the King's wives. Neh. 2.6. Dan. 5.2. Quae semper tori jus habet, the concubines were admitted but some times; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domina, hera. and the married wife was called [Gebhereth,] the mistress of the house. Gen. 18.8. but these concubines had never this title. Thirdly, they differed in their entertainment, for if the King had taken more concubines, he might have made them aromatorias and apothecarias for his spices, and cooks and bakers, and the common sort he might have made them socarias, which they could not have done to their wives solemnly espoused. Four things proper to the concubines, and fine to the wives . Fourthly, when they married these concubines, they aught them but four things; victum, amictum, debitum tempus, & cohabitationem; food, raiment, due benevolence, and cohabitation; but he was to given five things to his wife whom he had solemnly taken, victum, amictum, debitum tempus, cohabitationem, & honorem: food, raiment, due benevolence, and he was bound to devil with her, and to honour her. Fiftly, they differed in their posterity, Only the children of the freewoman succeeded to the inheritance. for the children of the free woman succeeded to the inheritance; but not the children of the concubines. It is true by singular prerogative, jacob gave to the sons of the concubines their portion among the tribes, but the children of other concubines stayed not in the house, but were sent out with gifts, Gen. 25. and the children of the concubines were called the free woman's children, Gen. 16.2. Go in unto my hand maid, it may be that I obtain children by her: and therefore Rachel and Lea are put for them and their handmaids, Ruth. 4.11. and we may see how the children of the concubines were more servile then the children of the free-women, therefore, Galat. 4.23. they are called the children of the bond woman, and they did things rather for fear then love; this the Lord sheweth, Deut. 27. when he divided the tribes, he set those who were borne of the free women, Rachel and Leah, upon the hill to bless, but those who come of the handmaids, he set them upon the hill of cursing, as being of a more servile and base mind. Reuben for his incest lost this privilege, and was set among the children of the handmaids, and Zabulon the youngest son of Leah is set amongst them to make up the number. Whither was the concubine a wife properly or not? Quest. Answ. Yes, Gen. 30.9. Leah gave Zilpah for a wife unto her husband, therefore when it is said, he took her [leisha, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in uxorem, it should not be translated, uxoris loc●, but verily for his wife; so I shall be unto you [Leadona,] idest, vere Deus. Hos. 13.12. Servavit Israel [leisha] propter uxorem, Gen. 29. An non pro Rachaele servivi tibi. 2. Sam. 20.3. David shut up his concubines, and they were in widowhood until the day of their death; if they were widows, then they were married before, and the children begotten betwixt them were truly their father's children, and not bastards. Object. But it is said, that the Levites concubine played the harlot with him, then it may seem that the concubine was not a wife. Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scortata est contra eum, [gnal] non cum eo, Ezek. 16.16. and when she fled from him she was justly punished for her uncleanness. jud. 19 The differences betwixt the concubines and the whore . Again let us consider how the concubine and the whore differed: the concubine made a division and rent betwixt the man and his wife when he married her, therefore she is called Pilagish from Palag-ish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concubina, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividero virum. dividere virum, that he could not errare in amore ejus; as Solomon saith, Prou. 5. but the whore maketh a total separation betwixt the man and the wife. Again they differed in their ends; marriage hath a double end, the first end is the begetting of children, the second end is a remedy against lust; the whore desireth not the first end for the procreation of children, neither desireth she the last end of marriage, the holy remedy against lust; the Polygamist aimeth at the first end, to have children; but not at the last end, for avoiding of lust, for this diversity of concubines made a way rather to increase lust, then to quench it, They shall commit whoredom and not increase, Hos. 4.10. this is a judgement pronounced against polygamists, and not against adulterers, for they longed for children, where as the other long for noon; the word in the original is ijpparedu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mula. Pered in the original is called a mule, as if ye would say, they shall play the mule; the mule is a beast very libidinous, but begetting nothing. So these polygamists, although they long for children, yet the Lord threatened them with want of children. An example of this we see in Solomon, although he had many concubines yet he had but one son; and he was also a fool. The conclusion of this is, Conclusion. we are to bless our Saviour who hath reduced marriage to the first institution, that one man should have but one wife, Matt. 19.5. EXERCITAT. X. Of Divorce. Commandment. VII. Matt. 19.9. Whosoever putteth away his wife, except it be for fornication, committeth adultery. WE have shown how this Commandment is broken by unlawful conjunction, now it remaineth to speaked how it is broken by unlawful separation. The Hebrews call repudium, cerith, excisio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excisio, Repudium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libellus excisionis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they call the bill of divorce Sepher cerithoth, libellus excisionis, because the woman was cut off from the family of her husband, and had liberty to go where she pleased. And the Chaldees call it net pitturin, and the Rabbins call it girush, expulsio, and the latter Rabbins call it riphudin, from the Latin word repudium; and the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the bill of divorce they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Divortium, Ariat Montanus. was when the man gave the bill of divorce to the woman; Repudium was when the woman gave the bill of divorce to the man. There was a great question betwixt the house of Sammai, and the house of Hillel concerning divorces. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sammai held that it was lawful for a man to put away his wife only for adultery; The difference betwixt the School of Sammai and Hillel concerning divorce. and he expounded these words, Si invenerit nuditatem in ea; that is, if she hath committed adultery. But Hillel and his followers extended this word nuditas to all sorts of filthiness, as to the lest sort of offence that is, because it is said in the text, Si non invenerit gratiam in oculis ejus, Deut. 24.1. and they who asked the question of Christ, seem to be of the opinion of Hillel; for they say, is it lawful for a man to put away his wife for every cause? Matt. 19.3. Ben Syra who was a follower of Sammai, being asked of a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had a great shrew to his wife, whither he might divorce from her or not, he answered Os quod cecidit in sorte tua, road illud. When Moses speaketh of divorces which were usual amongst the jews, he speaketh of those divorces which were for light causes and not for adultery; How Moses is to be understood when he speaks of divorce. Moses words, Deut. 24.1, 2, 3. should not be read thus, If she hath found no favour in his eyes, then let him writ her a bill of divorce: but thus hypothetically: If she hath found no favour in his eyes, and if he writ her a bill of divorce & put her away &c. If he were speaking of lawful divorce for adultery, then it should be translated in the imperative mood, Let him writ her a bill of divorce, and let him put her away, as the words of Christ imply, Matt. 19.9. that for adultery it is lawful for a man to put away his wife; but that which Moses spoke hypothetically they took it absolutely. So joh. 21.22. If he tarry till I come what is that to thee? that which Christ spoke hypothetically, they took it absolutely, as if Christ had said that john should not die till he come again. The reason to prove that Moses is speaking here, Deut. 24. of unlawful divorces, and not for adultery; is this, vers. 4. Her former husband may not take her home again to wife, after that she is defiled by him, and defileth herself: Huttamaah is a compound word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Hithpael et Hophal compositum: Sic judg. 9.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Hiphil & Hophal, sensus est, vestrisnever bis persuasa ita missam facere pinguedinom meam, iuxta Hiphil, et ea ipsa quoque priver et deficiar, iuxta Hophal, nihilque amplius habeam in me commenbile. for the Hebrews use to compound two conjugations, and it signifieth she was defiled by her husband, and she defiled herself; she was defiled by her husband, because he put her away unjustly, and gave her occasion to commit adultery, and she defiled herself, who being unjustly divorced, yet would mary another and so commit adultery; for Christ saith, Matt. 5.23. Whosoever shall put away his wife, let him given her a writing of divorcement: but whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever shall mary her that is divorced, committeth adultery; if he had put away his wife for fornication, she had not been polluted by him, but only she had polluted herself, if she had married another. But it may be said, Deut. 24.3. Object. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuditas. If he have found some nakedness in her, [gnervath] nakedness in the Scripture is taken for filthiness and adultery, then it may seem that Moses is speaking here of unjust divorce. Nakedness is taken for other sorts of filthiness then for adultery, the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Answ. Nakedness is taken for adultery. rem turpem; and jonathan turneth it, transgressionem rei, They put away their wives for many other causes besides adultery, as for blemishes in their persons, scolding and brabbling, and such. But Malachi seemeth to approve this sort of divorce for light causes, If thou hate her, put her away, Obj. saith the Lord. Malac. 2.16. It should not be translated, Ans. if thou hate her put her away, saith the Lord, but this ways, the Lord hateth putting away. Moses did not simply allow here the putting away of their wives for such light causes, but if they would put away their wives for such light causes, then he biddeth them writ a bill of divorce to them; the Lord allowed not that an Israelite should mary a captive heathen, but if he will mary such a one, then let him shave her head, and put on her mourning apparel, and mourn for so many days, that by these means the Israelites love might be abated, and so might leave her. So Moses liked not of these divorces, but if a man will put away his wife for such causes, then let him writ her a bill of divorce. Quest. What use was there of this bill of divorce amongst the jews, for if a woman was taken in adultery she was stoned to death, if she was suspected of adultery, they gave her the bitter waters to drink, and if her husband took her to be an adulteress and the fact was not publicly known, he put her away secretly, as joseph would have done Mary, Matt. 1. Ans. The special use of the bill of divorce was when they put them away for light causes . If the Magistrate had done his duty after that she was known to be an adulteress, then in that case she needed not a bill of divorce; but for their remissness the husbands were oftentimes forced to given the bill of divorce to their adulterous wives, and especially when the jews come under the subjection of the Romans, then most usually they gave the bill of divorce for adultery, because the Romans had no respect to the law of God, putting the adulteress to death; therefore their husbands were glad to be rid of them, by giving them the bill of divorce. The cause of giving the bill of divorce amongst the jews . The cause of many divorces amongst the jews was the multitudes of their wives which they had. They who travel amongst the Turks at this day, testify, that there is no cause so much pleaded in their judicatories as divorces; and the reason they given to be this, because of the multitude of their wives. When the man gave the bill of divorce to the woman, How the bill of divorce was written. the cause of the divorce was written in the bill, and the woman did show the bill of divorce before the judges, and the children did also keep the bill of divorce, to be a testimony that their mother was not an harlot, and the Lord alludeth to this form, Esay 50.1. Where is the bill of your mother's divorcement, whom I have put away? as if the Lord would say, Allusion. I put not away your mother, but she went away willingly from me. When they wrote this bill of divorce the jews wrote it in a long letter, but the Romans wrote it in few words, res tuas tibi habeto. The bill of divorce was given by the man to the woman at the first, to be a sign of her innocence, The man gave the bill of divorce to the woman at the first. and of his wrong dealing with her; and as Tamar, when she shown to juda his ring, and his signet, juda said, she is more righteous then I am: so the man putting away his wife for no just cause, and the woman showing the bill of divorce to her husband, he might justly say, surely she is more righteous then I The man had the power to given the bill of divorce to the woman at the first, but afterwards the woman gave the bill of divorce to the man also, Marc. 10.12. and if a woman put away her husband, and be married to another, she committeth adultery. josephus, lib. 15. cap. 11. Salome the sister of Herod was the first woman who gave the bill of divorce to her husband Chrystoberus; and josephus addeth, that the law only permitteth the man to given the bill of divorce to the woman, and that it was not lawful for the wife who was repudiat to mary, but by the commandment of her former husband; the first part, that the husband should given the bill of divorce, is set down in the law: but this latter part, that they might not mary again but by their husband's consent, is not in the law, for that come in by custom and not by the law, for the woman might leave the husband when she had a just cause, and mary again without his consent. When the wife was repudiat from her husband for Quest. not lawful cause, and married another, & bore children to him, Forum Poli. Fori. whither were these children bastards or not? They were bastards in foro poli, before God; but not in foro fori, in the courts of men. The conclusion of this is; Let no man separate that which God hath conjoined; and let no man conjoin that which God hath separated. EXERCITAT. VIII. How man and woman may live chastely in holy wedlock together. Commandment VII. Prou. 5.19. Let thy wife be unto thee as the loving hind, &c. SAlomon saith, Prou. 5.15. Drink waters out of thy own cistern, here by a modest kind of speech, he willeth a man to content himself with his own wife. Concupiscence or lust in the Scriptures is compared to burning, Lust called burning and thirst. 1. Cor. 7.2. and the Prophet alludeth to this sort of thirst, jer. 2.25. Withhold thy foot from being unshod, and thy throat from thirst: the remedy against this burning and thirst is holy marriage, which quencheth it, but whoredom rather increaseth it: I have forbidden thee, would Solomon say, the company of those beastly whores, and now I show thee the way how thou mayst live chastely in holy wedlock, then he subjoineth, Let thy fountains be dispersed abroad, and rivers of waters in the street, vers. 26. or divide thy waters in the street; here he giveth a reason wherefore marriage should be preferred to adultery, because seldom children are begotten of adulterers, and if they beget any, Adulterers often times ashamed of their children. they are ashamed of them, that they should be called their children: first, seldom they beget any, they shall commit whoredom and shall not increase, jipparidu; pered is called a Mule, which is a beast which is much given to lust, and yet begetteth nothing; and if they beget any children, they are ashamed of them, and the children likewise are ashamed of their fathers; and therefore the Hebrews call them Shatuki, from shatak, tacere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spurius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tacere. the father will not profess such a child to be his, nor the child profess the father to be his father. And rivers of waters in the streets, that is, when thou knowest them to be thy own children, then thou hast power to direct them and guide them, and see that they mary by thy direction, for even as men draw water conduits which way they will, so should the parents led the children in their marriages. Let them be only thine own, that is, Imperativum pro fu●uro. they shall only be thy own, and thou mayst be assured when thou dost mary a chaste woman, that thy children are thine own, and not a strangers with thee, to inherit and possess that which thou hast purchased. Psal. 127.4. Children are the heritage of the Lord, and the fruit of the womb is his reward, and thy children shall be like arrows in the hand of a mighty man. Then Solomon returneth to his first advice, let thy fountain be blessed, and rejoice with the wife of thy youth. The first preservative to keep man and wife in purity, is to live chastely before they be married; so did jacob, Gen. 49.3. Reuben thou art my might, and the beginning of my strength; jacob knew not a woman before he was married, but Esau was a profane man and a fornicator. Heb. 12.16. The second remedy is, for a man to delight himself with his wife; Let her be like a loving Hind unto thee, and as a pleasant Roe, and let her breasts satisfy thee at all times. The wife compared to the Hind. Prou. 5.19. the Hind is a loving creature, and follows the male; the Hind is ardent in her love, and they are ready one of them to help another, so should the man and his wife; let her breasts satisfy thee at all times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inebriant te. in the Hebrew it is, [jeravucha] inebrient te: see how the Holy ghost willeth a man to delight himself with his own wife, therefore he addeth, Cur errs cum extranea [Tishge] to wander as beasts do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erravit, proprie bestiarum est. who make not choice of one mate. And contrary to this chaste love is, when a man thinketh that stolen waters are sweet. Prou. 9.17. and is not content to drink out of his own cistern. Prou. 5.15. he should call his wife the delight of his eyes. Ezek. 24.16. So should the wife content herself with the love of her husband; Let him kiss me with the kisses of his mouth. Cant. 2. This chaste love the longer that it continued, the stronger and sweeter it is; INEBRIARI in re a morum quid. and the longer that it is kept, it is the more fragrant; the love betwixt the whore and the harlot, is not a permanent love. Prou. 7.18. Come let us be drunk with love until the morning, yet it is the same word that is used to express that chaste love betwixt the husband and the wife: Prou. 5.17. but it differeth very much from that love; this word Rabha to be drunk, VERBUM mediae significationis, quid. is verbum mediae significationis, as the Hebrews mark, that is, it may be taken either in a good part, or in an evil; but vergit saepius in extremum, it declineth to the extremity if it be not taken heed unto. So Psal. 90.10. Dies annorum nostrorum & superbia eorum, labour, & dolour; the days of our years and their strength is labour and sorrow; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original it is [Rohebam] superbi●: why i● the strength of our ears called pride? because often times it inclineth to pride. Why the strength of our years is called pride . So [Rabha] to be drunk, signifieth first, to be merry ad hilaritatem only, as Gen. 43.34. and job. 2.10. and Psal. 23. Calix meus ebrius est, my cup runneth over, and this the Holy ghost alloweth; but there is another sort of drunkenness which vergit in extremum, and this the Lord condemneth. So in the matter of marriage, for the man and the wife to be moderately drunk with this love, the Lord alloweth this; but this excess of love which is betwixt the whore and the harlot, this the Lord condemneth. Secondly, the pure love betwixt the man and the wife continueth and endureth, The love betwixt the whore and the harlot is not permanent. but the love betwixt the whore and the harlot is but for a short time, therefore she saith, Prou. 7.18. Let us take our fill of love until the morning; it lasteth but for one night, and then degenerateth into hatred, as Amnon hated Tamar more then ever he loved her. 2. Sam. 13.15. The third way how to keep and entertain this love, is for the man to respect his wife, The whore speaketh disdainfully of her husband. and the woman to honour her husband. Prou. 7.19. when the whore enticed the young man unto her house, mark how disdainfully she speaketh of her husband; The man is not at home, in contempt she calleth him the man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she calleth him not [Bagnale] my lord, or [Isshi] my man; when once they turn their hearts and affections from their husbands, then there is an open way made for adultery; when the Scripture speaketh of the husband Deut. 28.56 it calleth him vir sinus, because he sleepeth in his wife's bosom; The wife called the wife of the bosom, and those which we keep in our bosom we love them dear, so the wife is called uxor sinus. Micah. 7.5. who sleepeth in her husband's bosom. So 2. Sam. 12.3. so she is called uxor adolescentiae ejus. Prou. 1.18. to remember what love he bore to h●r in her youth, and therefore he should not despise h●r in her age. The fourth way to live chastely, Married persons are to bear with others infirmities. is to bear every one with the infirmity of others, this was the fault of jobs wife. job. 19.17. My breath is strange to my wife. The first way is, to remember the children gotten betwixt them, which should be the pledges of their love. job. 19.17. Although I entreated her for the children's sake of my own bowels. And as it is the way to keep them in holy wedlock when they are married, to keep their vessels in purity before they be married; so to testify their love, the widow after her husband is dead, she should live as a widow indeed and not in pleasure. 1. Tim. 5.6. For then she is dead while she is alive; and so the man should live chastely, until he be called to a new marriage, to testify his love to his former wife; the women amongst the jews when they spoke of their husbands that were dead, they said, memoria ejus sicut vinum Lebani. They desired to be buried together . Lastly, to testify their mutual love; of old, they desired to be buried together; so was Abraham and Sarah, Isaac and Rebecka, jacob and Rachel. Of the punishment of adultery. NExt unto spiritual adultery the Lord hath punished this bodily whoredom; the first world was drowned for this sin. Gen. 6.2, 3, 4. and for this sin the Lord destroyed with the plague twenty four thousand. Num. 25.9. For this sin the tribe of Benjamin was almost rooted out. judg. 19.28. for this sin David's house was punished both with incest and with blood. As the Lord punished this sin himself, so he will have it punished by the Magistrate; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquitas judicum, id est, quaerenda, cognoscenda & punienda a judicibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniuria quae sit mihi. in the days of job it was capital. job. 31.11. For this is an heinous crime, yea, [G●●avon pelilim] est iniquitas judicum, that is, that which the judges should punish; and not the iniquity which the judges commit. So Gen. 16.5. [Hhamasi] injuria mea, is not the injury which I do, but the injury which is done to me, so in the days of Abimelech. Gen. 26.11. He that toucheth this man or his wife, shall surely be put to death. So amongst the heathen it was capital, as amongst the Egyptians, joseph for suspected adultery, was put in the prison with those who were executed; and in Babylon, Nebuchadnezzer roasted the adulterous Priests in the fire. jer. 29.22. and if we shall observe how the jealous husband will not spare in the day of vengeance. Prou. 6.34. we shall see what a just judgement befalleth the adulterer, when the jealous husband killeth him in sudden passion, Allusion. and Solomon alludeth to this, He goeth after her strait way till a dart strike through his liver. Prou. 7.23. and why thorough his liver? his liver was the part of the body in which his unclean lust lodged, therefore the dart pierceth this part especially, and the part by which a man offendeth most, in that he is most commonly punished. The Egyptians used to cut off the nose and the ears of the Adulteress, and the Prophet alludeth to this sort of punishment, Ezek. 23 25. They shall deal furiously with thee; they shall take away thy nose and thy ears. Commandment. VIII. EXERCITAT I Of theft in general. Exod. 20.15. Thou shalt not steal. The Lord gives men the use of the earth, but not the absolute dominion of it. Dauid saith, The heaven, even the heavens are the Lords: but the earth hath he given to the children of men. Psal. 115.16. He hath given the earth to the children of men, he hath not given them the absolute dominion of the earth, for that he hath reserved to himself, he hath given them but a subordinate dominion, they hold all in capite of him, for the earth is the Lords, and the fullness thereof, therefore every man must seek his daily bread of him, and not be his own carver, but be content with that measure which the Lord allotted to him. Thiefs will not be contented with that portion which the Lord allotteth unto them, but they come like the servants of Eli's sons with their flesh hook in their hand, and say, given me this; and if thou wilt not, I will take it by force. 1. Sam. 2. Ius Spirituale. Civile . Man hath a double right to the creatures; First, he hath a spiritual right, and then he hath a civil right; a wicked and unregenerate man may have a civil right to the creatures, The wicked may have a civil right, but not a spiritual right. because the sentence and the curse of the law is not yet executed upon them. Luc. 6.35. God is kind unto the unthankful and to the evil, and God granteth to them the use of these temporal things, for the maintenance of their civil life; but the thief hath neither a spiritual nor civil right to that which he stealeth, and therefore he is twice a thief. T●e thief sinneth both against justice, The thief sinneth against justice, distributative & commutative. and against charity; First, he sinneth against justice, both commutative and distributive, he sinneth against commutative justice and giveth not this for this, but taketh it either by violence, or by craft. So he sinneth against distributive justice; see how David describeth the righteous man. Psal. 112.9. He hath dispersed, he hath given to the poor, his righteousness endureth for ever; the righteous man disperseth to the poor, and his righteousness endureth for ever; that is, his alms and his good deeds shall be had in remembrance here, and afterwards shall receive him into eternal tabernacles. Luc. 16.9. that is, they shall testify that he is to be received into eternal tabernacles; the righteous scattereth and the thief gathereth, his alms testify that he shall be received into eternal tabernacles, but his theft deserveth that he should be secluded from eternal tabernacles. Again, he sinneth against charity; The thief sinneth against charity. and he runneth into the breach of the sixt Commandment, as he doth into the eight; for when he taketh away his neighbour's goods, he taketh away his life; and therefore their goods are called their life. Luc. 8.43. She spent upon the Physicians all her goods, in the Gree●e it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her whole life; because her goods were the means to maintain her life; therefore they are called her life. Sin sweet in the beginning, but bitter in the end . This sin at the first is very sweet to a man, but in the end it is very bitter. Proverb. 20.17. The bread of deceit is sweet to a man, but afterward his mouth shall be filled with gravel: it is sweet to him for the present, but the end of it is bitter. The devils alchemy is to change stones into bread; Mat. 4.3. but the thiefs alchemy is to turn bread into stones and gravel; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput. Venenum . SUGERE caput vipera quid. as Achan's theft was sweet to him at the first, but afterward it proved gravel to him. Iosh. 7. Caput viperae suget. job. 20.16. When the female viper engendereth with the male, the female sucketh the head of the male, and biteth it off with great delight; then she conceiveth her young ones, which eat out her belly. So when the thief stealeth the righteous man's goods, they seem very sweet unto him, but in the end he smarteth for it; he sucketh the viper's head at the first, but the brood gnaweth out his belly. The conclusion of this is; as the Lord hath a care that a man's first and natural life be preserved: so he hath a care that his second life be preserved, that is, the means which should maintain his life. EXERCITAT. II What theft is. Commandment VIII. Exod. 20.15. Thou shalt not steal. THeft is defined, The taking away of another man's goods against his will; and it is committed either in ablato, or in deposito. In ablato, When it is theft to take a thing without the consent of the owner. when one taketh away that which belongeth to another against his will, then it is theft. If the absolute and supreme lord himself given his consent, although the owner or inferior lord given not his consent, yet it is not theft: as when the Israelites took away the Egyptians earrings, and jewels, although they had not the consent of the Egyptians to take them away, yet it was not theft; because God himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spolia●erunt Aegyptio●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est eripere praeda●. who was the supreme Lord commanded them; therefore, Exod. 12.36. [vainatzelu eth mizraijm,] they spoiled the Egyptians: they had as good right to these jewels as the soldiers had to the spoil. Secondly, a man may take another man's goods in in his necessity to supply his mere wants; in this case the law maketh things common; and although he have not the consent of the owner, when he taketh his goods; yet this is not theft. In necessity a man may take another man's goods without his consent . Before the fall all things were common among men, and ordained for man's sustentation, and this division of goods was brought in but after the fall; and therefore aught to given place to the fi●st institution in a man's necessity to save his life: for in the first estate every man might take as much would suffice him, not doing wrong to another: so in this estate, a man may take as much of another man's goods as to supply his necessity, without the owners consent. A man might go into his neighbour's vineyard, and ease as many grapes as he pleased, jure charitatis, by the right of charity: but he might carry noon away with him, Iu. Charitatis. Proprietatis. because he had not jus proprietatis; so David in his necessity eat the show bread, 1. Sam. 21. and the Disciples pulled the ears of corn, Matt. 12. hence it is that the poor are called [bagnale tobh] Lords of ●ther men's goods, Prou. 3.26. because in their necessity they have the right of charity to their goods: The poor are lords of our goods in necessitio. he hath not here an absolute dominion or dominium rectum as the lawyers call it, for they say, dominium anius rei penes plures in solidum jura non patiuntur, that is, the law will not suffer that more shall have the absolute dominion of one thing, Quest. How can that which is a man's own be taken from him without his consent, can necessity make it another man's? Answ. He is not Dominus in solidum of it, for when he taketh so much to satisfy his necessity, he is bound to restore as much again if he be able; and therefore some say, that things in such a case are rather communicanda, quam communia, to be communicated, then common. A man may have the tacit consent although not the express consent of the owner . Thirdly, when a man hath the tacit consent of the owner to a thing, although he have not his express consent, this is not theft; and this he doth, when he enjoyeth a thing by prescription. Prescription what. Modestinus the lawyer describeth prescription after this manner, Est adjectio dominij per continuationem possessionis à lege definiti. First, it is called adjectio dominij, because the dominion is not gotten by the direct consent of the former possessor, but by the law which presumeth that the former possessor had given his consent by his long secrecy in not claming his own again. And as a custom differeth from the law, so doth the right by prescription, from the right which a man getteth directly with the possessors consent; for custom is a secret consent for the most part, but the law is an open and a clear consent. And it is added per continuationem, for the law presumeth, ●f he had enjoyed it for a long space, and the possessor had not clamed his right, Lands prescribe not when the owner doth chal enge it within such time. all this time, in that case the law saith, that the possessor is willing to quit his possession. Example of this we have, judg. 11. 12.13. where jephthe pleaded, that the Israelites possessed that land by prescription three hundreth years. So we have an example that the law prescribeth not, when the possessor challengeth it within such a time, 2. King. 8.3. The widow that was absent from her possession seven years amongst the Philistines, for famine, in this time her land prescribed not, and the king commanded to restore it to her again. Again, they must have a just title to this possession, Men must have a good title in prescription. or else it will never prescribe. But it is against the law to take any thing from the right owner against his will. Ob. That which is taken from the owner by prescription, Ans. is not taken from him against his will; for it is presumed that he giveth his tacit consent to it. A twofold end of the Law. There is the supreme end of the law, and there is the inferior end of of the law; the supreme end of the law is this, that every man may have his own, and that men may be certain of their possessions: now because the supreme end of the law cannot be kept without the breach of the inferior end of the law; the inferior end is neglected that the supreme end may be kept. When a man then hath the Commandment of God for his warrant, although he take something from the owner against his will, that is no theft: so when he taketh by the law of nature in his necessity to supply his want, although the owner consent not, yet it is not theft. So when he hath the tacit consent of the owner, and the approbation of the law by prescription, this is not theft. In voluntarium. Per ignoranrantiam. Per violentiam. Secundum quid . But when he taketh a thing directly against the owners will, this is theft. It is taken against the owners will, first by ignorance, as in secret theft; secondly, by violence; thirdly, when it is partly taken against his will, and partly with his will, as in usury. Secondly, theft is committed in Deposito, in a thing committed to one's trust and this is called [Pikkadon] or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Depositum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tim. 6.20. Levit. 6.2. If a soul sin, and commit a trespass against the Lord, and lie unto his neighbour, in that which was delivered to him to keep, or in fellowship; in the Hebrew it is, in positione manus, for pone●e manum significat societatem inire, apud Hebraeos, Exod. 22.11. P●sitto manus est societa●●● contractus apud Hebraean . First, the case is set down, when he shall not make it good which is concredited to him, if it be wanting; and then the case is set down, when he shall make it good: if through his negligence the thing be stolen or lost, then he is to make it good; if it be taken away secretly, he shall not make it good, but an oath of the Lord shall be betwixt them. And Paul alludeth to this form. 2. Tim. 1.12. I am persuaded that he is able to keep that which I have committed unto him against that day. God is that faithful depositarius, who will keep our depositum faithfully, and we concredit the keeping of our salvation unto him; Allusion. that is called depositum, which is a matter of great weight, and it is arrhabo, which is a part of the price that cannot be taken back again, Depositum quid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrhabo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respondere. and to express the surety of this keeping, David saith, Psal. 119.122. [gnarobh gnabhdecha] subarrha servum tuum, be surety for thy servant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subarrha servum tuum . The conclusion of this is, that which is taken from the owner against his will is theft: it is theft to take a thing craftily from a man, but the greatest theft of all, is to take a thing violently from him against his will, for here the owner is altogether unwilling to given his goods, but when a man is craftily over reached, it is not fully against his will that he giveth his goods. EXERCITAT. III Of Oppression. Commandment. VIII. 1. Thess. 4.6. Let no man go beyond or oppress his neighbour in any matter. THeft is divided according to the time, according to the object, and according to the manner. According to the time, there is the night theft, Theft divided according to the time. and the day theft: if the thief come to steal in the night, then he might be killed safely; but if he come to steal in the day time, they might not kill him, Exod. 22.2.3. Secondly, according to the object. If he steal holy things, that is called sacrilege: as the theft of Ananias and Saphira, Act. 5.2. If he rob the Commonwealth, that is called peculatus; if he steal cattles, that is called abigeatus; such were the Chaldeans, who rob job of his goods; and such were the Saracens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irruere praedonum more. 1. Sam. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excurrere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vacuum esse. because they lived by robberies and excursions, they were called Saracens from [Sarak] excurrere which cometh from [rik] vacuum esse; and the Seventy translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such were the Ishmaelites, Gen. 37. which Targum jonathan translateth Arabians, and such were the Chaldeans, Hab. 1.7. If he had stolen a man, that was called plagium, and such a one was to die the death, Exod. 21.16. Again, theft is divided according to t●e manner, it was either public theft or secret theft: if 〈◊〉 was public, either by land or by sea, Theft divided according to the manner. by land when it was committed with an open & a high hand, the highest sort of those are murdering thiefs, who kill that they may rob, such were these who lay betwixt jerusalem, and jericho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diabolus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit. Luc. 10.30. those resemble most the devil Ashmodeus, who hath his name à [shadad] vastare, who spoileth and spareth noon. Robbery by sea is called piracy, Revelat. 12.12. Woe be unto the earth, and to the sea, because the devil is come down to you, having great wrath: these spirits are the devil's factors who trouble the sea: Piracy what. such were the barks of the Isles Pharos amongst the Egean islands called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, little swift barks, or pinnages which come out secretly like mice of the Isle Pharos to rob, and Lemnunculi, SHIPS of desire what. little barks that come out of the Isle Lemnos to rob like the barks of Dunkirk; and job alludeth to these sorts of barks, My days pass as ships of desire, job. 9.26. that is, like the pirates pinnage which is very swift to catch the prey. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut abripuir . Theft again is divided according to the manner, either to oppress by violence, or by fraud, Levit. 19.13. by violence, that is called gazal, to pluck a thing by violence out of ones hand, so it is said of Benajah, that He plucked the spear out of the Egyptians hand. 2. Sam. 23.24. The second sort of theft is to oppress by fraud; this is called [gnashak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fraud vel oppressione detinuit, oppressit. ] and john the baptist forbiddeth both those, Luk. 3.14. Do violence to no man, neither accuse any falsely, and be content with your wages: this sort of theft cometh of covetousness, Micah. 2.2. They covet fields and take them by violence, and houses and take them away, so they oppress a man and his house, even a man and his heritage. Oppressors called hunters . These violent oppressors are called hunters in the Scripture; nimrod was a mighty hunter, Gen. 10.8. that is, a mighty oppressor. So Prou. 12.27. He shall not roast that which he ●ooke in hunting: that is, which he hath taken by oppression. They are compared to the lion, to the wolf, to the wild ass and to the Gryphon, avis digitata, Oppressors compared to the lion, wolf, wild ass and gryphon. that hath talons, jer. 12.9. First, they are compared to the lion, Psal. 10.10. He croucheth and humbleth himself, that the poor may fall by his strong ones, that is, he croucheth and humbleth himself, as if his strong parts were weak and feeble, to make the poor fall, and as the lion coucheth to catch the beast, and then leapeth upon it & divoureth it; so doth the mighty hunter oppresseth the poor, Micah. 3.2. Who hate the good and love the evil, Oppressors in the Scriptures are called ravenous beasts. and pluck off their skin from of them, and their flesh from their bones, who also eat the flesh of my people, and flay their skin from off them, and they break their bones, and chop them in pieces as for the pot, and as flesh within the caldron. So they are compared to wolves, Zeph. 3.3. Her princes within her are roaring lions, her judges are evening wolves, they gnaw not the bones till the morrow. Thirdly, they are compared to the wild ass, job. 24.5. to show their speediness and readiness to oppress and their readiness to fly away when they have done, that they may escape the hand of the Magistrate. Fourthly, they are compared to the Gryphon. Levit. 11.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulture. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violentia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who liveth by rapine and therefore he is called tahhmas from hhamas violence, and the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ravenous kites. Than the holy Ghost describeth the persons whom they oppress, the poor, the widow, and the fatherless, and these the Lord especially calleth his people. Exod 22.25. If thou lend money to any of my people, that is, to the poor of my people, The poor are called God's people. So Psal. 14.4. They eat my people as bread, that is, the poor of my people; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an● worse, for they eat men when they are dead, but thos● oppressors eat them while they are alive. When they rob the poor they rob the Lord himself. So job. ●4. 3. They drive away the ass of the fatherless, and they take the widow's ox for a pledge; God promiseth to be a father to the fatherless, and a judge of the widows. Psal. 68.5. they take the Ass of the fatherless, that is, of him whom I have taken to be a father to, yet they spare him not; and they take his Ass from him, that is, the beast which serveth him for greatest use. So they take the widow's ox, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidua ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silere. the widow in the Hebrew is called [Almonah] from [Alum] mutum esse; she hath no body to speaked for her, and they take her ox from her, the most necessary beast for work, and therefore under the law he who took away a man's ox, he was bound to restore five for him. Exod. 22.1. Then they take her only ox, Simile. which aggravateth their sin much, as Nathan telleth David when he took the man's only sheep. 1. Sam. 12. then under pretext of justice, as if the poor widow were debtfull to them. job. 22.9. They sand away the widow empty. These oppressors are the worst Physicians that can be, The merciless dealing of the oppressor. letting too much blood, and not taking away the superfluous humours, but the thing necessary for their life; and these are called viri sanguinum, Psal. 54.24. because they suck the substance from the poor, as it were their blood. And job. 24.10. They take away the glean from the hungry. The Lord forbiddeth expressly, Deut. 24.19. when they reap their fields to take away their glean, but to leave them to the poor, the fatherless, and the widow; but they misregarded the Lord's ordinance, and took all away: So the Lord commanded when they gathered the grapes of their vineyards, they should not glean afterward; but the oppressors took in all. job. 24.6. The wicked gat●er the vintage, Serotmare vineam quid. & leave nothing to the poor, others expound Serotinare vineam, thus they gather the grapes before they be ripe, to serve for the use of man in the end of the corn harvest; & this aggravateth their sin more. Plutarch saith, that we condemn more the hornets and the wasps which sting men to death, then we do wolves and lions; because these when they kill men, do not feed upon their bodies, but the lions and the wolves feed upon them when they kill them: To cut the vines before they be ripe and can serve for no use, that doubleth the iniquity. The conclusion of this is: Esay. 31.13. Conclusion. He that despiseth the gain of oppression, he shall devil on the height of high places, his place of defence shall be the munition of rocks, bread shall be given him, and his water shall be sure: but oppressors, jer. 17.11. are like the Partridge that sitteth on eggs, and hatcheth them not; So he that getteth riches and not by right, shall leave them in the midst of his days, and in the end shall be a fool. EXERCITAT. IU. De furto palliato, or covered theft. Commandment. VIII. jer. 22.14. Woe be to him that cutteth out my windows, and it is seeled with Cedar and painted with Vermilion. FVrtum palliatum, or coloured theft is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palliare pallium. Lev. 5.15. So the Latins say, gaudere gaudium. Theft coloured under pretence of religion. when men cast a cloak or some pretence upon their theft. Timgnol magnal, when a man is blinded, as if a cloak were cast about his eyes. This coloured theft is coloured sundry wa●es; First, under the colour of religion, as those who brought cattles and doves to the temple to be sold, and changed their money there; they pretended that all this was done for the service of God, that the people might have their sacrifices more ready at hand; but Christ called this theft, Ye have made my house a den of thiefs. Mat. 21.13. Theft coloured under pretence of charity . Secondly, this sort of theft is coloured under pretence of charity; as judas theft was; when he seen Mary pouring a box of ointment upon Christ's head, he said, What needed this waste, might not this have been sold for so much, and have been given to the poor? this he spoke (saith the Evangelist) Not because he cared for the poor, but because he was a thief and had the bag, and bore what was put therein. Mar. 12.5, 6. Theft coloured under pretence of merchandise . Thirdly, this theft is coloured under pretence of merchandise. Hos. 12.7. He is a merchant, and the balance of deceit is in his hand, in the Hebrew it is, He is a Cananite, and the balance of deceit is in his hand. He deceiveth the buyer not openly, but under the pretence of equity, A Canaanite for a deceiver. and he is called a Cananite, because the Canaanites were given much to deceive in buying and selling. So Ezek. 17.4. He cropped off the top of his young twigs, and carried it [El eretz cenagnan] to the land of Canaan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, he carried Zedekias to Babylon, to the land of traffic, or to the land which used deceit in their traffic. Under pretence of law . Fourthly, this sort of theft is coloured under pretence of law; such was the coloured theft of Zacheus the Publican. Luc. 19.9. When he had taken men's goods per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by forged cavillations; if any man had spoken any thing against him, he accused them as wrongerss of the law, and that he did nothing to them contrary to the law. Theft coloured with fare pretences . Fiftly, when men colour their theft under fare pretences, s●ch were these who took out the ceiling out of the house of God, and seeled their own houses with it. jer. 22.14. and that it might not appear to be the ceiling of the house of God, they painted it over with Vermilion; ye should have seen there a fare and neat house, but the wood was stolen out of the house of God, and handsomely painted over, that no man might know it. Sixtly, theft is coloured, Theft coloured by deluding the senses. when men's senses are deluded by sleight, and when coggers with the dies win men's money from them, Allusion. and the Apostle alludeth to this, Ephes 4.14. Be not carried about with every wind of doctrine by the sleight of men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lusus aleae, ipse actus ludendi alea seu tesseris. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caliditas, vafrities, that is, with such sleights as they use at dies, and this is called Stellionatus, cozenage; so when the simpler are overreached by the more crafty, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he who is easily deceived this way is called Pothe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simplex. and therefore it is good to have the craft of the serpent with the simplicity of the dove. In all sort of bargaining, In bargaining the will must have the consent. the will should have the full cons nt; now when the understanding is blinded which determineth the will, then the will cannot given the clear and express consent: as in violent and open theft, the stronger overmatcheth the weaker; So in covered theft, the crafty overreacheth the simpler. Observe how God hath always met this coloured theft; God hath punished coloured theft. jacob by coloured theft took the birth right from Esau, but see how Laban paid him home again, giving him Leah in stead of Rachel. So the Gibeonites by craft deceived joshua, but David and Solomon made their posterity servants and drudges in the house of God. So jehoiachim brought his kingdom to ruin, quia commiscuit se cum ista cedro; because he meddled with the cedars of the house of God, to seel his own house with them, jer. 22.15. And thus the Lord, Psal. 18. 2●. 2 Sam. 22 27. est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed Psal. 18.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum perverso perverteris, sic, cretizat cum Crete●sibus. sheweth himself froward with the froward, and craft e with the crafty: but 2. Sam. 22.27. the letters are transposed when the same matter is handled, to note some singular thing in this, how the Lord changeth himself to these subtle and crafty deceivers, and taketh them in their own craft; the greatest victory, that is, to kill a man with his own sword. David said of Goliah's sword, There is no sword like to that. 1. Sam. 21.9. The conclusion of this is: The Lord who abhorreth hypocrisy in our religion, lying in our speech, and that a man should not wear a woman's apparel; so doth he likewise abhor and detest covered theft. EXERCITAT. V Of Usury. Commandment. VIII. Psal. 15.5. He that putteth not out his money to usury, shall never be moved. Usury is a coloured sort of theft, and it is expressed by divers names in the Scriptures. First, it is called [Neshek] biting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morsus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serpens. and by allusion and change of letters, it may be called [Nahhash] a serpent.: For as Chrusostom marketh well upon the fift of Matthew, the money of the usurer is the biting of the serpent Aspis; for he that is stung with this serpent, feeleth no pain for the present, but a certain tickling and delight; then he falleth in a sleep, and in the mean time, Simile. the venom of the serpent spreadeth itself through ●is body, cometh to his heart, and so killeth him. So he who borroweth money from the usurer, thinketh ●t sweet, but it consumeth the whole substance, and brings a man to poverty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is called also [Tarbith] and [Marbith] multiplication, because it multiplieth, and the Chaldee calleth it [Hhabbulah] perditio, because it destroyeth a man's substance, and the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pario. jer. 5.27. As a cage is full of birds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pario. so are their houses full of deceit; therefore they are waxen rich. Mark the comparison; as the fowler setteth a trap to catch the birds, (which is called decipula à decipiendo) he scattereth a little corn to ensnare the birds, and then catcheth them in a trap: So the house of the usurer draweth the poor man as to a snare, he seethe some hope of gain at the first, like a little handful of corn scattered before the birds; but in the end it proveth but a snare to him. Now that we may found out what usury is, we must do as they who carve out Images, they cut off this and this to make it that; so must we proceed in finding out what usury is, it is not this nor that, but it is this, and then we come to the definition of it. First, Usury cannot be found out by the persons who borrow, nor by things lent, nor by the law. we cannot found it out by the persons to whom we are forbidden to lend on usury, as thou shalt not lend on usury to the poor of my people, or, thou shalt not lend upon usury to thy brother a jew. Secondly, we cannot found it out by things lent, as thou shalt not lend upon usury, money, corn or wine. Deut. 23.19. for there is usury also in other bargains. Thirdly, neither can it be found out well by the restraint of the law, as that is usury which is forbidden by the law; wherefore to come by the nature of it, is to define it, and so we shall know what it is. It may be said, Ob. that the moral law bindeth all equally alike; but this law against usury bindeth not all equally alike. Deut. 23.19, 20. Thou shalt not lend upon usury to thy brother, unto a stranger thou mayst lend; therefore it may seem not to be a moral law. By stranger here is meant only the Canaanite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excluso ה pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extraneo isti, id est, reliquis istis Cehananaeorum. thou mayst lend usury to that stranger; that is, to the Canaanite whom thou art to destroy, [Lanochre pro leanochre] Contra quem jus belli est, contra eum jus usurae; and that it is not meant of every stranger it is clear. Psal. 15.5. He that putteth not out his money to usury, the best interpreters of the jews add, etiam Gentili. The jews hard dealing with the Christians, condemned . Wherefore the practice of the jews at this day, who take usury of us Christians counting us strangers, is condemned by their fathers who lived long since; the jews call us Christians, Edomites: Esau was jacob's brother, and if we be Edomites, then they should take no usury of us, because we are their brethren. Ob. If thou lend money to any of my people, that is poor by thee, thou shalt not be to him as an usurer. Exod 22.25. here it may seem that they might lend unto the rich upon usury, but not to the poor. Answ. The poor are called God's people in a special manner . The meaning of the place is, Thou shalt not lend upon usury to my people, but especially to the poor of my people, for God calleth the poor his people after a special manner. Psal. 14.4. They eat up my people as they eat bread, that is, the poor; they are his people, both because they are within the covenant, as also in respect of their estate and condition, because they are poor, the Lord taketh the protection of them. Secondly, Thou shalt not lend to the poor of my people upon usury, therefore ye may lend to the rich, this will not follow. You shall not curse the deafed, nor put a stumbling block before the blind. Levit. 10.14. therefore ye may curse him who heareth, or ye may put a stumbling block before the seeing, this will not follow. Again, we cannot found out this usury by things lent upon usury, as money, victuals, &c. Deut. 23.19. Ob. First they say, pecunia non est lucrativa, money of itself cannot make gain, therefore no gain should be taken ●or it. Answ. Although money be not fertile in itself, yet by use & interchange it may be made fertile. Mat. 25.20. Behold I have gained five talents more; and therefore money is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is put out to use; but when it is hid in the ground and put to no use; then it is pecunia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & otiosa, money that maketh no gain. Some say that husbandry is secundum naturam, Obj. merchandise is praeter naturam, but usury is contra naturam. Biting usury is contra naturam; Answ. but all sort of gain gotten by industry and travel, is not contra naturam, against nature. No gain should be taken for that which perisheth in the use, as money, corn, wine, &c. Object. Money, corn and wine perish in the use, Ans. but this is not through the default of the lender, but the defect is in the thing which is lent, which cannot be used unless it perish; Non vi contractus perit, sed ratione rei, and it perisheth in the use altogether to the lender: therefore the borrower is bound to the lender to make it good. As this were great wrong to seek fruit of that bread, Obj. or that wine which a man consumeth in the use, so it is great injustice to seek profit for that money which perisheth in the use. But this cleareth not the doubt, for they seek no profit, Answ. pro hoc individuo quod perit, but for the same in kind. Thirdly, Usury cannot be found out by the restriction of municipial laws. we cannot found it out by the limitation of municipicall laws, for they vary very much, and they rather restrain the abuse of it, than they allow it; they tolerate it for the necessity of the people, but they restrain it, jest they should too fare exceed in taking usury, Simile. and this law cannot be a fit rule to permit like to be taken in every place; for as a Physician ca●not let blood of all his patients alike, but taketh of some more, and some less; So Princes deal with their subjects, according to their riches or poverty. They who limitate it to the sum; first, they condemn simply decimam usuram, which in the space of an hundred months equalleth the sum, that is ten of the hundred; What usury condemned. such was the usury of the jews. Secondly, they condemned usuras usurarum; It is observed that the beasts which are most imperfect, superfaetant, and they will be breeding young ones, they will have young ones in their belly, and they will have young ones sucking them, all at once. So these usurers multiply gain upon gain, and superfaetant, which is a most unperfect kind of birth. So they condemn monthly usury, Hosea alludeth to this, Allusion. A month shall devour them with their portion. cap. 5.7. Aristophanes reporteth how the people of Greece were much troubled with this monthly usury, and they desired that the witch Medea might 'cause the moon to stand still with her enchantments, that so she might not come so often about in her revolutions, and they be forced to pay their monthly usury. What usury the Romans allowed . The Romans allowed unciarium faenus, or centesimam usuram, twelve in the hundred, and this was called haereditas ex ass, vel centesima, because their Libra was divided in twelve parts, they might not take then Sextans, two of the whole sum, or Triens, three of the whole sum; or quadrants, four● of the whole sum; or quincunx, five of the whole, as joseph did. Gen. 41.34. or semis, the half of the whole; or septunx, the seaventh part of the whole; or bes, the eighth part of the whole; or dodrans, the ninth part of the whole, dempto triente; or dextans dempto sextante, taking away two from twelve, or deunx, dempta uncia, to take all except one part. The law of the twelve tables forbade all usury except unciar●●m ●aenus, one of twelve; and according to our reckoning is 8. and ⅛. Then rogaetione tribunitia ad semiunc●alem redacta est, it was restrained to the sixt part of the whole; and according to the English to four of the hundred and 1/16.and at last, they forbade it altogether, & posuerunt furem condemnari duplo, faenoratorem quadruplo; they ordained that a thief should pay two fold, but an usurer should pay four fold. Some Emperors have abolished usury altogether, Some Emperors have abolished usury altogether. and some have permitted it; Leo the Emperor discharged it altogether, but Anastasius was glad to permit it again, at the earnest suit of the people of Constantinople. We have not found out as yet what this usury is; usury is a lending for gain, only vi mutui, this sort of lending is not lending at all; for lending must be free for a time, as a gift is simply free: to lend, and not freely to lend, is not to lend. A thing is attributed three manner of ways, as they say in the schools; univocè, analogicè, OH nothing is attributed three ways. and aequivocè; either properly, by way of analogy, or improperly. Example, this word God is attributed to God properly; to the Magistrate, by way of analogy. Psal. 82.6. I said ye were Gods, and to the devil improperly. 2 Cor. 4.4. In whom the God of this word hath blinded the minds of them. Example 2. this word Satan is properly attributed to the devil, and by way of analogy to judas. job. 6.70. Aliquid attribuitur. Vnivocé. Equivoce. Analogice. and to Peter improperly. Mark. 8.33. Get thee behind me Satan. Example 3. This word father is spoken properly of the natural father, who begetteth his child; by way of analogy it is given to Preachers. 1. Cor. 4.15. and improperly it is given to Idols: jer. 2.27. They say to the stock thou art my father. So this word to lend, is taken properly, when a man dareth freely, looking for no gain. Luc. 6.35. So thou shalt lend unto many nations and thou shalt not borrow. Deut. 28.12. Secondly, by way of Analogy, as when we say, lend me your helping hand; a●d thirdly, aequivocè or improperly, to lend for gain. Again; to lend for gain is to cell their charity, gratis accepistis, gratis date; Mat. 10.8. that which men freely receive, they should freely given; as when Gehazi sold that gift which was given freely. Usury what . Usury is, to make simply a bargain or contract of gain, whither the borrower have made gain or it or not; this is exacting usury; see Psal. 109.11. Nehem. 5.7. Deut. 15.2.3. To make a contract this way, I will have gain simply for my loss, that is not a lawful bargain, and that is usury: but if it be made this ways, I will have gain if you make any gain, 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meum est meum & tuum est tuum. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meum est meum & tuum est meum. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meum est tuum & tuum est meum. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meum est tuum & tuum est tuum. Ob. this is no usury, for this is lawful in societate contractus; so if ye loose I will loose, this is no usury; but simply to make the contract thus, I will have gain whither ye have loss or gain, this is biting usury, 2. Cor. 8.13. I mean not that other men be eased and ye be burdened, but that there be an equality: and the jews mark that there be four sorts of men; the first are they who say, thine is thine, and my is my; such are they who live only by themselves, having no society with others. The second are they, who say, my is my, and thine is my; those are robbers and oppressors. The third sort be they who say, my is thine, and thine is my, as those who lend and borrow for gain. The fourth sort are those, who say, my is thine, and thine is thine; and such are true Israelites, who lend to their brother Looking for nothing again, Luc. 6.35. Exod. 21.19. If he rise again and walk upon his staff, then shall he that smote him be quit, only he shall pay for his time; that is, the loss of his time, because he might have gai●ed so much in this time. Why then may not a man tal●e gain for laying out of his money. Answ. The f●ult was in the striker, therefore he was to pay so much to him whom he hurt; but if there be no fault in the ●orrower, and he have done his endeavour, if there be no gain, the lender aught to seek noon from him, but if through his default there be loss, then he is bound to pay to the lender. Gregory Nissen speaking against the usurers, saith, Gregorius Nissen. Vsurarius nescit laborem agrorum colendorum, mercaturam non exercet, sed uno loco considens immanes domi suae feras nutrit, vult omnia sibi marata, & sin● satu gigni, cujus aratrum est calamus, ager charta; semenatramentum; pluvia, tempus quod illi pecuniae fructum auget occultis incrementis, falx est illa rei repetitio, & area est domus, in qua miserorum fortunas ventilat, that is, The husbandry of the unsurer. the usurer hath no skill to labour the ground, he knoweth not how to play the merchant, but sitting still in one place, he nourisheth a company of wild beasts in his house, he will have all things to grow, and to bring forth without ploughing or sowing, his plough is his pen, his ink is his seed, the paper is his field, and time is the latter rain which maketh his corns to grow, and the sickle is the exaction of his usury, and his house is the barn in which he winnoweth the poor man's goods. The Ammonites and Moabites might not enter into the congregation of the Lord, Usurer's are more injurious to the poor then the Ammonites were to the Israelites. even to their tenth generation, because they met not the people of God wi●h bread and water, in the way when they come out of Egypt, Deut. 23.4. how shall these miserable wretches the usurers enter into the Lord's Tabernacle, who not only withholds bread and water from the poor, the Lord's people, but also do take from them that which should sustain their life. These biting usurers were so abhorred in the primitive Church, that as they condemned the usurer himself; so they made the Scribes who wrote t●e bonds, and also the witnesses, uncapable of any benefit; and that no testament or latter will, written by such should be valide. The house of the usurer was called Domus Satanae; & they ordained that no man should eat or drink with such usurers, nor fetch fire from them, and after that they were dead, that they should not be buried in Christian burial. Conclusion. 1 The conclusion of this is, Ezek. 18.13. this sin is matched with theft: and Vers. 10. with adultery, and Vers. 11. with violence, it is the daughter of oppression, and sister to Idolatry, and he that doth these things shall not devil in God's holy hill, Psal. 15. Albeit those worldlings think themselves more honest then thiefs and adulterers, yet the Lord maketh their case all alike. Secondly, although the usurer by his usury get Conclusion. 2 wealth, yet it shall not continued with him, he that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor, Prou. 28.8. and job saith, that though he (that is, the oppressor or usurer) heap up silver as the dust, and prepare raiment as the clay; he may prepare it, but the just shall put it on, and the innocent shall divide the silver. And they applied that place, Prover. 15.27. He that hateth gifts shall live: that is, he that taketh usury for his money, for to take gifts is to take usury. Psalm. 15.5. He that putteth not out his money to usury, nor taketh reward upon the innocent: in the Hebrew it is, that taketh not gifts freely for his money: but he that is greedy of gain troubleth his own house; that is, brings both his house and posterity to ruin, for usury is like a canker or moth that consumes all that a man can gain. EXERCITAT. VIII. Of Sacrilege. Commandment VI Sacrilege is coloured theft for the most part, under some pretence of law. It is defined thus; Sacrilege what. Sacrilege is an inverting and turning of those things to other uses, which were dedicated to God and his service; as when they bought and sold in the Temple, they made it a den of thiefs: such was the sacrilege of Ananias, quando intervertit aliquid, when he changed something which was dedicated to a holy use, to his own private use, Act. 5.2. The Prophet Malachi speaketh much against this sin of sacrilege, Will a man rob God? What it is to rob God. yet ye have robed me, Malac. 3.8. the very term seemed so odious to the jews, that they strait way denied, and they tell the Prophet, that they had committed no such sin, Wherein have we rob thee? Great injury to rob God. the Prophet answered them, In tithes and offerings, as if he should say, doth it not content you, to withhold from man his right; but ye will rob God also? what a sin is it for children to rob their parents? God is your father, and the Church is your mother, will ye be so unnatural children as to rob them, God hateth wrongs against whomsoever they be committed. Solomon saith, The righteous man regardeth the life of his beast, Prover. 12.10. How great a wrong is it then, to offer wrong to a man, who is like to o●r selves? And if the Lord commanded us to help our enemy's beast; much more to help our brother. 1. Cor. 6.6. A brother goeth to law with brother, if no injury may be offered to a brother, much less to a superior, and that to a high superior: When Shimei railed against David, what said Abishai: What doth this dead dog rail against the King? The sin of sacrilege exaggerated. let me go I pray thee, and cut of his neck, 2. Sam. 16.9. The injury is yet aggravated, if there come respectus beneficij, in respect of the great favour and kindness shown by him to those who offer him injury: but when contempt is joined with the injury, that exaggerateth the sin most of all: when joseph had feasted his brethren, Gen. 37. and then to steal his cup, what great injury is this? How can we open our mouths in this behalf. But when men leave off to sin against men, and begin to wrong God himself, to sin against the heavens; this is a great sin. Esay. 7.13. Is it a small thing that ye will weary men, but ye will weary my God also? he is not our inferior, he is not our equal, but he is our superior and that in the highest degree; what great sin is it then to rob him? the Saints of God have been of another mind, Psalm. 116.12. What shall I tender to God for all his benefits, and not only the Godly, but also the hypocrites. Mic. 66. Quest. But how cometh it that the Lord requireth such a duty of man. Answ. Why the Lord required the tith of them who dwelled in Canaan. The earth is the Lords and all that is therein, Deut. 10.14. Psalm. 24.1. And God the father gave his son the ends of it for a possession, Psalm. 2.8. God the son again substituted under the law, the Priests, the Levites and the poor for his deputies, and he would have the jews, as his tenants and farmers', to pay a duty in homage to him. When God gave the earth to Abraham ●nd to his seed, he received a tith of him in signu● universalis dominij, in token of his absolute dominion. Pharaoh, when he had gotten the whole land of Egypt in his hand, joseph took a fifth part of the increase for him: Gen. 41.34. but God dealt more liberally with the jews, he sought but the tenth part from them, although all was his own. So God now under the Gospel will have men to honour him with their substance, and to given of their riches for the maintenance of his worship. What was the difference betwixt things dedicated, Quest. and sanctified under the law; and things which now are bestowed upon holy uses under the Gospel? For the better understanding of this, Answ. Difference betwixt things dedicated under the law, and things given for holy uses under the gospel . we must mark that there was a twofold dedication under the law: First when they dedicated the property to God, but not the use, as their new houses, Deut. 20.5. So Psal. 30. in the inscription. They did this as in dwellers in Emmanuel's land, and it was a curse to them if they dwelled not in their new houses, they were loci ut sic to them, (as the Schoolmen speaked) but our houses are loci ut loci only. When we devil in our new houses, Sanctificatio In vocativa. Constitutiva. we pray to God, that he would bless us in them, but this is invocativa sanctificatio only, and not constitutiva. We hold our houses of him who is Lord of the whole earth; but we hold them not of him in type, as they who dwelled in Canaan, it is not a curse now if a man build a new house and devil not in it. The second sort of dedication was, when the jews resigned to the Lord both the property and the use of those things which they consecrated and dedicated. As when Arauna the jebusite dedicated the ground for building of the Temple, when Arauna did separate that part of the ground for that holy use, it was both dedicated and designed. But a man under the Gospel; when he giveth a plot of ground for a religious use, it ●s not for the dedication of the ground that the Church accepteth of it, but only because it is a fit piece of ground for such an use, and the man is willing to given it. The dedication again under the law was such, A great diff●●ent betwixt the dedication of our Temples, and the Temple of jerusalem. that the thing dedicated might not be transferred to another use; the ground upon which the Temple stood was so dedicated that they might not build a temple in another place, neither for commmodity or ease of the people, as jeroboam did, 1. King. 12.26. but under the Gospel, where a place is designed for the worship of God, it may be changed to a more commodious place; it is not the dedication then that maketh it a permanent place, but a commodity only. Ob. But it may be said, that things dedicated to the Temple under the law, were changed to a civil use, as Goliah's sword was given to David, and the show bread to relieve his necessity. Ans. The ceremonial dedications gave place to the safety of the life of man, but things designed now under the Gospel; Things dedicated under the Law differed from things dedicated under the Gospel. yield further, even to the ease and commodity of man, the Temple itself might not be changed to any other place, neither for the commodity, nor ease of the people, because it was the main type and wardrobe of all the ceremonies, therefore it was sacrilege to turn it to any other use. It was unlawful to change things dedicated under the law to the service of God, to any other use, Prou. 20.25. it is a snare for a man to devour that which is holy, and after vows to inquire. Athalia took the pole money that was appointed for the service of God, and did dedicated it to Baal. Quest. Whither was it a greater sin to rob God under the law, or to rob him now under the Gospel? Answ. In what respect sacrilege is greater now then under the Law. If ye will respect the thing consecrated, it was a greater sin to rob God under the Law, then now; but if ye will respect them who commit the sin, it is a greater sin now, because men now, have greater knowledge ●nder the Gospel, than they had under the Law. Example, if a rich man should steal but one sheep from a poor man, it were a greater sin in respect of the person, then if a poor man should steal ten sheep from a rich man; but comparing one sheep and ten sheep together; it is a greater sin to steal ten sheep then one. Things given to idolatrous uses should be turned to good uses: Example, Things dedicated to Idolatrous uses may be changed into holy uses. our forefathers bestowed tithes to idolatrous uses for the most part, and there were two causes moved them to do this, the impulsive cause, and the final cause; the impulsive cause, which moved them in time of ignorance and blindness, Causa Impulsiva. Finalis. to given some thing to the Church, was to pray for the dead, and other superstitious uses; yet the final cause was still to serve God, as may be seen in their evidences and donations, which ever bear this clause, Deo & Ecclesiae, before they make any mention of Saint, or other superstitious uses. The final cause ceaseth not, neither the effect, although the impulsive cause cease, therefore those things which have been Idolatrous may be turned to holy uses. The temple was the house of prayer, How the Temple was a house of prayer. not only because they prayed in it, but also because the Lord promised to hear them for the Temples sake, therefore it was sacrilege in them to make this house a den of thiefs. The conclusion of this is, Conclusion. let us learn to honour God with our substance. Prou. 3.9. there are many now who fall down before the Lord, but they fall not down as the three wise men did, who offered gold, myrrh, and incense to him, Matt. 2.11. but they are fare worse who rob him; See the judgements that lighted upon Shishak king of Egypt, Athalia and Nebuchadnezzer, Antiochus, and Crassus, for robbing the Temple of God. EXERCITAT. VII. That every man should have a lawful calling, Commandment. VIII. Ephes. 4.28. Let him that stole steal no more, but rather let him work with his hands the things that are good. The affirmative part of this Commandment . TO preserve men from theft and unjust dealing, first he must have a calling; secondly, a lawful calling; Thirdly; he must be diligent in his calling; and lastly, he must continued in his calling. A man must get his bread with the sweat of his brow, or with the grief of his mind . First, he must have a calling; he must get his bread with the sweat of his brows, or with the grief of his mind; with the sweat of his brows, as those who labour with their hands; and with the grief of his mind, as those who rule and govern others: he must either do as the eye doth, which directeth the body; or as the hand doth, which worketh for the body. The Doctors of the jews had some callings, The Doctors of the jews had some trades. as Paul was a tent maker, and some of them were tanners, and bakers, and Christ himself was a carpenter until he was thirty years of age, Mark. 6.3. Is not this the carpenter, the son of Mary. The jews have a proverb in the ●almud, Bona est doctrina legis, & via terrae; they call via terrae, some trade, it is good to be a Doctor of the Law, and likewise to have some trade with it. Beggar's have no calling, it was in the decaying estate of the commonwealth of Israel when they were suffered to beg; Querere panem quid apud Hebraeos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impotent beggar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sturdy beggar. the Hebrews call this, quaerere panem, that is, to beg, job. 15.23. Psalm. 37.25. bread here, doth not signify all things comfortable for the life of man, but the basest things for the entertainment of his life. 1 Sam. 2.5. They that were full, have hired out themselves for bread, that is, for the meanest things to sustain their life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ostiatim petentes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiderare, petere. and such are called [Machasir gnal hepatachim] ostiatim petentes, Marc. 10.46. when men willingly profess poverty, this is not a lawful calling; such were [ebjonim] the Ebionites, and such are the begging friars. Secondly, he must have a lawful calling. Ephes. 4.28. Let him work with his hands the things which are good. Some callings are honourable in themselves, as the ministry, 1. Tim. 5.17. Secondly, Some callings are honourable in themselves, and some praise worthy. some are praiseworthy in themselves, but honourable only in respect of the end, Eccles. 38.1. Honora medicum propter necessitatem; he is to be praised for the skill which he hath, but when he cureth the body, that it may be a fit instrument for the soul, this maketh him honourable. Thirdly, some are only praiseworthy, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Some callings praise worthy. those who live by handy trades; when the virtuous woman spinneth, and maketh clothes to her husband; then she is praised in the the gates of the city, Prou. 30. but no calling is to be termed sordid, or base, as the Moralists term them. Such callings are lawful, callings used by the holy men of God are lawful. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rermutare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lampas, fax taeda which the holy men of God have used, as Alphaeus in the syriac is called hhalphus, from [hhalaph] permutare, to change; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, numularius, a changer of money; and john calleth those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, changers of small money, ●oh 2.14. So Deborah was the wife of Lapidoth, a lamp maker, so Lydia was a seller of purple; joseph a carpenter; Simon a tanner, and Paul a tentmaker. To detest any lawful calling is a great sin, Not lawful calling to be detested. as the superstitious Egyptians, detested all shepherds, because they both kept sheep, and killed them, which the Egygtians honoured as their gods: and I take this to be the reason why it is said, Gen. 39.6. That Potipher left all that he had in joseph's hands, W●y Pharaoh would not suffer joseph to touch his meat. and he knew naught that he had, save the bread which he did eat, that is, he would not suffer him to touch his meat, for he held him to be an unclean Hebrew, because he eat the flesh of sheep and oxen. So the jews detest all Physicians, they have a proverb in the Talmud, Optimus inter medicos ad gehennam. To gather tribute is a thing lawful, and yet the jews hated all the Publicans who gathered it: so they would not suffer a painter to devil amongst them: and this is the fault of most of our gentry, when they speaked of handy trades, they speaked basely of them, they cannot suffer their children to be brought up in any such trade, therefore their children when they come to age, say with him in the Gospel, Dig I cannot, and to beg I am ashamed. Luc. 16.3. therefore I will falsify my master's account. Call●ngs against the first Commandment . Callings which are not lawful to be used, are such as are breaches of the commandments, as the man who kept the damosel, that had the spirit of divination, because of the gain which she made to him by her divination, Act. 16.16. So those in Ephesus, who professed curious arts, Act. 19.19. So the mourning women who mourned, jer. 9.17. having no hope of the resurrection, these callings were against the first Commandment. Callings against the second Commandment . Against the second Commandment, to make silver shrines to Diana, Act. 19.24. So those superstitious callings which the jews have found out, and which they cell for money in their synagogues at this day, as the office of Gelilah, Buxtorfius in synagoga lu●●a●ca, Cap. 22. to open the roll of the law, and to wrap it up again: So the office of Hagbaach, to carry about and elevate the book of the Law: so the office of Etzchaijm, to touch the pieces of the wood unto which the volume of the Law is fastened. So the superstitious callings in the Church of Rome, all those are against the second Commandment. Against the sixt Commandment, Callings against the sixt Commandment. to use a trade to hurt, or put out the life of man, such were those Sicarij, Act. 21.38. who wore Cutlishes, only to stab men, and not as we do, to defend ourselves. Against the seventh Commandment, to keep a bandy house, Num. 25.8. Callings against the seventh Commandment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prostibulum, Lupanar. So to live by prostituting of their body, Thou shalt not bring the hire of a whore, Deut. 23.18. The Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, she who continueth in prostituting her body for gain. So the calling that hath affinity with this sin, or can hardly be discharged without this sin, should not be used; as for a woman to be a taverner; see the affinity betwixt the whore and the taverner; first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scortatus est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [zun] in the Hebrew is called one that selleth victuals, and [zanah] is called Scortari: Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth to cell victuals, and scortari, so among the Latins, mereor signifieth to cell, and meretrix, a whore, and meritoria, were the places where they sold victuals. Rachab was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a taverner, but james calleth her an harlot, jam. 2.25. Heb. 11.31. So against the eight Commandment, Callings against the eight Commandment. the biting usurer, a trade against this Commandment, and the alchemists, who make men believed that they can change brass or any other mettle into gold: one said well of this trade, ejus initium est scire, medium ment●●i, & finis m●ndicare: that the beginning of it was a desire of knowledge, the midst of it a lie, and the end of it is begging. Et chymia est casta meretrix, & multos invitat, ●eminem admittit, that Chymia is a chaste whore, alluring many to come to her, but suffereth noon to touch her. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or proxineta, that goeth betwixt the buyer, and the seller; and maketh the buyer to buy the dearer; he was called so, because he hung out a sign to draw men to buy: from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sign of the Vintner, So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was he who engrossed all to his own use, and carried it out of the country. For this Nahum calleth the merchants of Ninive bruchos, the kankerworme, bruchus is a kind of locust which consumeth all, and then flieth away. Nahum. 3.16. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are called Dardanarij by the Latins, who keep up the corn until it be scarce, that they may cell it at a dearer rate, hence come Dardanariae artes, Prou. 11.26. He that withholdeth corn, the people shall curse him, but blessing shall be upon the head of him that selleth it. Callings against the nineth Commandment . Against the ninth Commandment, are jesters which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hos. 7.3. They made the king's heart merry with their lies; they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they used all the members of their body to make sport. Thirdly, men must be diligent in their calling, Prou. 6.6. Solomon willeth sluggards to go to the ant, that Provideth her meat in the summer, and gathereth her food in the harvest, and moreover he saith, that she hath no guide, overseer, or ruler. Solomon setteth down here all sorts of government: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First, Katzin in aristocracy, and then shoterim in democracy, and moshel in monarchy; the ant hath noon of those rulers, and yet she provideth well in summer for the winter; the sluggard that hath all these commanders, or at the lest liveth under some of them, should learn to be diligent in his calling: Solomon goeth not fare off to seek a master to teach him, but one that is ready at hand, and the basest of all the creatures. ●rov. 10.4. He becometh poor that dealeth with a slack hand, but [jad hharzttim] the hand of the diligent maketh rich. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effodere. [hhazatz] is to dig in the ground for gold: he that is as diligent in his calling, as a man who diggeth for gold in the earth, that man shall become rich, Prou. 22.29. Seest thou a man diligent in his calling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coram obscuris. he shall stand before kings; non stabit [liphne hhashim,] coram obscuris, that is, before the meaner and base sort who were clothed in soiled black. Lastly, men must continued in their calling, Men should continued in their callings. and not change from one calling to another. 1. Cor. 7.20. Let every man abide in the same calling wherein he was called, the jews given an example of one Meyr who changed his calling often: First, he was [hanechtom] a baker: again, he changed that calling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pistor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calcearius. hence cometh sandals. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scriba. and he be come [sandalat] a shoemaker: Thirdly, he left that calling, and he become [sopher] a scribe: and lastly, he become [megnabhed gnoorth] a skinner; and they said of this Meyir, hhalaph Meyir eth melachoth velo gnorocushi, Mutat Meyir artem suam, sed non pellem mutat Ethiopes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pellio vel qui concinnat pelles. they meant that Meyir continued still a knave although he changed from one trade to another. A man may change his calling, When a man may change his calling. first if the Lord call him to another calling, as when he called Elisha from the plough, to be a Prophet. So he called the Apostles from fishers, to be fishers of men. So if they be called by the commonwealth, and have gifts for their calling, they may change their calling; but they must not change their calling only for gain, as the posterity of Eli did, who said, Put me into the Priest's office that I may eat bread, 1. Sam. 2.36. they desired to be Priests only for gain, for a piece of silver, and a morsel of bread. As a man is bound to use a lawful calling, and to be diligent in his calling: so he must have a care to keep that which he hath gained in his lawful calling therefore, Prou. 6.1. Solomon saith, If thou be surety for thy friend, if thou hast stricken hands with the stranger, thou art snared with the words of thy mouth, deliver thyself as a roe from the hand of the hunter [im takaguta] Si defixisti manum tuam; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou hast stricken hand with the stranger, job. 17.3. Who is he that will strike hands for me; that is, who will given his word for me, giving his hand for my hand; this the Greeks of old called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is that part which joineth the hand to the arm, The forms which they used when they become surety. which we call the wrist; and they used when they gave their word for another, to given them their wrist to be bound, whereby they signified, that they were bound now for him, for whom they had given their word. There is a difference betwixt vas and pr●s: The difference betwixt vas and praes. he was properly called vas, who gave his word for him who was ready to be carried to judgement; and praes was he who gave his word for the debt; all sort of suretyship is not condemned, but rash suretyship; be thou not amongst those that strike the hand, that is, be not thou one of those who usually strike the hand. Reuben gave his word for Benjamin; and Paul gave his word for Onesimus; Christ was both our praes and our vas; he was vas presenting himself before the judge for us, All sorts of su●rtiship not forbidden. there he gave his word for us. Psalm. 119.122. Subarrha servum tuum; be surety for thy servant: and so he was praes for us, paying our debt. The conclusion of this is, He that will not work, neither should he eat, 1. Thess. 3.10. EXERCITAT. VIII. Of commutative justice. Commandment VIII. Levit. 19.30. Just balances, just weight, a just Epha, a just hin shall ye have; I am the Lord. THe Lord craveth in this commandment that men exercise justice, both commutative and distributive. God who made all things, pondere, numero & mensura. Wisd. 11. hath commanded just dealing in weight, number▪ and measure, and he addeth; I am the Lord, putting his subscription to it. There are two sorts of Magistrates, the one is magistratus loquens, Magistratus Loquens. Mutus. the other is magistratus mutus; the one a dumb magistrate, the other a speaking magistrate; the one, in fore litigioso, the other in foro venali; that is, the one in pleading of causes, the other in buying and selling; and the commonwealth suffereth damage, as well by the one as by the other. To suborn the judge and make him given out a false sentence is a fearful sin; so to falsify measures. Hos. 12.7. He is a merchant, and the balance of deceit is in his hand. The Lord who sitteth amongst the judges, to see whither they do justice or not, he sitteth also in this judicatory, to see to matters whither they go right or wrong. These weights and measures are called the Lord's work. Prou. 16.11. they are called the Lord's work, Measures called the Lord's work. because they please him. Prou. 11.1. For a just weight is his delight. So joh. 6.29. This is the work of God, to believe in him, that is, it is the work of God which pleaseth him. And mark what great care the Lord had to preserve these measures and weights; the shekel was called the shekel of the sanctuary. Levit. 27.25. Exod. 30.13. and after the captivity, he renewed this precept concerning the shekel. Ezek. 45.12. that all corruption in measures might be taken away, because it was kept in the Sanctuary; and the common shekel was rectified by it. So the measures of the foot were kept in the Capitol amongst the Romans, and among us; one town hath the keeping of the stone, another of the peck, and another of the elne. Measures natural by institution . These measures of commutative justice were, first, natural; secondly, by institution; natural were these, when men interchanged wares with wares, as neat for sheep; hence it seemeth when they began to cell for money, and had found it out by institution, they put the print of the beast first upon the money, as jacob bought it for so much money. Gen. 33.19. but Act. 7.16. he bought it for so many pieces of silver: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this piece of money was called Keshitah, agnus. job. 42.16. and the Chaldee translateth it Hhurephah, or Hhurphan, as th●y of Peloponesus set a snail upon their money; hence was their proverb, testudo superabit virtutem ac sapientiam. By institution were first, their measures, and then their money; their measures, their finger, the palm and the cubit: man is a compend of things both seen and not seen, and therefore whatsoever perfection is in any of them, the sum of it is found in him; the measures are taken from him as it is called cubitus viri, Measures taken from the body of man. Revelat. 21.17. He measured the wall an hundred and forty and four cubits, according to the measure of a man, that is of an Angel who appeared in the likeness of a man, it is not called the King's cubit, or the common cubit, or the cubit of the Sanctuary, but a man's cubit; because it was borrowed from man first, and the Lord alludeth to this form. Esay. 40.12. Who hath measured the waters with the hollow of his hand, and the heavens with his span: these were first measures of liquid and dry things, taken from the body of man. The first measure taken from the body of man, A finger broad the first measure taken from man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 digitus annularis. was digitus, a finger. jer. 52.21. The thickness thereof was four fingers. When the Priest measured the incense which was to be offered, he measured it digito annulari, with his ring finger. The second measure taken from the body of man was Lepach, palmus. 1. Sam. 17.4. Palmus. There come out a champion out of the camp of the Philistines named Goliath: whose height was six cubits and a span, that is, he was a span more then six cubits: So Esay. 48.13. My right hand hath spanned the heavens. The third measure taken from man was the cubite, and it was of two sorts, either cubitus communis, Cubitus Communis. Decurtatus. or cubitus decurtatus; cubitus decurtatus, or the short cubit, was the half of the common cubite. judg. 3.16. Ehud made him a dagger of a cubite length, that is, half a cubite. Cubitus communis seu mosaicus, the common cubite was twenty four fingers from the elbow to the top of the finger; the flying book of God's curse was twenty cubits in length, and ten in breadth; which measured those that were to be cut off. Zach. 5.2, 3. this is the just cubite. Ezek. 41.8. The reed is called a full reed of six cubits, that is, a just reed. So Gen. 23.16. Abraham gave to Ephron full weight, that is, just weight, and of the cubits the reed was made up. They builded by the line and by the reed; the line served to make the wall strength, if any stone stood out, The line and reed served for building of the walls. the line brought them to put it in; & the reed served to measure the length, the height, and the breadth; and Revelat. 21.15. this is called a golden reed, in respect of the new jerusalem which was from above: this reed consisted of six cubits, and Ezekiel addeth a palm. Ezek. 40.5. And in the man's hand was a measuring reed of six cubits and an hand breadth; the hand breadth is added here, because the Angel come from Babel, and brought a reed with him from Babel which was shorter by a palm then the jews reed; Why a palm was added to the reed in Babylon. therefore he addeth a hand breadth, to teach them that the second temple should be equal in length and breadth with the first temple. The line was a measure also, whereby they measured their ground, Al●●sion. and their buildings. David alludeth to this: Psal. 16.6. The lines are fallen to me in pleasant places. So Psal. 19.4. Their line is go out through all the earth. The line, the preaching of the gospel come from jerusalem, which was the centre, to the circumference, which was the whole earth. The line of desolation what . So when they demolished houses, they measured them with a line; this line is called the line of desolation, Allusion. and jeremiah alludeth to this. Lament. 2.8. The Lord hath purposed to destroy the wall of the daughter of Zion, he hath stretched a line. So 2. King. 21.13. I will stretch over jerusalem the line of Samaria, and the plummet of the house of Achab. Weights why called the weights of the bag . The stones wherewith they weighed things, were called lapides sacculi. Prou. 16.15. All the weights of the bag are his work, they are called the weights of the bag, because they are kept in the bag, Allusion. and David alludeth to this Ps. 56.8. Thou puttest all my tears in the bottle, that is, thou weighest them. Their measures for their corn, was the Epha, and Christ requireth three properties in this measure. Luc, 6.38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pressed down, shaken together, and running over. Zachariah alludeth to this measure of the Epha. Zach. 5. Contrary to these properties of the Epha are the measures of the churl. Esay. 32.7. The instruments of the churl are evil. The second measure by institution is money, this money is called numus, Money a measure by institution. from Numa Pompilius who coined it first amongst the Romans; or it was so called rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the law, because it is commanded to be coined by the law. The benefit of this money, is first, to supply our wants, for men are not able to carry their wares still about with them, therefore they contract them more compendiously into money, and they buy things necessary for themselves with it, and this money is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fide jussor, it giveth the word for us, and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subsidium indigentia nostrae, the aid and secure of our wants, and it keepeth contracts and societies amongst men; therefore Solomon saith, that money answereth to all things. Eccles. 10.19. God will have clear dealing betwixt man and man, God will have men to deal clearly and truly in buying and selling. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam vere ut bic dies. in buying and selling. Gen. 25.33. jacob said, swear to me this day, in the original it is [Cajom] As truly as this day is a day, that thou wilt cell to me thy birth right. He will have the buyer to given the just price for the thing he buyeth, and he will have him that selleth, to cell sufficient wares; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mensura pro mensura. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiens inter Mercatores. this the Hebrews call [Midda bamidda] mensura pro mensura, and the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the money must be sufficient money, [Gnobher lassohher] currens inter mercatores, he will have it to be good and current money. Contrary to this is argentum adulterinum, carens publica approbatione, Your money is become dross. Esay. 1.22. He will not have the buyer to overreach the seller: The buyer must not deceive the seller, nor the seller the buyer. Prou. 20.14. It is naught, it is naught, saith the buyer: but when be is go his way, then he boasteth; neither will he have the seller to deceive the buyer. Amos. 8.5. The Lord objected to the jews that they made the ephasmall, and the shekel great; they made the shekel great, they had a false shekel which weighed more then the common shekel did, How the jews made the Epha less. and they weighed the shekel of the buyer by this shekel; and because it was not equal in weight with their false shekel, therefore they caused them to add so much more to their shekel, and so deceived the people: Likewise they diminished the Epha when they had corn to cell, and so the people were cozened both in the shekel and Epha. So these who sold water and wine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vitiare vinum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frumentum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frangere. Frangere sitim quid apud Hebraos . As they failed in the quantity in buying and selling, so in the quality; sometimes they sold quisquilias frumenti, and the refuse of the wheat, they sold enough in the quantity but not in the quality; the Hebrews call wheat [Bar] from [Shabhar] frangere, because it is pure and clean stuff, which is able to break our fast, and kill our hunger. So the Psalmist saith, Onagri in deserts non fregerunt sitim. Psal. 104.11. that is, they got no water to quench their thirst. Those who interchange things, should make the equality to be such after the interchange is done, that every one of them have as much as they had before they interchanged; Arist. Cap. 4. lib. 5. Eth. sub finem. so that neither of the parties must brag of their gain, nor complain for their loss. It is naught, it is naught, saith the buyer: but when he is go away, then he boasteth. Prou. 20.14. Ob. Then it may be said, that all sort of merchandise is contrary to all commutative justice: for the end of their merchandise is, that they may gain something. Answ. The Philosopher only respecteth the proportion & the quality betwixt the things which men contract for; but he doth not respect the measure or midst of that interchange, out of which gain may arise according to commutative justice. Quest. Whither may a man cell a thing at a higher rate than it is worth. Answ. There must be an equality betwixt the thing sold and the price, Whither things may be sold at a higher rate than they are worth. Equality Natural. Usual. and here the common estimation of the Magistrate, and the custom of the country should rule this equality of things. This equality is either natural or usual: in matters of contract we respect not the value natural, but we esteem the worth of them by the conveniency for use. In nature the meanest living creature is more excellent than pearls or diamonds (for things living are more excellent then things without life) yet to our use, bread is better than a thousand of such little creatures. Secondly, the value of things is esteemed according to the rareness. 2. King 6.25. An Ass head was worth eighty pieces of silver, and the fourth part of the cab of doves guts, worth five pieces of silver, but when the siege was dissolved. 2. King. 7.8. Two measures of barley were sold for a shekel, and the measure of fine flower for a shekel. So when there is a great mortality, then the corn is sold for little or nothing, because there is no body to eat it. Revelat. 6.6. A measure of wheat for a penny, and three measures of barley for a penny: Rarum & pretiosum permutantur apud Hebraeos. but when the corn is scant, then it is sold at a higher rate; therefore the Hebrews put Rarum pro caro, Let thy feet be precious in thy neighbour's house, that is, let them seldom come there. Prov 25.7. So 1. Sam. 3.1. And the word of the Lord was precious in those days, that is, rare. Whither, Quest. for selling for time may we exceed the worth of the thing sold or not? There is pretium justificatum & limitatum, Answ. Whither things may be sold at a higher rate in respect of time. Pretium Rigidum. M●te. Mediocre. which consisteth within some reasonable limits of justice, and it hath three degrees: the first is called rigidum & supremum, the second is called, pium & mite, or infimum, which is the lowest price; and the third is, mediocre vel discretum; and men in their common speech express these three thus. The highest price, they say, a thing is worth so much if it were to be sold to a Turk; the lowest price, I can cell it no cheaper to my brother; and the middle price, I cell it usually thus to any man. Quest. Whither may a man selling to a day, take pretium rigidum, or not? Answ. The Casuists answer, that he sinneth not in so doing; because there is an equality betwixt the worth and the price, at lest in extremity, and at the out-most: but if the seller for his forbearance take pretium augmentativum, or multiplicativum, that is augmented above the worth of the thing in extremity, this is a breach of commutative justice. A man may cell for a time at a dearer rate, when he receiveth not present money, and David alludeth to this. Psal. 44.12. Thou sellest thy people, & non multiplicasti pretium nostrum, that is, thou dealest not with us as other merchants do, when they cell their wares, they cell at a higher rate; because they get not present money; but we seem to be base in thy eyes, that thou sellest us away for nothing. Wretches wish dearth . These are wretched people which wish a dearth when it is cheap. Amos. 8.5. When will the new moon be go that we may cell corn? and the Sabbath, that we may set forth wheat? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annus sepcimus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aediles ceriales . By Sabbath here is meant the Sabbath of the seaventh year, called Shemittah, for when the land rested the seaventh year, the poor got that which the earth brought forth of its own accord without any labour; and then they needed not to buy corn from the rich: Therefore they wished that this Sabbath were past, that they might cell at a dearer rate. Those who ruled the market amongst the Hebrews, and moderated the price of the corn, were called Shabharim; because they broke the hunger of the people, and they were called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they who ruled the market, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who measured out the corn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overseers, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inspectores, and the Latins called them, Aediles Ceriales, the overseers of the corn. The Lord saith, Deut. 15.9. Beware that there be not a thought in thy wicked heart, saying, the seventh year the year of rest is at hand, and thy eye be evil against thy poor brother, and thou given him nothing: observe how the rich wretches hated the seventh year, if it were present, they said, would to God it were go that we might cell at a high rate, and if it were near at hand, then they would given their poor brother nothing to relieve him, for they knew that in this seventh year, the land would fall to the owner again, and so they should have made little gain: and if it was long to the seventh year, then they would have given him money for his land, having no respect to their poor brother, but to themselves. Now let us see what things cannot be sold or bought. Things that cannot be sold. First, it was not lawful to cell men, joel. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hominum venditor. They gave a boy for a harlot, and a girl for wine; Deut. 21.14. Thou shalt not cell her at all, for money; thou shalt not make merchandise of her. And Amos 2.6. Not lawful to cell men. They bought the poor for silver, and the needy for a pair of shoes. Secondly, it is not lawful to cell blood, Num. 35.32. Not to cell blood. You shall take no satisfaction for the life of a murderer, which is guilty of death, but he shall be surely put to death. Thirdly, to cell chastity, Deut. 23.18. Not to cell chastity. Thou shalt not bring the hire of a whore, nor the price of a dog into the house of the Lord thy God. Fourthly, it is not lawful to cell justice, Not to cell justice. this was Felix fault who hoped that money should have been given him of Paul, that he might lose him, Act. 24.26. Whither is it lawful to buy and cell the right of burial or not? Quest. Whither the right of burial may be sold . The Canonists answer, that burial is made a holy place by consecration and benediction, and therefore they hold it simony to cell burial; but no place of itself can be made holy under the Gospel; the bodies of the saints lying there make the place more to be respected, but not for the place itself; when we meet in our Churches, the places of themselves are not holy, but the people of God who meet in the those Churches; so the burial places are not holy in themselves, but the bodies of the saints buried there; Abraham bought a burial place, Gen. 23.4. Fiftly, the souls of men fall not under this commutative justice, The souls of men cannot be sold. for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Compensatio animae, Matt. 16.26. What shall a man given in exchange for his soul. Revelat. 18.13. Rome is said to cell men, as heathenish Rome of old sold slaves: so doth popish Rome cell the souls of men. 2. Pet. 2.3. Through covetousness they with feigned words make merchandise of you. Things that were types of Christ might not be sold . Sixtly, it was not lawful to cell those things which were types of Christ and his grace: Esau sold his birth right, Gen. 25.34. and the Priesthood which belonged to the first borne; and his smelling clothes, as Isiodore saith, were vestes sacerdotales, his priestly garments Ob. It may be said, that jacob sinned because he would not given the read pottage to his brother Esau when he was hungry, but only under this condition, that he should cell him the birth right. Secondly, that for such a small thing he sought so rich an inheritance. Answ. Whither jacob sinned in resolving to given Esau the pottage . If jacob had seen his brother Esau in extreme necessity & then to have refused to given him this pottage, this had been a great sin in him: but it was rather intemperance that moved him to seek this pottage then necessity, what necessity could urge him, was there not plenty enough in his father's house? and he urged it upon his brother jacob, feigning that he would die if he got not that pottage. And where it was alleged, that this was too small a price for a thing of such great worth; it may be answered, that the right partained to jacob already, and he needed not to have given him any thing for it. How could jacob buy it safely, Quest. sing Esau could not cell it. A man may buy that safely, Answ. A man may lawfully buy that which another cannot cell . which another cannot cell, Prou. 13.23. Buy the truth, but cell it not: and servants may given their goods justly to rigid masters, which they cannot justly exact. So to cell that ointment which was poured upon Christ's head, Matt. 26.12. These cannot be given for gold, neither shall silver be weighed for the price of them, job. 28.15, 16. Seventhly, Not to cell the gifts of the holy Ghost. it is not lawful to cell the gifts of the holy Ghost, as Gehezi would have sold them; 1. King. 5. and Simon Magus would have bought them, Act. 8.19.20. But the greatest sin of all is, to cell Christ himself, as judas sold him for thirty pieces of silver, A great sin, and bad merchandise to cell Christ. Matt. 26.15. this was bad merchandise, saith Saint Austin, judas sold his salvation, and the Scribes and Pharises bought their damnation. The price which judas got, he threw it back to the Scribes; and Christ whom they bought, and enclosed in the grave rose again, and they lost him, so neither of the two gained in this bargan. Conclusion. The conclusion of this is, the Lord cursed the Cananite who had the balance of deceit in his hand; Hos. 12.7. and the flying book of God's curse lighted upon the thief, Zach. 5.3. therefore let men learn to deal uprightly and justly in their bargains, or else the curse of God will light upon them. EXERCITAT. IX.. Of distributive justice. Commandment. VIII. Psalm. 41.1. Blessed is he that considereth wisely of the poor. HE that would consider wisely of the poor, must consider first what right he hath to that which he giveth to the poor: Secondly, that he must given of his own to the poor, and not of other men's: thirdly, the manner how he must given, from his heart, in what order, and with what wisdom: Fourthly, to whom? to the poor. Ius Civile. Spirituale . First, he must consider what right he hath to that which he giveth: a man hath a double right to a thing, a civil right, and a spiritual right, God the father gave jesus Christ his son the uttermost parts of the earth for a possession, Psalm. 2.8. yet he would not have the Temple dedicated unto him, Christ bought the civil right of things. until David bought it from Arauna the jebusite for fifty shekels of silver, 2. Sam. 24.24. that he might have the civil right also. So he bought these things which he had need of against the feast, that he might have a civil right. The Apostle toucheth both those rights, 1. Cor. 10.25. Whatsoever is sold in the shambleses, that eat, ask no question for conscience sake. Eat whatsoever is sold in the shambleses; that is, eat it when ye buy it with your money, this is civil right. For conscience sake; here is the spiritual right. Tit. 1.15. To the clean all things are clean, this is the spiritual right. Some hold that a wicked and unregenerate man can have no right to a thing, because man was made to the image of God, and having lost that image, he hath lost that dominion, johannes Gershon de potestate Ecclesiastica, consideratione, 31. and right which he had to the creatures. And as traitors when they commit treason their lands are forefeited; so wicked men by the fall have lost their right to the creatures, and Esay. 60.12. The nations and kings that will not serve thee, shall perish, and that the children of God have all the right to things temporal which the wicked have. The wicked have not a spiritual right to the creatures, but they have a civil right. But these places show only, that the wicked have lost all spiritual right to the creatures, but they have not lost their civil dominion and right: Nabuchadnezzer was an idolatrous and a wicked king, yet the Lord saith, I have given all these lands into the hands of Nebuchadnezzer the king of Babylon, my servant, and the beasts of the fields have I given him also, to serve him, jerem. 27.6. He permitted him not only to take them, but he gave them to him. So Ezek. 29.20. I have given him the land of Egypt for his labour. So Dan. 2.37. Thou o king art a king of kings: for the God of heaven hath given thee a kingdom, power, strength and glory. So to Cyrus an infidel, the Lord gave the treasures of darkness, and hidden riches of secret places, Esay, 45.3. And Christ himself confirmeth this, when he biddeth given tribute to Cesar, although he was an infidel, Matt. 22.21. The ground of the civil right is reason. and he said to Pilate, john. 19.11. Thou couldst have no power at all against me, except it were given thee from above: wherefore sin depriveth not wicked men of their civil right to the creatures, the ground of the civil right is reason which is in man, The ground of the spiritual right is holiness. because he is a reasonable creature to command and rule: the ground of the spiritual right is, because he is a holy creature, and as sin taketh not away the life of man, so it taketh not away his civil possessions, and as the Lord Matt. 5.45. Makes his Sun to rise upon the evil and on the good: so he bestoweth this civil right, as well on the evil as on the good, the wicked have this civil right to the creatures, therefore they may distribute them to others. A man must given that which is his own . Secondly, he must given that which is his own to the poor, and not that which pertaineth to others; Break thy bread to the poor, Esay, 58.7. So job. 31.20. If he were not warmed with the fleece of my sheep; a man may not rob and steal, and given that to the poor, for that were an abomination to the Lord. The Lord that will not have the price of a whore offered unto him, Deut. 23.18. Fare less will he have that which is gotten by rapine given to the poor, and therefore alme● in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustitia Eleemosyna. and Syriack tongue is called [tzedecah] justitia, Matt. 6.1. When thou dost thy alms, in the Syriack it is, When thou dost thy justice: to teach us, that alms should not be of things gotten by deceit, rapine, or wrong. Make to yourselves friends of the mannon of unrighteousness, Ob. Luc. 16.9. then it may seem that we may given alms of that which was unjustly gotten. Answ. Why called mammon of unrighteoustesse . It is called mammon of unrighteousness, not because it is unjustly gotten, but because it is oftentimes the cause of injustice, for when men are rich they take occasion to do wrong. Secondly, it may be called mammon of unrighteousness, not because it is unjustly gotten, but because it is unjustly withholden from the poor in their necessity. The manner of giving to the poor . The third thing to be considered in giving to the poor is the manner, and here four things must concur; first the pity of the heart; secondly, the understanding of the heart; thirdly, discretion or wisdom in giving; and fourthly, in singleness of the heart. First, it must be given with hearty affection; Alms must be given with compassion. Esay, 58.10. Draw out thy soul to the hungry. 1. joh. 3.17. But whosoever hath this world's goods, and seethe his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? We should given our ●almes with such an affection and compassion as the mother carrieth to her young child, therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misereor; if the compassion of the heart go not first, the Lord counteth nothing of the ●almes, Prou. 22.9. He that hath a bountiful eye shall be blessed: for he giveth of his bread to the poor: here the pity of his heart is expressed by his eye: as a covetous heart is expressed by an evil eye, Prou. 23.6. So 30.25. Did I not weep for him that was in trouble, and was not my soul grieved for the poor: it is a more easy matter to to given the alms to the poor, than to be affected in heart for their wants. It is an heathenish sentence of some who say, miseratio est aliena sapienti, Lipsius. ut imbecilli malique oculi nota est lippire, ad conspectum lippientis: sic animi, dolore viso, dolere, as it is a note of a weak eye, Men should be affected with the grief of others. to water when it beholdeth a sore eye, so it is a note of a weak mind to be affect and grieved with other men's miseries; Who is weak (saith Paul) and I am not weak, 2. Cor. 11.25. I am as much touched with other men's wants as if I wanted myself. Amos. 6.6. Woe to them that drink wine in bowls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doloris exp●rs. and anoint themselves with the chief ointment, but they are not grieved for the affliction of joseph. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is not moved with other men's grief, he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who hath a fellow feeling of his brethrens want, and he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is not moved with their wants: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is worst of all, to delight and rejoice at other men's miseries, as joseph's brethren when they had cast him into the pit, They sat down to eat bread, and to be merry, Gen. 37.25. A great sin to rejoice at the calamity of God's children. the Lord denounced a great judgement against the Ammonites, when they rejoiced at the jews, and the sanctuary when it was prophained, jer. 25.6. Thus saith the Lord, because thou hast clapped thy hands, and stamped with the feet, and rejoiced in heart with all despite against the land of Israel, behold therefore I will stretch out my hand upon thee, and I will deliver thee for a spoil to the Heathen, and will cut thee off from the people, and I will 'cause the to perish out of the country. No man exempted from giving the alms of the heart . The special alms is the alms of the heart, therefore noon are exempted from giving of alms, not not the poorest that is, because they may have a pitiful heart, Charitas de sacculo non erogatur; the widow's mite was more acceptable then all the rich offerings of the Pharisees. Secondly, he must given it with the understanding of the heart. Things which men enjoy are of three sorts . Things which men enjoy, are either necessary, profitable, delightful or superfluous; In things necessary, we must first serve ourselves, and then our brethren: there is a twofold necessity, the first is an absolute necessity, this is called necessitas vitae; there is another necessity ad statum & conditionem, for our condition and estate; we are not bound to given that which is necessary for the entertainment of our life, to help our neighbour; but only that which is necessary for us to live decently in that condition of life wherein we are placed. It was an extraordinary case then, when the widow of Sarepta having but a little meal and oil to help her necessity and her child, yet served the Prophet first. Things profitable for us should be given to help our neighbour's nececessity . Secondly, that which is profitable to me should serve for my neighbour's necessity: He that hath two coats, let him impart to him that hath noon, Luc. 3.11. he saith not, he that hath one coat let him given it to him that hath noon, for that serveth for his necessity. Ob. 2. Cor. 8.14. That your abundance may be a supply for their want; here it may seem that we are only to supply our neighbour's necessity with our abundance, and not with those things which are necessary for our condition and estate. By abundance here is not meant superfluity, Answ. What meant by abundance . but such things as the Corinthians might spare well; and it is called abundance in respect of the poor estate of the saints, who were in jerusalem at that time. Thirdly, that which is delectable for me, Things delectable for us should serve our neighbour's utility. should serve for my neighbour's utility, and they given this example of it; In Israel they used to anoint their faces with oil to make them shine; & they used to anoint their feet to make them the more fit for their journey; and they say, that a man was bound to spare the oil wherewith he was to anoint his face, for his neighbour to anoint his feet for profitable journey; and if we are to part with things delectable for our neighbour's utility, much more are we bound to part with them for our neighbour's necessity. Example, Luc. 10. the oil and the wine which the Samaritan had to serve him in his journey; yet he took them and poured them into the wounds of his poor neighbour; he took that which was profitable to him in his journey, and supplied his neighbour's necessity. Lastly, Our superfluity should given place to our neighbour's delight. superfluity should given place to our neighbour's delight, but this is the misery, that the rich glutton out of his superfluity will not bestow his crumbs to supply Lazarus necessity. Luc. 16. Thirdly, Men should given to the poor with wisdom. it must be given with the wisdom of the heart, the modest receiver is ashamed often times to take, therefore there is wisdom required to fasten any thing and urge it upon him. And as we should not shame these who have not. 1. Cor. 11.22. So wisdom will teach a man so to given to the children of God, that they be not ashamed in receiving it. An example of this we have in Boaz, who considered wisely of the estate of Ruth, Boaz judged wisely of Ruth. knowing that her religion had taught her shamefastness, and that she was loathe to be chargeable to others, although she was poor; therefore he willed his servants to suffer her to glean in the field: next he biddeth her come and eat with him; and thirdly, he commanded his servants to let some more fall of purpose to her, then they used to do, Ruth. 2. See how wisely he judged of the poor. Esay. 58.7. Bring the poor which are cast out of thy house. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim attulit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and 2. King. 4.8 The widow constrained him to eat bread, [Hhasak] vim attulit, the Seventy translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifieth not a bore invitation, but an enquiring, enviting, and compelling. So did the Disciples to Christ, Luc. 24.29. and it is great wisdom to do so, for there is such modesty in the children of God, that they excuse themselves being loathe to be troublesome; therefore the inviter should be more earnest with them. Arcesilaus visiting Apelles Chius, Simile. and knowing his poverty, and how unwilling he would have be●ne to have taken any thing from him; sitting by him as he was lying in his bed, said unto him, incommode cubas, and lifting up his pillow secretly, he conveyed a purse of money under his head, which money when the old woman who attended him did found, he said Arcesilai hoc furtum est, this is Arcesilaus theft; there is great dexterity required in giving to some. Alms to be given in simplicity . Fourthly, he must given it in the simplicity of his heart: Rom. 4.8. He that giveth, let him do it with simplicity. It must not be given with ostentation, as the Pharisees gave their alms with the sound of a trumpet. Mat. 6.2. The jews writ that the Corban which was in the temple of jerusalem, had this proverb written about it, The gift given in secret pacifieth wrath. Prou. 21.14. to teach them to given that which they gave, secretly, and to make no vain show when they put it in the treasury, & not to let their left hand know what their right hand doth. The fourth thing to be considered is, A twofold use of our goods. to whom it should be given? to the poor; Blessed is he that considereth wisely of the poor. A man must have a double use of his goods, not only to entertain himself and his family, but also to given to the poor; when a man provideth only for himself and his, this is but a sowing to the flesh. Galat. 6.8. he is worse then an infidel that will not do this 1. Tim. 5.8. but he must given unto the poor, and this is a sowing to the spirit. The jews were to leave the corners of the fields to the poor. The corners of the fields and the glean left to the poor. Levit. 19.19. and the glean of their fields; the corner was that which they left growing in the field, and the gleaning was that which fell away in the reaping; and so of their olives. Deut. 24.19. and as the master of the family was to given the first first-fruits to the Priests, and the tithe to the Levits; and to carry the second tithe to jerusalem to be eaten before the Lord; So he was to leave these glean, and the corners of the field to the poor as an alms; if there were many poor they added the more, and if they did sow little and reap much according to the blessings of God, they added the more; and the measure of their corner, was the sixth part, as the jews say. When men make themselves friends of the mammon of unrighteousness, that they may receive them into eternal tabernacles, How men make them friends of riches. this was called by the fathers traiectitia pecunia: for the merchants when they go beyond sea take not their money with them for fear of robbing, Simile. but take their bill of exchange with them, and their money meeteth them in a strange country: So the children of God given out their money here unto the poor, and cast their bread upon the water. Eccles. 7.1. and they take God's bill of exchange for it, and after many days they found it, when it meeteth them in the life to come. It should be given to the poor, Break thy bread to the hungry. Esay. 48.7. A man in his necessity is Lord of thy goods. Prou. 3.27. therefore thou canst not withhold them from him. To what poor we must given. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tremuit, defecit. The poor to whom we must given, are first, the weak poor, [Vmatah jado] if his hand fail or tremble. Levit. 25.35. Secondly, if he be one of our own poor: Deut. 15.7. If there be among you a poor man of one of thy brethren, within any of thy gates in the land which the Lord thy God giveth thee; Thou shalt not harden thy heart, nor shut thy hand upon thy poor brother. Lastly, if he be one of the poor Saints, and one of the household of saith, Those things which are given to the poor are called in the scriptures, sometimes Eleemosyna & iustitia Mat. 6.1. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 16.1 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 16.3. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 16 15. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedictio, 2. Cor. 9.5. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semen, 2. Cor. 9.10. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministerium vel sacrificium. 2. Cor. 9.12. and thou given him in that respect, thou judgest wisely of the poor, then thou shalt be partaker of their prayers, and thou shalt loose nothing. The Apostle to persuade the Corinthians to help the Saints at jerusalem in their necessity; saith; 2. Cor. 8.15. that he that had gathered much had nothing over, and he that had gathered little had no lack. God brought things to such an equality amongst the jews, that although they gathered more Manna, yet they had nothing over the Homer, and they that gathered less, yet their Homer was full; there were many miracles in this Manna, and this was one. So the Apostle to bring an equality in the Church, when the Corinthians in their abundance did help those in jerusalem, they shall have their homer full, and sufficient to content them; and the poor saints in jerusalem, although they gathered little, yet they shall have no lack; for that which the Corinthians bestow upon them will fill their homer; and they again with their prayers will supply that to the Corinthians which they bestowed upon them; and so both they and the Corinthians shall be brought to an equality, that noon of them shall want. So they consider wisely of the poor who make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, places to bring up poor infants, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus misericordiae. hospitals for the poor, these the Hebrews call [Beth Hhesdah] domus misericordiae, the house of mercy. They of Crete are commended most for their hospitality; they had two sorts of hospitality, first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The hospitality of the Cretians. where the strangers dined; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the house where they slept, and he who entertained those, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gave them salt and bread in fignum amicitiae; and from this, the Greek fathers in the Primitive Church called the Preacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Preachers why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because he giveth the bread of life to men here, as strangers and Pilgrims upon the earth. Contrary to this is inhumanity, not to receive strangers; such were the Samaritans, who would not receive the Apostles; but the greatest barbarity of all is to kill strangers, as the Carthaginians did; so Busiris, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the kill of guests. Miserable niggards who given nothing to the poor have not the right use of their own bread. Niggardly wretches have not the use of their own goods. Achab cast himself upon his bed, and could not eat his bread because he could not get Naboth's vineyard; these wretches have neither the right use of their goods for themselves nor for others. The Prophet Zacharie calleth great men the oaks of Basan. Cap. 11.2. Why great men called oaks . Why are they called the oaks of Basan? because the oak tree bringeth forth no fruit, but that which feedeth hogs; so great men do nothing for the most part with their riches, but feed horses and dogs; but poor Lazarus sterveth at the gate. Luc. 15. Ambrose said, Panem postulat pauper & equus mordet aurum, that is, the poor beggeth a piece of bread only, but the horse as it were eateth gold. The conclusion of this is: 1. joh. 3.17. Whosoever Conclusion. 1 hath this world's good, and seethe that his brother hath need, and shutteth up the bowels of compassion upon him, how dwelleth the love of God in him? Conclusion. 2 They who given their alms to be seen of men, loose their reward with God; and they lay up their ●easure in the tongues and eyes of men, which is a chest, having neither lock nor key to keep it. EXERCITAT. X. Of Restitution. Commandment. VIII. Luc. 19.8. And Zacheus stood up and said unto the Lord, behold, the half of my goods I given to the poor, &c. and I restore him four fold. REstitution is a part of distributive justice. The chief intention of the lawgiver is, that no man should defraud his neighbour, but if he hath taken any thing from him by fraud or oppression, then he setteth down the way how he may be recompensed by making restitution. In restitution consider these points: First, what it is; Secondly, what is to be restored; Thirdly, how much is to be restored; Fourthly, to whom it is made; Lastly, when it is to be restored. Restitution what . Restitution is defined after this manner, it is a special act of distributive justice, by the which a man is bound to restore to another that which is his, by the law of equity, formally, or virtually. Who is bound to make restitution . He is bound to make restitution, who withholds another man's goods: The law of God bindeth him to make restitution, although he be bound by no humane contract; Zacheus was obliged here to make restitution, although there was no humane law nor contract that did bind him; the law of God bindeth the deceiver to make restitution to the party whom he hath hurt, before ever the law of the judge bind him; and the punishment instituted by the judge freeth him not, from that which he oweth to the party, unless the thing adjudged be given to the party; and as he who satisfieth & defrayeth one debt, doth not satisfy for another: So when he hath satisfied the judge, he remaineth still debtor to the party. Secondly, what is to be restored: A difference betwixt restitution and satisfaction. Here we must put a difference betwixt restitution & satisfaction; in wrongs and injuries done to our neighbour, properly we make satisfaction, but not restitution; but in things stolen and taken away, we make restitution. First, if a man hath damnified his neighbour in his soul, he must make satisfaction to him after this manner; First, he must confess his error to him; again, he must set down his retractation; Thirdly, he should pray earnestly to the Lord for him, that he would reclaim him from his error; confession, retractation, In damnifying our neighbour, we must make confession, restitution, and satisfaction. and intercession is all that is required of him, to repair the hurt that is done to his neighbour's soul. Secondly, for defamation; What restitution was to be made in damnifying a man or woman's name. If a man had slandered a woman in Israel, and raised an evil report upon her after he had married her, and had not found her a maid; and if the signs of her virginity proved otherways, then the elders of the city were bound to take the man, and to whip him, and besides he was to pay an hundred shekels to her father, because he had defamed her. Deut. 22.16. If a man again had lain with a maid that was not betrothed, then he was bound to pay fifty shekels to her father, and likewise he was bound to mary her, and not put her away. If a man slander his neighbour and raise an evil report upon him; he is to confess publicly the wrong that he had done to him, and make a recantation of all that he hath spoken, for the wrong which he hath done to his neighbour. Obj. If it be said that a man is more bound to have a regard to his own good name, then to his neighbours; and when he maketh a recantation this ways publicly, he staineth his own good name to free his neighbour. Answ. A man is to respect his own good name before his neighbours . He is to prefer his own good name to the good name of his neighbour, if he and his neighbour be in an equal case; but in this case the slanderer hath lost his good name, and possesseth it unjustly; but the good name justly belongeth to him who is slandered and defamed; and by all law conditio possidentis est potior, he that is in possession hath the best right. A four fold restitution, in curing, cessation, shame, and smart . If he had done wrong to his neighbour's person and hurt him, then he was bound to given him curationem & cessationem. Exod. 21.19. that is, to satisfy the Chirurgeon for curing of him, and to given him so much as he might have gained all the time; and the jews add, that he was to pay besides for his shame, and for his smart. If a man had hurt a slave in Israel, whom satisfied he for curing of him? the Chirurgeon; whom satisfied he for his cessation? his master, because he wrought to him; whom satisfied he for his pain? himself; whom satisfied he for his credit? no body; because he was but a slave and capable of no credit. A difference betwixt the restitution to a free man in Israel, and a slave and a woman . If a man had hurt a free man in Israel, he satisfied the Chirurgeon for this curing, and he satisfied himself for three things; for his shame, for his pain, and for his cessation. If a man had hurt the wife of an Israelite, he satisfied the Chirurgeon for curing of her, he satisfied her husband for her cessation, he satisfied herself for her pain, and for her shame: he satisfied a part to her husband, and a part to herself, because it tended to the discredit of them both: but the civil law said, Homo liber nullae pretio estimari potest, juxta g●ossam, qua quaest. si quis ff. ad l. he that hurteth a free man, by the law he is bound Ad cessationem & curationem; but if he hath made any deformity or scar in his body, he could make no satisfaction for that, Corpus enim liberum nullam recipit aestimationem, saith the Law. But if a man should make a star or a blemish in a slave, there may be a recomtaken for that, for as there is a great difference to hurt man in his face, and to hurt him in the foot, so there is as great a difference betwixt a free man and a slave, and therefore the Greeks call slaves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their master's feet. As satisfaction is to be made for wrongs done, A threefold restitution in things stolen. so is restitution for things stolen or taken away by fraud, and here restitution is made, when it is idem numero, specie, vel aequivalens. First, he is to restore idem numero, the self same thing, if it be extant, and not perished, and if it be worse he is bound to make it good, and if it be not extant, then to restore it idem specie, and if that will not satisfy, he is bound to given aequivalens, the worth of the thing. Lands within prescription, the lands are to be restored, but not the gain. In restitution this rule also must be observed. Lands which prescribe not are to be restored, 2. King. 8. the widow being away from her land seven years, in the time of famine amongst the Philistines, she come home at the end of seven years, and the king commanded to restore to her all that were hers, and the fruit of the field since she left the land: so that if it be a thing fruitful, which is withholden, it must be restored with the first-fruits of it, these charges should only be deduced which were bestowed in gathering in these first-fruits; but if the thing be not fruitful of itself, and yet it hath been kept back from the owner for a time, and he who withheld it, hath made some gain by it, he is not bound in that case to make restitution of the gain which he hath gotten by it: Example, a thief hath a chain, and hath made some gain by it, he is bound to restore the chain back again, but not the gain; So the biting usurer is bound to given back the money, but not the gain. Things sinful given by the owner, the receiver w●s not to tender it back again . Things which are not to be restored, Id quod datur propter delictum non est restituendum: if it be a sin both upon the part of the giver, and the receiver; the receiver is not bound to given it back again: when juda gave his staff and signet to Tamar to lie with her, it was a sin upon his part to given them, and a sin upon her part to receive them, therefore she was not bound to given them back again to judah, but they were to be given to the poor, for it was not lawful for her to keep them to herself: when the Scribes gave thirty pieces of silver to judas to betray Christ, judas took the money, but he repent and cast it back again, but they would not take it to put it in their treasury. Things lawful given by the owner, the receiver is bound to restore it back again . But if it be lawful upon the part of the giver, and not upon the part of the receiver, then the receiver is to given it back, and to make restitution to the giver. Solomon saith, Buy wisdom, and cell it not, Prou. 10. It is lawful for a man to come to a judge, and to offer him money to do him justice, and to expide his cause; yet it is not lawful for the judge to take it; and if he did take it, he was bound to make restitution. Thirdly, to whom restitution is to be made. Zacheus saith, whomsoever I have damnified, to him I will make restitution: & if he be dead, then he is bound by the law to make restitution to the next kinsman, In what case restitution is to be made to the dead. Num. 5.6, 7. and if he have no kinsman, to given it to the poor. Naomi said to Ruth her daughter in law, Blessed be the the Lord, who hath not left off his kindness to the living and to the dead; Ruth. 1. that is, to the posterity of the dead. What if those from whom Zacheus had taken by false accusation, Quest. had had no children to whom they should make restitution; might he then have given this fourfold to the poor, as alms? Not, for in this case it was just debt to the poor, Answ. That which is just debt a man is not to make alms of it . and not alms, Ista communicatio non est gratuita, sed ex justitia debetur; it was not a free gift here, but a thing that belonged justly to them, for the poor in this case succeed to the children, and a man may not make alms of that which is just debt: this was proper to the poor, therefore he could not given it as alms, and this was the brag of the Pharisee, Luc. 18.12. Do decimas, I given tithes of all that I possess, Why alms and justice, hath both one name. he made a gift of that he was to pay. Alms in the Syriac is called justice, Matt. 6.1. When thou dost thy justice, that is, thy alms: the reason of this is, because alms is a fruit of justice, and not of oppression; the poor would have been here as heirs, and this would have been due to them: but if he had given any thing besides to them, that had been alms. Fourthly, how much is to be restored; The measure of the restitution. Moses law appointed not so great a punishment for him that stole money, or household stuff; as for him who stole sheep or oxen, for there are some evils considered in themselves, although they be less, yet they do greater hurt to the commonwealth, then these that are greater, and some sins are committed with a greater facility then others; as it is easier to steal sheep or oxen then money, because money is more closely kept; now neat and sheep are more necessary for the life of man then money, and sheep and oxen were the sacrifices which were offered unto the Lord, and therefore no marvel although there was a greater punishment inflicted for stealing of them then for stealing of other things. Why did the Lord command five oxen to be restored Quest. for one, and but four sheep to be restored for one. Answ. Because it was a greater boldness to steal oxen, then sheep, and less necessity to steal one ox, then a sheep; The difference betwixt the restitution of oxen and sheep. for a man perchance might steal a sheep in necessity to satisfy him and his family, but not an ox to satisffe him and his family. Again, the ox was the beast that was most necessary for them, and therefore he who stole an ox was more severely punished: therefore the Greeks when they would praise a thing, they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fare child, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fare fig. Quest. What was the reason when a thing was stolen, if it was found with the man, he was not fined in so much, as if it had been killed or sold. According to the nature of the theft the punishment is to be measured . The reason of this was, when the thief went on in his sin, the punishment was enlarged, Zacheus stinted himself to fourfold, not by virtue of Moses law, for he was but a heathen, and a publican; but because he knew not certainly how much was due to every one, he will rather given more then less. So David, 2. Sam. 12.5. saith, he will restore the lamb fourfold, but in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Arbangtaijm, bis quatuor, twice so much as is commanded in the law, Exod. 21.27. for the Hebrews double in the dual number until they come to seven. An example of Zaccheus restitution . And he will given the half of his goods to the poor. Let us put this case: Zacheus had in his stock an hundred thousand pounds, he taketh of this ten thousand from the poor, and bindeth himself to given back to them whom he had defrauded fourfold, this would have amounted to forty thousand pound, there remains behinded sixty thousand pound in the stock, the half of this he giveth to the poor, and now remaineth thirty thousand in the stock, and then he saith, the rest which is behinded is my own. Fiftly, in what order restitution is to be made. Where there is sufficient to satisfy all, then certain debts are to be paid before uncertain. If there be not sufficient to satisfy all, and the creditors be equal, then restitution pro rato is to be made; To whom chief restitution is first to be made. and if they be not equal, then the poor is first to be satisfied, and if there be nothing to satisfy, then there must be a willing mind. The Schoolmen observe very well, that there is Necessitas praecepti, & necessitas medij, Necessitas Pracepti. Medij. where the precept binds, and the means cannot be had, then the Lord accounteth that obedience to the precept when there is a willing mind: Example, The means are sometime an accomplishment of the precept. The Lord commandeth every Christian man to receive the Sacrament, the Christian is taken captive amongst the Turks, so that he cannot come to the Sacrament, in this case the Lord doth accept his desire for the deed. So if a man be willing to pay that which he is bound to pay, necessitate praecepti, albeit the means fail, the Lord accepteth his will for the deed in this case, and reputeth him obedient to his Commandment. Lastly, when restitution is to be made. Zacheus restored at that time when Christ spoke to him, he left it not to be done by his heirs, There is no delay to be made in restitution. but he paid it himself, he saith not dabo, I shall given it, but do, I given it in the present time, while this impetus spiritus was upon him, at the same time he will restore; for this inflatus spiritus is soon quenched, while Christ standeth by he payeth it. Exod. 22.26. Restore thy neighbour's raiment in which his skin sleepeth, before the Sun go down; so the clothes that he weareth; in the morning before the Sun rise. Abimelech rose up early in the morning to restore Sara to Abraham. Gen. 20.8. Lev. 6.5. The Lord commanded, that when a man made restitution he should given the principal, & add a fifth part more to it, & given it to him, to whom it appertained, & the time is set down, in the day of his trespass offering, he was not then to defer it. Prou. 3.28. Say not come again to morrow; he is bound presently to restore if he have means, and if he may do it without the loss of his credit, if the sin be secret, or without the overthrow of his family, he is not to make restitution presently, unless he be in as great necessity to whom restitution is to be made; and last, he who hath stolen any thing secretly, and cannot make restitution without discovery of himself, he is not to given it himself, but by another, to save his credit. The conclusion of this is, If thou make restitution thou shalt be the child of Abraham, Conclusion. and salvation shall come to thy house; thou shalt not overthrew thy house by this mean, but build it, but otherwise, thou and thy money shall perish together, and Thy children shall flatter the poor for bread, as job saith, job. 27. Commandment. IX.. EXERCITAT I That a Judge may be a false witness. Exod. 20.16. Thou shalt not bear false witness against thy neighbour. THis Commandment is broken either in judgement or out of judgement. The persons who concur in judgement are first, the judge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Index. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus judicij. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filius iudicij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debtor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad●ocatus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri litis vel contentionum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adversarij Five sorts of person; may hear false witness in judgement. and he is first called by the Hebrews; Shophet. Secondly, bagnal mishphat, he that hath his cause to be tried before the judge. Thirdly, Ben Dina, filius judicij, the guilty person, and he is called also chobhel, debtor, or creditor. Fourthly, the witnesses. Fiftly, melitz, the advocate. The parties who were tried in judgement, were called anshe ribhoth, virilitis, vel adversarij, all these may bear false witness in judgement. First, the judge may be a false witness; the judge is bound to do two things, justice, and judgement. He is bound to do justice, that is, to protect the innocent, & to deliver them from oppression. job. 29.17. I broke the jaws of the wicked, and plucked the spoil out of his teeth. The judge may pervert two things, justice, and judgement . A good judge should do as David did, who smote the lion and took the lamb out of his mouth, 1. Sam. 17.35. but Saul reserved Agag the wolf that he might kill the lambs, 1 Sam. 15.9. The second part of the judge duty is, to do judgement, that is, to punish the wicked: and that he may perform this duty rightly, An upright judge is to do two things. he must proceed two ways, either per scrutinium, by searching out the matter diligently if there be no witnesses, job. 29.16. The cause which I knew not I searched out, a judge should dig through the wall to found out abominations, as Ezekiel did, Ezek. 8.8. Secondly, if he would judge rightly, he must try out the truth per testes. First, a judge, who is the Lord's deputy must study to imitate the Lord who is the great judge of the world who cannot do wrong: A judge must incline to neither hand. Gen. 18.25. he must not incline more to the one part then to the other, until he have tried the cause; and as the Arithmetical midst is equally distant from both the extremes, so must the judge stand neutrally affected to both the parties, and incline neither to the one, nor to the other: and as the tongue of the balance standeth equally to both the scales, so must the judge to both the parties, and the Hebrews observe, that osnaijm is both called the ears, and a pair of balances, for even as the tongue of the balance standeth as a judge betwixt the two scales, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aures. Bilances. and inclineth to neither of them, until the weight be laid into the scales, so should the ears of the judge stand equally affected to both the parties until he hear their reasons. Secondly, the great judge of the world enquireth before he judgeth, he will come down and see whither they have done altogether according to the cry of the sin, A judge must inquire before he judge. Gen. 18.21. Licet sint Deo aperta, non tamen punivit audita, sed visa, albeit nothing be hid from God, for all things are naked before him, Heb. 4. yet he punished not those things which he heard only, but what he seen. And the council of Lateran advised judges to learn of God himself to try and examine: Thirdly, A judge must not judge rashly. the great judge of the world judgeth not rashly; temerity and inconsiderateness are principal motives to make a judge err in judgement, as we see in the case of David's judging betwixt Mephiboseth and Ziba: First, David promised and swore that he would be a friend to jonathan. 1. Sam. 19 and remembering his oath, he gave his lands to his son Mephiboseth; yet by the false accusations of Ziba, and David's surmising, that Mephiboseth affected the kingdom, he will given the whole lands of Mephiboseth to Ziba; and which is more, when he knew the truth, and seen the treachery of Ziba; yet he would not recall his former sentence, but said, Why speakest thou any more of thy matters? I have said, thou and Ziba divide the land. 2. Sam. 19.29. not unlike unto Pilate who said, quod scripsi scripsi, & which is worst of all; he admitted Ziba to be one of his courtiers; albeit, he was such a notable liar and a seditious man, and deserved rather death then preferment. But it may be said that David in such a doubtful case did wisely, Obj. David's rash judgement seems to be excused . in bidding them divide the inheritance betwixt them, as Solomon bid them divide the children betwixt the women; for if David had given all to Mephiboseth, this might have been thought a means to have puffed him up the more to affect the kingdom; but taking the half of the land from him, he clippeth his wings; and Solomon knew by the answer of the woman when she bade given the whole child, not parted, that she was the mother of the child. So when Mephiboseth biddeth Ziba take all, by this it might have been gathered that he was to affect the kingdom, not being content with so little a portion; and as Solomon suspected that Adonijah affected the kingdom, because he would have married Abishag: so might David have suspected Mephiboseth to affect the kingdom, because he was not content with the half of the inheritance. Answ. David erred in rash judgement . But David being wise according to the wisdom of an Angel of God, 2. Sam. 14.20. he should not have believed the slanderous reports of Ziba, his charity rather should have led him, when he heard good Mephiboseth renounce all because of the King's safe return, and that he would given Ziba the whole inheritance, to be of another judgement; that Mephiboseth being a lame creature and a dead dog (as he called himself) affected not the kingdom. There was great temerity and rashness in David, giving out judgement here. Moses was ignorant of four causes which he was to consult with the Lord for . There were four causes which come before Moses, the first of those who were unclean by touching the dead, and might not eat the Passeover upon the fourteenth day of the first month. Num. 9.6. in this case, because he was ignorant of it, he said, Stand still, and I will hear what the Lord will command concerning you. The second cause was that concerning the daughters of Zelophehad who did sue for an inheritance, because Moses was ignorant of that cause, therefore he brought it before the Lord. Num. 27.5. The third cause was of him who blasphemed the name of God; because he was ignorant of this, he put him in ward that the mind of the Lord might be showed them. Levit. 24.12. The fourth cause which come before him was this, what should be done with him who gathered sticks upon the Sabbath day; because he was ignorant of this cause, therefore they put him ward, because it was not declared what should be done to him. This should teach judges not to proceed rashly in judgement, but to learn of Moses to ask the Lord, & to know his mind before they given out sentence. Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jud. vers. 16. A judge should not be an accepter of person. the great judge of the world accepteth not persons in judgement, he judgeth not according to the judgement of the eyes, that is, he looketh not to the outward appearance of things. When Samuel seen Eliab, a man of tall stature; he said, Surely the Lord's anointed is before me, but the Lord said to Samuel, The Lord seethe not as man seethe, for man looketh on the outward appearance, but the Lord looketh on the heart, He hath not eyes of flesh. job. 10.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quorum ius purum est a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex eorum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purum . A judge should look as near to the cause as he can, that he be not an accepter of persons; a judge is called detabhraja. Dan. 3.2. because he should administer pure justice. judges administer not pure justice when they respect the persons of men. The word person here is taken for any thing which the judge's respect, besides the cause. First, person is taken for a man's riches. jam 2.3. Acception of persons considered divers ways Librare justitiam. Psal. 58.2. The balance should be equal making no difference betwixt lead and gold. For if there come into your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment, and if ye have respect to him that weareth the gay clothing, and say unto him sit thou here in a good place: and say to the poor, stand thou there, or sit here under my footstool; are ye not then partial in yourselves, and become judges of evil thoughts? here person is taken for riches. When a judge considereth a man only, because he is rich; then he accepteth his person. There is nothing that corrupteth a judge sooner then bribes. Deut. 16.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a gift blindeth the eyes of the wise, and Exod. 23.8. it blindeth the eyes of Pikhhim, those who see and have their eyes open; albeit, if they seen never so well, these bribes will draw on some scales upon their eyes; there is nothing more tender than the eye, nor may be more easily hurt; a little dust blindeth it; but when once it hath drawn on a catarack, it becometh senseless, and ye may thrust any thing into it, yet it will not feel. A judge then who is the eye of the civil body should take heed that this light be not blemished, if he acquaint himself to take bribes and become Ish terumoth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir oblationum passive, qui recipit non qui offert oblationes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that receiveth gifts, Then he overthroweth the land. Prou. 29.4. Gifts blind the eyes. Deut. 16.19. jagnaver, it is the same word which is used when they took Zedekias; and pulled out his eyes out of his head. 2. King. 25.7. Bribes do not only blind the eyes of the judge, but pull out the eyes out of his head; this juda vers. 11. calleth deceptio mercedis, Esay. 33.15. and he that shaketh his hands from holding of bribes, he shall devil on high, his place of defence shall be the munition of rocks; Poverty and riches great enemies to judgement. bread shall be given him, his water shall be sure. Wise men have not thought poor men fit to be judges, for poverty is a great tentation to corruption. Prou. 30.8. Given me not too little, jest I be poor and steal, therefore Esay. 3.7. he considered well who said, There is neither bread nor clothing in my house, therefore make me not a ruler of the people. But they are more wretched that are rich, and yet cannot be satisfied, Valerius Max. lib. 6.14. but grind the faces of the poor. When Servius Sulpitius Galba, and Aurelius the Consul did strive in the Senate, which of them should be sent into Spain against Viriatum, the Senators differing among themselves, and waiting which way Scipio would incline; he said, I given my voice that neither of them be sent; his reason was, alter nihil habet, alteri nihil sat est: So he judged that it was as dangerous to put the government in the hands of a rich wretch, as into the hands of a poor man. Samuel purged himself of this vice of avarice. 1. Sam. 12.3. Of whose hand have I received any bribe to blind my eyes therewith? joshua was fare from this sin of avarice, when he had divided the whole land amongst the tribes, then the children of Israel gave him an inheritance amongst them. Iosh. 19.49. he was so fare from covetousness, that he took nothing to himself. Secondly person is taken for a man's stature and comeliness. The word person taken for a man's stature. 1. Sam. 16.7. When a judge hath regard to a man, because he is a comely person, Plutarch 1. Rhet. in Hyperide. then he is an excepter of persons: Phrenes the whore being condemned, one Hyperides her advocate opened the breasts of Phrenes, which moved the judges to pity her, this was an acceptation of persons. Thirdly, person is taken for the country. Act. 10.34. The word person taken for the country. Of a truth I perceive that God is no accepter of persons, but in every nation, he that feareth him and worketh righteousness, is accepted with him. When a judge hath respect to a man, because he is his country man, then he is an accepter of persons. In that judicatory of Athens, Areopagus or mar street, they sat in a dark place that they might neither see nor discern who was their friend or foe, rich or poor, their country man or stranger, but only looked to the cause; and there was given in before them T. C. contra D. C. So the judges in Egypt were painted without hands and blind, to signify that he should judge truly. Esay 11.4. and He shall not judge according to the sight of his eyes. If a judge pronounce false sentence for fear, as Pilate did; If thou let him go thou art not Caesar's friend. So for favour, as Herod to please the people, beheaded john. Act. 11. So for hatred, Achab said, I hate Micaiah. 1. King. 22. therefore Put this fellow in prison, and feed him with bread of affliction and water of affliction. Verse. 27. all these are by respects, and the judge is an accepter of persons when he looketh to any of these, this is to turn judgement into gall, and the fruit of righteousness into wormwood; that is, they turn judgement into bitterness. See Lament. 3.15. When the Scribes and Pharisees condemned Christ to die, see how they wrist judgement and turn it into wormwood: The law is that the blasphemer should die the death. Levit. 24.16. but they add this that they had a law, and by their law he should die the death; because he had made himself the son of God. joh. 19.7. he was the son of God, and therefore the lawgiver, then he broke not the law; they misapply the breach of the law to him, and they say that he should die according to their law; this was not God's law, it was usual to the jews to speaked doubtfully: therefore Vzziel said, Qui perplex loqui potest, bene; si non taceat. If a man can speaked doubtfully, that is well, but if he cannot; let him hold his peace. Conclusion . The conclusion of this is: where the law faileth, the land must go to decay. Habak. 1.4. Defluit lex, it is a speech borrowed from the pulse of man. jacob's heart failed within him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajapag libbo. Gen. 45.26. where the motion of the heart or pulse groweth weak or ceaseth, in great joy or great fear, the natural heat being then dispersed, it hurteth the body, and as we try the constitution of a man's body by the pulse, if the pulse stir not at all, then he is dead; if it stir but slowly then he is weak, but if it keep an equal stroke, then he is in a good constitution. So the law is the pulse of the common wealth, if it stir not at all, then the commonwealth is dead: if it have but small motion, then the commonwealth is weak; but if the law keep an equal course, then the commonwealth is in a good constitution. EXERCITAT. II Against false witnesses. Commandment IX.. Deut. 19.18. If the witness be a false witness that testifies falsely against his brother, then shall he do unto him as he thought to have done to his brother. A false witness is the second person, A false witness is next to the judge who doth corrupt judgement. who corrupteth the judgement, and maketh the judge to pronounce a false sentence. First, let us consider the necessity of these witnesses; Secondly, what witnesses; Thirdly, how many witnesses the Lord would have for the trial of a cause; and fourthly, when they should speaked and testify. First, for the necessity of these witnesses: If God sat in every judicatory as he sat in the first iudicatory, when he judged Adam and Eva, then there needed no witnesses, for all things are naked before him, but because God hath withdrawn himself, and hath substitute judges in his place who know not all things; therefore he hath appointed witnesses to given evidence to the judges. Secondly, What manner of witness should be admitted. what sort of men those witnesses should be; they should be first, men of knowledge; and secondly faithful witnesses; and thirdly, they should agreed in their testimonies. First, for their knowledge; they must hear and see. 1. joh. 1.3. That which we have seen and heard, declare we unto you. Witnesses can have no knowledge but by hearing and seeing; but Christ shall not judge after the sight of his eyes, neither reprove prove after the hearing of his ears. Esay. 11.3. and Solomon saith, that A false witness shall perish, but he that heareth, speaketh constantly. Prou. 21.28. In the Talmud the trial of the witnesses is set down, how they tried them by seven demands: First, qua septimana jubilaei factum est; in what week of the jubilee did this fall out? Secondly, qua hebdomade annali, in what week of the year? Thirdly, quali septem inter singulos jubilaeos interfluente, that is, in which of the Sevenths in the jubilee did this fall out? Fourthly, quo die mensis, what day of the month? Fiftly, what day of the week? Sixtly, at what hour? and Seventhly, in what place did such a thing fall out. Secondly, the witnesses should be faithful. Revel. 3.14. These things saith the Amen, the faithful and true witness. Prou. 14.5. A faithful witness will not fly; If he be a true witness indeed, Multa dicuntur in Scripturis juxta opinionem estimantium illo tempore. joh. 8.28. non introierunt in pratorium nò ipsi contaminarentur, id est, ut ipsi existmabant. S●● jer. 28.1. Hananiah dicitur propheta, cum tamen Pseudopropheta. or reputed to be a true witness, he may be admitted. Esay. 8.2. Vrijah is called a faithful witness, who was in effect an idolater; yet because he was reputed to be a faithful man among the people; therefore he is called a faithful witness. The nearer that men approach to the Lord, their greater care should be to speak the truth. Rom. 9.1. I say the truth in Christ, I lie not. So it is the greatest sin to lie to the Holy Ghost. Act. 4.3. It is a greater sin for a Preacher to be a false witness, then for another witness in a civil court; because he draweth near to God. 1. Cor. 15.14. If Christ be not risen, then is our preaching in vein, and we are found false witnesses of God. So to wrist the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Pet. 3.16. It is a speech borrowed from those, who put a man upon the rack, and make him speaked that which he never thought. So unstable souls when they wrist the Scriptures to draw out a sense out of them which they never meant. It is a greater sin to witness a falsehood in judgement, then out of judgement, because they draw nearer to the Lord, such were those false witnesses, who testified against Christ, and wrested his words. Christ said not, destruam, as they alleged; neither, Dei templum; neither, possum illud redintegrare, but only this, Destroy this temple, and in three days it shall be built up again. joh. 2. So that one word being changed, the sense may be perverted, Prou. 17.9. He that repeateth a matter, separateth friends; that is, he that repeateth a matter changing something in it, or not keeping the words, interpret them maliciously, these were not admitted to be witnesses; some propter culpam, as the infamous: secondly, for defect of judgement, as fools and children: thirdly, propter affectum, as friends and enemies: fourthly, for their condition, and estate, as the poor and servants: fiftly, for their sex, as women: sixthly, for their calling, as usurers and publicans: and the jews added seventhly dove-sellers, as infamous, because they taught doves miphriche jonin, they taught the doves to fly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to carry their messages, which was a divination which they used when Satan was the carrier, therefore they hated dove-sellers, and admitted them not as winesses. Thirdly, witnesses must not only be men of knowledge and faithful, but they must agreed in witnessing, and jump together in their testimonies; otherwise their testimonies do not prove: they should be non solum testes, sed contests, and these three agreed in one, 1. joh. 5.7. Mark saith, that the testimonies of those who testified against Christ were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they agreed not together, and thus much for the conditions required in the witnesses. Now follows the third thing to be considered in the witnesses, and it is the number: The number of witnesses required in Iudge● mentm●●n●. At the mouth of two witnesses, or at the mouth of three witnesses shall the matter be established, Deut. 19.16. In the great point of our salvation the Lord useth three witnesses in heaven, and three in earth to confirm our redemption: the three in heaven, are, The Father, the Word, and the holy Ghost, 1. joh. 5.7. And so the three in earth are, The Spirit, the Water, and the Blood, and these three agreed in one. So in the censures and admonitions of the Church, there must be two or three witnesses. 2, Cor. 13.1. This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. In civil judicatories some make this exception, one witness may suffice, if the matter questioned be to no man's hurt. A man is called in question whither he be baptised or not: or whither he be married or not: one honest witness may serve to prove this, because it tendeth to no man's hurt. Quest. Whither may the accuser be a witness or not? Answ. God in judgement, is both the judge, the Accuser, and the witness. Secondly, when he appointed these judicatories, the witnesses were both accusers and witnesses, Deut. 17.6. and Dan. 13. but afterward the judge, the accuser, and the witnesses were all distinguished; when it is said, joh. 8.10. Woman, where are those trine accusers? the witnesses should have accused the woman, but they being convict in their own conscience, went out one by one. What time the witnesses are to bear witness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly, the witnesses are bound to testify when they are required by the judge, and if the matter require they are bound to testify, albeit the judge ask them not: therefore guana, respondere, with the Hebrew, signifieth as well to answer to the matter, as to the judge, and so Christ is said to answer when no man asked him: So 1. Sam. 11.17. To answer is to answer according to one's desire, Eccles. 10.19. Money answereth to all things, That is, to every man's desire: to answer then is to speaked when time and cause requireth. When a cause requireth, a witness is bound to answer to deliver the innocent, Prou. 24.11. and A true witness delivereth souls, Prou. 14.25. They knew me from the beginning, if they would testify, Act. 26.5. Because the chief part of judgement dependeth upon the witnesses, The witnesses were to do sundry things against the guilty. therefore under the law the witnesses did sundry things in the execution of the guilty. First they laid their hands upon him, to signify that they devolved all the guilt upon his own head, and that he did die for his own fault, hence is that phrase, His mischief shall return upon his own head. Psal. 7.16. therefore a man's condemnation is expressed by laying on hands upon his head, Heb. 10.29. Of how much sorer punishment suppose ye shall he be thought worthy: in the Syriac it is expressed by laying on the hands upon the head; he alludeth to the custom under the law, where the witnesses laid their hands upon the head of him who was to be stoned, Levit. 24.15. and the Greeks say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins say, Quod illorum capiti sit. The second thing which the witnesses did under the law, they stoned the guilty man; and before they stoned him, they laid aside their upper garments, that they might be the more fit to throw stones at him, Act. 7.58. They cast him out of the city and stoned him, and the witnesses laid down their clothes at a young man's feet, whose name was Saul, and after the witnesses threw stones at him. Lastly the people stoned him, to signify that the guiltiness of that person might not defile the land: and also for their detestation of the crime. Ministers have a special privilege in judgement, 1. Tim. 5.19. Against an Elder receive not an accusation, but before two or three witnesses; that is, they must be testes assistentes, before any accusation be intended against them: against another, an accusation may be intended, if the accuser will bind himself to follow the accusation of him whom he accused: but a minister hath a greater privilege, that it must be known before hand, whither there be two or three witnesses, to prove this accusation against him, before ever his name be called in question. The reason why the Lord would have them ready to testify, Why the Lord would have present witnesses, when the Ministers or Elders are accused. was this; the Lord hath a great care and respect to his Gospel, and hath put this treasure in earthly vessels; first, he will have no man to touch them, or do them any harm, Psalm. 105.15. Secondly, he will have maintenance given to them, that they may be encouraged in the law of the Lord, 2. Chron. 21.4. Thirdly, he hath a great care of their credit and good name, for if the accusation were not followed presently, then the Elder all this time lay under the slander, and the accuser was, the conqueror; David speaking of God, Psalm. 51.4. saith, That thou mayst be justified when thou speakest, A difference betwixt these, to overcome in judgement, and to be clear. and be clear when thou judgest, that is, when thou art judged and called in question by men, but Paul citing the place, Rom. 3.4. That thou mayst overcome when thou art judged; why doth he put overcome, for pure or clear? because noon overcometh in judgement but he that is pure or clear, now all the while that the Elder lieth under the slander he is judged impure, and the accuser overcometh. But when the matter is put to a trial, the Elder is found clear and pure, and overcometh, and the accuser is overcome and blotted. Here we see the necessity of present witnesses, that the Elders good name lie not under such a blot, and that he make not the Gospel to be evil spoken of, as the sons of Eli did; who made the sacrifices to be abhorred. And there is great necessity why the Lord should have such a care of the minister, for it hath been still the policy of the devil to blot their good name. See it in the example of Narcissus bishop of jerusalem, and Athanasius, and sundry others. The consectaries that follow upon this, are first, that Consect. 1 preachers should preserve their good name as the apple of their eye. Secondly, that Magistrates should be more unwilling Consect. 2 to call them in question then others. Thirdly, that God will not exempt his Elders from Consect. 3 trial, as the Pope would his Clergy. The conclusion of this is, Conclusion. all evidence dependeth upon the witnesses in judgement, therefore the witnesses should be most careful to testify the truth; they stand before the Lord, Deut. 19.17. The witnesses stand in the Lord's presence. Testes sistent se coram jehovah, if they testify an untruth, they lie in the presence of God; so they testify against the innocent parties, and they are the cause of their death; such were the false witnesses who testified against Naboth, 1. King. 21.13. and Doeg against David and Ahimelech the Priest. 1. Sam. 22.9. and such was Ziba against Mephiboseth, 2. Sam. 16.3. and Uriah against jeremy, jerem. 27.17. the witnesses against Christ, Matt. 26.61. and they who witnessed against Steven, Act. 6.13. EXERCITAT. III Against equivocation. Commandment. IX.. Psal. 15.2. He that speaketh the truth in his heart. WHen a man that is called in question answereth by equivocation, then it is a breach of this Commandment in judgement. Two sorts of equivocation . There are two sorts of equivocation, the first is called Logical, the second is, when men equivocate by mental reservation. Aequivocatio Logica. Mentalis Logical equivocation is this, when a speech doth carry a double sense, or may be construed two ways: Example, What logical equivocation is. The head of the butler shall be lift up, and the head of the baker shall be lift up, Gen. 40. to lift up here is a logical equivocation, for sometimes it signifieth to exalt a man to honour, as the butler was; and sometimes to hung up a man, as the baker was. So, Let the dead bury their dead, Luc. 9.60. this is a logical equivocation in speech, that is, let them who are spiritually dead bury those who are naturally dead. So Matt. 7.1. judge not, that ye be not judged, judicium Libertatis. Potestatis. this word judging is taken two ways. The first is judicium libertatis, the second is judicium potestatis. When logical equivocation is lawful. Logical equivocation is lawful, when it is used to convince senseless sinners, who will not believed the truth when it is plainly told them. Example: Ezek. 12.13. The Lord threatened that he would bring Zedekiah king of judah into the land of Chaldea, and that he should die there, and yet never see it. Why doth the Lord set down this speech so mystically unto him? because this perfidious king would not believed the truth when it was plainly told him, he died in Babel and yet he never seen it, because his eyes were picked out at Riblah. Example 2. 2. King. 8.10. A twofold equivocation logical, in pointing, and words or speecies. And Elisha said unto Hasael, go and say unto him, thou mayst certainly recover, howbeit the Lord hath showed me thou shalt certainly die: this is a logical equivocation, first in pointing, and then in the words. In pointing leh emur lo chaje tohje, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is a double reading, the marginal, and the text reading: the marginal reading thus, Say unto him, thou mayst certainly recover, albeit the Lord hath showed me that he shall surely die. The new translation follows this reading: the text reading is thus, Go tell him he shall not live, because the Lord hath showed me he shall certainly die. In the first reading it is set down indefinitely, he may live or not live, because the disease was not deadly: but in the second reading it is set down definitely, because the Lord said he should die. The Hebrews observe, Regula Hebraeorum. that when a negative is set down before two verbs coming from the same root, When the note of negation denies, and when it is indefinite. then commonly it denyeth doubtfully, as when the serpent said to Eva non moriendo morieru; perhaps ye may die, and perhaps ye may not die, Gen. 3. but when the note of denial is set betwixt the two verbs, then it certainly denyeth, as moriendo non morieris You shall not die at all; the note was set before both the verbs in Satan's speech, and therefore it is but doubtfully denied. The text again may be read two ways, because of the accent, maccaph, which sometimes is euphonicus accentus, and sometimes syntacticus; A twofold accent, euphonick & syntactick. if it be euphonicus accentus, then it is read this ways without distinction (for euphonia is not a note of distinction) Abi dic ei, non vivendo vives, as though there were not an accent here, but if maccaph be syntacticus accentus, then it is read with a distinction thus, Abi dic, non vivendo vives, here the rest is placed after dic, and junius follows this reading. This example is also an equivocation in speech . This is also an example of logical equivocation in speech, Go tell him he may live, although the Lord said he should die; if ye respect his sickness, he might live, for it was not deadly, yet the Lord said he should die, respecting that which Hazael should do unto him, for he did did cast a wet cloth upon him, and smothered him. Why the Lord set down this speech so doubtfully? because faithless Benhadad would not believed the truth when it was plainly told him. Another example of logical equivocation is this, I will join thee in affinity this day with one of the two. 1. Sam. 18.21. which carrieth a double sense, either I will given the one of them this present day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that day, that is, when thou bringest me an hundreth foreskins of the Philistines. Logical equivocation when it is unlawful. Logical equivocation is not lawful when it tendeth to deceive men: Gen. 3.5. You shall be as gods, knowing good and evil; this carrieth a double sense, first to know evil by contemplation; A twofold knowledge, by contemplation, and by miserable experience. Secondly by woeful experience; we know a fever in the first sense before ever we feel it, but in the second sense we know it when we feel it burning us; Act. 1. Now I know in verity, this was experimental knowledge. In the first sense, we know the privation by the habit; and in the second sense, we know the want of the habit by the privation. Logical equivocation is then a sin, when it serveth either to pervert religion or justice; but when the Lord useth it against wicked & senseless sinners who will not believed the truth, when it is plainly told them, then it is no sin. The second sort of equivocation is by mental reservation, Equivocation by mental reservation. when a speech is patched up, and the one part is expressed, and the other part is reserved in the mind of the speaker; and this is now called jesuitical equivocation, and they say that such a proposition, mixta ex mentali & vocali est legitima; this kind of equivocation is no ways lawful, for in a theological truth there must be an agreement betwixt the mind, the matter, and the tongue; but here there is no agreement betwixt these three, for when a judge demandeth of a Priest, are you a Priest? he answereth, I am not a Priest, when he knoweth certainly in his mind that he is a Priest, and yet his tongue saith he is not a Priest; this is the most formal lie that can be made. To clear this the better, Simulare & dissimulare quid. we must mark what it is simulare, and what it is dissimulare. Simulare is to sergeant that which is not in a man; dissimulare is to dissemble, that which he is bound to profess, and this is done sundry ways. First, simulare vocationem. 1. King. 13.18. Simulare vocationem. as when the old Prophet feigned that he had a commission from the Lord to the young Prophet to eat at Bethel. So when Zidkiah made horns and said, So shalt thou push the Syrians until thou have confounded them, 1. King. 22.11. So the word Hithnabbi, impulit se ad prophetandum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually spoken of false Prophets, who feigned that they had a calling from the Lord when they had noon; So the false Prophet that wore a rough gown that he might deceive the people. Zach. 13.4. So, dissimulare vocationem; Dissimulare vocationem. as Peter denied that he was one of Christ's Disciples. Secondly, simulare professionem; as Esth. 9 Simulare professionem. Many for fear become jews, the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were circumcised; so the Sichemites when they circumcised themselves that they might obtain Dina; this was a sergeant profession. So hypocrites when they make a show of religion. Dissimulare professionem . So to dissimulate their profession as the jews did, who for fear of Antiochus persecution drew their prep●ce that they might not be known to be jews; and the Apostle meaneth of this, Art thou circumcised? draw not thy prepuce. 1. Cor. 7.18. Epiphanius calleth the instrument wherewith they drew their prepuce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traho. Simulare conditionem . Thirdly, to simulate or dissimulate their condition or estate; to simulate, as David before Achis did simulate and sergeant that he was mad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fictam actionem notat. Dissimulare conditionem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui fingit se divitem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui fingit se pauperem. Simulare sexum. 1. Sam. 31. So 2. Sam. 13. Lie down upon thy bed, and feign thyself to be sick. So Prou. 13.7. There is that maketh himself rich, yet hath nothing; jesh mithgnashar; so to dissemble their condition or estate, there is that maketh himself poor, yet hath great riches; Mithroshash, such was the dissimulation of the Gibeonites. josh 9 Fourthly, to simulate or dissimulate their sex; to simulate, as when a woman putteth upon her a man's apparel, to make men believe that she is a man. So to dissimulate their sex, Dissimulare sexum. as when Sardanapalus put a woman's apparel upon him, and sat spinning amongst them. When a Priest standeth before a judge and is examined; First, he dissembleth his vocation, for he denyeth that he is a Priest; Secondly, he dissembleth his profession, for he is bound as a Christian to tell the truth, not only in matters of faith, but also to answer to a civil truth, when it is demanded of him; and as he dissembleth, so doth he simulate, wearing sergeant apparel; simulating a courtier or some other laike man. There are three things required in a truth . Truth is first, in the matter; then in the mind; and thirdly, in the tongue. It is first, in the matter as a simple truth, Veritas in Objecte. Subject. Sign. but as it is completa veritas, a full truth or falsehood; it is first, in our mind; for our mind composeth & divideth first; & as health is objective, first, in physic, but properly and formally in the man who is healed; so although truth be first objective, in the simple object; yet completa veritas, is first in the mind, and then in the word or writing; verity is in the matter as in the object; it is in the mind as in the subject; and it is in the speech, as in the sign; and there should be an agreement betwixt all these three, the matter, the mind, and the tongue; hence it is that the Scripture attributeth those things which are proper to the heart, to the tongue, because of the agreement that should be betwixt them. Psal. 45. My tongue shall meditate on thy justice. So Act. 2. My tongue was glad, because the tongue expresseth the gladness of the heart. So Iosh. 1.8. This book of the law shall not departed out of thy mouth, but thou shalt meditate in it day and night. So Prou. 3.3. Bind them about thy neck, and writ them upon the table of thy heart; First, verity must be in the heart, and then the words are framed in the throat; therefore he saith, Bind them about thy neck, and then they come to the tongue. This verity which is the conception of the mind is uttered two ways; either, per signum vocale, The conceptions of the mind uttered two ways. by some other sign, whereby we express our mind, which is a kind of speech, and therefore Solomon saith, Proverb. 6.13. He speaketh with his feet, he teacheth with his fingers. When one sent a messenger to Periander to ask him how he could reign so securely amongst his subjects, he answered no other thing to the messengers, but brought them out to a field of ripe corn, and with his staff beaten off the ears of corn, which was as much in effect, as if he had said, if thou would live securely amongst thy subjects, cut the heads from some of them. To use signs that are arbitrary and not received amongst all nations, When people are deceived with signs common to all nations, yet it is not a lie. although he be deceived with whom thou hast to do, it is not thy fault, neither is this deceit; this kind of dissimulation the fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: such was that stratagem of joshua when he fled from Hai; So when the Romans cast bread into the camp of the enemies out of the Capitol, Livium lib. 5. to make them believe that they had plenty of victuals, although the enemies were deceived here, yet this was no fault in the Romans; Haet signa usurpari possunt, quia non communi iustituto usurpata, that is, those signs may be used, because they are not generally received nor agreed upon by all people, but those things which are generally received amongst all people, as their speech, and writing, Hieroglyphics, and such; here if we speaked one thing and mean another, this is a falsehood. When a man is deceived by an ambiguous word, it is not a li● . When a word hath many significations, and if that which a man conceiveth in his mind agreeth with one of the significations, he maketh not a lie, although the man who heareth him, conceive it otherwise; as when Christ said, Beware of the leaven of the Pharisees, although the Disciples took it for leaven indeed, yet it was not a lie; and the superior may speaked otherways then he thinketh, for trial of the truth. Example, we have in joseph, who being the governor in Egypt, said, You are spies. Gen. 43. and then accused them of theft; but the inferior may not answer so doubtfully to his superior. The mind is expressed by answering to the question three ways. Respondere ad diversum. ad idem. ad contrarium . We express our mind when we answer to a thing, either ad idem, ad diversum, vel ad contrarium. Example, when Abimelech asked Abraham, Is this woman thy wife? If Abraham should have answered, she is my wife; then he had answered, ad idem, and he would not have made a lie. Secondly, when he answer she is my sister, here he answered ad diversum, and this was not a lie; for this word sister is taken in a large sense amongst the Hebrews; and so a wife may be called a sister Paul saith, Have we not power to led about a sister, a wife, as well as other Apostles. 1. Cor. 9.5. and so sister is taken for one that is near in kindred, as Sarah was to Abraham. Thirdly, if he had answered, she is not my wife; then he had answered per contrarium, and had made a lie: So when a man uttereth his mind, per signum reale, A real sign answereth to the mind three ways. sometimes the sign answereth, ad idem; sometimes ad diversum; and sometimes ad contrarium; it answereth ad idem; when a man may gather at the first by the sign, that the party with whom he hath to do thinketh so, as he demonstrateth by this sign. Example, when Esther fell down before Ashuerus King of Persia, to petition him for the jews her countrymen; Ashuerus held out the sceptre to her. Esth. 5.2. here Esther knew by this sign that the King was minded to grant her petition, and the King answered ad idem, by this sign, to the petition of Esther. Sometimes the sign is diversum, from that which a man thinketh when he maketh such a sign, this is not a real lie; because it is not contrary to his mind. Example, when joseph knew his brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altenum se finxir. he made himself strange to them, Vaijthnakker. Gen. 42.7. this he did to try them the better, but not for another end. So joshua and his army feigned themselves to fly before the men of Ai. josh 8. but this they did at the commandment of the Lord, for he allowed this stratagem, as may be seen Vers. 18. So Christ simulated that he would have go farther, and not stay at Emaus all night. Luc. 24.28. This simulation was not contrary to his mind, but diversum; he simulated that he would go forward, that he might make the Disciples to be the more earnest with him to bid him stay; and this simulation hath this tacit condition annexed to it, I will not stay at Emaus unless my Disciples be very earnest with me to stay. A Physician hath a patiented that cannot abide such physic as will cure him, Simile, the Physician deludeth the senses of the patiented, to make the patient believe that it is some other thing; here this sign is not contrary to the Physician's mind, for he mindeth to make this a sign to cure his patient: the sign is diversum here, but not contrarium; but when the sign or the word is contrary to that which the mind thinketh, then it is a lie. Example, Psal. 18. Mendaciter se subijcient mihi, they shall yield feigned obedience to me; for when they made outward shows of obedience to David, they thought no such thing in their heart. jacob put the skins of goats upon his hands, and upon the smooth of his neck, and then he said to his father; A twofold lie in jacob, in words and signs. I am Esau thy first borne. Gen. 27.19. here was a double lie, a lie in words, and a lie in sign, both contrary to his mind. So 1. King. 14.5. When the wife of jeroboam feigned herself to be another woman, that she might deceive the Prophets; this was a real lie contrary to her mind: for if the Prophet had demanded of her, art thou the wife of jeroboam or not? doubtless she would have answered I am not the wife of jeroboam, but some other woman; and so she should have made a double lie, contrary to her mind, both in her apparel, and in her speech. When a Priest standeth before a judge clothed in Scarlet, & with long hair, the judge demandeth of him, art thou a Priest? he answereth, I am not a Priest; this is a lie in words. Again, he maketh a real lie in wearing such apparel, that he may not be taken for a Priest, and so both the signs and words are contrary to his mind. And as the Lord said to Ahija the Prophet. 1. King. 14.5. The wife of jeroboam cometh to ask a thing of thee, and when she cometh in she shall feign herself to be another woman, and the Prophet said unto her, why fainest thou thyself to be another woman. So the Lord saith to the judge, the man who standeth before thee, would feign himself not to be a Priest; A difference betwixt real and verbal signs. but the judge may say unto him, why fainest thou thyself to be another man? We must put a difference between real and verbal signs, for words do more indefinitely determine the mind of the speaker, than signs do. Signs again do more confusedly and indeterminately express the mind, and therefore it is more lawful to use the one rather than the other. Example, when a man upon the stage putteth on a King's apparel, this is not a real lie, but if he should say upon a stage that he were the King, that were a real lie; and because all men know that Kings play not upon the stage; therefore there is no great danger of a lie, but when the sign is hardly discerned; and made to cover a lie; then it is a lie indeed. When the Lord threatened Ninive that it should be destroyed within forty days, and it was not destroyed; God in threatening to destroy Ninive and not doing it, yet it was not a lie. this was not a jesuitical lie, for it is the usual manner of the Prophets to understand the condition, and suppress it when they threaten, which may be easily understood by the like phrases, as the Prophet said to Ezekiah. Esay. 38. Set thy house in order, for thou shalt die and not live. Here the threatening is set down, but the condition is understood; to wit, if thou pray not; but when Ezekiah turned his face to the wall, and prayed unto the Lord; then God sent his Prophet back again to him with this commission; Tell Hezekiah the captain of my people, thus saith the Lord, the God of David thy father; I have heard thy prayers, I have seen thy tears, behold I will heal thee on the third day; Sometimes God sets down both the condition and the threatening. and I will add unto thy days fifteen years. 2. King. 20. Sometimes again, both the threatening and the condition is set down; as Gen. 20.7. Now restore the man his wife, for he is a Prophet, and will pray for thee, and thou shalt live; and if thou restore her not, know then that thou shalt surely die; thou and all that are thine. So when a judge for examination and trial setreth down a thing not thetice, by way of assertion, A judge may examine thetic● & interrogatoriè. but by way of intrerogation and trial; this is not a lie. So Solomon called for a sword to cut the child, when he was not minded to cut the child, but only to try who was the mother of the child. 1. King. 3. So when Christ bade his disciples given bread to the multitude to feed them, whereas he knew that they had not bread sufficient to feed them; this was not a lie, but only to try the obedience of the Disciples. Mat. 14.16. So we propound Elenches to young scholars to try them, which we know to be false in themselves. When in irony or jest we bid a man do such a thing, but we will him not do it, this is not a lie; as when Michaiah said to Ach●●, A man may use an irony and not lie. Go up and prospero. 1. King. 22.15. And so Christ said to his Disciples, Sleep on now and take your rest. Mat. 26.45. these are not lies, for in such speeches we may know by the gestures of the speakers that they do but jest. Ob. But this was a great sin in Peter when he dissembled. Answ. They answer that Peter did not this to deceive any man, but only for fear to save his life. Reply. Although this was his principal and chief end to eschew danger, yet he used a lie to escape danger. A judge doth not condemn a thief, because he hath a care to provide for himself and his family; but because he hath a care to provide for them by deceit and theft; so to have a care to escape danger, that is commendable; but to make a lie to escape danger, that is a sin. Object. Again they say that this limitation which they add in their mind is true in the sight of God, and in the sense of him who speaketh; and so it excludeth all sort of lying. Answ. Verity is a part of justice, and lying is a part of injustice, which two do respect ou● neighbour; and these two are to be measured by our speeches. 2. Cor. 4.3. We handled not the word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God. Paul here manifesteth the truth both before God and man, but the Jesuits in their equivocations, manifest not the truth before God and man. They answer, Reply. to equivocate is not lawful in matters of contract and daily conversation, but it is lawful in defence of ourselves to escape a great danger, in this case it is lawful to equivocate, say they. Then the Martyrs were great fools who did not learn to equivocate this way, to save their lives. Ans. Heb. 6.6. An oath is the end of all controversies, but equivocation multiplieth controversies. Obj. They answer, we may not equivocate before a judge who proceedeth formally, and is a competent judge: Answ. but if he be an heretic, who hath no power to judge, then we may equivocate. When the Shunamitish woman said to Elisha, Thou man of God do not lie unto thy handmaid. 2. King. 4.17. Reply. he was bound to answer truly to the woman, albeit she was not a competent judge: and Hierome saith well, Etiam inter hostes servanda est fides: we must deal truly even to our enemies. The conclusion of this is: Conclusion. That all those who use equivocations are in a fearful case, because the Lord who is the God of truth, will destroy those who speaked lies, Psalm. 5.6. And those great liars shall be shut out of the holy city, Revel. 22.15. EXERCITAT. IU Against lies. Commandment. IX.. Revelat. 21.27. And there shall in no wise enter into the holy jerusalem, any thing that defileth, or maketh a lie. A man may be a liar two ways . THe liar is a false witness as well out of judgement as in judgement. In natural things, a thing is said to lie, when it maketh a fare show, but it performeth not that which it promiseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mentitum est opus olivae. Habak. 3.17. The labour of the olive shall fail, but in the original it is, Kichas, it shall lie the olive is said to lie, when it blossometh pleasantly in the spring, but when it cometh to the harvest it faileth. Esay 58.11. Thou shalt be like a spring of water, whose waters fail not: in the original it is, whose waters lie not. So when men speaked and make a show of words in one thing, If the words and mind differ, it is a lie. and think another, it is a lie, but this doth not fully express the nature of a lie, for if a man speaked a thing thinking it to be a truth, and it be not a truth in itself, August. it is a lie; for every untruth is a lie, joh. 8. When a man teacheth an untruth, thinking that it is a truth, then he is a liar, and therefore mentiri, contra mentem ire, expresseth not the full nature of a lie, for a man may speaked a lie, and not speaked contrary to his mind. Three sorts of lies . Lies are commonly divided into three sorts. The first they call mendacium jocosum, when a man utters a lie in sport to make others merry, Hosea. 7.3. They make the King glad with their wickedness, and the Princes with their lies. If, We may not teach the truth to please men, Gal. 1.10. much less may we tell an untruth to please men: & if a man may not lie to help a man out of danger; much less to delight him. For as the Schoolmen say well, Bonum utile prefertur bono delectabili. The second sort of lie, is Officiosum mendacium, when a man maketh a lie to help others; will ye speaked wickedly for God, and talk deceitfully of him. job. 13.7. will any man make a lie for God's cause; he that standeth not in need of our goods, Psalm. 16. fare less standeth he in need of any of our evil: Nullum verum fundatur in falso, omne tamen falsum innititur alicui vero: God who is truth, will not be served by a lie, and if we may not lie for God's cause, and for his glory; much less may we lie for man's good, to make a lie in charity, is to make charity the daughter of a lie, and the devil to be the grandfather. Charity rejoiceth not in iniquity, but rejoiceth in the truth, 1. Cor. 13.6. There are three sorts of liars. First, the natural liar. Secondly, the habitual liar: And thirdly, There are three sorts of liars. the subtle liar. The natural liar, as Psalm 116. All men are liars. So Sarah made a lie, Gen. 18. The habitual liar, as those of Crete; Cretenses sunt mendaces, The Cretians are always liars, Tit. 1.12. Suidas. the ground of this proverb arose from Theseus, when he went against Crete, and overcame it, one of the Cretians went to Greece, and told his father Aegaeu●; that he was slain, and he for displeasure drowned himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assuunt mendacium mendacio. whereupon the proverb rose, Cretenses mendaces. So Psal. 119.69. The proud have forged lies against me, in the original it is taphiu gnalai sheker, They have sowed one lie to another. The third sort of liars, are the subtle liars, Prou. 3.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arantes absurda. ARARE MENDACIUM quid apud Hebraeos. Device not evil against thy neighbour, In the Hebrew it is, all tacharosh, noli arare mendacium: blow not a lie: it is a speech borrowed from husbandry, for as the husband man ploweth up the ground, and searcheth into the earth with the share of the plough, so doth a wicked man turn over and over the heart of him, how to excogitate and found out a lie: but in this sort of husbandry, as he ploweth iniquity and soweth wickedness, so he shall reap the same. Whither Jacob made a lie. WHen jacob said to his father Isaac, I am your son Esau, your first borne, Gen. 27.19. this was not a lie, if ye will respect Esau, for Esau had sold him his birthright already: but it was a lie, if ye will respect jacob himself, Neither a tropical, nor a figurative speech is a lie. because he deceived his father by it: a tropical speech is not a lie; as Herod is a fox, so neither is a figurative speech, Matt. 11.14. john is Elias, jacob might have called himself Esau, if he had not done this to deceive his father, and there concurred a number of lies besides here: first I have done as thou hast commanded me, Verse. 19 he bade bring him venison, and he brought him kids flesh. Again he said, The Lord my God brought it to me. Verse. 20. here is a greater lie in abusing the name of God, and last he made a real lie in putting on the skins of the kids of goats, that he might deceive his old father Isaac, but here we may lament the infirmities of the patriarchs, and admire the great mercies of God in pardoning them. Whither David made a lie. The first lie that David made . THe first lie that David made was to Ahimelech the Priest that he might get of the show bread, 1. Sam. 21.1. Davia said, that the king had commanded him a business, whereas he had no such commandment from the king. Ob. Answ. Christ justifieth David in the necessity, but not in the fact of the lie . But Christ justified David's fact, Matt. 12. therefore he made not a lie. Christ justified him that in necessity he went and got of the shewbread, but he justified not his lie; so God willeth that jacob should get the blessing; but he justified neither Rebeceahs' deceit, nor jacob's lie. David knew that the Priest might make bold to given him this bread, and therefore he made a lie. Whither was it an officious, or a pernicious lie in David. Quest. Answ. Obj. It was but an officious lie to save his life. But it may be said that this lie of David was a pernicious lie, because this lie was the occasion of the death of the Priests. 1 Sam. 22.22. And David said unto Abiather, I knew that day, when Doeg the Edomite was there, that he would surely tell Saul, I have occasioned the death of all these persons in thy father's house; here he taketh the blame upon him, as though he were the cause of this murder. When David seen Doeg there, Answ. David made but an officious lie to Ahimelech, for he had gotten the bread before he seen Doeg. he conjectured that he would tell Saul, but he knew not of the tragical event, that he would kill all the priests, and by all probability he had spoken first with the Priest, and gotten the show bread from him before that he seen Doeg, for if he had seen him before, he would have go more warily to work. The second lie that David made, is alleged, 1. Whither David caused jonathan to make a lie to Saul. Sam. 20.6. If thy father at all miss me, then say; David earnestly asked leave of me, that he might run to Bethleem his city, for there is a yearly sacrifice there, for all the family: he was going now to the field to hide himself for fear, from Saul, how then biddeth he jonathan tell that he was go to Bethleem to keep the feast? In charity we are rather to think that he both hid himself, and kept the feast at Bethleem, Ans. then that only he hide himself, and so made a lie: he that telleth one part of the truth, and hideth the other, doth not always lie, as jeremy 38.24, 25, 26. was commanded by Zedekiah. 1. Sam. 27.10. And Achis said to David, Whither David made a lie to Achis. wither have ye made a road to day? and David said, against the South of juda, and against the south of the jerachmelites, and the South of the Kenites, and David saved neither man nor woman alive to bring tidings to Gath, saying jest they should tell on us, saying so did David, and so will his manner be all the while that he dwelleth in the country of the Philistines: And Achis believed David, saying, he hath made his people utterly to abhor him, therefore he shall be my servant for ever. Here it seems David made a lie to Achis. Answ. Either we may see here that David made this road upon the south of juda his country men, and killed them, which had been a great cruelty and barbarity, or rather through infirmity, that he spoke somewhat ambiguously to the king, telling him that he had made a road upon the South, but how fare he made a road upon the south, he telleth him not: he said that he had killed a number of the south, but he told him not whither they were jews or Philistines; for they were Philistines whom he killed, and not jews, Vers. 11. Quest. Whither made Raphael a lie or not when he called himself Azarias the son of Ananias of the tribe of Nephtalim, Tobit. 5. Ans. He made a lie, therefore that part of the history seems a fable, as also that of the liver of the fish to conjure Asmodeus the evil spirit. Obj. But many things in the Scripture take their denomination from that which they seem to be, as the angels which appeared to Abraham are called men. Gen. 18. Answ. If the angels had called themselves men that had been a lie, as Raphael if he had been an angel to call himself a man. Conclusion . The conclusion of this is; Let us shun all lies, for if we delight in lies, then we are the children of the devil, job. 8.44 and to lie is a part of the old man, which must be mortified and laid aside, Ephes. 4.25. Coloss 3.9. EXERCITAT. V Against boasting of ourselves. Commandment IX.. Prou. 27.6. Let another man praise thee, and not thine own mouth. THis Commandment condemneth boasting of any thing in ourselves, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suiipsius laudatio. The ground of this boasting is self-love, and the conceit of ourselves, hence cometh swellings, 2. Cor. 12.20. and then bragging. First then, a man must not brag of his knowledge, What things a man must not brag of. They said they seen well enough when they were blind, Revelat. 3.17. So a man must not brag of his holiness, as the Pharisee did, Luc. 18.11. I thank thee OH God, that I am not as other men are, and such as said, Stand by thyself, come not near to me; for I am holier then thou, Esay. 65.5. Thirdly, he must not brag of his works, Rom. 3.27. So neither of his perseverance, this was Peter's brag; Matt. 26.33. Though all men be offended because of thee, yet will I never be offended. It is a good thing when Moses face shineth, and he knoweth not. As a man may not brag of his spiritual estate, A man should neither brag of his strength nor riches. so neither may he brag of his bodily strength, as Goliath did, nor of his riches, jer. 9.23. Let not the mighty man glory in his might; Let not the rich man glory in his riches. So Hos. 12.8. Ephraim said, I am become rich, I have found me out substance. he braggeth of his substance, but telleth not of whom he had them; such was the proud brag of Benhadad. 1. King. 20.10. God do so, and more to me also, if the dust of Samaria shall be handfuls, for all the people that shall follow. So Esay 14. Nebuchadnezar's brag, I have set my throne above the stars, and I have gathered all the earth, as one gathereth eggs. A man must not boast of his security . Neither must they brag of their worldly security, such was the brag of Babylon, I sit as a queen, and am no widow, and shall see no sorrow▪ Revelat. 18.7. Esay. 47.8. Solomon saith, It is not good to eat much honey, so he that searcheth his own glory shall perish, Prou. 25.27. as honey taken moderately is wholesome, but to eat too much of it, maketh a way to surfeit: so it is not good for a man to search his own praise, or to brag too much of himself. And whereas he goeth about thus to get friends by bragging, he loseth his friends. Lastly, let not a man brag of the victory before it be gotten, Let him not brag who girdeth on the harness, but he who layeth it aside. 1. King. 20.11. The assuming of glorious titles is a great bragging . Kings and great men must not arrogate too great and high titles to themselves, for this is a proud boasting. Alexander the great, commanded to call himself the son of jupiter Hammon. So Sapor king of Persia in his letters to Constantine, began with these titles: King of kings, Sapor prince of the stars, the brother of the Sun, and the moon, wisheth all health to Constantine. So to call themselves, The great king, a title which is only proper to God. Matt. 5.25. Thou shalt not swear by jerusalem, for it is the city of the great king, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Majestas, superbia. such is the proud title of the Othmen, gnottoma, signifieth pride and majesty, hence cometh the proud name Othman, which we call Ottoman. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex superb●s . So the titles which the Pope taketh to himself; calling himself, Christ's Vicar upon earth, and those titles which his flatterers given unto him. Simon Magus ascribed a little to himself, calling himself some great one. Act. 8.9. and the people called him, the great power of God. So the proud stile which the Church of Rome taketh to her, calling herself the mother Church. Whereas the jewish Church called the Church of the Gentiles, her sister. Cant. 8.8. So the proud titles which the Pharisees and Doctors of the jews took to themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were called Pekachim aperti, because they only seen; and leaders of the blind. Rom. 2.19. and they would not be content to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of wisdom; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wise men; therefore they said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wise men will teach traditions the day, and they were called Merobhetz hatorah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they made the law to rest amongst them; and they said of the common people, populus terrae scabellum pedum Pharisaeorum. One of them was called Or hagnolum, the light of the world; and the title of Rabbi juda was Rabboni hakkodesh, holy master. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaddias was called Hagaon, illustris; and Aben Ezra was called Lapis auxilij, the stone. Lastly, the proud titles which the School men take to themselves, as Doctor irrefragabilis, Doctor seraphicus, Doctor fundatissimus, Doctor illuminatus, Doctor solemnis, Doctor subtilis, Doctor angelicus, and Comestor, quod edit scripturam; and jacobus de Voragine, quod devoraverat scripturam. Of the Pharisees brag. Luc. 18. FIrst, the Pharisee faileth in reckoning up his virtues, The negative part of the Pharisees brag. but maketh no mention of his vices; for he saith not, I am proud or a contemner of God, or a contemner of others. Secondly, he saith not through the grace of God I am that I am, as Paul said; but he gloried as though he had been made of better stuff then other men. Thirdly, he saith, I am not an oppressor or an adulterer; but he was one, for the greatest sort of robbery is to rob God of his honour; therefore the Apostle saith, That Christ thought it not robbery to be equal with God. Phil. 2.6. he saith, he is not an adulterer; he abstaineth perhaps from the fact, but the Pharisees understood not; That to lust after a woman was a sin. Mat. 5. Paul himself before his conversion knew not this. Rom. 7. and then he addeth, I am not like this Publican. What seest thou OH Pharisee in this Publican? Who art thou that judgest another man's servant? Seest thou not this poor Publican knocking on his breast, and casting down his eyes? Are there not twelve hours in the day? and doth not the Lord call some, at the eleventh hour, and some at the sun setting? And the Hebrews say, Noli quemquam contemnere, nemo enim est cui non est sua hora: Despise no man, for every man hath his time of calling. The affirmative part of the Pharisees brag . But mark the affirmative part of this brag, I fast twice in the week, and I given my tithes; what abstinence is this to abstain from meat, and not from sin? the devils never eat, and yet their abstinence pleaseth not God. Secondly, he saith, I given tithes; he maketh a gift of that which he was bound to pay. Boasting whereto compared. Basil hath a good saying, Inanis gloria est tinea virtutum, vainglory is as a moth which eateth and consumeth the virtue; and Gregory in his morals hath a good comparison against against this pride; he saith, as Eleazar fight with the Elephant, killed the Elephant, and was killed by the Elephant himself when the Elephant fell upon him; So when a man hath killed many vices, and becomes proud of that, they fall under pride, and so are killed by it. Is enim sub hoste quem prosternit moritur, qui de culpa quam superat elevatur. Quest. Whither may a man reckon upon his good deeds before God or not? seeing it was the fault of the Pharisee? A man should be very sparing in doing of this, Answ. When a man reckoneth up his good deeds, he must first given the glory to God. for oftentimes it proceedeth of the pride of his heart, and robbeth the Lord of his glory; God is most liberal to man, and will trade with him & let him have the gain, but God himself will have the praise; and he reserveth this as the fat of the sacrifice for himself. Esay. 42. My glory I will not given to another. There is in the Sun light and brightness, the Sun communicateth the beams of his light to the creatures, but reserveth the light for himself; so the Lord reserveth his glory for himself, but he communicateth the beams thereof to Angels and to men. If a rich man should bestow upon a poor man a sum of money to build some Church with it, this poor man after the work is ended, putteth on his own name and arms upon the work; hath not the rich man just cause to found fault with the poor man for this. So it is when man taketh the honour to himself which is due to God, but when a man reckoneth up his good deeds, not trusting or glorying in them, but giving all the glory to God, then it is not a sin; and when he saith, Dum coronat Deus opera mea, What time chief men should glory of their good deeds. non coronat nisi dona sua. And the children of God have used this rather at their death and in the point of their dissolution, then in their life time; Hezekiah said when he was to die; Remember me OH Lord I beseech, how I have walked before thee in truth, and in a perfect heart; and have done that which was good in thy sight. Esay. 38.3. And Paul said when he was to be offered up, and the time of his departure was at hand; I have fought a good fight, I have finished my course, I have kept the faith, and henceforth is laid up for me a crown of righteousness. 2. Tim. 4.7. So Hilarion said when he was at the point of death. OH my soul go thy way, why art thou afraid? for thou hast served Christ thy Lord seventy years, why then shouldst thou be afraid to go to him? and it is more safe for a man to remember these good deeds at the hour of his death than in his life time; for as Hezekiah in a boasting manner did show his treasures to the King of Babel, he was spoiled and rob of them. 2. King. 20.17. So many in their life time bragging of those things which they have done, are oftentimes spoiled by Satan of the comfort and fruit of them. The saints are very sparing to brag of themselves . And ye shall see that the Saints of God have been very loathe to speaked that which sounded to their own praise, as Paul saith, You compelled me to brag. 1. Cor. 12. and when the children of God speaked any thing which tendeth to their own praise, either they speaked it in the person of another, or they extenuate it very much; we have an example of this in paul. 1. They speaked for the most part in the person of another. Cor. 12.2. I knew a man in Christ fourteen years ago, caught up to the third heaven, of such a man I will glory, but of myself I will not glory. First, mark when he cometh to speaked of himself, he speaketh in the person of another. Secondly, he concealed it for fourteen years. Hence we see it to be true which Solomon saith. Prou. 29.11. A fool uttereth all his mind, but a wise man will keep it till afterward. john will not say that he himself leaned in the bosom of Christ, but for modesty he saith, There was leaning on jesus bosom one of his Disciples whom he loved. joh. 13.23. So they extenuate that which seemeth to make for their own praise. When Abraham had invited the Angels, although he had killed a calf and prepared great fare for them, yet he saith, I will fetch a morsel of bread. Gen. 18.5. So when Luke speaketh of the feast which Matthew, called also Levi, made in his house to Christ, he saith, that Levi made a great feast to Christ. Luc. 5.27.28. but when himself speaketh of it. Mat. 9.10. he saith only, that he come home and eat bread in Levies house; to teach us, that another man's mouth should praise us, and not our own. Prou. 27.2. But Moses writeth of himself, Ob. that he was very meek above all the men which were upon the face of the earth. Num. 12.3. This verse seemeth to have been added by joshua, Answ. Many places of anticipation in the Scripture . or by Esaras, rather than set down by Moses himself; for there are many things insert by the men of God in Moses writings, which were not insert by Moses himself. As Lachis which is called Dan. Gen. 14.14. although it got not this name until joshua divided the land amongst the tribes. Iosh. 19.27. So Num. 21.14, 15.27. these three verses which fell out in the days of joshua are set down in Moses history, albeit not by Moses himself. So when Solomon gave to Hiram so many cities, Hiram called them in the phoenician tongue the land of Chabbul. 1. King. 9.13. this was the first imposition of the name, and yet it is so called in the days of joshua. Cap. 19.27. this Esdras did, or some other holy man; long after joshua was dead. So this verse might be inserted after Moses death: So the whole last chapter of Deuteronomy was added after Moses death. The conclusion of this is: Conclusion. What hast thou that thou hast not received? and if thou hast received, why boastest thou as if thou hadst not received them. 1 Cor. 4.7. EXERCITAT. VI Of Hyperbolik speeches in excess or defect. Commandment. IX.. 1. King. 20.10. Then Benhadad sent unto him and said, the gods do so to me and more also; if the dust of Samaria shall be handfuls for all the people that shall follow me. What an hyperbole is. Hyperboles are such kind of speeches, when the speech exceedeth the thing itself; Fabius saith, conceditur enim amplius dicere quam in re est, quia dici quantum est, non potest, meliusque ultra, quam citra stat ratio. Hyperbolic speeches not to be admitted rashly in the Scriptures . We are not rashly to admit these kind of speeches in the Scripture; for as excess in manners is a fault, so excess in speech. In what sense the Scriptures admit an hyperbole . When the Scriptures make a comparison of things which have some resemblance, the comparison is not made of things equal; but of things that have some similitude. Examples of hyperbolic speeches in scripture in excess . Example, Gen. 13.16. I will make thy seed as the dust of the earth; this is not an hyperbolic speech, but a comparison of two things; of that which more easily can be numbered, with that which more hardly can be numbered: God saith not, that he will make his seed as many as the dust of the earth, or the stars of heaven; but he saith, That men shall be no more able to number them, than they were able to number the dust of the earth or the stars of the heaven; for he saith, If a man can number the dust of the earth, then shall thy seed be numbered. So jer. 15.8. Their widows are increased to me above the sand of the sea. In their sense and feeling they thought them more then the sands of the seas. Another example, I destroyed the Amorites before them, whose height was like the high of the Cedars; and he was strong as the oaks. Amos. 2.9. the comparison here is not made of things equal, but of things that have some similitude, The Amorites were tall as the Cedars, and strong like the oaks; yet there is no equality here. So judg. 20.17. There were seven hundred chosen men of Benjamin left-handed, every one could sting stones at an hair breadth and not miss. Here is a comparison betwixt two small things; with that which the men of Benjamin did aim at, and a hair. So joh. 21.25. saith, There are also many other things which jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written. The Evangelist here compareth the less with the more, the writing of Christ's works, with his many works; so saith Christ himself, If these should hold their peace, the stones would immediately cry out. Luc. 19.40. This is not an hyperbolic speech, but he compareth here the less impossible with the more, to show the impossibility that the Disciples should hold their peace; for rather than the Disciples shall hold their peace, the very stones shall speak; as if one should say, it were as impossible for the King of Spain to overcome the Turk; as for an Elephant to go through the eye of a needle: so it is as impossible to writ all Christ's miracles, as it is for the world to contain them, if they were written; and john addeth, I suppose, to qualify and modify this speech, that it might not seem to be an hyperbolic speech. There are speeches in defect which seem to be hyperbolic speeches, and yet are not. Example, Examples of hyperbolic speeches in defect. Psal. 22.6. I am a worm and not a man, this is spoken of Christ, which being taken as the word soundeth, is false; but this is only a comparison betwixt the worm, the vilest creeping thing, and Christ in the estimation of wicked men; they thought him like a worm or less thin a worm. When wicked men speaked of themselves then it is an hyperbole . When the Scripture bringeth in wicked men speaking of themselves, then we are to grant hyperboles. Deut 1.28. The cities are great, and walled up to the heaven, God himself uttering the selfsame speech that the wicked do, it is not an hyperbole. this was an hyperbolic lie in the spies, and was uttered to discourage the jews from going to Canaan; but the selfsame speech uttered by God himself, Deut. 9.1: is not an hyperbole, but a comparison betwixt the less and the greater. So Num. 13.33. We were in our own sight as Grasshoppers, and so were we in their sight; and so Gen. 11.3. Let us build a tower, whose top may reach to heaven▪ and 1. King 20.10. The dust of Samaria shall not suffice for handfuls to the people which follow me. All these were hyperbolic speeches, because they were uttered by wicked men; but when David saith, Psal. 107.26. that the waves of the sea mount up to heaven, it is not an hyperbolic speech, but a comparison betwixt the less and the more, as those things which go very high, seem to go to the heaven; so that the waves of the sea went very high. The Scriptures bring not in apologues, but only set down the man that useth them . When the Scripture setteth down apologues, it bringeth not in the apologue, but saith only that jotham said; The trees of the field went out to choose a King. judg. 9.7. So the Scriptures show 2. King. 14. how Ehoash the King of Israel sent to Amaziah King of judah saying; The thistle that was in Lebanon, sent to the cedar that was in Lebanon, &c. the Scriptures bring not in the apologue as Aesop doth, because they have some show of untruth, but they tell only what the men said who uttered them. A man cannot exceed in expressing his sins . A man speaking of his own sins, he cannot exceed in expressing them; when Manasseth said, that his sins were more then the sand of the sea; this was not an hyperbolic speech. So then Paul said, Of all sinners I am the chief, 1. Tim, 1.15. this is an exaggeration of their sins in their own sense and feeling, they counted themselves the greatest sinners. The conclusion of this is: Conclusion. We must shun bragging and ostentative words, for then we may fall into hyperbolicke speeches, which have some show of lies. EXERCITAT. VII. Against railing and backbiting. Commandment IX.. 1. Cor. 5.11. If any man that is called a brother, be a railer, with such one eat not. Psalm. 101.5. Who so privily slandereth his neighbour, him will I cut off. WE speaked evil of our neighbour either in his presence or behinded his back. In his presence, When a man doth backbite his neighbour. this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; behinded his back, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Latins call the first contumelia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the second detractio; and this contumely in the presence of of one, is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a short quipe or taunt which we given to one, as Gen. 37.19. Behold this dreamer cometh. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly . So Micols mock to David, 2. Sam. 6.20. and such the mock of Tobiah the Ammonite to the jews, Nehem. 4.3. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is when one raileth in a man's face with many and bitter speeches, such was the railing of Rabsache against the jews, 2. King. 9.14. and the railing of Shimei against David, 2. Sam. 16.7. and the railing of the heathen against the Christians, calling them murderers, incestuous, enemies to the state, worshippers of an ass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eaters of men, worshippers of Bacchus, and Ceres, because they used bread and wine in the Sacrament; Thyestes fratri epulandes filios proposuit. and as Turtullian saith of them, Oedipodios incestus & Thyeslinas canas nobis obijciebant. When a man raileth in his neighbour's face, it is either Contumelia, A difference betwixt contumelia and convitium. or Convitium: Contumelia, is properly when they object a sin to him, as adultery, theft: Convitium is, when they object to him any infirmity of his body, as blindness, deafness, and such. When Shimei called David a bloody man, and a man of Belial, this was a contumely, 2. Sam. 16.7. and when the children said to Elisha, Come up thou bald pate go up thou bald head, this was convitium. What remedies we should use against railing 2. King. 2.23. Remedies against this railing are; first, to rejoice, Matt. 5.11. When men revile you and persecute you, and shall say all manner of evil against you for my sake, rejoice and be exceeding glad. Secondly, To bless, Matt. 5. Bless them that curse you. Thirdly, to hold our peace, and not to answer again, but to spread our injuries before the Lord, as Hezekiah did when Rabsache railed against him. 2. King. 19.14. and David, when his enemies spoke mischievous things of him, he saith, I, as a deafed man heard not, and I was as a dumb man that opened not his mouth; Psal. 38.15. Lastly, to answer modestly, as Hanna did to Eli; I am not drunk but a woman of a sorrowful spirit: So that of Paul to Festus, I am not mad, most noble Festus, but speak● the words of truth and sobriety, Act. 26.25. A soft answer pacifieth wrath: Prou. 15.1. And a soft tongue breaketh the bone, Prou. 15.15. We see how Gedion pacified the wrath of the Ephramites, with a calm and soft answer, judg. 8.2. They were angry when he went up against the Madianites, but this soft answer pacified their wrath: Better is the glean of Ephraim than the vintage of Abiezer, your glean in kill of the two kings Oreb and Zeb are more worth then our vintage in kill so many of the Madianites. Prou. 26.4.5. Answer not a fool according to his folly, When a fool is to be answered and when not jest thou be also like unto him. Answer a fool according to his folly jest he be wise in his own conceit: here Solomon sheweth us, when we should answer to these railing speeches, and when not; when it tendeth not to the good of the railer, nor to the profit of the innocent who is reproached, then it is good to hold his peace. So Hezekiah held his peace, when Rabsache railed, 2. King. 19 So jesus Christ held his peace when Pilate accused him, joh. 19 9 But when the answer is profitable to the railer or fool, then we are to answer him; therefore he saith, Answer a fool according to his folly, jest he be wise in his own conceit: if the truth be impaired by our silence, or the enemy be emboldened to insult the more, then we are bound to answer. Christ when he was beaten said, Why smitest thou me? joh. 18.23. and so did Paul, Act. 23.3. Et haec est pars tutelae. Let such railers as these remember, that With such measure as they meet, it shall be measured to them again, Matt. 7.2. if they speaked evil of others, others will speaked evil of them again▪ if thou say to one, Talmud. Tolle festucam è medio dentium tuorum, thou shalt hear it said to the again, Tolle trabem ex oculis tuis. And if thou say to thy neighbour, argentum tuum factum est scoria; thou shalt hear again that which thou wouldst not hear, Vinum tuum mixtum est aquis, Esay. 1.22. and he who striketh with the sword shall die by the sword, so he that striketh with the tongue shall be scourged with the tongue. A man calumniates his neighbour absent either secretly or openly. We speaked evil of our neighbour behinded his back, either secretly or openly: he that speaks secretly is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a whisperer; and the open speaker is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the open backbiter studieth most to hinder friendship, or to dissolve it, therefore he is called incendiarius or ardelio, and he puffeth at his enemies, Psal. 10.5. as if he should blow a coal of fire amongst them, even as Absalon set Joab's barley field on fire. 2. Sam. 14.30. Iterare verbum quid. Prou. 17.9. Qui iterat verbum disjungit principem; that is, he who carrieth tales to and fro, separateth the prince from them that love him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these are called Rokelim, Levit. 19.16. Thou shalt not go about with tales to vent them, as the pedlar goeth about with his wares to cell; David saith, Adder's poison is under their lips, Psal 140.5. The venom of the spitting is under their tongues; as the serpent spiteth the venom a fare off, so do they their malice behinded ones back. These back biters and traducers of other men's good name in the chaldie tongue are said, Loqui lingua tertia, Loqui lingua tertia quid apud Hebraeos. Ecclus, 28.16. Lingua tertia commovit multos: the backbiter is said, loqui lingua tertia; because like a serpent he stingeth three at once; as the serpent carrieth three stings, in her tongue, so he killeth three at once, first, himself; secondly, him to whom he makes the evil report; and thirdly, him of whom he makes the evil report. As Doeg killed himself, the Priests, and Saul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os. and the backbiter is called dophi, Psal. 50.20. which the Rabbins interpret do, duo, & pi, os, because he speaketh with a double tongue, Prou. 28.6. he is called perversus duarum viarum, such as those set their mouth against the heavens; And their tongue walketh through the earth. Psal. 73.9. that is, they spare no man, but speaked evil of him. How backbiters are to be cured . The only cure contrary to this, is, to delate and given up such scandalous persons, this is no backbiting, 1. Cor. 1.11. For it had been declared of you my brethren, of them who are of the house of Cloe, that there are contentions amongst you. So Gen. 37.2. And joseph brought unto his father the evil report of his brethren. But here we must make a difference betwixt those two phrases jabhe dibbath, and motzi dibbath: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detulit rumorem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Protulit rumorem▪ Detulit rumorem, & protulit rumorem: Detulit rumorem, he only relateth that which he knoweth or heareth, but Protulit rumorem, who bringeth it out of his own corrupt heart, Prou. 10.18. He that bringeth forth a slander is a fool. How shall men behave themselves, Quest. when those reports come to their ears? If a bad man report evil of a good man, Answ. When to given credit to evil reports . we should not believed it. If a good man report evil of a bad man we are to believed it: if a good man report evil of a good man, then we are to suspend our judgement: but if an evil man speaked evil of a bad man, then we are to suspect it. The remedies against those detractions are; first, Remedies against detractions. to make good use of those backbitings, and to remember, that they are but like the horse leeches which are ordained, to suck out the bad blood out of a man, but not the good; study thou to make good use of their backbiting. The first age contented themselves only, to defend themselves from wild beasts, but the ensuing age went further, even to make benefit of their flesh and skin. So when we are railed upon by our enemies, we should make our benefit of their railings, & as men when they are besieged of their enemies, they are the more circumspect: so should the children of God be more circumspect when the enemies are about to mark their halt, and thus the children of God shall make use as well of their foes as of their friends. The second remedy against these backbitings, and railing, is to look up to the Lord, as David did when Shimei railed against him, 2. Sam. 16.10. the Lord hath said unto him, curse David. When the Israelites were stung with the fiery serpents in the wilderness, they looked up to the brazen serpent, and then they were healed: When the children of God found themselves stung with the fiery tongues of the wicked, then let them look up to jesus Christ, who was exalted upon the cross, and that shall cure them. Conclusion . The conclusion of this is: All our members should be the weapons of righteousness, Rom. 6.13. therefore our tongues are not our own; neither must we use them to the hurt of our neighbour. EXERCITAT. VIII. Against mocking. Commandment. IX.. Prou. 17.5. He that mocketh the poor reproveth his maker. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Permutantes nomina . THe changing of a man's name, is a special sort of mocking, and bearing false testimony. Thus Esau called jacob, jagnakobh, as though he had been the supplanter of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 27.36. So when the law was translated into greek by the Seventy, the jews changed their names, and called them hakkore lemiphrangh, legentes a sinistra; & hakkore hagiphthit, legentes Aegyptiace: so the Arrians changed the name of Athanasius, and called him Sathanasius. So the Greek Church mocked the Latin Church and called them Azymitas; and the Latins mocked the Greek Church, and called them, farme●●arios. So the heathen mocked the jews calling them Verpi, Recutiti, apellae, and Sabbatarij. It is lawful to play upon the names of profane and wicked men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Abigail played upon the name of Nabal, For as his name is, so he is; Nabal is his name, and folly is with him. 1. Sam. 25.25. Another example, the mount of Olives is called, mons hammishah, the hill of olives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unxit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The father of the Kenites of whom he descended, 1. Chr. 4.19. or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somniare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiops. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Saulis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stercus. but the holy Ghost playeth upon the name, and calleth it mons corruptionis, the hill of corruption, in detestation of the Idolatry which was set up there, 2. King. 23.13. A third example, jer. 29.24. the holy Ghost giveth a sharp quip to Shemaia the Nehelamite alluding to his father's name, and to his false deluding with his dreams. And we see an excellent quip, Psal. 7.1. When David called Saul, the son of Cush the Benjamite, for Kish the Benjamite, because Saul was like the more that could not change his colour. So the jews in the time of Hadrian the Emperor called an imposter, before he had deceived them, bar Hhokebhah, silius stellae; but after that he had deceived them, they called him bar hhosebhah, filius mendacij. So they played upon the name jezabel, Zebhel, stercus est. So the Church played upon the name Epiphanes, and called him Epimanes, or mad man. So Sardanapalus, because he was effeminate they played upon his name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est id quo Viri sumus. and called him Sardan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Tiberius Claudius Nero, they called him Biberius Caldius Mero, because he delighed to drink strong wine and hot waters. Mocks, are divided according to the object; first, to mock man is a great sin; secondly, to mock their parents a greater sin; but thirdly, to mock God is the greatest sin of all. Names are given to men according to the object, first in any quality of the body . First, to mock a man for any infirmity in his body, that is a sin: so they mocked Elias, and said, Come up thou bald pate; but to given names from the quality of the person are not nicknames or mocks; so he was called gnesabh, Gen. 22.22. because he come forth perfect like a man with hair upon him, and shegnir, hirsutus, and Edom, because he loved read pottage. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distintionis causa . To given a man a name from some part of his body, or some accident of his body, for distinctions sake, is not mocking: as Pharaoh Neco, jer. 26. as ye would say, Pharaoh with the goutish feet; he was so called to put a distinction betwixt him and others, who were called Pharaoh: and to distinguish him from Abraham's Pharaoh, called Teutis; from joseph's Pharaoh, called Rean; and Moses Pharaoh, called Talma, and from Pharaoh Hophra, jer. 44. Secondly for any defect of the body . So to given a name from some part of his body for distinctions sake, is not mockery. Thus judas is called Thaddeus, as ye would say, the man with the dugs: So Lebbeus, Corculum, or little heart. So Simon is called Niger, for distinction sake, Act, 13.1. So james the less, Marc. 15.40. So Darius is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the long hand. So Anastasius the Emperor is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a duplici pupillo oculi: So Edward longshanks. Thirdly for his estate . Thirdly, it is not lawful to mock a man for his estate or condition; For he that mocketh the poor, reproveth his maker. Prou. 17.5. Fourthly for his country . Fourthly, we should not mock a man for his country; Can any good thing come out of Nazaret. joh. 1.46. So julian in contempt called Christ a Galilaean. Ezek. 36.15. Thou shalt not bear the reproach of the people any more; they objected to the jews sterility and famine, because if was usual amongst them, as in the time of Abraham, jacob, Elimelech, and in the time of joram; when the woman fled to the Philistines for famine. 2. King. 8. Fiftly, to mock a man for his religion. Psal. 137. Fiftly for his religion. Let us hear your Hebrew songs. So 1 Chron. 30. they mocked those who kept the Passeover. So when Christ was praying upon the cross; they mocked him and said, he calleth upon Elias. Mat. 27. Such was Ismael's mocking of Isaac. Gen. 21.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metzahhek exposing him to be mocked, not only mocking him himself, but making others to mock him also; which the Apostle calleth persecution. Galat. 4.29. such were the mockers of David. Psal. 69.12. They that sat in the gate spoke against me; and I was the song of the drunkards. So when they mocked the very gifts of the Holy Ghost, as when the Disciples spoke with strange tongues, they said, They were drunk with new wine. Act. 2. It is lawful to jest at idolaters and their idolatry, It is lawful to jest at idolaters, as Elias jested at the Priests of Baal; the heathen called their god Baal ragnas, or Baal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God of thunder, but God in derision calleth him Baal-Peor, or Baal- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Ekronits called Baal-zebub, the God of flies, (there were no flies seen in the temple of jerusalem) but God in derision calleth him Baal-zebub, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God of dung. Some of the heathen have mocked their Idols, The idolaters jest at their own Gods. knowing them to be no gods; Dionysius coming home one one night very cold; and having nothing wherewith to warm him, he pulled down Hercules Image, and threw it into the fire and said, This shall be thy thirteenth labour OH Hercules. A Protestant coming into a Popish Church, the Papists did show to him the image of Christ, and Franciscus upon the one hand, and Dominicus upon the other: he said, that he knew well that that was the Image of Christ, but he knew never that those were the two thiefs which were crucified with him, the one at his right hand, and the other at his left: So Erasmus may jest at the long ears of the Popish saints, although Bellarmine snuff at it. It is lawful to reply sometimes by way of jest to a profane and bitter fool; Answer a fool according to his foolishness. Prou. 26.5. When julian the Apostate asked, what was the Carpenter's son doing, (meaning Christ whom he called a Carpenter's son) the Christians replied, he is making a coffin for thee; and so it fell out soon afterward, that he was killed in the wars. Basil saith to a profane fellow cook to Valens the Emperor, Basil. tripart. hist. lib. 6. cap. 6. when he was prattling of religion; Tuum est de pulpamentis cogitare, sed non divina dogmata decoquere. Secondly, to mock the parents is a great sin. Prou. 30: 17. The eye that mocketh at his father, and despiseth to obey his mother, the Ravens of the valley shall pick it out, and the young Eagles shall eat it. So Ham mocked his father Noah. Gen. 9.22. Thirdly, to mock the Lord is is the greatest sin of all; then they set their mouth against the heavens. Psal. 73.9. Thou art a Samaritan and hast a devil. So to mock him in his judgements. Esay. 28.22. Now therefore be ye not mockers, jest your bonds be made strong. So Luc. 16.14. and the Pharisees also who were covetous heard all things, and they derided him. So to mock him in his fatherly correction; He that mocketh the poor reproveth his maker. Prou. 17.5. Divers sorts of unlaw-jests. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insulsum. There are sundry sorts of jests which are unlawful; first, jests that have no profit, such are called Taphel, unsavoury. Collos' 4.6. Let your speeches be powdered with salt. job. 15.2. Should a wise man utter vein knowledge, and fill his belly with the east wind; the belly here is put for the stomach, and the stomach is put for the heart; for even as the stomach digesteth meats, so doth the heart things transmitted to it from the sense and fantasy, and by the wind here, is understood that which is unprofitable or good for nothing. Hos. 8.7. jer. 5.17. When a man's heart is filled with this wind, then his jests are unsavoury. The spouses lips are like Lilies dropping down sweet smelling myrrh. Cant. 5.13. The second sort of unlawful jests is in myrrh, and it is called unchaste mirth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; such mirth as is betwixt the whore and the harlot: the Holy Ghost when he speaketh of any unclean thing, either natural or moral, he expresseth it in clean and comely terms; and as we put honour upon the members of dishonour. So doth the holy ghost cover these unclean things with comely terms, the jews say Perashtiu cehogen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Rom. 7. explicavi illud sicut decet; and the Greeks call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The third sort of jests are biting and virolent jests, as when they mocked Christ, they said, he calleth upon Elias when he said, Eli, Eli, my God my God. Mat. 27. So that virolent mock of the boys to Elisha, 2 King. 2. Ascend ye baldpate, that is, as the whirlwind took away your master Elias, so it may make you mount up, and take you away that ye be never seen again. The trees which grows in new jerusalem, Revelat. 22.2. bring forth fruit monthly, and their leaves serve to heal the sores of men: The tongues of the children of God should be like the tree of life, to heal the sores of men, and not to gall and wound them: Thou that woundest them with the bitter scoffs and mocks will never be able to edify them; can a fountain bring forth sweet water and sour? The highest degree of this mockery is, when they make a proverb of the children of God; as Psal. 69.11. To take up a parable sometimes taken in a good sense and sometimes in a bad for mocking. I become a proverb to them. So Ezek. 15.44. Behold every one that useth proverbs shall use this proverb against thee saying, as is the mother so is the daughter. Sometimes again this phrase is taken in a good part. Num. 21.27. Wherefore they that speaked in proverb say, Come unto Heshbou, let the city of Sihon be built and prepared. So it is taken for the greatest punishment, Deut. 28.37. And thou shalt become an astonishment, a proverb and a byword among all the nations wither the Lord thy God shall led thee. Mockers in gesture are here condemned . So mocks in gesture are here condemned, as Lagnag, subsannare, the mock which is made both with the mouth, and with the nose; which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fliere with the nose. Gal. 6.7. So the nodding of the head, Psal. 22.7. They shake the head. Mark a difference betwixt these phrases, Movere caput, & movere tibi caput ut differunt. movere caput, & movere tibi caput: movere caput est deridentis; movere tibi caput cum habet dativum rei vel personae expressum, significat condolere: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis movebit tibi caput? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deridendentis sunt. as Nahum. 3.7. Quis movebit tibi, scil. caput. Who will bemoan thee, because when we have pity upon one, we move the head. Sometimes to move the head is a sign of astonishment: jer. 18 16. Every one that passeth thereby shall be astonished, and wag his head. So to shut out the tongue: Esay. 57.4. Against whom do do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? So to shut out the lip: Psal. 22.7. They shoot out the lip. So Prou. 16.30. Moving his lips, he bringeth evil things to pass. So the putting out of the finger; Esay. 58.9. If thou take away from the midst of thee, the yoke and putting forth of the finger and speaking vanity; They shoot out their middle finger, the rest of their fingers being folded; and therefore it is called digitus infamis. So to make a man Letopheth, that is, to hour him out with drums and tabrets; the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum manuum plausu risus excitatur, when they laugh clapping their hands. Lament. 2.15. All that pass by clap their hands. Conclusion . The conclusion of this is: Psal. 1.1. Blessed is the man that walketh not in the council of the ungodly, nor stand in the way of sinners; nor sitteth in the seat of the scornful. It is a great sin to walk in the council of the ungodly, a greater sin to stand in the way of sinners, but the greatest sin of all is, to sit in the seat of the scornful: to sit here, is deliberately and advisedly to sit as judge, and to mock. EXERCITAT. IX.. Against Flattery. Commandment. IX.. 1. These 2.5. For neither at any time used we flattering words, as ye know. THe sin of flattery is a bearing of false witness against our neighbour, smoothing him up, Flattery is a bearing of false witness against our neighbour. and making him believe that he hath such things in him which are not in him. 1. Tim. 3.8. The Apostle calleth these bili●gues, when they speaked one thing and think another; and the Hebrews say that cor & lingua sunt duae lances unius staterae, the tongue is as it were another heart; and therefore he that speaketh that which he thinketh not, he speaketh with a heart, and a heart; of all sorts of monsters; these are the greatest. There have been men found who have had two heads, but never one found having two hearts. He that rebuketh a man, afterwards shall found more favour, than he that flattereth with the tongue. Prou. 28.23. Targum paraphraseth it, praedividento linguam suam. Solomon compareth the fare speeches of a flatterer to a potshard of clay laid ov●r with silver. Prou. 26.23. Clay and silver are not suitable; so neither are fare words and evil deeds. Two sorts of flatterers . There are two sorts of flatterers; first, the base flatterer, and then the cunning flatterer; the base flatterer is he who flattereth only for his belly. Psal. 35.16. Sanniones placentae, hypocritical mockers in the feasts; for as R. Solomon witnesseth, they who delighted in flattery, used to given their flatterers caikes baked with honey to make them the more to flatter them, and to make them speaked evil of others; therefore Gnug which signifieth a Pastry, it signifieth likewise a flatterer and a backbiter: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanniones placentae vel cibi. hence Daniel useth this phrase, comedere accusationes. Dan. 3.8. because when their masters threw a pastry to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they traduced others; and therefore the devil in the Syriack tongue is called Akal kartza comedens accusationes. Mat. 4. and the Greeks called these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those flatter the poor for bread. job. 22. Flatterers are either gross or cunning . Those flatterers again are either gross and palpable flatterers or more smooth and cunning. The gross flatterer, such were the flatterers of Herod, who cried, Act. 12. The voice of God and not of man; such were these, Esay. 32. who called darkness light, and light darkness; such were the flatterers of Dionysius, when he did spit, they licked up his spittle and said, it was sweeter than Nectar and Ambrosia. There are other sort of flatterers who are more cunning, David compareth the words of such flatterers to butter and oil, Psal. 55.21. When the jews invited any to a feast, they did two things to them; first, they poured ointment upon their heads, and then kissed them; ye see that Mary Magdalen poured ointment upon Christ and kissed his feet. Luc. 7.38. Those cunning flatterers are of two sorts; first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Rom. 16.18. Cunning flatterers of two sorts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are those who promised great things, but perform nothing indeed; such was the offer of the devil to Christ, if he would fall down and worship him he would given him all the world: And such was the flattery of Rabsache to the jews, if they would yield to Senacherib, they should have such and such commodities. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are these who given fare speeches, but their chief end is only to deceive: such was the flattery which the Pythonie used to Paul and Barnaboas, Those are the servants of the living God. Act. 16.17. This flattery is hardly discerned from friendship; Flattery heardly known from true friendship. as hypocrisy is hardly discerned from religion; and as hypocrisy is the ape of wisdom, so is flattery the ape of friendship; and as some grains grow up with the wheat, and are hardly separated from the wheat, being of the same bigness and quantity with the wheat, they are hardly separated from it; so a flatterer is hardly discerned from a true friend. A flatterer differeth from a true friend; first, The difference betwixt a flatterer and a friend. the flatterer Differ. 1 hath the persons of men in admiration because of advantage; jude. vers. 16.2. Pet. 2.3. but a true friend seeketh not theirs but them; the flatterer through covetousness with feigned words maketh merchandise of men, but a true friend never selleth his friend. A true friend neither follows men in all, nor praiseth Differ. 2 them in all, but only in the best things: good men conversing with wicked men, may sometimes drink in some of their customs, as they who look upon sore eyes, their eyes become sore. So joseph learned to swear by the life of Pharaoh; but the flatterer because he cannot follow the virtues of those whom he flattereth, he studieth to follow them in their vices; these are fitly compared to bad painters when they go about to paint a beautiful face in which there is some blemish, they can cunningly express the blemish, but they cannot paint the beautiful face. Differ. 3 There is a double faculty in the mind of man; the brutish faculty, and the reasonable; a friend helpeth always the reasonable faculty, but the flatterer the brutish faculty; and as there is some meat which nourisheth a man and feedeth him, and there is other meat which puffeth up the flesh only, and breedeth unwholesome humours: so the true friend standeth for the reasonable faculty to edify it, but a flatterer serveth the brutish faculty and puffeth up the man. Differ. 4 A true friend will not spare to reprove him whom he loveth, but a flatterer dares not reprove a man's vices. Sometimes he findeth fault with some trifle in him, that he may flatter him the more in his predominant sin; as that he hath not regard to his health, and that his hair is not well combed or such; but he never reproveth him if he be an Atheist, a drunkard, or a swearer; he is like unto a Physician who having a patient troubled with the stone, he will pair his nails or cut his hair; but he will never touch his sore. The cunning flatterer differeth much from the gross flatterer . The cunning flatterer differeth much from the gross flatterer; the cunning flatterer marketh the predominant sin of him whom he flattereth; but the base flatterer flattereth him in every thing. Secondly, the cunning flatterer differeth much from the gross flatterer; the cunning flatterer is like the subtle idolater, the subtle idolater changeth the names of things; so doth the subtle flatterer; he calleth his Idol his Image, so doth the subtle flatterer, if the man be prodigal whom he flattereth, he calleth him liberal; and if he be covetous, he calleth him a good husband. The subtle flatterer hath Esau's hands and his voice, but the base flatterer hath only his hands but not his voice. Remedies against flattery . Now to free us from this vile flattery, it is fit that we praise men rather when they are dead, than when they are alive. Eccles. 4.2. Wherefore I praise the dead which are already dead, more then the living which are yet alive. So David praised Saul and jonathan after they were dead. So the widows show the coats and garments which Doreas made while she was with them, Act. 9.39. Secondly, rather to praise them behinded their backs, then in their faces, so the jews commended the Centurion to Christ behinded his back, Luc. 7.4. Of all sorts of flatterers the preacher is most dangerous when he flattereth and humoureth the people in their sins, Malac. 2.9. suscepistis personas in lege, Suscipere personas in lege quid. Of all flatterers a flattering preacher is worst that is, for gain and for fear ye spared the rich and great men, and then ye caused men to stumble at the law, and ye corrupted the covenant of Levi; this sin Ezekiel called daubing with untempered mortar, Ezek. 13.15. and Gregory expresseth the comparison this ways, when a dauber or plasterer cometh to an old ruinous house, he maketh the indwellers believed that it is sounded work, and that they may devil safely in it: so those dawbers promise' salvation and security to the wicked, and then destruction and rvine cometh suddenly upon them; the Apostle calleth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mix water & wine together, as the Vintner for gain mixed water & wine; so the false teachers take the acrimony from the word, when they reprove not because of gain. So Esay 1. the city is become a harlot, as the harlot for delight abuseth her body, but not to beget children; so the avaratious pastors delight not to beget children to the Lord, but they do all for gain, that they may make themselves great men. So Ezek. 13.18. Woe be to the women that sow pillows to all armholes, and make kerchiefs upon the head of every stature to hunt souls: Will ye hunt the souls of my people, and will ye save the souls alive that come unto you? the women who gave themselves out for Prophetesses did use to hung Phylacteries & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about the necks of the people, persuading them, that would save them from all inconveniences, and they said, that then they might sleep securely, as if a pillow were under their head, then they did hunt and catch the simple souls, and made a prey of them, and so they polluted the name of the Lord for a bandfull of barley, and pieces of bread, Nam Orgyorum merces crat fragmen panis hordeacei: they would cell the people for the basest things, which the very priests of Bacchus were content with. Conclusion . The conclusion of this is; Prou. 27.21. As the fyning pot for silver, and the furnace for gold; so is a man to his praise: that is, as the fyning pot taketh away the dross from the silver, and the furnace purifieth the gold; so a wise man taketh away the dross of flattery from his speeches, and purgeth them from all corruption: then they are like a Vessel for the fyner, Prou. 25.4. EXERCITAT. X. Of Rebukes. Commandment. IX.. Levit. 19.17. Thou shalt rebuke thy brother, and not suffer sin to lie upon him. The affirmative part of this Commandment . AS the Commandment forbiddeth us to hurt our neighbour with our tongues: so it commandeth us to rebuke him, and not to suffer sin to lie upon him. In rebukes consider these things: first, who must rebuke: secondly, what sins are to be rebuked publicly: thirdly, who are to rebuke: fourthly, the manner of rebuke: fiftly, the time; and lastly, the end and success. First, who must rebuke; To rebuke belongs to every Christian. it is a duty which is laid upon every Christian; Increpando increpabis eum, Levit. 19.17. Admonish one another, 1. Thess. 3.15. If our enemy's beast go astray, we are bound to bring it home again, Exod. 22. much more our neighbour. This duty especially concerneth preachers, To rebuke belongeth especially to preachers. it is a part of their ministry to rebuke and comfort: and amongst Christ's Disciples, there was one who was the son of thunder, Mark. 3. And look through all the old Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liber obiurgationum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sectio obiurgationum. and ye shall see that the most of their prophecies were rebukes, and threatenings: and the jews called Deuteronomy [Sepher tocahhoth] the book of objurgations, and that section which beginneth, Deut. 28.14. they call it [Parashath tocahhoth] Sectio objurgationum. The necessity of this duty is such, that he will require the blood of the people at the hands of their Pastor if he reprove not: The Lord is vindex sanguinis, and he will require the blood of their souls especially from them. The shepherd was bound to make good that which was stolen, as jacob did to Laban, Gen. 31.39. So is the Preacher if it perish through his default; it is a necessary duty then of the Pastor to reprove, that he may reclaim his people from sin, and save them. The Preacher when he reproveth a sin in others, he must take heed he be free from that sin himself, Math. 7.5. Take out the beam out of thy own eye, before thou take out the mote out of thy neighbour's eye. Rom. 2.21. Thou therefore that teachest another, A preacher must labour to be free of that sin which he reproveth in others. teachest not thou thyself? A preacher when he reproveth sin in others, he cannot be without sin altogether, as was the angel who did fly in the midst of the heaven, when he reproved Babylon, Revelat. 14.17. neither can be stand in the Sun as the angel did when he denounced judgement against the Princes of the earth, yet he must strive to be free of those gross sins which he reproveth in others. Secondly, what sins especially are to be reproved? There are sundry sorts of sin, Vitium saeculi, vitium gentis, vitium personae. What sins a preacher must reprove . That which is vitium saeculi, the preacher may deplore it rather then reprove it, Polygamy was a sin which was generally practised through the world, and yet the Prophets spoke little thing against it. Secondly, Vitium gentis, when a nation is general●y given to such a sin, as Egypt is called Rahab, pride, Psalm. 87.4. So an Arabian is called a thief, jerem. 2. a Canaanite a consener, Ezek. 17.4 Zach. 14.21. sorcery and witchcraft was the sin of the Chaldeans, Esay. 2. Thou art full of the manners of the cast; that is, of the sorceries of the Chaldeans. How a preacher is to rebuke a nation . When a Preacher reproveth the sin of a nation, first he may reprove them from the contrary: Righteousness exalteth a people, but sin is the reproach of a nation, Prou. 14.34. See how famous nations are made by the Gospel, Capernaum was lift up to the heavens by the preaching of the Gospel, but sin did cast them down to hell, Matt. 11.23. Esay. 19.18. In that day shall five cities speaked the language of Canaan, and one of them shall be called the city of the Sun: What is that to speaked the language of Canaan? that is, sincerely they shall worship the Lord, and one of them shall be the city of the S●nne; that is, Alexandria, it was famous because the Sun of righteousness did shine upon it; so people when they want the Gospel, they sit but in the shadow of death, Esay 9.1. Secondly, he may reprove the national faults comparing them with other countries, Hath any nation changed their gods, yet ye have changed me. jer. 2.11. Ezek. 57 But what if a Preacher cannot point particularly at the sin of the land, Quest. and bring it out in the own colours of it? Then he may say after this manner, Answ. of old the four Monarchies were represented by four beasts; the first by a lion, the second by a bear, and the third by a goat buck, and the last by a terrible and fearful beast that had no name: so I cannot in particular describe the sin of this nation for the sins of it make up such a monster, that it hath no name. Thirdly, there is Vitium personae, the personal sins of men, and here regard is had to the persons who are to be reproved, jude. vers. 22. calleth this putting of difference, there is some stiffer grain, and some weaker grain, and therefore the husband man for the one, hath the wheel, and forth other he hath the staff, to beaten out the fitches: Esay. 28.27. so the preachers should have sundry sorts of reproofs for sundry sorts of sinners. Sinners are either infirm or weak sinners, Divers sorts of sinners are to be reproved diversely. How weak sinners are to be reproved. crafty obstinate sinners, or malicious sinners. The first sort of sinners who are to be reproved are weak and infirm sinners the Apostle willeth us when we deal with such, To restore them with mildness. Galat. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a speech taken from bone setters, who set the bones after dislocation very warily; when a man taketh a mote out of a man's eye, he taketh it out very warily, jest he put out the eye also, and when we pull down old houses which join with Churches, we pull them down warily, jest we pull down some of God's house with them: so take heed that thou pull not out some grace of God with the sin in the child of God, preserve God's work, and destroy the devils, and before that thou reprove such a one, it is necessary that thou insinuate thyself, that thou dost love him, and commend him in something, before thou reprove him and as the smith heateth the iron first, and then beateth it: so after thou hast softened thy infirm brother, thou mayst the more freely rebuke him. And as a good physician had rather cure his patient with good diet and sleep, then with cutting and fearing; so shouldst thou with gentle admonitions cure thy weak and infirm brother. How crafty sinners are are to be reproved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second sort of sinners who are to be reproved, are crafty sinners, Prou. 14.9. Fools make a mock of sins, [Evilim jalitz asham;] stultorum quisque deridet reatum: that is, with fare speeches they cover their sin, but here the Preacher should follow the example of the Lord, Who is froward with the froward, Psal. 18.22. So should he be crafty with the crafty, and discover these fig leaves, wherewith he goeth about to hide his sin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Permutare nomen. we have an example of this 1. Cor. 5.6. Paul by a figure transferred the faults of other men upon himself and Apollo, and would not expressly nominate them, that they might the more easily take up their own faults, for we discern other men's faults better then our own, and then, per reflexam cognitionem, we look back to our own sins. How obstinate sinners are to be reproved . The third sort of sinners are the obstinate sinners: In reproving such to move them to repentance, it is fit to bring a long induction of the judgements of God which lighted upon other sinners round about them, for as an arrow the farther it be drawn the deeper it pierceth; so the farther that the threatening be enlarged the more it woundeth; we have a notable exanple of this Amos, 1. before the Lord would threaten Israel, For three transgressions and for four; first he threatened Damascus upon the north, vers. 3. secondly, he threatened Gaza upon the South, vers. 6. thirdly, he threatened Tyrus upon the northwest, vers. 9 fourthly, he threatened Edome upon the south, vers. 11. fiftly, he threatened Ammon upon the east, vers. 13. sixthly, he threatened Moab upon the southeast: seventhly, he threatened juda. cap. 2.4. and come nearer to them; and last of all he threatened Israel, so that by fetching a compass about them, they might the more easily be brought to confess their sin. Secondly, The sins of obstinate sinners in reproof are to be exaggerated from the lest to the greatest. it is fit to exaggerate the sin of obstinate sinners, to go from their lest sins to their greatest, as Amos doth to Israel; For three transgressions, the Lord would have pardoned these nations whom he threatened, but when it cometh to the fourth then he will not spare them. First he beginneth with Damascus, vers. 3. What was Damascus fourth sin. they had many sins, but their fourth and great sin was this, that they threshed Gilead with threshing instruments of iron, here they break the law of nations; when they had taken Gilead captive, to thresh them with instruments of iron, even as the husband man thresheth his corn, their punishment is set down, vers. 4, 5. answerable to their sin. Secondly, he cometh to Gaza; What was Gaza's fourth sin. the sin of Gaza was greater then the sin of Damascus their fourth sin was this, they carried away the whole captivity to deliver them to Edome: they were not content to destroy the cities of juda and Israel, but as many of the Israelites as they took captive they sold them to the Idumeans who were a fierce nation, their punishment is set down vers. 7.8. Thirdly, he cometh to Tyrus, What was Tyrus fourth sin. their sin was greater then the sin of Gaza, their fourth sin was this, they delivered up the whole captivity to Edom, and remembered not the brotherly covenant: Solomon and Hiram made a covenant together which they broke, there was no covenant betwixt Gaza, and the Israelites, and therefore the sin of Tyrus was greater then the sin of Gaza: they also sold the children of juda and the children of jerusalem unto the Grecians, joel. 3.6. their punishment is set down, vers. 10. answerable to their sin. What was Edom; fourth sin . Fourthly, he cometh to Edom; their sin was greater then the sin of Tyrus: his fourth sin was this, he did pursue his brother with the sword, and did cast off all pity, and his anger did last perpetually, and kept his wrath for ever: this sin of Edom was greater then Tyrus sin, there was but only a covenant of friendship betwixt Tyrus and juda, but Edom was his natural brother, (for he was jacob's brother) and for him to cast off the bowels of compassion, and to corrupt his affections was a most unnatural sin: and moreover to keep perpetual hatred, what a detestable sin was this: his punishment is set down, vers. 12. answerable to his sin. What was Ammon's fourth sin . Fiftly, he cometh to Ammon, their sin was greater then the sin of Edom, their fourth sin was this, they ripped up the women with child of Gilead, that they might enlarge their borders; their hatred was against Gilead, not for any wrong which Gilead had done to them, but only for to satisfy their covetous heart, if they would not have spared the men, yet they should have spared the women, & if they would not spare the women they should have spared the young infants; the Lord forbiddeth to kill the dam sitting upon the young ones, how much more will he have the children spared who are in the mother's belly: so that this sin was greater then the sin of Edom, therefore his judgement is set down, vers. 14. What was Moab's fourth sin . Sixtly, he cometh to Moab, his sin was greater than the sin of Ammon, his fourth sin was this, he burned the bones of the king of Edom's son into lime; he took the king's son whom he had taken captive, and should have spa●●d, he took the king's eldest son who should have succeeded to the crown, he did not only kill him and then burn him, to given him the burial of a King, but he burned him to lime, and as the jews say, incrustavit parietes, he sparged the walls with his lime; what could he have done more with a dog; here his cruelty exceeded the cruelty of Ammon, his punishment is set down cap. 2. vers. 2. answerable to his sin. Seaventhly, he cometh to juda; What was Juda's fourth sin. his sin was greater than the sin of Moab, their fourth sin was this, they despised the law of the Lord, they had not kept his commandments, and their lies caused them to err, after which their fathers have walked; they sinned not only against men, as Moab and Ammon did, but they sinned against the mighty God, casting off his covenant, and suffering themselves to be deceived by idols; and here by the way, we may see what a great sin idolatry is, the greatest cruelty committed against man is not like it, and the breach of any natural or civil covenant is not like the breach of the covenant with God: Look how the sins and punishments jump together. their punishment is set down. cap. 2. vers. 5. I will sand a fire upon juda, and it shall devour the palaces of jerusalem, that is, Nabuchadnezzar shall burn the city of jerusalem, and carry them captive to Babylon. Lastly, he cometh to Israel, that is, What was the fourth sin of Israel. to the Israelites that were in Christ's time; for this is a prophecy of their cruelty, and their sin was greatest of all; their fourth sin was this, They sold the righteous one for silver, that is, jesus Christ for thirty pieces of silver. By this gradation we may see that this is the greatest sin, and that it is meant of the selling of Christ, this is a greater sin to crucify the Lord of glory, than to commit idolatry; and for this their fourth sin, the Lord roots them out, that they were no more a people. After this the Prophet beginneth at the greater sins and descendeth to the lesser, for after that they had sold the righteous one, and crucified him; then they oppressed the people, selling them for old shoes, they pant over the heads of the poor, and cast them down into the dust. Here a Preacher must admonish his hearers to beware of the fourth sin, for if they add that fourth transgression to the former three; then the Lord will not turn away his punishment from them. When the plain and open rebuke may do more evil than good to the Church; it is more fit to given the rebuke covertly than plainly; we have an example of this; when the Apostle speaketh of the coming of the Antichrist. 2. These 4. he saith, that the Antichrist shall not be revealed till he that withholdeth be taken out of the way; he would not say expressly, until the Roman Emperor be taken out of the way, for then he would have drawn upon the Church at that time the wrath of the Roman Emperor. So jer. 25. When the Prophet had threatened all the Kings that they should drink the cup of God's wrath; the King of Egypt, the King of Moab, and the Kings of Arabia, and the Medes; then he cometh to the King of Sheshak, that he shall drink after them; he saith not expressly that the King of Babel shall drink of this cup, for that open and plain rebuke would have done more harm to the jews at that time than good, for now they were to be led captive to Babylon to live there; therefore he would not say expressly that this King should drink the cup of God's wrath, but yet closely he insinuateth this, when he nameth him here Sheshak, where he alludeth to the drunken feast which the Babylonian Kings kept, called Sheshak; here we must take heed that we follow not the jewish curiosity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who by their Ethbbash, or alphabetum inversum found out Sheshak in Babel, taking the last letter for the first, and the penult for the second; and contrariwise the first for the last, and the second for the penult; as may be seen here. ל ב ב י ט ח ז ד ה ר נ ב א ל מ נ ס ע פ צ ק ר ש ת ב ש Fiftly, the time of reproof; The time of reproof. every time is not a fit time to reprove. When Nabal was drunk Abigail spoke nothing to him, Will ye catch the wild ass but in her month. jer. 2. When she is big with foal, then it is a fit time to catch her; so wild sinners when they are loaden with afflictions, then it is time to catch them; although they have snuffed up the wind like the wild ass before. Prou. 25.11. Words fitly spoken are like apples, of gold in pictures of silver. First, words are like apples; an apple if ye pull it before it be ripe, then it is sour; and if it hung too long then it rotteth; so a word spoken out of season, is either bitter or unsavoury; and as gold put in a case of cutwork of silver appeareth the more glorious, so are words kept till due time and fit occasion; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when a word is spoken in season it is verbum datum, [Gnal aphnau] super rotis suis, upon the wheels of it. The last thing to be considered here is the end of reproof, The end wherefore reproofs are given. if thou reclaim thy brother then thou savest both thy own soul and his; if thou reclaim him not, yet thou savest thy own soul, but if thou reprove him not, then thou dost hazard thy own soul and likewise his soul; in the first thou givest a good account of good sheep, in the second thou givest a good account of bad sheep, but in the third thou givest a bad account of bad sheep. Oftentimes the success is not answerable to his pains, for they continued still in their sins after he hath reproved them. Prou. 29.9. If a wise man will contend with a fool, whither he rage or he laugh, there is no rest. that is, whatsoever way he dealeth with the foolish and wicked man, he is never a whit the better; if he speaked mildly to him, then he laughs and scorneth; if he rebuke him then he rageth, this is that which Christ him. self saith, Mat. 11.17. when he piped to the jews they would not dance, and when he mourned to them they would not lament; and the jews illustrate it by these examples, I was angry with Ahaz, and gave him into the hand of the King of Damascus, and he sacrificed to their gods. 2. Chron. 28.23. I played again with Amaziah, and gave the King of Edom into his hands; but what better was he, for when he had taken the King of Edom and his gods, yet he fell to worship them. 2. Chron. 25.14. So neither when I piped to them or when I lamented, was I the better. Conclusion . The conclusion of this is: Levit. 19.17. In rebuking thou shalt rebuke; in the original it signifieth to convict with arguments, as to reason with him. job. 13.3. To convince him. job. 32.12. To reprove him. Esay. 11.4. opposite to this is, when men hold their peace & rebuke not, as David said neither good nor bad to Adonijah, so to flatter them in their sins. Prou. 28.23. Thou shalt not suffer sin [Gnalau] upon him, or Thou shalt not bear sin for him. Levit. 22.9. Num. 18.32. or Gnalau, is for his sake. Psal. 49. For thy sake are we killed all the day. If thou rebuke not thy neighbour thou shalt bear his sin, if thou rebuke him, Thou seekest to save his soul from death. jam. 5.20. EXERCITAT. XI. How a man should rule his tongue, in speaking of himself or his neighbour. Commandment IX.: Psal. 39.1. I said I will take heed to my ways that I sinne not with my tongue. FOr the observing of this commandment; First, we must know both how to speaked of ourselves, and of others; Secondly, when to hold our peace and not to discover other men's secrets. Concerning the first, it is a good rule which the Schoolmen set down concerning the judging of our neighbour, and it is this; ut bona ejus certa, meliora; certa mala, minora; dubia bona, certa; dubia mala, nulla judicemus. This rule may be cleared after this manner in these four; First, there is God; Secondly, the child of God; Thirdly, the devil; and lastly, the wicked: And look how these four behave themselves concerning the offences of the children of God, and then see how the child of God behaveth himself about his own offences, and this will clear this rule. First, for God; Certa bona meliora aflimat Deus. those good things which he seethe in his children, he never extenuateth them but enlargeth them. Example, job. 1.8. Hast thou not considered my servant job, how that there is not the like of him in all the earth, a perfect and an upright man, one that feareth God, and escheweth evil; but when he cometh to speaked of their sins after they were pardoned; Certa mala minora. see how sparingly he speaketh of them. Example, David was a man according to God's own heart, and turned not aside from any thing that he commanded him all his days, save only in the matter of Vrijah the Hittite. 1. King. 15.7. he speaketh neither here directly of his adultery nor of his murder. Certa bona majora facit . Then come to the child of God, when he speaketh of other men's virtues he enlargeth them. Example. Luc. 7. the elders of the jews that come to Christ; s●e how they lay out the virtues of the Centurion, He is worthy for whom thou shouldst do this, for he loveth our nation and hath built us a Synagogue; but when the child of God looketh upon other men's sins, he either passeth them by or speaketh but sparingly of them. Certa mala minora facit. 2. Sam. 1.23. David passed by the faults that were in Saul, and praised his virtues, but this is especially to be observed when they are dead. Bona dubia in melius . Thirdly, if the good that is in his neighbour be doubtful then he interpreteth it to the best sense; when Christ said to judas, that which thou dost do quickly; the Disciples expounded this to the best sense, thinking that he had bidden him buy something for the feast. Dubia mala nulla admittit . Lastly, those evils which seem doubtful, he turneth them to nothing. Prou. 25.23. As the North wind driveth away the clouds, so doth an angry countenance a backbiting tongue. Now let us see how the devil behaveth himself in these things, when he speaketh of the good which is in the children of God he doth extenuate it; Certae bona minora facit diabolus. Doth job serve thee for nothing, hast thou not made an hedge about him; and about his house, and about all that he hath on every side. job. 1.9. as if he should say, job is but a mercenary, and serveth thee for himself, and for those things which thou givest him. Certa mala majora facit . But when he speaketh of their sins, see how this accuser doth exaggerate their faults; we see the example of this in joshua the high-priest. Zach. 3.1. he objected to the Lord, how joshua stood before him in soiled and torn garments, as if he should say, is this a good high-priest to serve thee? but the Lord said unto him, increpat te jehova, he is but titio, or a firebrand newly drawn out of the fire, and therefore no marvel that he is not better dressed. Thirdly, Certa dubia facit. he maketh things which are certain to be doubtful; the Lord said, That day that thou eatest of the forbidden tree, thou shalt certainly die: but the devil turneth this in a doubtful speech, non moriendo morieris, it may be ye die, and it may be ye die not. Lastly, he maketh things that are true to be false, Vera facit falsa. when the Lord commanded the young Prophet that he should not eat bread at Bethel, yet the devil falsified this commission in the mouth of the old Prophet, and said, that he had a warrant that he might eat bread at Bethel. Fourthly, Bona sua majora facit impius. let us see how the wicked behave themselves here; they are full of their own praises, the Pharisee said, I fast twice in the week, and I given my tithes: but when he speaketh of his own sins, he extenuateth them and maketh them nothing; I am not an extortioner, &c. Luc. 18. judas said, is it I master? joh. 13. Mala sua minora facit. and the whore wiped her mouth and said, she did it not. Prou. 30. Again see how they behave themselves towards the children of God; Certa bona dubia facit. when the Pharisee seen the Publican standing a fare off, casting down his eyes, knocking on his breast; yet how uncharitably doth he judge of him? Lastly, come to the child of God; Bona sua minora facit. and see how he judgeth of himself; when the child of God speaketh of his own goodness, he extenuateth it. 1. Cor. 15. I am the lest of all the Apostles, and as one borne out of time. So Prou. 30.2. Surely I am more brutish than any man, and the knowledge of man is not in me; Paul saith of himself, I was a blasphemer, and persecuted the Church; & so Gideon said, My family is [attenuate or] poor in Manasseh, and I am the lest of my father's house. judg. 6.15. The second thing is to put a bridle to the tongue and not to disclose the secrets of others; to moderate our speeches, and to speaked little. Eccles. 5.1. Psal. 141.3. Keep the door of my lips. Qui divaricat labia sua. Prou. 16.30. A metaphor from a whore, a man should not have a whorish mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the tongue should be restrained with a bit or bridle; a man should not be a man of lips, that is, of much talk, vir labiorum; job. 11.2. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a foolish speaker; but most of all he must put a bridle to his tongue, and keep it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that his tongue walk not through the earth, as David saith. Psal. 70.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the mouths of such must be stopped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 1.11. and put to silence. 1. Pet. 2.15. Secondly, the tongue is to be bridled that it disclose not other men's secrets which should not be revealed. Prou. 11.3. The jews used to writ upon the back of the letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nun, ch, shin, which signified niddui hherem, and shammatha, which were the three sorts of excommunication amongst them; and thereby they signify that he who openeth letters or revealed secrets concredited to him, deserveth these three sorts of excommunication. When Alexander the great was reading a letter, Ephestion looked upon the letter, but Alexander took his signet and set upon his lips, teaching him that he should keep it as secret as if it were a sealed letter. If the fault be criminal which thou knowest of another, thou art bound to reveal it; if it be judicially enquired, thou art bound to reveal it; if the fa●t be intended and not acted concerning the State, thou art bound to disclose it. Conclusion . The conclusion of this is: The tongue is an unruly evil. jam. 3. ●. and therefore had need to be well looked unto; For death and life are in the power of the tongue. Prou. 18.21. Commandment. X. EXERCITAT. I Against Concupiscence. Exod. 20.17. Thou shall not covet thy neighbour's house, &c. THe sin which Adam committed in eating of the forbidden fruit is called originale originans, Originale origia●●. originatum. and the punishment of this sin is called orignale originatum, which is that corrupt habit which staneth and defileth all the actions of men; and in the first sin, natura Corrupit personam; and in the second, persona corrumpit naturam, that is, Adam's actual transgression corrupted his person, and he eating of the forbidden fruit, all mankind fell in him. There are three sorts of habits, natural, infused, Habitus naturali● infusus acquisitus. and acquired habits; natural habits, as original sin; Infused habits as faith hope and charity; acquired habits, by frequent actions either good or bad. The first sin which cometh from this original sin, is defiderium informatum vagum & non determinatum, a wandering and a light thought before it come to consent; there is vitiositas, vitiosus motus, and vitiosa affectio. Vitiositas is the corrupt habit which is original sin, it is in the will but not properly from the william. Then there is vitiosus motus, the first motions which proceed from this corrupt habit and they are partly with the will and partly against the will; and thirdly, there is vitiosa affectio, the concupiscence and lust which is with full consent and that is altogether from the william. The Church of Rome maketh three sorts of desires in soul, Motus. primo-primi, secoundo-primi secundi. first, Primo-primi motus, then Secundo-primi, and thirdly, Secundi motus. They say that those Primo-primi motus are neither mortal nor venial because they arise before the consideration of reason, and the will cannot repress them because they proceed from our natural disposition. The natural appetite in man is threefold, A threefold appetite in man. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which draweth food to it, and this is common to the plants beasts and man. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the sensitive faculty common to man and beast; thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is joined with reason these three sorts of appetites considered Physically are not forbidden in this Commandment, but consider them morally as they have a relation to the Law of God, they may be sin either in the manner, object, or end in the manner when a man thirsteth for things natural excessively, Esay. 5.11. Woe be to them that are strong to carry drink. So when it is set upon a wrong object, it is not said, thou shalt not covet a wife, but thou shall not covet thy neighbour's wife. Thirdly, when we covet a thing to a wrong end, The wrong object condemned this command. jam. 4.3. You ask that ye may consume it upon your lusts. In this Commandment the wrong object is properly condemned, but if we exceed in the measure; then it is a breach of some other Commandment. So if it be desired for a wrong end, and the concupiscenc● come with full consent, then it is not within the 〈…〉 lists of this Commandment. Now that we may take up, that these primo-primi, motus are sin, mark thee degrees which james setteth down, Cap. 1.14. First, there is abstraction, the second is inescation, the third is conception, the forth is consent or action, or the full consent of the mind; and last is the perfection of it when, it bringeth forth death. The first degree is abstraction when the mind receiveth a thought cast into it about the committing of evil; by these means it suffereth itself to be drawn away: the second is inescation, when the mind receiveth a worse thought for the committing of sin, as when the fishes delight themselves to play with the bait. job compareth this to a little poison which a man keepeth under his tongue, cap. 20, 17. he keepeth it for a little while, and then spiteth it out again; the third is conception, when there is a will to commit the evil, the full consent is oftentimes put for the action, as Exod 12, 48, The will put for the action. and when a stranger shall so journey with thee, and will keep the passover, that is, hath a desire to keep the passover. So Gen. 37, 21, & Reuben heard it, and he delivered him out of their hands, that is, he would have delivered him, the fourth degree is the action itself; and the last is the perfection, and this is the habit of sin. This abstraction which is the first degree, What degree of sin is condemned in this command. is condemned in this Commandment, and so inescation which is the second degree, but the third degree when there is a will and a purpose to commit this sin, and the action itself and the habit, all these are without the lists of this Commandment. These degrees and proceed in sin may be cleared by this example. David beholding Bethshabe, he had but a confused love to her, this was abstraction: secondly, there cometh suggestio prava or in: scatio, what if I could get such a woman. Thirdly, it cometh to conception, it were good to have this woman. Fourthly, to the action, but it never proceeded to the habit; all these degrees were sin in David before it come to the full consent. The Church of Rome granteth that the full consent is mortal sin. Secondly, that the delight is a venial sin, because it is but semiplena deliberatio, but they deny motum suggestionis to be a sin. If concupiscence itself were not a sin, it would never tempt a man to sin, for nothing bringeth out sin formally, but sin: james in the place cited distinguisheth divers sorts of sin, there are some sins consummated & finished, and these bring forth death, but it follows not that other sins bring not forth death, he that calleth his brother fool is worthy of Gehenna, but it will not follow, that he that calleth his brother Raca, is not worthy of Gehenna simply, but only that he is not worthy of Gehenna in that same degree. So concupiscence consummated bringeth forth death, therefore concupiscence not consummated bringeth not forth death, this will not follow, but only this, it bringeth not forth that same sort of death which concupiscence consummated bringeth forth. Ob. They say that concupiscence is sin only, because it draweth men to sin. Answ. The divers exceptions of sin . This word sin is diversely taken in the Scriptures. First, for the transgression of the Law itself. Secondly, for the guilt of sin, Gen. 4, 7. Sin lieth before the door, that is, the guilt or punishment; sometimes for the occasion of sin, as Deut. 19.20. I burned your sin in the fire, that is, the golden calf which was the occasion of your sin. So Rom. 7.7. The Law is sin, that is, it stirreth up men to sin through their corruption. Fourthly, it is taken for the Sacrifice for sin, as Hos. 2.4. they eat the sins of the people, that is, the sacrifice for sin, but here concupiscence is taken properly for sin. Sometimes concupiscence is put for our corrupt desires concupiscence bringeth forth death, that is, Concupiscence how sometimes taken. the concupiscence of our appetite bringeth forth actual sins, and sometimes concupiscence is put for the effect of sin brought forth in the act by our corrupt desires, per metony miam effecti; as Ro. 7.7. Sin wrought in me all manner of concupiscence, here it is put for the effect of sin brought fourth by our corrupt desires, but howsoever it be taken, it is still sin. The Church of Rome holdeth that these first cogitations in the heart of man are not sin; The Church of Rome holdeth concupiscence not to be sin. & they read these words. Gen. 8, 21. I will not curse the ground any more for man's sake, because the heart of man is prove to evil even from his Youthhead. Phygius the Papist reasoneth out of this place, perversely translating it this ways, that for which God spareth a man is not sin, but God spareth a man for the thoughts of his heart, therefore they are not sin in themselves, for that which is sin in itself, provocketh the Lord more to anger still. But this reason ariseth out of a false translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quamvis. for the word Ci, should be translated quamvis, although the cogitations of his heart be evil. So it is taken Gen. 47.15. why should we die in thy presence, although the money faileth. As though the Lord should say, although the cogitations of his heart be evil, and I might be justly angry with him, both for his original & actual sins, & destroy him, as I did in the deluge, yet in my mercy, I will not do this to him. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate Rangh badly here, prena in malum, where as it should be translated, altogether evil, and so they translate Minnagnora badly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab adolescentia, for the child is called Nagnar, as soon as he stirreth in his mother's belly. And lastly they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omne figmentum cogitationis est intentum tantum ad malum, and so they pass by all the degrees, how the Lord exaggerateth this sin that is in the heart of man. For it is more to be evil than to incline to evil, and figmentum cogitationis cordis is more, than cogitationes cordis, jotzer lebh signifieth completas cogitationes cordis, & incompletas: the vulgar Latin taketh it only for the actual imagination of the heart, as if there were some good in the heart itself; Cornelius a Lapid in Gen. 8. and they make two shops, as it were, in the heart of an unregenerate man, one of concupiscence, and another of virtue, it is in man's choice, saith he, either to work in the one, or in the other, and to choose the good if he please, being assisted by God; as though there were some power in him to concur with God; but this word rak taketh away all this. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obj. They reason this ways, where there is no condemnation or matter of condemnation, there is no sin, but in those who are justified, there is no matter of condemnation, therefore there is no sin in them. Answ. These who are justified, there is nothing in them worthy of condemnation, by grace; but the sin itself is worthy of condemnation: and as in an unregenerate man, the fact may pass and the guilt remain, Iosh. 10. We are under the sin of Baal-peor unto this day, here the fact was past, and the guilt remained; So the guilt is taken away from a regenerate person, and yet the concupiscence remaineth. What part of sin is taken away in a regenerate man . There is materiale and formale in peccato; the formal part, which is the obligation to the punishment, is taken away, although the material part may remain, jere. 50.20. In those days, and at that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be noon, and the sins of juda, and they shall not be found: for I will pardon them whom I reserve. And Rom. 8.1. There is therefore now no condemnation to them which are in Christ jesus, who walk not after the flesh, but after the spirit. A landmark removed out of the land, the material part remaineth still, to wit, the stone, but not the formal part which is a relation to be such a mark; when a Magistrate giveth over his place, formale respectivum deest hic, that is, men respect him not as he is a Magistrate no more, but yet he is a man still; so this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or concupiscence which remaineth in the children of God after Baptism, is sin in itself, but this relation, the guilt which is the obligation to the punishment is taken away, manet vitium, sed tollitur judicium, cessat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed restat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again, there is an actual guilt, Reatus Actualis, potentialis. and a potential guilt in sin; the actual guilt is taken away from the sins of those who are justified; but the potential guilt is still in them; there were serpents in the Wilderness which stung the Israelites, Num. 21. and there was a viper on Paul's hand which hurt him not, Act. 28.5. The sins of the wicked are like the Serpents in the Wilderness which stung the Israelites to death, but the sins of the children of God are like to the viper upon Paul's hand, although it had a sting in it, yet it was restrained by the power of God that it could not hurt him; so the guilt of the sins in the children of God have no power to sting them; but in heaven there shall be neither political nor actual guilt to hurt them, as there is no sting in the brazen Serpent at all. Secondly, That the second first motions are mortal. they say that secundo primi motus are venial, because men resist them, and fight against them, they are more worthy of praise than of punishment; and they add that sin is said to be venial three manner of ways, first, veniale ex causa, secundo ex forma; tertio, veniale ex eventu. Veniale ex causa forma eventu. No sin venial in respect of the cause. Veniale ex causa, as when a man doth a thing of ignorance, here they say his ignorance maketh his sin venial, but this is false, for there was a sacrifice under the Law for sins of ignorance, to teach us that ignorance must be purged by the blood of Christ as well as other sins. Secondly, they make these motions which are with strife, to be veniale ex forma, but every sin is the transgression of the Law, whither they be great sins or l●sser, that sin which made Paul to cry out, OH wretched man that I am, who shall deliver me from this body of death was this a venial sin of itself. 〈…〉 venial ●nt . We acknowledge then, sins only to be venial, ab eventu, that is, through the merits of Christ, which purgeth all sort of sin, from Adam's original sin, to the habit of sin and to the idle and flying motion, to the sin with reluctation, to the full consent and act. ●ct . They say, as the Physician is not angry with him who is thirsty, but with him who drinketh contrary to his commandment, so God is not angry for concupiscence, but if the man contrary to his commandment, given the will and consent to the sin, then he breaketh the commandment, and God is angry with him. Answ. The comparison is altogether faulty here, for God findeth fault with those first motions which arise in the heart with a certain delight; and although they arise in the heart before the consent of the will, yet they are not altogether against the will, for otherwise the heart would not take delight in them. The Physician is not angry with his sick patient because he is thirsty, because the sick man hath no delight in his thirst, as the man doth in his very first thoughts. Obj ,But they say, actiones sunt suppositorum, sin is committed by the person in whom it is, Rom. 7. Not I, but the sin that dwelleth in me. Ans. Paul representeth a double person. Paul representeth a double person, first, the unregenerate, when he saith, I allow not that which I do; than of the regenerate, I serve the law of God in my mind, the a●tions of the regenerate part, are not the actions of the unregenerate part, yet they are both actions of the whole person. Example, if a Gardiner should engraft in the stock of a tree, some grafts of the Apple tree, and some of the Crab tree, noon can say that the graft of the Apple tree beareth Crabs, or that the graft of the Crab tree beareth Apples: so we cannot say, the regenerate part bringeth forth sin, or the unregenerate part bringeth forth good, and yet we say Paul bringeth forth both. It is a question which much exerciseth our Divines, what it is which is condemned in this last Commandment, whither it be the first motions of the heart, before they come to consent, and in the rest of the Commandments, whither it be the full consent. Others hold that they are distinguished thus: the habitual sins are condemned in the former Commandments, and the concupiscence condemned in this Commandment, are not only the first motions of the heart before they come to full consent; Whither concupiscence before it come to consent, or a●ter it come to act, b● condemned in this commandment, but also when concupiscence bursteth forth into act, although they be not consummate sins and habitual. Now that those sins are condemned in this last Commandment which are not habitual, but actual only; they go about to prove it out of Mark. 10.19. thou knowest the Commandments, do not commit adultery, do not kill, do not swear, do not bear false witness, defraud not, honour thy father and mother. In this enumeration of the Commandments, they say, that, to steal, and to defraud here, are two divers Commandments, to steal, belongs to the eight Commandment, and to defraud to the tenth; and this defraud they make to be the act manifested, but not the habitual act only, which is condemned in the former Commandment, but of this we have need to inquire more. How shall we know when concupiscence is condemned in the last Commandment, Quest. and when it is forbidden in other Commandments. How we may know may know what concupiscence is within the last command, and what is condemned in other commands . When we resist the Temptation, and fight against it, then it is within the lists of the last Commandment, the Temptation sometimes aggreditur, sed non ingreditur, as when the devil tempted Christ, here the temptation because it took no hold upon Christ, it was not a breach of any of the Commandments, and here it was in him true, scire malum non est malum, Secondly, ingreditur sed non progreditur, when the devil layeth the tentation before the regenerate, although he oftentimes resist the temptation, yet it taketh some hold upon him, but grace suppresseth it again, and this is within the last Commandment, and it hath some inclination to consent. Every sort of strife about sin is not within this Commandment, Lucta Ethica. Theologica. there is Lucta Ethica, and Lucta Theologica; this Lucta Ethica such as was in Medea, is not forbidden in this last Commandment: for the conflict was betwixt her mind and her affection, and not betwixt sin and grace in the same affection. She may be compared to that cake which the Prophet, Hos. 7.8. speaketh of, which was raw on the one side, and baked on the other side, but the child of God is like to the Cake somewhat baked on both sides and somewhat raw on both sides, A difference betwixt the will of Medea and Paul's william. the will of Medea is only Satan's, although there was some light in her understanding, but the understanding and the will of Paul are partly regenerate and partly unregenerate; the understanding of Medea, was like a glass representing to the will what it should do, but the will was unwilling to follow it; a sin is perfected more by the perverseness of the will then by the darkness of understanding, an unregenerate man is compared to the wild Ass which snuffeth up the wind, jere. 2.24. that is, who follows the swinge of his affections altogether, therefore we see though a man by general sort of knowledge confess that God should be loved above all things; A great difference betwixt a man's general knowledge of God, and his particular judgement. yet in his particular judgement and practice he thinketh it a hard thing to follow Gods will rather than his own, and from this sort of knowledge there follows an imperfect sort of will which the Schoolmen call rather velleitas than voluntas; but from the latter sort of understanding, there follows a full consent which is properly called the will: by the general sort of judgement, the unregenerate man judgeth that he should rather-love God than his base lusts, but when he cometh to his particular practice, he had rather offend God than want his base lust. When the eyes of Balaam were opened, there were some glimpses of light in his understanding which made this velleitas in him, but not voluntas. Where there is a sharp conflict betwixt the flesh and the spirit, that is within this Commandment, The conflict betwixt the flesh and the spirit, is like salt Peter and brimstone. as when two opposite things meet together, cold salt Peter, and hot Brimstone make a great noise; so when grace and sin meet together in the child of God, they make a great stir, and make him to cry out, OH miser ego, hence come these words of war, To pull down holds, 2 Cor. 10.4. to buffet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 9.27. but where there is a little glimpse in the understanding, and faint desires in the will, they are like the crackling of thorns under a pot, Eccles. 7, 6. The faint desires of the will of the unregenerate are soon quenched again, they are but, Lucida intervalla furiosis, & they see worse after the glimpse is go than before, as those who see with a flash of lightning, see worse then they did before. Again we may discern when concupiscence is within the lists of this last Commandment, and when not, How to know when concupiscence is within this command. thus; he that willeth the end, and willeth not the means, this conflict is not within the lists of this Commandment, as Prou. 13.4, piger vult et non vult. he willeth the end, but he willeth not the means tending to the end, Hos. 10. Ephraim delighted in threshing, but not in ploughing; here Ephraim would have commodity of Religion, but he will not take the pains to mortify his sins, here he willeth, and he willeth not when men wish heaven, but wish not the means, which led to it, this conflict is not with in the lists of this last commandment; for in the conflict of the Child of God, he willeth both the end and the means but he is defective in them both. Grace is like a Prince to the soul, and the soul like a rebel . Grace is the Prince in the soul, the will in the Child of God may sometimes be drawn away from the King, and fly to the enemy, as David fled to Achis for fear, yet when he went abroad to fight he killed the Philistimes in the South-country, and he carried still a loyal heart to his King: so when the Child of God is taken Captive, yet he hath ever loyal heart to his King; but the wicked are rebels against their King, take arms against him, draw away his subjects from him, as jeroboam did to Rehoboam. Ethi. 1. cap. vis. The faculties of the soul like the two sides of man in moving . The Philosopher compareth the two faculties of the mind to the two sides of man, to the right side, and to the left side, when a man moveth the one slowly, he inclineth more to the other; so saith he, those who use reason and follow her, they are more hardly carried after their appetites, and they who follow their appetites, follow reason the less; and he calleth reason the right side, which is the strongest, and the appetite the left side; this may be said fitly of the Christian soul, grace the right side, and sin the left side, if sin prevail, then the left side draweth the right, but if grace prevail then the right side draweth the left. There hath been a great question disputed of old, concerning the body and the soul, whither the soul did more harm to the body, or the body to the soul? 〈…〉 Theophrastus said that the soul was bound to pay a great hire to the body, because it lodged such an unruly guest in it, but the other said that the body should pay so much to the soul, because it was defective and performed not its duty soul, but if the spirit should intent action against the flesh, as the soul did against the body, what great complaint might be given in against the flesh? for sometimes the flesh bringeth the spirit so low that the spirit scarcely stirreth in a man; as in that incestuous Corinthian, there was the flesh and the spirit in that great fall, Let him be delivered to Satan to the destruction of the flesh, that the spirit may be safe, 1 Cor. 5.5. Here there was the flesh and the spirit in him, but the spirit was at a low ebb; a tyrannous master did never so tread upon his slave, as the flesh doth upon the spirit. Secondly, when the spirit beginneth to creep out of the fetters, and to serve God, how unwilling is the flesh, Cant. 5.2. My heart waketh, but I am a sleep. So, the spirit is ready, but the flesh is weak, Matth. 26.42. Thirdly, when the spirit is in the best estate, yet the flesh hangeth on still, Heb. 12. And, these who are washen have need that their feet be washen, joh. 13.10. The comforts which the child of God hath in this combat, are these, first, What comforts the children of God have in their spiritual combat, first in the aussurance of victory. he hath the commandment of God to go on in the combat. In other combats men are not certain of the event, and therefore, he should not boast who putteth on the harness, but he that layeth it aside. 2 King. 20. but in this combat, no sooner put we the spiritual armour upon us, but we may be persuaded of the victory. jacob had three mighty wrestle; first, he wrestled with Esau in his mother's belly. Secondly, when he pleaded with him for the blessing. And thirdly, when he strove with the Angel. In the first conflict he perceived not what it meant; in the second conflict he got a great assurance of the victory; but in the third conflict he got a full assurance of the victory, if thou hast prevailed with God, much more shalt thou with men, Gen. 32, 28. So in the conflict betwixt the flesh and the spirit, the child of God at the first scarcely perceiveth this conflict, then the flesh beginneth to stir more against the spirit, and then the child of God getteth some more certainty of the victory, at last he getteth a full assurance as Israel did, and he shall prevail as a prince of God. 2 In our second the holy spirit . Again, in this conflict betwixt the flesh and the spirit, we have a good Second, the spirit helpeth our infirmities, Rom. 8.26. Grace is very weak in the children of God, it is like smoking Flax, or a bruised reed, but here is our comfort, that we have a strong helper, and there are more with us than against us, 2 King. 6.16. 3 In our judge jesus Christ . Thirdly, we have a favourable judge in this combat, when Moses seen an Egyptian and an Israelite striving together, he killed the Egyptian, but saved the Israelite; So the Lord in the conflict, he favoureth the regenerate part, and will kill the flesh, the unregenerate. 4 In our reward . Fourthly, we have a rich reward, I have fought a good fight, and hence is laid up for me a crown of glory, which the Lord the righteous judge shall given me at that day, 2 Tim. 4.8. Conclusion . The conclusion of this, when the children of God feel this conflict betwixt the flesh and the spirit, they think it very grievous, and they say with Rebecka, that it had been better for them that they had never conceived; but let them imitate Rebecka in this, that had recourse to the Lord by prayer, and she got this answer, The elder shall serve the younger, so shalt thou get this answer, the old man, sin, which molesteth and troubleth thee, shall serve the new man, grace. If violence had been offered to a Maid that was betrothed under the Law, if she held her peace and cried not, then she was to die the death, but if she cried out, then she was not to die, Deut. 22.23. So when these violent temptations are offered to the soul, if we hold our peace and harbour them, then we are the children of death, but if we cry out for violence offered to the soul, as Paul did, Rom. 7.24. OH wretched man, who shall deliver me from this body of death, then we are not to die. EXERCITAT. II That the tenth Commandment is but one, and should not be divided in two. Commandment X. Exod. 20.17. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his, &c. THe Lord expressly saith, The Church of Rome numbereth up the commandments falsely. that there are ten Commandments, Exod. 34, 20. but the Church of Rome, because the second Commandment toucheth them somewhat near to the quick, there they would shuffle in the second Commandment with the first, and make them all one, and to make up the number of ten, they divide this last Commandment in two parts, and they make the ninth Commandment to forbidden the coveting of our neighbour's wife, and the tenth to forbidden the coveting of our neighbour's house and goods. But if these were two Commandments, we should not know in what order they should stand, The last commandment cannot be divided in two. for Exod. 20. it is said, Thou shalt not covet thy neighbour's house; but Deut. 5.20. Thou shalt not covet thy neighbour's wife, is put first, which was in the last place before. Secondly, the Apostle, Rom. 7. calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the singular number, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands in the plural number; Oleaster upon Exod. 20. refuseth this division of theirs, and plainly sheweth that the last Commandment is but one, desiderium uxoris non constituit unum praeceptum, & desiderium Asini aliud praeceptum, sed ambo unum praeceptum faciunt. Ob. Sicut se habet actus ad actum, sic concupiscentia ad concupiscentiam, but the act of adultery and the act of concupiscence are divers, therefore the concupiscence should be divers. Answ. There is not a twofold concupiscence, bu● divers acts of one concupiscence . There is a difference betwixt the conception of sin and the birth and perfection of it; when it is brought forth and branched out, then it appeareth what kind of sin it is; it being in the seed it cannot be so distinguished, and if every particular act of coveting doth make a divers Commandment, then the number of them should be more then ten. Obj. But the Hebrew Text, Exod. 20. and Deut. 5, includeth these which we make the first second and Commandment in one, by the Letter ם, so Deu. 5. that which we make but one Commandment, the Hebrews make it two, thou shalt not covet thy neighbour's Wife, ם thou shall not covet thy neighbour's house, to be the tenth. Answ. How the Hebrews signify the commands to cohere and to be distinguished . The Scriptures are distinguished by ם, called Semucha, noting continued sentences; and by ם which signifieth Petucha, the beginning of a new, but of a less section; and these Semuchoth are set down in the Commands to signify that there is a cohesion amongst them, for there is a greater cohesion betwixt the first and second Commandment than betwixt the second and the third, and therefore Semucha is added to them. Deuteronomy to be interpreted by Exodus. Again, although the last Commandment be distinguished by Semucha, Deut. 5. yet Exod. 10. it is set down without any Samuch, and we must interpret rather Deuteronomy by Exodus, than Exodus, by Deuteronomy. For Exodus is the first setting down of the Law, and Deuteronomy is but the repetition of the Law, and we are to observe that the Commandments are otherways pointed then any of the rest of the Scriptures. The Commandments are pointed and distinguished two ways. First, in respect of the sentences, and next in respect of the verses. In respect of the sentences they are but lightly distinguished, because they join and couple the Commandments together which have greatest affinity, but in respect of the verses, they are fully distinguished. The Hebrews have four sorts of distinctions. First, The points of distinction among the Hebrews. they have Hypostigma, or semi-incisum, this is their meanest sort of distinction, and this they use in a continued speech, this distinction they call Tiphha, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is less then our Comma, their second distinction which is incisum, distinguisheth somewhat more then semi incisum, and they call it Rebhiang, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it answereth to our Comma, and they have two of these, Rebhiang, and Zakephkaton, the third is the more perfect distinction, distinguishing the whole member of a verse, and yet continued: and this they call Atnahh, answering to our Colon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth distinction is the shuting up of ● verse fully; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this they call Silluk answering to our punctum; example, the seventh Commandment is distinguished from the eighth, both lightly, and fully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What way the cammands are distingui-one from another. it is fully distinguished by this point Silluk (י) from the eight Commandment, and it is lightly distinguished from it by the point Atnahh () So the eighth is both fully and lightly distinguished from the ninth; and so the first and second Commandments, which the Church of Rome would make but one, are distinguished both fully and lightly as the rest are, they are lightly distinguished to teach us that they must be joined together in our obedience, How they are distinguished lightly, and fully. therefore they are set down with a conjunction copulative, thou shall not kill, & thou shall not commit adultery; and they are fully distinguished, to note that they are divers Commandments: but these two thou shall not covet thy neighbour's wife, thou shall not covet thy neighbour's house, which they would make two Commandments, are only lightly distinguished by the point Atnahh () and are not fully distinguished as the rest are, to teach us that they are but one Commandment; and here we must not regard the distinction so much which is marked by ם, as the pointing itself. Conclusion . The conclusion of this is, as no man may conjoin that which God hath separated. So no man may separate that which God hath conjoined; God hath distinguished the first and the second Commandment, therefore they should not conjoin them; he hath conjoined the tenth Commandment, therefore they should not separate nor divide it. Errata. Page 4. l. 1. r. and spiritual adultery, p. 18. l. 6. for man, r. woman. p. 27. l 6. for parents, r. parties. p. 39 l. 32. for borne, r. begotten, p. 69, l. 34, blessed r. kissed, p. 78. 16, stoned r. scorned, p. 3●, 12, r. blessing of the fathers are strong, p. 88 33. for to God, r. of God. p. 48. 19 animam, r. animum. p. 163. 19, deal for. p. 170. 19, with, r. by, p. 88 2. for first r. fift, p. 243. 24. sixth. r. sixtieth, p, 251. 2. for they r. he. p. 257, 24, children r. child. p. 272. 10, r. why did God, p 278, 35, indefinitely, r. definitely, p. 285, r. might not make bold, p, 288. 35, r. not a little, p 300. 35 deal only, p 337. 3, for pr edividento, r. praedividente. p. 340, for to his King, r. to the King, p. 307, 28, highest, r. fourth. FINIS, Additions. Pag. 73. 24. The conscience bindeth more than the Law of the superior, Let every soul be subject to the higher power, Rom. 13.1. the supreme power hath a Commandment above inferior powers, and this Commandment bindeth all men both in soul and body, and james giveth the reason, because There is one lawgiver who is able to save and destroy, jam. 4.12. and Christ saith, fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell. Matth. 10.28, it is only contempt of the Magistrates Law which defileth the conscience, primario it is this, because he disobeyeth God's Law which commandeth obedience to the Magistrate, but the Commandment of the Magistrate, non influit primario & per se in conscientiam. The Commandment of an inferior Magistrate, obligeth as well as the Commandments of the superior Magistrate, but the conscience is the immediate Deputy always under God for the internal obedience, but here we must put a difference, &c. Pag. 77. L. 17. In the age before Christ, the Doctors of the jews took titles to themselves to be called Rab, Rabbi, and Rabban; and they say Rabbi was less than Rabban, for they called few of the Doctor's Rabban; Rabbi was their common Title, but Rabban was their highest Title. But why doth Christ forbidden to call any man Master. Quest. This Title is not condemned simply by Christ, Answ. but this kind of Rabbi, or Mastership, so to be called Master, as the Scholars to have their faith pinned upon their sleeve, and their faith to rest simple upon them, whereas the Lord will have our faith immediately depend upon him, and if an Angel from heaven should preach another Gospel let him be accursed, Galath. 1.8. Pag. 182. 8. The Innocent blood when it was shed, was not expiated but by the blood of him who killed, but he who casually killed, the blood which he shed did not bring on guilt properly; but rather a ceremonial pollution, because it defiled the Land; and therefore it was purged by the death of the high priest. Page, 174. L. 33. Polygamy in a large sense is called adultery, and so incest is called fornication, 1 Cor. 5.1. it is reported commonly that there is fornication among you, the fathers make it a middle sin betwixt adultery and fornication; having a respect to their knowledge and the times wherein they lived; but respecting the first institution, it was adultery. Pag. 182. The bill of divorce was permitted to be given by Moses, to obviate their unjust divorces; but for adultery there was death, for suspicion of adultery there was the bitter water. Pag. 313. To praise men in that which they are most defective, is vile flattery, Paul was fare from this, when he said to the Corinthians, what shall I say to you; shall I praise you in this; I praise you not 1 Cor. 11.22. So to humour them in their ambition, such was Tertullus to Faelix, Act. 24.2. Seeing that very worthy deeds are done unto this Nation by thy providence, we accept it always, and in all places, most noble Faelix, with all thankfulness. Such flatterers are like a false Glass which makes things to seem more than they are. FINIS.