LANCEL. ANDRE EPISCOPꝰ ELYENSIS E● REVERENDISSIMUS ET DOCTISS: DOMIN● These LINEAMENTS of Art, have well set forth Some outward features (though no inward worth) But to these LINES his WRITINGS added, cann Make up the fair resemblance of a MAN For as the BODIE'S form is figured here So there the beauties of his SOUL appear; WHICH I had praised; but that in THIS place To praise THEM, were to praise Him to his FACE. Ge: Widow THE MORAL LAW EXPOUNDED, 1. Largely, 2. Learnedly, 3. Orthodoxly. THAT IS, The long-expected, and much-desired Work of Bishop ANDREWES, upon THE TEN COMMANDMENTS: Being his Lectures many years since in Pembroch-Hall Chapel, in Cambridge, which have ever since passed from hand to hand in Manuscripts, and been accounted one of the greatest Treasures of private Libraries, but never before this, published in Print. Whereunto is annexed nineteen Sermons of His, upon Prayer in General, and upon the Lord's Prayer, in Particular. Also seven Sermons upon our Saviour's Tentations, in the WILDERNESS. Both which Two latter Treatises, though before Printed, yet being much worn out of Press, were thought fit for divers reasons to be added to this Worke. LONDON, Printed for Michael Spark, Robert Milbourne, Richard Cotes, and Andrew Crook. 1642. TO THE HIGH COURT OF PARLIAMENT, BOTH LORDS AND COMMONS: More particularly to the Worthy Speakers of both Houses: The Right Honourable Edward, Lord Littleton, Lord Keeper of the Great-Seale of England▪ and the Right Worshipful William Lenthall, Esquire. My Lords, and Gentlemen, TO ask whether Light be pleasant, is a blind man's question; and whether knowledge be sweet, is an ignorant man's question; and whether Divine Light and knowledge (in regard of which all other is but as a Glow-worm of the Brain) be most pleasant, and most sweet, is a profane man's question. This Book challengeth an eminent Dedication of itself both ex congruo & condigno in divers regards. For first, the origirall Theme, which bears the burden of the whole Discourse, and Tractate is the ten Commandments of Almighty God, which are the ten Predicaments of all those virtues and vices, which render men either acceptable or odious to their Maker; the Scripture of Scripture, as being prerogative above the whole Bible, in this respect, that in issuing them forth to the sons of men, God was pleased to become his own Amanuensis; The whole Scripture is * 2 Tim. 3.16. inspired by God, but only * 1. Pet. 1.21. holy men of God spoke and wrote them as they were inspired by the Holy Ghost, but here God both indicted and spoke and wrote, not only the mind and mouth, but the * Exod. 8.19. Finger of God was here. Secondly, the Author of this Book is enough praised in naming of him, it was Dr. Andrew's, the late Bishop of Winchester, a man both at home and abroad of great fame, for his Clerk, ship, and of a good fame for his regular and strict life: of whom the less is said, the more is said, for that to fetch lustre to his name from a mean stile or tongue, is to go Northward for heat. Thirdly, the work itself is such, as in those days when it was Preached, he was scarce reputed a pretender to learning and piety then in Cambridge, who made not himself a disciple of Mr. Andrew's by diligent resorting to his Lectures: nor he a pretender to the study of Divinity, who did not transcribe his notes, and ever since they have in many hundreds of Copies passed from hand to hand, and have been esteemed a very Library to young Divines, and an Oracle to consult at, to Laureate and grave Divines: in all which several regards, they are more fit to sweeten, and even to sanctify the Press, from the pollutions and profanations of it, which of late it hath been defiled withal, by those many lying and scandalous pamphlets, which have been Printed to the dishonour of God, the shame of ours, and just distaste of other Nations, to the prejudice of truth and charity, and to the particular wrong of that excellent Art of Printing, which being rightly used is of such avail to all Christian both Churches and Commonwealths. And that the publisher hereof makes such a bold and ambitious access unto your Honours, as to Nuncupate and present it to so high and eminent persons, this is to be said, that as the work in itself is so worthy, as it may justly be thought to merit the wing and patronage of the greatest Christian Prince in the world, so can it now no where be laid so properly as at the feet of the Parliament. First, because hereby the Law of God, which is both the best rule of making humane Laws, and the best enforcement to yield obedience unto them being made, is in you virtually, and by way of representation, expounded to the whole Nation. Nextly, not only Kings, but, according to their Latitude, all Magistrates and Civil powers ordained of God (whereof yours is the chief) are Custodes utriusque tabulae. And also, because here are two strong and sinewy Tractates, the one about Idolatry in handling the second Commandment: and the other about observation of the Sabbath, under the fourth; which will both notably redargue the late heterodox insinuations of both doctrine and practice in some, anent those things, and concur with you in propugning the Orthodox tenets of both those points. Lastly, because Preachers are public Orators, and like winds upon seas, have great influence upon the people, therefore here they have presidented before them, that which in due time will fall under your Considerations to call them unto, to wit, the right Art of Sermoning and salvifical Preaching, which consists not in State invectives, or popular declamations, to sway multitudes and tumults, either one way or other, (wherein they Preach themselves, and not Christ) but in revealing the whole Counsel of God, and showing their auditors how to decline the infortunate Jslands of sin and hell, and to thrust into the fair havens of grace and glory. God Almighty of his great mercy so bless your Counsels, as that truth may empire over error in the Church: Peace triumph over division in the Commonwealth: Plenty over famine in the Country: Riches over poverty in the City: Learning over barbarism in the Universities, etc. To which end this Work is most humbly Dedicated to your Honours, both for protection and direction, by Your Honour's most humble, and most faithful Servant, in the things of God, and of Christ, JOHN JACKSON. A PREFACE Concerning Catechism. CLemens Alexandrinus, writing of instruction or Catechising, in his three Books, entitled his Paedagogus, hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an exhortatory Introduction. Cyrill, Bishop of jerusalem, before his twenty four Catechisms, hath another Book, which maketh up the twenty five, called of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, an entrance to the Catechism. Both ground themselves upon the example of David: who being to comprise Religion into a short sum, maketh his entrance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal 34.11. Come children, harken unto me, I will teach you the fear of the Lord. Then for introduction, as they, Three things observable in Catechism: so we may gather these three points: 1. That it is a thing not only pleasing the Lord, but also commanded by him, that children be taught in the fear of God. 2. The manner how they should be taught; i. by measure, in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Chatechumeni were these who were to be Catechised. 3. What the Catechumeni are to perform, that this instruction may be profitable unto them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Come ye, harken unto me. For the first, There is a sort, both among the Heathen, 1. Catechising commanded, etc. as also in the Scripture mentioned; who think that religion is not to come so low, as to be taught to children: but that they be brought up in all boldness, and liberty, that we may see what is in them: And after when they come to riper years, to be instructed in religion. The Heathen they tell us of that, The heathen opinion concerning Catechising. which is in the beginning of the Philosopher's morals; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a young man is not a fit hearer of the morals. As also the counsel of the Orator in his defence for Caelius, that it is a point of policy and wisdom, to let youth have his course, till all were sodden; quoad deferbuerit: until it cease from seething. But whatsoever they say, this exercise of catechising was used among the Gentiles also. The practice of the Heathen in Catechising. We read in Porphyrius, his question upon Homer is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Since we were boys, we knew this, by means of our catechising. And Solon's verses, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred remembrancing, in Aeschines his oration, show that it was usual among the Athenians for youth to be instructed. As also the history of the Heathen declare, that their children were taught. For it was a custom among them not to poll their children, before they were instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Holy remembrancing, and then were they suffered to poll themselves, and burn their hair, and dedicate it to Apollo: signifying thereby, that they were able to carry Tapers into his Temple: and then were they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Taperbearers. One also saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it behoveth those that are to be catechised to learn good things; but the best manner of confuting, is to confute them by themselves. Arist. An answer to the former opinions. as his interpreters say, meant potius de facto, quam de eo quod fieri debet. Else were he to be called to his Polit. 7. ub 17. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fit it is, that that age should be restrained both from hearing and seeing of things unlawful. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for all things whereof they are capable, it is better even from their childhood, to accustom them thereunto but by little & little. And we may appeal from the Orator, pleading at the Bar, for a lewd young man, to his books, De divinatione, & de officiis. Ea aetas maximè arcenda est a voluptatibus, exercend●que laboribus; that age especially is to be kept in from pleasures, and to be exercised in labours. Thus much for reason uncorrupt. Scripture example against Catechism. For ●●vinity and Scriptures, Exod. 10.11. Pharaoh being requested, that the Israelites with their children, might go into the Wilderness, maketh a scoff of it, that their children should go worship, as if religion pertained not to them, Matth. 19.13. When children were brought unto Christ, to be blessed of him, his Disciples forbade, and rebuked them that brought them. But for the first, Moses opposeth himself against Pharaoh, and answereth, that howsoever it was not the manner of the Gods of Egypt, An answer to the example. yet it was expedient that their children should go with them, for that they honoured the living God. For the second, Christ opposed himself against his Disciples, granting children safe conduct unto him, and pronouncing a curse against them that kept them from him. This is manifest both in the Law, This appears in the Law. and in the Gospel. In the Law Psa 119.9. The Lord in giving forth his Laws, had an eye, not only to the elder sort, but to the younger; and therefore as the Jews note, there is thrice made mention of children in the Law; 1. And visit the sins of the fathers upon the children, etc. But if that be denied, yet in the fourth Commandment it is manifest, Thou and thy son, and thy daughter. Again, Exod. 12.26. When the children would be too busy and curious in ask their parents, what meaneth the slaying of the Lambs? The Lord is so fare from accusing them for this curiosity, that he layeth a charge on their parents to declare it them. Exod. 12.26. When your children ask you, what service is this you keep? 27. Then ye shall say, It's the sacrifice of the Lords , when he passed over the houses of the children of Israel in Egypt, and smote the Egyptians and preserved our houses. And whereas many hold it is not material what children do, and that they are not to be censured by their do; yet they are confuted by Solomon, Prov. 20.11. A child also is known by his do, whether his works be true and right. they shall be judged by their steps. As the blessing of God is on them that give themselves to wisdom, as in Psal. 127. & 128. in that in the one, an house full of such children is compared to a Quiver full of good arrows: and in the other to Olive branches full of Olives; and elsewhere to plants. So are they not free, though children, (if they commit wickedness) from the curse of God; as appeareth by 2. Kin. 2.24. though children, that scoffed at Elisha, yet were they devoured by the Shee-Beares. The rabbinical proverb in regard of death is, that in Golgotha are skulls of all sizes, and Revel. 20.12. john saith, that he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dead great and small, waiting for their judgement. In the Gospel. Omnis Christi actio, nostra est instructio. Christ's actions are our instructions. Non minus placet Deo Hosanna puerorum, quam Halleluiah virorum. The children's Hosanna please no less than the men's Halleluiah. Matth. 2.16. Dedit praeceptum, qui exemplum probavit. Who hath allowed example, hath given precept. In (Christ) our Saviour yet more extraordinary things: 1. That being a child of twelve years, ut Luk. 2.52. he grew in wisdom, i. the fear of God (ut Job 28.28. And unto man he said, behold the fear of the Lord is wisdom, & to departed from evil is understanding.) & knowledge both with God and man, i. both divine and humane. 2. He allowed of Hosanna, that the children sang unto him; insomuch that when the High Priests and Scribes spoke to him to rebuke them for it; he alleged for them out of Psal 8.2. out of the mouths of babes and sucklings hast thou ordained to set forth thy praise. 3. Matth. 18.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ's curse is on them that hinder little children to come unto him; (though at that time it pleased him to bear with his Disciples, and to show mercy to them; yet even after a curse is pronounced:) and in the same place, Matth. 18.14. when his Disciples forbade them to come to him, he saith, It is not the will of our Father which is in Heaven, that one of these little ones should perish. Perish they must unless they come to him; and Christ's curse is on all that seek to lay a stumblingblock before them. And they have a stumblingblock laid before them; yet that shall be taken away by admonitions: and if they will not hear, when they are forewarned, they shall perish: for we may say that the Lord hath purposed their destruction, as 1. Sam. 2.25. Notwithstanding they obeyed not unto the voice of their father. because the Lord would slay them: Speaking of the sons of Elimine 4. Christ being ready to be taken up into Heaven, his charge to Peter, and so in him to all the Apostles, and in them to all their successors, which was his last charge, as Augustine noteth, 1. Feed my Lambs. pasce agnos nieos. 2. Pasce oves meas. 2. Feed my Sheep▪ For the prospering of the Lords sheepfold dependeth upon the good feeding of the Lambs. And thus you see that children are to be brought up in the fear of the Lord. The reason: Reasons. 1. There is a promise and stipulation in our baptism; that as soon as we could, we should fall in hand with it: as Prov. 6.4. When a man hath made a promise unto the Lord, he is not to rest until he hath performed it. For though the natural order be as Christ biddeth, Matth. 28.19. first teach, and then baptise, yet in singular mercy to the children of the faithful he hath granted this privilege, In primi● annis dantur nobis magistri, ut in nobis generent timorem Dei. In our first years Tutors are given unto us, that they may beget in us the fear of the Lord. Piut. Sumptio virilis tagae, non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The taking of the robe of a man is not a casting away of the groundwork, but a change. 2. Pers. first to be baptised, therefore though we begin never so soon, yet we do it not in that order that it should be done. Of this Nazianzen saith well, let us not set that in no place, because the Lord hath set it in the second place, which should have been in the first. 2. And Augustine, he saith, Quare adhibetur magister extrinsecus? nisi ut sit magister intus? Wherefore is there given unto us an outward teacher, but that there may be an inward teacher? But when we come to be men, we cannot have this outward teacher: ergo, we are to endeavour as soon as may be, to establish the inward teacher, that is, to direct us all our life long. 3. For as much as the light of nature doth lead us thus fare, that there is an aptness in children to vice: ergo, it is requisite that we take the advantage, and apply their aptness to goodness: for he that is able to say to Elizeus, baldpate, is able to say to Christ Hosanna. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I will instruct or catechise you: Arg. A nomine probat tenuiter, declarat concinnè, he proves it from the name barely, declares it properly: English & Latin followeth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, catechising, which seemeth to come of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth repetere, acuere, to rehearse, to sharpen: in which two is contained the office of the Catechist, and the catechised. And as in the one, so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is included an iteration of a sound, from whence our echo cometh, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sound the last syllable; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sound the whole speech after another. Clemens defineth catechising to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What Catechising is. an abridgement of Christian doctrine to be delivered to the youth. The difference of catechising from preaching, The differences betwixt catechising and preaching. is in three things. 1. Preaching is the dilating of one member of Religion: catechising is a contraction of the whole. 2. Catechising is to be delivered to the young and ignorant: preaching to all. 3. Preaching exacteth no repetition; catechising requireth repetition. Whether the Scriptures may be abbreviated? They may, first from Christ's example. Abbreviating of Scriptures taught us of God. 2. From Solomon. Concerning that it is a sum, here is a doubt, whether such sums or epitomes may be made? They may; For proof whereof, see Matth. 22.37. where Christ draweth the whole Law into two Heads: and John 3.16. Christ catechising Nicodemus, contracteth the sum of the Gospel into one verse, God so loved the world, that he gave his only, etc. 2. Likewise also Eccles. 12.13. Solomon compriseth all that he had said before, in these two heads; First, fear God. Secondly, and keep his Commandments; for this is the whole duty of man. 3. Practise of the Church. It hath been the use of the Church in all ages, that it be not only delivered to them, but also required of them again. 3. Hebr. 6.2. The whole sum of Religion is drawn into repentance from dead works, and faith in Christ. This is also seen in other Sciences. Physicians have their principles; 1. Aphorism, commonly delivered in parva arte, in the short or brief art. 2. Lawyers in their institutions, their maximae. Philosophers, in their introductions, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chief sentences. One calleth this sepes legis, the fence of the law; Clemens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fundamentum, vel basis, a foundation or pillar. The fruit of this. It is a limit to the whole Scriptures. It teacheth us how to range our studies into method and order; 4. The same in other sciences. The fruit of catechising. to what head we are to refer all our readings: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thanks be unto the blessed God, who hath made these things that are necessary, short and easy to be understood, and things not concise, not necessary, and difficult. Seeing therefore things are drawn into such a narrow compass, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without excuse, that will not frame themselves to the knowledge of God, being so easy and compendious. In these places, Catechising, a short Gospel. 2 Pet. 3.18. 1 Cor. 14.20. Ephes. 14.13. We are to proceed continually. For as there are places where every Lamb may wade over; so there are places also, where Elephants may swim. For we shall never be free from Scrutamini Scripturas, search the Scriptures. 2. For teaching them as they are now taught; This is warranted us before the flood, Genes. 4.3.4. Cain and Abel sacrificing must needs have learned of their Father this duty: and a good argument, that the Scripture was yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; though some think that there can but probable conjectures be made before the flood: ergo, they reason probably, that say, that the worship of God could not have continued. 2. After the flood to Abraham's time there was no other way of propagating Religion, then by the delivery of the parents to their children: though some think that Sibyl's verses were nothing else but the sum of those doctrines which the parents delivered to their children. Vsque adeo placuit Deo catechesis Abrahae, ut ei revelata sit & legis & Evangelii summa. So was God pleased with Abraham's catechising, that the sum both of Law and Gospel was revealed to him. 3. In Abraham, that the Scripture beareth him witness, that he taught his family in the ways of the Lord, Gen. 18.17.19. Shall I hid from my servant Abraham that thing which I do? 19 For I know that he will command his family and his household after him, that they keep the ways of the Lord, to do righteousness and judgement; that the Lord might bring u●on Abraham that which he hath spoken unto him. What he taught, it is evident by the sum of the Law delivered unto him by God, Gen. 17.1. Ambula coram me, & esto integer, walk before me, and be thou perfect. As by the sum also of the Gospel, Gen. 18.18. as also Gen. 22.18. And in thy seed shall all the Nations, etc. be blessed; because thou hast obeyed my voice. The effect of Abraham's catechising. The fruit and effect of his catechising: 1. In his son Isaac, Gen. 24.63. And Isaac went out to pray in the fields towards the Evening. 2. In his servant. 1. He beginneth with prayer before his business, Gen. 24.12. 2. He endeth in prayer and thanksgiving, for having good success in his business, Gen. 24.27. 3. His care and faithfulness in performing his Master's business, Vers. 33. in that he would not eat before he had showed his message. And thus it was before the Law was written. 4. In the Law, Deut. 6.7. So soon as the Law was given, God commanded that they should teach it their children. In the same place, four duties mentioned; writing, speaking, sharpening binding: of which, this often rehearseing or sharpening is the chiefest. The special lecture of the Law. According to the Rabbins. And among the Rabbins, this is the special lecture of all the five Books of the Law, Num. 15. Deut. 11.19. The practice of this commandment in David, Psal. 34.11. And as Solomon testifieth, Prov. 4.4. that he was his father's son, tenderly beloved of his mother, and absolutely catechised of David his father, 1. Chron. 28.9. and 19 David before all the people directeth his son Solomon. Solomon in his nine first Chapters of his Proverbes instructeth his son Rehoboam, 2. King. 12.2. Joash the young King, instructed by jehoiadah. After the captivity, because there are no monuments in the Scriptures, we must rely to josephus, and his writings. Yet in the third verse of the story of Susanna, she is said to have been taught of her parents, in the Law of Moses. josephus testifieth, that between Christ and Antiochus time, and the restoring of the captivity, there was never under four hundred houses of catechisings; of expounding the Law, called in the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places for the Law. 5. In the Book of antiquities of the Jews is recorded; that there was an act made at jerusalem, that when their children were thirteen years old, they should be sent to catechising; to which Paul seemeth to have some relation, Rom. 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being instructed out of the Law. 6. In the Christian Church, it is commanded, Eph. 6.4. that parents should not only enter their children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring them up in the nurture and admonition of the Lord. 1 Cor. 14.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I might teach others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The party to be catechised. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or persons to be catechised, we have warrant in three notable persons: 1. Theophilus, Luke 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein thou hast been instructed. 2. In Apollo's, Acts 18.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this man was instructed in the way of the Lord, and being fervent in the spirit. 3. Timothy, 2. Tim. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation. Galat. 6.6. mention made both of the Catechiste and Catechumenos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him that is taught in the word, communicate unto him that teacheth in all good things. After the Apostles time, the first of any fame was the Evangelist Mark Catechist at Alexandria; after him Palemus; after him Clemens Alexandrinus; after him Origen; after him cyril of jerusalem; then Gregory Nicen his Catechism; Athanasii synopsis sanctae scripturae; his inventory of the sacred Scriptures; Fulgentius. Augustine's book de rudibus catechisandis, of catechising the ignorant; De gratia Dei, of the grace of God; four books de symbolo, the Creed, De fide ad Petrum diaconum; of faith to Peter the Deacon. In the Father's time, it may appear by the sixth Canon of the Council of Neocesarea; by the sixth & seventh Canon of the Council holden at Toledo in Spain, 2. The Council of Braccharie. i. of the fourth of Toledo, 24. Canon. As it appeareth in the council of Cullen, Synod of Osburge. 8. ch. 24. sect. of the council of Trent, 6. ch. No more mention of this till the time of Luther; which because it did greatly further religion, the papists renewed, and commended the effect and fruit. Egesippus testifieth, that by the diligent instructing of the Church, there was not known common wealth in any part of the world inhabited; but within 40. years after Christ's passion received a great shaking off heathenish religion. The same may be seen in the most wicked Julian the Apostate, the subtlest enemy that ever the Church had; who the easier to root out religion, suppressed all Christian schools, places of catechising, etc. and if he had not been as a cloud, that soon passeth away; it had been to be feared, lest within a short time he had over-shadowed all religion. Now when catechising was taken from the Church, it was all overspread with ignorance. The papists acknowledge all the advantage the protestants have gotten of them, to come, for that they began sooner to catechise. And it is to be feared, that if ever they get advantage of us, it will be by reason of their exacter catechising then ours. The Reasons of the continuing of catechising. 1. The reasons why it hath been thus continued; illud Christi, Reddes rationem; that of Christ, Thou shalt give an account: and every one will give mor●●ttention to that, which he knoweth he shall after give account for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Because we are all bound to give account of our faith, 1 Pet. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ready always to give an answer to every man that asketh you a reason of the hope that is in you. Oportet reddere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non stultam & vanam & inanem opinionem; you must render a reason, not a foolish and vain opinion. Therefore, it is best to render a reason before Agrippa our Countryman, before we come to Caesar. Forasmuch as Christ is become not only our King and Priest, We must be Prophets. Our prophesying in four things. but also our Prophet; we must become Prophets. Our prophesying must stand in these four things: 1. In examining the doctrine that we hear, 1 john. 4. 2. In examining ourselves before the word and Sacraments, 1 Cor. 11.28. 2 Cor. 13.5. 3. In admonishing our brethren; which we cannot do without catechising, Rom. 15.14. and able to admonish one another. 4. Forasmuch as when we are children, we do imbibere errores, drink in errors. We must learn to put them off, while we are children, and have truth in their place. The fruit of the first: that knowing that judgement waiteth for us, we may be careful of our duties, and so to practise them. Of the second. Forasmuch as we see of the Church in all ages, that it is a thing especially commanded of the Lord; we must know that those hours which we bestow on this exercise, we b●stow them on a thing most pleasing to God. Veniendum ergo alacriter, & cum venerimus, ita nos gerere oportet, ut decet: scilicet ut arrectis auribus, intentis animis auscultemus; We must therefore come cheerfully, and when we come, so behave ourselves as it becometh, namely we must hear with attentive ears, and earnest hearts. Paul asketh the Romans some fruit of their former life. Paul, Rom. 6.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What fruit had ye then in those things whereof ye are now ashamed? and secondly, in the 22 verse, he setteth the fruit down to be holiness of life; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto holiness. And the heathen wisheth us in all our actions to ask this question, Cui bono, to what good; admonishing us to inquire what good cometh to us by our exercises. Even that which Paul setteth down, 1 Tim. 4.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For bodily exercise profiteth little, but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. In this life, the fruit length of days; as Deut. 11.21. In the life to come, John 17.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eternal life. Having seen the fruit, we are to take care that those hours which we spend in this exercise, we misspend not, lest we be deprived thereof. For as in natural philosophy, it is a great absurdity, ut quid frustrafiat; that any thing be in vain: and in moral, ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain desire: In divine things much more; Ne frustra audiamus. Let us not hear in vain. 1 Cor. 15.14. Paul useth no other argument to prove that Christ is risen, then that, else his preaching and their hearing should be in vain. Gal. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I went up by revelation, and communicated unto them that Gospel which I preach among the Gentiles, but severally to them which were of reputation. Ratio, the reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest by any means I should run, or had run in vain, 2 Cor. 6.1. as he desired the Corinthians that they received not the grace of God in vain: so we are to look that we hear nothing in vain; lest we be like those (jer. 6.29.) that let the bellows burn, and the lead consume in the fire, and the founder melt in vain. The word of God not in vain, in respect of itself. The word of the Lord is not in vain, either in respect 1. of itself; 2. Preacher; 3. hearer. In respect of itself, it cannot be in vain, Esa. 55.10, 11. As the rain and snow cometh from Heaven, and returneth not again, but watereth the Earth, and maketh it to bring forth and bud; that it may give seed to the sour, and bread to him that eateth. 11. So shall my word be that goeth out of my mouth; it shall not return to me void, but it shall accomplish that which I will; and shall prosper in the thing whereto I send it: therefore by every hearing we are either bettered, or hardened. 2. Neither in regard of the preacher. And as the word in respect of itself cannot be in vain; so neither in regard of the preacher, Esay 49.4. I have laboured in vain; I have spent my strength for nothing: but my judgement and work is with the Lord. It is also warranted, Luke 10.6. If the son of peace be there, your peace shall be upon him; if not, it shall return to you again. More plain, 2 Cor. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are unto God a sweet savour of Christ, in them that are saved, and in them that perish. Great care then is to be taken how we behave ourselves in hearing. 3. Pars. The third part. Venite & auscultate; come and hearken. It's the manner of the holy Ghost, to comprise many things in one word. In the first, required presence, to come; the beginning of Christ's obedience, Psal. 40.7, 8. Then said I, lo, I come, etc. The action, Psal. 122.1. I rejoiced when they said unto me, we will go into the house of the Lord. Esay 2.2, 3. And many people shall say, come let us go up to the house of the Lord, etc. And the Hebrew proverb is, Blessed is he that dusteth himself with the dust of the temple; alleging the Psal. 84.10. For a day in thy Courts is better than 1000 otherwhere. The cause of our coming. Because it is to be feared, lest we concur with those, Esay 29.23. that came rather for fear of disfavour or mulct, then for any godly respect: to such the Word shall be as a sealed book, that shall not be opened. Therefore though all men's censure were removed, and it were free for us to come, or not to come, yet are we so to be affected, seeing the Lord hath said venite, come, in respect of God. The Centurion, Matth. 8.9. saith, that they which were under him, when he called them, came, etc. Therefore it is but a small service which we do to the Lord in coming. The people made three day's journey after Christ into the wilderness, Act. 20. Paul prolonged his speech till midnight; but our coming and attention is but small to these, Psal. 105.31. & 34. Grasshoppers, Flies, Lice, Caterpillars, come at the commandment of the Lord; therefore if we come behind these unreasonable creatures, we shall not need to have sentence pronounced against us; for our own consciences will condemn us. For coming. 2. Assiduity. Because in the second place we see by Act. 17.21. an humour in the Athenians, whiles Paul's doctrine was, they came gladly as Luk. 23.8. Herod rejoiced when Christ came to him, hoping to see some miracle wrought by him. Augustine calleth the three day's journey of the people, monstrum diligentiae, the wonder of diligence: therefore as they Acts 2.46. daily continued and resorted together, etc. and Pro. 8.33. Waiting daily at my doors, and giving attendance at the posts of my doors; so are we to do the like: and never to intermit this exercise. Cyrill, Villa non est peccatum: sed si impediat, est peccatum. The Farm is no sin, but if it hinder, that is a sin. Excuses ordinary. Not to be admitted. 1. Business. 2. Play. Math. 20.6. He reprehended them that stood in the market idle. Non sunt istae institutiones, sicut homiliae; these institutions are not as Homilies: for if we miss a Sermon, we may redeem it; if we once miss this exercise, we cannot have a perfect building; Comparatur enim aedificio: si vel una desit pars, totum sit imperfectum aedisicium necesse est; it is compared to a building, in it if one part be wanting, then of force the whole Fabric is imperfect. Therefore we are to follow the Apostles counsel, Ephes. 5.16. Redeeming the time, because the days are evil. Then are we not to excuse ourselves, whether it be by excuse or business, as Matth. 22.5. for though the things of themselves be lawful and good: yet where they come to hinder the knowledge of God, they become sin. Or by play, Gen. 25.27. no other reason given of Esau's idleness, then that he was a man of the field, and loved his pastime and gaming. Or by Idleness, Exod. 32.16. The people sat them down to eat and drink, and risen up to play. Or by a spirit of unlustinesse, as Esay 29.10. The Lord hath covered you with the spirit of slumber, and hath shut up your eyes. Ergo deponenda quaelibet impedimenta; therefore all impediments must be laid aside. Yet if sickness, or any other impediment hinder us; then are we to follow the counsel of the Apostle, Eph. 5.16. of redeeming the time. 3. Forasmuch as we see by Matth. 22.11. that every comer is not welcome, 3. Idleness. but he that hath his wedding garment and cometh prepared as he ought, 4. Spirit of unlustinesse. Videndum quomodo audiamus, Take heed how we hear. Bona, bene, good things, well. 2 Chron. 29.34. the Priests being too few (adhuc imperfecta existente religione) to slay all the burnt-offerings, their brethren the Levites helped them, till they had done the work, and other Priests were sanctified; for the Levites were more upright in heart to sanctify themselves, than the Priests. And seeing 1 Chron. 29.18. when David had taken as good order as he could, he directed his prayer to God, that it would please him to prepare the hearts of the people. And for the Gospel, Matth. 3.3. the office of John was, to prepare the way of the Lord, and to make straight his paths. Therefore we are to be prepared as the Lord requireth; which though it be so manifold, that the wise men of Israel have set down 48. things, to be used: yet may they be reduced to two. First, Wherein our preparation to hearing doth consist. 1. The purpose of the heart. that which the light of nature hath set down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the purpose of our heart, to frame our lives accordingly, Act. 11.23. Barnabas his first exhortation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with purpose of heart to cleave unto the Lord. And this is the first: whosoever will hear, must hear with this condition, that he convert it to his life, and put it in practice; quia hic finis est, for this is the end. Psal. 119.9. A young man must rule his life according to the word; to this end to cleanse his ways: Ergo, he that practiseth not that which he heareth, faileth in this first point. Luke 12.1. Christ calleth the doctrine of the Pharisees there leaven; Sic & dici potest doctrina Christi, fermentum Christi; so the doctrine of Christ may be called the leaven of Christ: whose property is, as 1 Cor. 5.6. to turn the whole lump into the property of itself. So if we hear the doctrine of Christ, it must be leaven to us. But the leaven turneth the taste of the lump into the taste of itself. To this purpose, a most fearful place, Deut. 29.18. That there be not among you, man or woman, nor family, nor Tribe, which should turn his heart this day from the Lord our God, to serve the gods of these Nations, and that there be not any root among you that bringeth forth gall or wormwood. The second thing is prayer. ●. Prayer. Because as David saith, Psal. 10.19. when the Lord hath prepared one's heart, than he bendeth his ears to his prayers. Again, the fear of God is wisdom: wisdom cannot be got, except it be asked for of God; as james 1.5. If any one lack wisdom, let him ask it of God, etc. Practise whereof in Solomon, 1 King. 3.9. praying to the Lord for wisdom; and the Lords approbation, that he required wisdom, in the same place, vers. 10. Matth. 21.13. Domus mea, domus orationis vocabitur; My house shall be called the house of prayer. These short prayers are those the fathers call ejaculationes. Of such is the Psal. 119. full; as vers. 18. Open thou mine eyes, that I may see the wondrous things of thy Law. And in the midst, when he feeleth himself dull, vers. 37. he saith, O turn away mine eyes, lest they behold vanity; and quicken thou me in the way. And in the same place concludeth with thanksgiving, saying, I will thank thee with an unfeigned heart, when I shall have learned the judgements of thy righteousness. By these and such like we must seek to be upholden. Effect of our prayer preparing to the catechism. For the effect of our request, that forasmuch as Eccles. 12.11. the words of the Lord are likened to goads, and nails, as on the contrary, Psal. 19.10. to Honeycombs, we are to pray that it would please the Lord that we may as well feel the nails of his threaten, as the Honeycombs of his mercy. Thus must we believe that there be such things in the word, though we have no feeling of them: yet the Saints of God have felt them. If this might also be in us, it would prick us forward, as Genes. 32.11. Jacob prayeth to be delivered from the hands of his brother Esau: but contrariwise, If we might feel the sweetness and delight of this Honeycomb, so that we might have a love to them; the diligence would necessarily follow; for Delectatio, diléctio & diligentia, ex se pendent, Dilectio, delectatio, diligentia sese mutuò & necessariò consequuntur. Love, delight, diligence, do mutually and necessarily follow each other. seque necessariò consequuntur. Delight, love, and diligence do mutually and necessarily follow one another. 2. Pars. Auscultate mihi. The second part. Harken unto me. Newness of life, Esay 29.13. This people come near to me with their mouth, and honour me with their lips, but their hearts they have removed fare from me; and their fear towards me was taught by the precepts of men. As also, Mark 7.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ This people honoureth me with their lips, but their heart is fare from me: which the heathen man declareth by that which they call praesens, absens; present, absent. Therefore in this respect it is required that we be so present, as that we give ear, and have our hearts so near as our bodies, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to listen unto, to obey; Psal. 40.8. Sacrifices and offerings didst thou not require; but mine ears hast thou opened, Esay 22.3. the Lord to Esay, The eyes of them that see, shall not be shut, and the ears of them that hear, shall hearken, Exod. 5.17. Pharaoh of this opinion, that religion is an idle man's exercise. The heathen thinketh that all the duty lieth on the speaker. But Christ maketh it a great matter to hear well, Luke 8.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Take heed how ye hear. He addeth his reason; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to every one that hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Because he that heareth well, the spirit will reveal more unto him; & from him that heareth not well, Plutarch. lib. de auditione, p. 168.5. soloecismes in hea●ing. shall be taken away that little which he had before. And the Gentiles set down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that one may as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commit soloecismes in hearing, as to commit a solecism in speaking. There be five soloecismes in hearing, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contraria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A looking like one that is goggleeyed. the straying of the eye; contrary to those, Luke 4.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the eyes of all them that were in the synagogue were fastened on him. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The hanging down of the countenance; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A casting down of the countenance. contrary to that, 2 Cor. 9.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not grudgingly, or of necessity, for God loveth a cheerful giver. Col. 3.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And whatsoever ye do, do it hearty as to the Lord, and not unto men. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the variation of the body, which argueth a weariness in hearing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The altering or change of the body. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sleepy yawnings, gasping; clean contrary to auscultation, which argueth a desire to sleep: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sleepy yawnings. for which Christ, Matth. 26 40. rebuketh his disciples. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What cold ye not watch with me one hour? 5. Smiling one upon another, whispering in the ear, beckoning one to another, etc. Smiling, nodding, whispering, beckoning, etc. The heathen, before their mysteries, and ministering of their sacrifices; had some one, that stood up in the midst of them, and cried aloud, Hoc agite, attend to this; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is an easy thing to hear, a hard thing to obey. Esay. 32.3. james 1.23. If any man heareth the word and doth it not, he is like to a man, that beholdeth his natural face in a glass; for when he hath considered himself, he goeth his way and forgetteth immediately, what manner of one he was. So also may we say of them; that though they hear attentively, yet lay not up those words that they hear, in their hearts. A Rabbin compareth such kind of ears to an hourglass. When the one glass is full of sand, it is turned; and the sand runneth out again into the other glass. These kind of ears are the worst, and not worthy to participate the mysteries of God. 3. Sign, that we give our mind to it. There must not only be a laying up in memory, but in our hearts also; so long, 2 Pet. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Until the day dawn, and the daystar arise in your hearts. Amongst the Schoolmen, Axioma: Quod cor non facit, non sit. there is this Axiom, Quod cor non facit, non sit: what is not done with the heart, is not done. Else shall we be like Pharaoh, Exod. 7.23. Pharaoh returned, and went again to his house, neither entered it into his heart. Therefore the precept is set down, Deut. 6.6. And these words which I command thee this day shall be in thy heart. And again, this order of catechising there briefly set down; Deut. 6.6. 1. Writ them. 2. Bind them, that we remember them. 3. Speak of it to work thereafter. Pro. 4.21. Let them not departed from thine eyes; but keep them in the midst of thine heart. Pro. 3.1. Let thy heart, etc. 3. upon the table of thy heart. 5. with all thy heart. The talking of these must be to this end, that they may work more knowledge in us. We are for the most part in these day's content with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. 1.4. To give to the simple sharpness of wit; to give to the children, knowledge and discretion: A learned man saith, That he learned much of his Master; more, of his fellows; most, of them whom he taught. Prov. 2.10.11. When wisdom entereth into thine heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee. Therefore the writing, 2. This practice is the fruit. committing to memory, and talking of them, is to this end, that they may work deeper knowledge in our hearts. Concerning them therefore; that we may not only be able to entreat of them, but also to practise them: we have these 3. rules. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, probatio; examination. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meditation. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dilatio vel potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicatio, conference. Because the Lord would have us to be called to his word, he commandeth us to search the Scriptures. 1. Rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examination. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●●iall; John 5.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Search the Scriptures. Esay 8.19, etc. When they shall say unto you, inquire of them that have the spirit of Divination, etc. Revel. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thou hast tried them, which say they are Apostles, etc. Acts 17.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, searching the Scriptures. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, care, meditation. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. meditation. Besides the manifold iteration, Psal. 119. Abraham's servant, Gen. 24.33. Most plain, 1 Tim. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conference, Gal. 2.2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conference. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I went up by revelation, and communicated unto them. Luk. 24.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What manner of communications are these that ye have one to another? Mal. 3.16.17. Then spoke they that feared the Lord, every one to his neighbour, etc. Though they say that experience is the mother of knowledge; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conversation, is the grandmother; for it begetteth the experience; and in our own reason, the practice is all, and fruit of all, Esay 27.9. hic est omnis fructus, ut auferatur omne peccatum; this is all the fruit, to take away his sin. As in diseases there are bastard fevers, which have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 febrium verarum, tokens of true fevers: Sic & spuria est pietas, so is there a counterfeit piety. Thus for these two points, Venite & auscultate, Come and hearken. The Apostle saith, 1 Cor. 13.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. But Christ saith, Luke 10.42. Mary hath chosen the good part, which shall not be taken from her. 2. Prov. 1.28. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me. Therefore God will not hear them, because they heard not him. 3. 1 Sam. 2.25. They harkened not unto the voice of their father, because the Lord would slay them. Ideo non audiunt, quia Deus interficiet cos. Therefore men hear not, because God will slay them. 4. Labour for knowledge, Phil. 2.16. Holding forth the word of life, that I may rejoice in the day of Christ, that I have not run in vain, nor laboured in vain. That it may be with us, as with the Romans, of whom the Apostle says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Rom. 6.17. But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you. Thus we conclude, as Cyrill did, Meum est docere; vestrum auscultare: Dei perficere. It is my part to teach, yours diligently to hear, Gods to perfect. Religion a building; the principles, the foundation. In teaching religion, where we are to begin. The course of Religion which we are to entreat of, is compared to a building, Matth. 7.24. & 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hath built his house upon a Rock, etc. the teacher to a builder, 1 Cor. 3.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As a wise Builder. The principles of Religion, to a foundation, Heb. 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not laying again the foundation of repentance from dead works, and of faith towards God. Col. 3.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Do it hearty. In a building, the chiefest thing is, that the foundation be laid deep enough. Our warrant out of Luke 6.48. (Non super arenam) Not upon sands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. but as it is in the same place, He digged deep, and laid the foundation, etc. This is spoken ●o this end; for that the bvilders in our age dig not deep enough, till they come to the hard rock. 1. If any ground of Religion be set down: it is asked how we know that it is true? 2. How we know that these Scriptures are the words of God. And if they be, how we can prove ipsum propositum, the purpose or aim itself, by the Scriptures. Lastly, how we know that there is a God: and if, what is the regard of him towards man; whether such, as that he would afford him his word, and what is the regard of God. But they without further examination, presuppose these booke● to be true and the Word of God: and dig, to build, no further than the earth, leaving advantage for the undermyner. And we know that many have undermined the very foundation, and have flatly denied that there is a God: and so when the devil shall bring with him his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inundations and floods, He will shake the foundation of Religion; as heretofore, he hath plunged the dearest of God's children. 4 questions that we way come to the rock itself. These are taken for granted by Catechists without any examination. Therefore that we may begin at the hard rock, we will add these four questions. 1. Whether there is a God? against the Atheists. 2. Whether he hath a care of man: and such, as that he would deliver his word unto him: against the Semi-atheists, Epicures. 3. Whether the Scriptures we use, be his word, and true: against the Turks and Pagans. 4. Whether this being the Word of God, our religion be truly grounded on it: against the Jews, Papists, and other heretics. 1. Whether there be a God? For the first, our warrant, Heb. 11.6. wherein the two first are set down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that cometh unto God, Heb. 6.11. handled. Three things to be observed in Heb. 11.6. must believe that he is, and that he is a rewarder of them that diligently seek him. Wherein these three things are to be noted: 1. the fruit of Religion, of all our do and our life, i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come unto God. 2. The means to attain this fruit. i. by believing. 3. What we are to believe? 1. That there is a God. 2. That he is a rewarder of good to the good, and evil to the evil. Or, first the end of our journey. 2. The way itself. 3. The two stations. In the first is contained the short sum of the felicity of man, able to stir him up to give care. 2. The snatching of the people at that which they suppose it to be. 3. The great breaking of the brains of men, about the seeking out of it. 1. The fruit of religion, or the sum of man's felicity. That this happiness is God, every man's desire sufficiently testifieth it. And David saith, Psal. 4.6. Who will show us any good? Augustine allegeth out of Varro, 288. several opinions of Philosophers, concerning this felicity. August. de civet. Dei, lib. 19 cap. 1. from Varro out of his book De philosophia. First then, that man is not happy in his own estate, it is too plain, by the Epithets that the heathen give to man: Nudus, miser, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naked, wretched, a most weak creature, A pattern of imbecility. Therefore seeing that it is not in man himself, it must be in coming to another thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to come. This phrase also of coming, is used in the vulgar tongue; coming to wealth, honour, learning, etc. The opinion therefore of Christian wisdom is this, That whilst man kept God's Commandment, and submitted his wisdom to him: he was partaker of God's goodness, and was in happiness; after desiring to departed from God, fell into extreme misery; 1. Into sin. 2. Into shame. 3. Fear. 4. Travel, care, vexation of body and mind. Lastly, into death. So by coming to God, we shall have all these redeemed, and become happy again. The opinion of others, that think a man may have his felicity here, and of himself, may be reduced to these five heads. 1. Wealth, 5. Divers opinions concerning man's felicity. Particular exceptions. worldlings. 2. Honour politics. 3. Pleasure, Epicures. 4. Virtue, Stoics. 5. Contemplation, Idea, Plato, etc. 1. Against riches, that felicity doth not consist in them. Goods, goods, apparel, etc. prefer not a man to a higher place, but keepeth his nature from decaying; but felicity maketh a man higher than he was. Against these short exceptions: and 1. against wealth. 1. Wealth, in things artificial is not for itself; neither is wealth natural for itself: but only supplying the wants of nature; but cannot bring us to an higher estate. 2. The end of man is better than man himself; but these, worse than man: for a man for his life, would give the whole world: therefore 3. à modo retorquendi Stoicorum, From the Stoics manner of retorting. It is a strange thing that that should be optimum bonum, the chief good, which hath been doubted since the world stood, whether it be good or evil. Seneca, semper eguerunt interpret; always needed an interpreter. 1. That they make not a man good. 2. That God and the celestial natures have them not, yet happy. 3. That is not good, which may sometimes profit, but that which always profiteth. 4. The inconveniences that should come hereby; 1. then men should not be esteemed, by that they are; but by that they have: so his leather bag full of money, should be better than himself. None esteemeth a sword by the scabbard, nor the horse by his trappings. 5. The good that cometh from wealth is in spending it, and parting from it. Sic esset summa felicitas, abscedere a felicitate: quod omnium absurdissimum. So chief felicity should consist in parting from felicity, which is most absurd. 2. Nor doth humane felicity consist in honour, this is but a sign of virtue, and the sign is always deterior to the thing signified. 2. Honour. 1. They bring themselves from this; in saying that honos est virtutis umbra; honour is but the shadow of virtue: for who knoweth not that we must leave the shadow, and follow the body? therefore potius statuenda est virtus felicitas, we must rather determine virtue to be felicity. 2. Seeing there must be honourers, and honoured, therefore there must be many to make one happy; quod felicitatis non est; which pertains not to felicity. 3. As they may have honourers, so they may have dishonourers: sic partim erunt felices, partim infelices; so they shall be in part happy, in part unhappy. But they leave that which is the greatest; Honore dignunt esse quod virtutis est, to be worthy of honour, which belongs to virtue. 4. Quia honor est bonum sine omni stabilitate, for honour is a good without any stability; and hangeth on other men's mouths. Therefore we shall fall into that absurdity, that we should make felicity most mutable, like a Vane or Weathercock. Christ triumphed royally riding into jerusalem, after three or four days he was accused of the same people that would before have made him their King; in so much that they cried, crucifige eum, etc. crucify him. As for pleasure, 3. Nor doth it consist in pleasure. Our body receiveth pain by every part, by the pricking of a pin in the skin. the very mould of our body doth reclaim against it. For there are but two parts and conditions whereby pleasure is commended to us; and for the one, the Epicures themselves have wished themselves to be like Cranes; for the other like Sparrows. 2. Cum homo sit spiritualis, & intellectualis; voluptas sensibilis, seeing a man is spiritual, and intellectual, but pleasure sensible; Therefore by coming to pleasure, he cometh to a thing inferior to himself; but felicity must be above him. And Seneca wisheth himself never to have been botne, if he had been borne to this end. s. Sapere cibum, Vinum potare; to taste meat, to drink wine. 3. We should be more miserable than the boasts, if pleasure were our end; for they use their pleasures openly and at liberty. man in his most lawful pleasures, is ashamed to do them openly; apage felicitatem, quae latebras quaerit; away with that felicity which seeketh corners 2. They do it without remorse of conscience, man after he hath done it, is pricked in his conscience; and feeleth pain in himself. In voluptate humana, elsi vel maximè legitima, 1. verecund●a. 2. successio morsus conscientiae. In humane pleasure, even the most lawful, there is 1. a bashfulness. 2. a succeeding of a biting conscience. Quicquid bonum est, ex hypothesi, è se bonum non est: sed eo quod dat illi conditionem illam. 4. By their own confession it is not good, unless it be moderated; so that it hath the goodness from that, which giveth moderation to it. If pleasure should be felicity, then should the virtues of temperance, continence, shamefacedness, etc. have been lost. 3. Temperantia est abstinentia à voluptatibus, Temperance is an abstinence from pleasures. Therefore felicitas esset in abstinentia à selicitate, Happiness should be a restraining from happiness. 5. We say, that he is continent that abstaines from pleasures. Shall we say also, that he is continent that abstaineth from felicity, or that he is praiseworthy? 6. Plutarch. If an Epicure, had but an hour to live, and for that hour, it were put to his choice, whether for that hour he would sport himself in greatest pleasures, and make a sumptuous banquet; or work some noble exploit to get him a perpetual fame? I know saith he, he would rather choose some noble act, then to enjoy such a momentany pleasure, and so would condemn his own opinion. Moral virtues are only to pacify the troublesome parts of the mind, i. the affections. The pacifying of our affections, Nor consists felicity in virtue. to bring an easiness to our actions. Omnis autem actio est proper finem, every action is for some end. Therefore sunt alii ultra hunc fines, there are other ends beyond this. There is of every virtue a several use; as of Justice, to maintain Peace. Of Fortitude, to procure Peace: therefore these have a further end than themselves. 3. This principal virtue. s. prudency: (est enim forma virtutum omnium, for it is the form of all virtues,) is defined to be nothing else, but a direction to an end: prudentia est scientia eorum quae aguntur propter finem. prudence is a knowledge of those things which are done for the end. 4. Quidam habent peratiam jaculandi, tollunt autem scopum: some have skill in shooting, but take away the mark: which they declare by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Appetere, metam attingere, Nor doth happiness consist in contemplation. Axio. Phys. à scopo ab●rrare, considerare, to desire greatly, to reach the mark, to miss the mark, to consider, etc. It is an absurd thing in nature, esset longum in generatione, quod breve in fruitione & duratione: si autem contemplatio esset felicitas, that that should be long in generation, which is short in fruition and duration: but if contemplation were felicity, a man should be all days of his life in getting of it; and keep it but a year or two. 2. Our understanding is only in power; and to be happy, is duci in actum, to be brought into act. But to say that this perfect power may Be brought to a perfect act is most absurd; for there is no man that can say, there is nothing but I know it. 3. By their own confession we know not the essential form, no not of the most vile creature: and we are ignorant in most familiar things to us: quanto igitur major sutura caecutientia est, & cognitionis impersectio, cum ad diviniores naturas perventum fuerit, adeoque ipsum Deum? de quo nihil cognoscimus, nisi per privationem, se▪ infinitus, incomprehensibilis. How much more than will our blindness be, and the darkness of our understanding, when we shall come to more divine natures, and so to God himself? of whom we know nothing, but by way of privation: as that he is infinite, incomprehensible. 4. And they themselves testify that they know nothing: Socrates, Hoc unum scio, me nihil scire; this one thing I know, that I know nothing. Augustine confesseth, he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in contemplandis entibus coelestibus; Grace or sky-coloured eyes in contemplating of celestial beings. Simonides, the more time he had to meditate of God's essence, the farther off he confessed himself to be. Democritus, In prosundo est, It is in the deep; I cannot sound it. Maxima pars eorum quae seimus, est minima pars eorum quae ignoramus; The greatest part of these things we know, is the least part of these we know not. 2 Demonstrative arguments to prove there is no happiness but in God. Hitherto for particular exceptions. Now generally to conclude against them all demonstratively, that to come to any thing besides God, is not happiness. They set down two things in their felicity; 1. Terminus appetitus, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bound or limit of the desire, or a mind contented with its own lot. 2. Perpetuity. But to come to any thing but to God, non facit terminum appetitui, doth not satisfy the desire; for God only giveth rest to the appetite. enim ponatur terminus appetitui; for to satisfy the desire, there must be first contentatio, hoc esse non potest sine satisfactione. Appetitui nihil potest satisfacere, nisi Deus unicus; contentation this cannot be without satisfaction. Nothing can satisfy the appetite save God alone. The reason, because the appetite of man was ordained to receive God. That which is ordained to receive God, all the world is too little to fill it; and without God there is no universal good: and therefore there is some want, and therefore desire, and therefore labour to come to it, and therefore unquietness, and therefore no felicity. Facilius appareat in speciali examplo, this more easily may appear in particular example; as of riches. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. ardere. A word that cometh from a verb which signifieth to burn. Sive arden's appetitus, a burning or unbridled desire. But if a man should heap never so much wood on the fire, though at the first it might seem to keep it down, and put it out; yet by little and little the fire will wax bigger and bigger, etc. and so in riches, the more matter is ministered, the less it is quenched; and so this desire waxeth infinite. Quid cius sitim restinguet, cujus sitis è potu crescit? what can quench his thirst, whose thirst increaseth by drinking? There is no worldly thing to satisfy the appetite of man: riches were not made to fill a man's mind, no more than a bag to be filled with learning; or one to stand all day gaping in the wind, thinking to be filled therewith. 3. Though it would receive them, yet is it not put to the soul of man: contrary to that principle, Oportet apponi desideratum desideranti; that the thing desired must be set before him that desireth it. 4. Granting all this to be; yet when one hath all that he desired to have, he may have a new appetite; and so after he hath filled one bag, he may desire to fill another; after one barn, another. Here they are compared, Prov. 30.15. to Horseleeches, give, give: and to the greedy Mastiff, that swalloweth whole morsels, as fast as they are cast to him. Id apparet in Alexandro planissimè, this appeareth in Alexander the great, plainly; that shed many tears after he had conquered all the World, for that there were no more worlds. Theocritus, and every one will wish, Mille meis errent in montibus agni; & sic denuo ascendet gradatim eorum appetitus, that they had a thousand sheep feeding on the Mountains, and so their desire will increase by degrees; until they may say, pauperis est numerare pecus, it's for a poor man to tell his cattles. As Abraham, Gen. 18. descended, in his intercession for Sodom from fifty to ten, so will they descend. Therefore we may conclude, that all these ways are unnatural; and this desire unnatural. If an appetite be natural, it hath his end: else if it hath not his end, it is unnatural. Therefore they are not out of the way; Via enim eunti terminus est; for the way is the bound to him that goeth; therefore it is not possible to have an end, but of God: but they, when they are filled, cease not; Quia non ex vacuitate, sed ex abundantia eorum appetitus oritur: quod naturale est, expletum cessat, quia ex vacuitate. Naturalis appetitus non naturalis ex abundantia; ut in hydrope, & morbo lupino, cum quis laborat veracitate lupina: because their desire proceedeth not from emptiness, but from fullness: that which is natural being filled ceaseth, because natural appetite comes of want, but that which is not natural from abundance; as in the hydropsy, and in the wolf sickness, when one is sick of a woolfish gluttony. The 2. thing perpetuity. Where this wanteth, there is uncertainty, Perpetuity. and therefore fear, or expectation of loss; and so, unquietness: therefore no felicity. But this perpetuity is in none but in God: for though we continue, they shall pass: as Job 1. and though they continue, we shall pass; as Luke 12.20. of the rich man: and when we have obtained them, and peradventure shall not get them without much labour, they may, (Esay 59.5.) be as a spider's web to us, that may suddenly be swept away. They are uncertain, 1. money, for thiefs. 2. merchandise for the winds. 3. building for fire. 4. possessions for unrighteous Judges: and all these for the bands of the Sabees; that is, our enemies. Or as a Cockatrice's egg, which he that eateth of, dieth: and that which is trodden upon, breaketh into a serpent. Augustine, Habent, si non sinem suum, finem tuum: habent, si non finem tuum, finem suum: quisquis est contemptor vitae suae, est dominus tuae. They have, if not their own end, yet thy end: they have, if not thy end, yet their own end: whosoever is a despiser of his own life is Lord of thine. 1. The uncertainty of many in danger of the seas, winds, storms; of unrighteous Judges, the bands of the enemy; Man's life hath 300. diseases and odd. A little poison overcommeth it: if one care not to be hanged, he will not care to kill thee. Augustine proveth that a man is brickle in respect of them, by his great grandfathers glass, that lasted three or four men's ages. Divintiae autem fragillimae; ergo in his nulla faelicitas: but riches are most brickle, therefore in them is no felicity. But in coming to God, there is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full contentment, and perfection. Stability, ergo & felicitas summa & unica; therefore both chief and only felicity. For as Christ said to the woman of Samaria, if thou wilt have the water of life, you must go to God, the fountain of all goodness; God is universale bonum, john 4.14. primum bonum: fons boni, primum ens: fons essentiae: aeterna mens. God is the universal good: the first good, the fountain of goodness, the first being: the fountain of being: the eternal mind. Experience of the true ways of coming to God; 3. Ab experientia. From experience. in David Psal. 16.12. In thy presence is the fullness of joy; and at thy right hand there is pleasure forevermore. Experience of the false ways of coming to God; in Solomon, who through the whole book of the Preacher, confessed that in the whole world he found, 1. inanity, 2. vanity. 4. Confessed also by the heathen before Christ's time: 4. The confession of the heathen. in Sibyl's oracles, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be happy, to live happily, declareth the felicity of man to be the union to God. Pythagoras' his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, golden say, Plato 10. of the rep. and in his phaedo. Hermes, Plutarch, Simplicius upon Epictetus. jamblichus of the Egyptian mysteries. Cyrill against Julian. No felicity but in coming to God. Thus is hath been proved, 1. By particular exceptions. 2. by demonstrative arguments. 3. by experience. 4. by the confession of the heathen. Augustine in his meditations saith, Domine creâsti nos ad te; nunquam ergo quietum erit cor, donec pervenerit ad te. O Lord thou hast created us to thyself, the heart therefore will never be at rest till it shall come unto thee. To come, velest in itinere, vel in appulsu, is either 1. in the journey, or 2. in the arriving. The last step is commonly adventus, the advent or coming. There is duplex felicitas, a twofold happiness, Viae, vitae, of the way, of the life: of the way which is penultimus finis, the penult end; and of the life, which is finis ultimus, the last end, Walking and going in the way of his commandments. Or as the Rabbins, there is felicitas atrii, & triclinii, the happiness of the porch, and of the parlour. In respect of these two felicities, 1. in itinere. 2. in appulsu; 1. in the journey, 2. in the approach, No perfect felicity in this life. Ratio: nil ab omni parte beatum; neque quicquam ab omni parte miserum. The reason; there is nothing absolutely happy, nor is there any thing in every respect miserable. Children are accounted free men, quia spe liberi, because free through hope; we in this life are happy quia spe felices, because happy through hope. The reason, quia vita quam sic vivimus, non est vita nostra, sedvia ad vitam, caetera habent hîc vitam suam. Because the life we thus live, is not our life, but the way to life; all others have here their own life. 2. It is not possible to come to felicity in this life. Heb. 6.19. the state of man is compared to a ship, felicity to an anchor, hope to a cable. The way to come to God. Now the way to come to God, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to believe. Coming to any thing is a motion; Omnis motio est ab appetitu: ut moveatur appetitus, cognoscenda ipsa via. Ignoti enim nulla cupido: Every motion is from the appetite; that the appetite be moved the way must be known, for there is no desire of a thing unknown. Therefore the way must be known; Via ad Deum accedendi duplex; the way to come to God is twofold. 1. By reach of man's reason. 2 By believing. The Manichees (according to S. Augustine) in a bravery against the Christians, The heresy of the Manichees next to Atheism. held that error, that men were to come to God by reason, not by belief, Atque adeo dicere solitisunt, Christianos imponere jugum credendi, non autem aperire fontem sciendi. And so they were wont to say, that Christians did impose the yoke of believing, but did not open the fountain of knowing. This way, because it best pleased man, did most and longest prevail; atque adeo hi haeretici apud omnes omnium aetatum homines valuerunt plurimum, & ubique floruerunt. And indeed the Heretics prevailed exceeding much amongst all men of all ages, and flourished every where. In so much that if any Philosophers had associated themselves to religion, they were first Manichees. This also is manifest from this; for that Faustus his error was most dangerous, and of longest continuance. The like sect is in our days, The way of belief the best way to come to God, of reason worst. Quaeristae, querists, who will have a reason of every thing; and so fare as you can go with them by reason, so fare will they go with you, no further. Then we must prove that the way of belief, is most convenient and necessary: of reason, most inconvenient and worst. 1. If we come to God by reason, than should none but excellent wits be saved; because none beside them are capable of demonstrative reason. But that way is inconvenient, which but few can go in: Such is the way of reason, of saith contrariwise, if this were it were all one: as if a company should take a journey; and because some of the company could leap over hedges and ditches, they should still make a high way through hedges and ditches. Deus antem habet viam suam regiam. God hath his own high way. 2. Besides the goodness of wit pains are necessarily required; and divers are commonly of such weak natures, God's way is so easy, that aswel the weak, ●s the strong, may walk in it. that they cannot take such pains. Many also cannot intent such pains, because their callings are not for it, but are busied otherwise: so that the most part should be excluded from this way. But that way is inconvenient, which lieth through many inconveniences. 3. We see by daily experience, before we come to Divinity, how many years we spend: so that all, who are cut off before they come to these years, should be debarred this felicity. But God hath set down his way, a short way; so that we need no more but believe, & assecuti sumus, and we have attained. Porphyries his objection against saith. But they use to object one thing against faith, which Porphyry against the Christians of his time. That it is a sign of simplicity to be too credulous, and that was a stop to many at that time, that they would not come to God by belief, lest they should be misliked. But the Philosopher can tell them, that none is too credulous, Nisi qui aut stulto, The solution. aut improbo credit; but he that believeth either a foolish or a wicked man. But these two necessarily are excluded from God; Deus enim ipsa veritas falsum dicere non potest: Deus ipsa prudentia, neque fallere, neque falli potest. Ide● perfectae veritati perfecta sapientia, perfectae honestati perfect a conjuncta est justitia: nullus ergo incredulitati locus. For God who is truth itself cannot lie; God who is wisdom itself, can neither deceive, nor be deceived; therefore to perfect truth is joined perfect wisdom, to perfect honour perfect justice; no place therefore is left for incredulity. That the way of belief is firm and grounded upon God's Word, ●s proved from four effects. Now that this way of believing is sure, and that this whereon it is grounded is the Word of God, though set forth by men, it may appea●● by t●ese four effects or circumstances; (as Origen against Celsus) 1. healing of incurable diseases; as leprosy, dropsy, palsy, men possessed with foul spirits, such as physic durst never attempt to cure. 2. They raised divers from death. 3. They shaken the powers of Heaven. 4. Simple and unskilful men proved wonderful and skilful in one day of all tongues. Therefore there must needs have been in them a Divine power that wrought these things in them. Therefore we see it in the certainty of the effect, though not in the certainty of the cause. Credulity more in reason, then in faith. This suspicion of credulity, is more in the way of reason, then of belief, three reasons. 1. There being 288. sects of philosophy, and every one having his reasons for his opinion: therefore in that way there must needs be many crosse-ways, Cum veritatis via sit simplex & unica; since the way of truth is simple and one; therefore impossible it is, that a man seeing such diversity of opinions, should not be but in greatest uncertainty and doubt, Adeóque in incredulitatem labatur vel maximam; and so fall into great incredulity. 2. Arist. 1. Demonstr. That there is no necessary thing without the mixtion of contingency in it; therefore no absolute demonstration. Therefore nothing but is subject both to knowledge and contingency: ubi hoc, where this is, there is uncertainty. Therefore nothing but may have diversity of opinions, by reason of our memories, and the confusion of our notions. 3. And chiefly, in cognoscendis primis causis, In knowing the first causes, they themselves confess, that they are in the dark; both in respect of the object, quia immaterialia, because immaterial; and in respect of the fountain and cause of our knowledge: quia principia rationis meae a sensibus ducuntur: Deus & coelestia sensibus non subjiciuntur; The memory is able to retain distinct notions. because the principles of my reason are drawn from sense, but God and divine things are not subject to sense, as the Philosopher says in his metaphysics. God is a thing above reason, God above nature and sense. Sense can give no rules of God, and celestial natures. For our reasons and understanding are confounded: illa autem simplicia & inconfusa, but they are simple and unconfounded. Therefore we cannot come to him by reason; therefore there must be some other way. Now that it is necessary that there can be no other way, than belief. If they should take away belief, Without belief no humane society. there should be an overthrow of all things: and so they should neither be friends to any, nor any to them. If any one were to report any thing to another, that was not at the sight of that thing, and he to whom this thing were reported should not believe them, unless they brought their proofs for the least circumstance: non adigeret eos ad insaniam? would it not make them mad? 2. August. in his book to Honoratus, August. cap. 10. de utilitate credendi, of the utility of believing. If one should come to me, and say to me, Augustine, show me the true way by reason; then I say to him, you come to me in dissimulation and hypocrisy, not in any good meaning: then will he protest his good meaning, and bolster it out with words as much as he can; Faith which they deny in words, they prove by their acts. then will I say, I believe you, yet you cannot persuade me by reason: now therefore seeing you will have me to believe you in this; is it not equity, that you believe me? seeing the profit of your belief doth not redound to me, but to you? 3. None of them all dare once call in question the words of a Prince: and God being at least as good as a Prince, ipsius verbo non credendum existimare, quanta impietas? to think hat this word is not to be believed, what impiety? 4. Arg. apertum & manifestum de actu (quem vocant patres) explicito, it is plain and manifest concerning the act (which the fathers call) explicit. There is none of them all but doth believe, and aught to believe: therefore the way of belief is not altogether to be rejected. The necessity of believing. There are certain matters which are to be known, that cannot be demonstrated by reason or sense, etc. but must necessarily be believed: as, wh●ther he whom he calleth his father, be his father, etc. Istiusmodi quotidie creduntur, quia ratio ea persuade●e non potest. Such are daily believed, because reason is not able to persuade them; in these we can say no more, but that we believe them. Among which, is the coming to a place. We therefore making God the end of our journey, must believe that he is, Si quis peregre profectus vidisset procul a patriâ desertam regionem, & de ea apud alios referret aliquan●o, n●que ei crederetur; quid afferre poss●t, nisi a testibus vel historia pr●be●? impossibile est ejus detur demonstrativa ratio. Atque haec de necessi.tate credendi. I● any man travelling into fare countries had seen fare from his country a desert region, and should afterward make mention of it to others, and they should not bel●eve him, what could he bring unless he could prove it by witness or history? It is impossible a demonstrative reason should be given of it. And thus fare of the necessity of believing. In faith four things to be noced. Now for this word Belief, note 4. things, 1. The heathen themselves have set down in every art, oportet discentem credere, a learner must believe; & whatsoever we first receive, we receive it from our teachers. This principle hath his ground, Actio perfect, in imperfecto recipitur, primò imperfectè tum perfectè, the action o● one perfect is received in one imperfect, 1. imperfectly, 2. perfectly▪ Wood 1. warmeth, & tum habet imperfectum & alienum calorem, than it hath an imperfect and strange heat; than it burneth, habetque prorium: sie discentes prius ab aliena recip●unt ●ide, quam ipsi ad perfectio●em aspirent cognitionem; and it hath its own proper heat: so learners first receive from the faith of others, which they themselves bring to a more perfect knowledge. Confirmed by Esay 7.9. Nisi credideritis, non stabiliemini. If ye will not believe, surely ye shall not be established. 2. After we have received by belief, then may we seek for it by demonstrations, aut à priori, aut à posteriore, either from the former, or from the latter, to confirm our belief: Ratio, quia ut artium reliquarum, ita & religionis principia nobis innata habemus; the reason is, because as of other arts, so have we also the principles of religion naturally bred in us. The principles of Divinity always agree with true reason: truth disagreeth not with truth: the principles of religion are not contrary: for if we should never come to any certainty or knowledge. Warrant, that reason agreeth with religion, Acts 17.24. etc. The true worship of God proved by natural reason. True reason, an help to faith, and faith to it, the uncorrupt judgement of man choketh not religion, Rom. 1.19. By the principles of nature we may come to that which may be known of God, Acts 17.24. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That which may be known of God is manifest in them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made; even his eternal power and Godhead, etc. 1. De partibus animalium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if though in a small measure we attain to the knowledge of the Gods; that knowledge is worth all other knowledges. If God had made contrariety, it had then been impossible we should come to an end. 3. When we have yielded ourselves to belief, and have strengthened it by reason; yet we must look for an higher teacher, and though faith be an unperfect way, and we unperfect; yet may we walk in it. We are therefore to pray to God, that by the inspiration of his spirit, he would keep us in this way. Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine inspiration is given to those in whom religion is sealed. Arist. in his metaph. De iis quae supranaturam sunt, soli Deo credendum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning those things which are above nature, we must believe God above, and his divine inspiration is to be sought with sacrificings. 4. The means of contemning order in these three. 4. Because this inspiration cometh not at the first, we must wax perfect by little and little; and be sure that we build on the rule: and stay, till it please him that will send it. Festina lente. Hasten leisurely. No greater enemy to knowledge, then to be a hasty believer. The avoiding of praepropera consilia, overhastie counsels, doth agree with Esay 28.16. qui crediderit, ne festinet, he that believeth shall not make haste. A man therefore is not to ground of presumptions, and presupposing; but by little and little go forward till he come to the rock. Therefore this part is spent, 1. in receiving it, (i. belief.) 2. in seeking to strengthen it. 3. in expecting of an higher teacher. 4. that we be sure to proceed by little and little, sed certo tramite, but in a sure path. The first day's station. Four degrees of Satan's tentations, what they be, and how they depend each on other. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Selfe-deity. The third part. 1. The first day's journey, or the first station that a man is to go, is to believe that there is a God. For preparation to this point, note four things, (they are Satan's proceed.) 1. Heresy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, selfe-deity: when as man was in the state of his first perfection, it was impossible to persuade that either himself was God, or to worship any creature as God, or to believe that there were no God: or to worship the devil as God. Therefore the devil sought to put into man's mind, that he himself was God. Therefore he persuaded Adam that his eyes should be opened, and that he should be like unto God. Therefore as man departed from God by unbelief and presumption, so was he to come to him by belief and humiliation; but this opinion he left the same day; for he was confuted so soon as he had eaten of the apple, and after by hiding himself behind the bush: Alexandri excepto in obsidione vulnere, hic sanguis hominem esse denotat. Claudii, qui sibi se Deum esse persuasisset, quoad audito tonitruin tentorium consugiens, dixisset, hic Deus est, Claudius autem non est Deus. That of Alexander is observable: at a besieging having received a wound, this blood saith he, showeth me to be a man. And of Claudius who persuaded himself he was a God, till hearing the thunder he fled into his tent and said: This is God, Satan's way of bringing man to the ignorance of the true God. Claudius is not God. So you see that these who were given to this Heresy are soon confuted, as Adam was. 2. Because God, (Genes. 4.) was an helper to man after his fall, as in making him garments; the devil by a false conversion strooke this into the minds of his posterity, that whatsoever did them good, was to be worshipped as God: ut ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A conceit of many Gods. whatsoever nourisheth me that I count a God. By this confounding the profit that came of the instrument, with that which is of the principal: and so were brought unto a great company of Gods, into a great company of men. 2 Into celestial bodies. 3. Into those beasts that did any good to the Egyptians, 1. canes, ibides, crocodiles; dogs, snipes, crocodiles; and so brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plurality of Gods, after they came to worship, as Juvenal. Quorum nascuntur in hortis Numina, their Garden-gods, or those things that grew in their gardens, for Gods. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Atheism. Then 3. was it an easy matter to bring in a doubt whether there was a God: And this was the cause, as some think, why Diagoras Theodorus brought in this doubt, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antitheisine. Omnes diaboli actiones ed tendunt, ut ipse colatur tanquam Deus: at que adeò ut persuadeat hominibus, se Deum esse. All the devil's actions tend to this, that he may be worshipped as God, & so may persuade men that he i● God. Examples of Antichrist, these esteem the worship of the devil the rule of their life. The second point, wherein four things. whether there were a God; and by a soolish argument they brought in that there was not God. 4. When the Devil had brought them to Atheism, it was impossible that they should stay long time in it, therefore cometh in fresh upon them, showing them some of his lying wonders, and prophecies, and strange signs: and so brings them again to religion: and so by these wonderful signs bringing himself into admiration with them, maketh them to follow his religion, and to worship him as God. Apollonius Thyanaeus, jamblichus, Julian the Apostata, first they were of no religion, after they fell to worship the devil; and proved necromancers, conjurers, sorcerers. The same succession in the East-Indies, to whom the Gospel was preached by Thomas; after falling into contentions about religion, they grewat the length to the worshipping of his ugly image; and worship him till this day. The second point, the confutation of their opinion that held with Atheism, 1. The causes of it. 2. Their reasons that they were led by to it. 3. That those things that were put for Gods, were not Gods; viz. that nature, fortune, etc. is not governor of the world. 4. Ipsa quaestio, the question itself. For he that will come to God, must believe that there is a God. In general of those five false opinions and orders of them, how they hang one on the other. 1. That there was a time, when there was no society among men, but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, companions of beasts, and wandered like beasts. 2. By the devise of some excellent man they were brought into one political body. 3. Cum non possent homines in suis contineri officiis, when men could not be contained in their duties, they began to enact laws. 4. When laws were not able to bridle them, but that in secret they would not stick to commit great offences, as murder, etc. When this would not serve, then wise men intended this, to work this persuasion in men's minds, that there was another oculus eye, and invisible essence, that did see also these things that they did in secret: and would punish them for their sins, if not in this life, yet in the life to come, and that most severely both in body and soul. This they say, and prove nothing; yet are these they that will believe nothing, unless great proofs be alleged for it; therefore they condemn themselves by their own, Cities came of inhabaed tamilies, not of wand'ring wild-men. seeing they can neither allege reason nor authority, but all their ground false. 1 If there were first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wild men; it was degenerando, non generando, by degenerating, not by generating. For either they were outlawed or sequestered themselves from company, for committing of some notable offence. 2. That they came into a society è Nomadibus, beastly savages, it is manifestly false: homo enim a primo instituto est animal politicum, for man even from the first institution is a politic creature. For these political societies came first of houses; familiae in vicos excreverunt, vici in civitates, fa milies grew up into streets or Villages, and these into Cities. 3. Laws were after religion, poetae testantur Ethniet, as the Heathen Poets testify. No Laws in Homer's time, yet religion; the stories of the Heathen do testify, that laws began almost a thousand years after religion. It's impossible that religion is a devise of man. Reason's hereof. 1. The universality of religion. For when religion was too weak, because men became so brutish, laws were made, to be as it were snaffles and bridles for such Horses and Mules. The universality of the persuasion of the worship of God, not only written in the heart of every man, but also in the consent of all Nations; therefore impossible to be a devise of man. Within these hundred years, the Spaniards and Portugals found out Nations in the Antarctic part of the World, both in the South and West parts, that had no dealing with any other Nation, because they were with out apparel, marriage, etc. that had no laws, no governments, that were most necessary things, yet were they not without religion; and they had some things which they called their Gods, and worshipped them as God indeed. Therefore seeing there is no Nation without religion, & yet some have been known to have no dealing with other Nations; it cannot be a devise of man, or a devise of propagation: But religion is not of propagation. Object. Solu. 2. The diversity of religions, without any analogy of the one to the other. But if it be objected, that those Nations had it of their borderers: This may be another argument against them; for they are so fare from taking religion one of another, that there is as great a variety herein as may be possible, without any proportion of one religion to another. Diversitas simillimarum gentium, the diversity of like Nations; (but all devises that come of any devise, will have some analogy with it.) For some as the Jews, worship an invisible thing. i. God himself; all the Gentiles, visible: as, Heavens, Stars, Planets, Elements, Birds, Beasts, Snails, Plants, as Garlic and Onions: some a piece of red cloth hanged upon a pole; some the first thing that they met, that they worshipped as God all that day; manifestum ergo religionem è propagatione non esse ortam, adeoque neque ab humano instituto, It is manifest therefore that religion came not of propagation, and therefore neither of humane institution. 3. Falshood can claim no kindred but of time; for only truth is without all time. Opinionum commenta delet dies; naturae judicium confirmat, time vanquishes the inventions of opinions, but confirms the judgement of nature. Therefore every thing besides truth, brought in by man's inventions, or by any other thing whatsoever, weareth out; but religion was and shall be perpetually, religion weareth not, there is no antiquity but religion is beyond it; no posterity but it is in it. If they object that the necessity maketh it continue so long, Obj. Sol. it may be a fourth argument against them; for falsehood and truth can never agree. And they dare not say that policy is feigned thing, 4. The necessity of religion. Religion standeth very well with policy, nay it is the backbone of policy. nor the common wealth. Therefore in saying thus, they say that a thing of truth is upholden by a thing of falsehood. The Gentiles call Religion the backbone of the common wealth; therefore religion can be no devise, because it agreeth with truth. 2. Because it upholdeth truth. Quorum neutrum falsitati competit, neither of which appertaineth to falsehood, for truth needeth not falsehood to sustain it. That religion upholdeth the common wealth, it may appear by these three things: 1. If faith were taken from the deal of men, one would not trust another, neither should there be any deal at all. 2. It not preaching of the word, there would be no outward restrainer of the concupiscence of man to bridle it; then would not so many be poor, so few rich. 3. Without religion there would be no submission to government. A whole country would (not) obey one Prince. But for Atheism, we can show the persons, Atheism began 3701. or 3702. years ago. time and place of forging it. It began in Egypt of Cham, the youngest son of No, whom the Gentiles call Cambyses. Cato in his Origines, Cameses', Berosus Agosthenes, etc. I'm as it is in josephus in the year of the world, 1950. being cursed of God and his father, If Atheism were a truth it were impossible it should work to the destruction of a truth. and so out of the favour of them both, 1. out of a stomach against then both, began to teach that men were not beholding to God, but one to another. Being by this curse deprived of all joys in the world to come; whiles he lived in this world, gave himself to all brutish pleasures, and at length taught that there was no God, and fell to worshipping the devil: hence was he called Zoroaster the great Magician. Therefore we see in him both the causes of Atheism, 1. stomach, desire of revenge. 2. sensuality. Which two are from the two filthy parts of the mind. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. a stout stomach. 2. a desire of revenge. For stomach, we may see in Diagoras, which was on this occasion (as Diodorus Siculus affirms) having made a book in verse, that pleased him well, either by negligence lost it, or by subtlety of another had it stolen from him, before he could set it forth in print. This person that had it, being brought before the Senate of Athens about it, swore that he had it not; and so by this oath was set free. After the same party set them out in print, and got all the commendation of the work. Now because Diagoras saw that this wickedness was not punished presently with a thunderbolt from Heaven, but that he prospered & got all the praise; he on a stomach affirmed that there was no religion, no God. The reasons of his book are very frivolous, and such as in that great confuting world, none would vouchsafe to answer his book. For thus he reasoned, jupiter, Saturn, etc. were no Gods: therefore there were not Gods. As if one should say, many who seem to be good Scholars, are not: therefore there are none. As in Diagoras, so Nicephorus testifieth of Porphyry, and Lucian; who first were Christians, after receiving injuries, one of words, Porphyry, the greatest enemy the Church had for writing. the other of blows in the Church; when they saw that they that wronged them, had not punishment of the Church to their mind; to do the Church a spite, on a stomach became plain Atheists, though they termed themselves but Apostates. Epicurus and his followers, fell first into Atheism, affirming there was not God. 2. For sensuality; the Epicure and his followers, as Lucretius, say, that they have an excellent and great benefit to become brutish in their pleasures; and at first held Diagoras his opinion, that there was not God. This came of that, that they thought they should not live after this world, and the soul of man was not immortal: but the very Heathen at that time confuted them sufficiently. 2. Into semiatheisme, affirming God had no care of man. The best foundation of sensuality, to have care of things present. 1. In things that together are corrupted, corruption taketh hold of both at once: but in senectute, in old age, when the body is most weak, the soul is most strong. 2. The perfection of the soul is the abstracting it from the body, & the more it is abstracted from the body, the perfecter it is. 3. Augustine saith, that the soul is the subject of truth; but no subject of truth decayeth, else should truth decay: but truth is immortal. 4. Corruption is by contraries: and nothing is corrupted, but where there is a contrary: but the soul, when it heareth an evil thing, turneth it to good, and a good thing to good or evil; and receiveth contrary things, and yet receiveth no harm. Therefore. Then they fell to the denying of God's providence over man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give me this day, take to morrow to thyself: after they took the easiest way they could for their pleasures; and as Arcesilas, the chief of the Academics, seeing with what difficulty men came to knowledge, and with what great pains they attained to small learning, took a very short course to himself, and held that there was no knowledge at all: so the Epicures, seeing a restraining of Religion, and that circumstances limited every action, they brought in a short course and held, that there was no God; the rather for that they saw it was a hard thing to live godly: and as the thief desireth to have the Candle put out, that he might be in the dark, that his treachery may not be seen; lest if he were in the light, every one might check him: So they, having a light in them, that would not suffer them to walk in the darkness of their brutish pleasures, would have this light put out, that their conscience might no more check them. And because conscience will not check them without religion and knowledge of God; therefore they extinguished all light, forgetting that there was any God, and putting away the biting of their conscience by little and little; as Marius having a convulsion in his thigh, had every day a cicuta, a kind of Hemlock put to his leg, and a piece of flesh pulled from him: at length fell into Atheism. Quamdiu in nobis insunt conscientiae stimuli, non patientur nos corporis obvolutare voluptatibus, so long as t●e pricks of conscience are in us, they will not suffer us to wallow in the pleasures of the body. The point itself, that God is. Now the affirmative part, that God is, by uncorrupt reasons to confirm us in our belief; the reasons of the heathen. 1. There is a first cause, a first mover in all things; which if they can prove, they go no further. They were brought to the first cause, thus: The reasons. First from the cause. The first cause, the first mover is God. If we grant not a first cause, a first mover; then before every cause, before every mover, there is another cause or mover, in infinitum, to infinite: therefore there should be infinite causes, tum haec sequentur absurda, these absurdities will follow. Infinite causes must have infinite time to bring forth infinite effects. 2. Or infinite time. 3. Therefore all shall be instrumental causes, no principal; Et quia omnis inferior causa operatur in virtute principalis, nulla existenti principali, nullum erit effectum, and because every inferior cause worketh in the virtue of the principal, now if there be no principal, then there will be no effect. 2. There is a devil, 2. From spiritual natures. therefore there is a spirit in the world set on mischief, seeking to endamage men in their goods, and as far as might be, to bring all mankind to destruction, as is plain by sorcerers and witches: And as he is bend to the utter ruin of mankind, so out of doubt he would long ere this, have brought it to pass, had there not been a superior power to restrain this his fury. Therefore they were forced to believe that there was a devil, postea, esse Deum, qui istius resisteret, & quasi jura daret tyrannidi, and afterwards that there was a God, who might resist and set bounds to his tyranny, especially he being fare mightier than we, and we not able to withstand him. 3. The frame of the world. 3. From the frame of the World. There is a beginner of the World, Sic apud Poetas veteres, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So we read in the ancient Poets, of the Prince of the World, the maker of the World, the World hath both a beginner, and beginning. As a tree, though we find not the root of it, yet we know a root it hath; though we cannot find the fountain whence the river comes, yet we do know it hath one: So, though we cannot come to know how the world had his beginning, yet sure are we that it had a beginning. Men make a controversy of that, in the picture whereof they will not stand in controversy. 4. Damascene. 4. Whatsoever is concluded of the properties of things, is also concluded of the natures. That which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the manner of being, is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the being; so we seeing all things in the World had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conversion; We may well conclude that they had their beginning. 2. Where there are divers natures most discrepant, and these are brought into an harmony and concord, it must necessarily be argued, that there was one that accorded them, that tuned them; as in a Lute tuned: so the World being full of varieties of natures, yet they agreeing in a wonderful sympathy, there must needs be a tuner of this so great an harmony. 3. Whereas it is evident, that celestial bodies have no other use, but to make fruit come out of the earth; and all inferior bodies were made for the use of man: and whatsoever is in man, is of knowledge of these things, and of every thing that is in the World, the inventor, the age, the time, etc. may be assigned when they began: as laws, learning in Jury, arts, etc. And Pliny, though he writ of the invention and inventors of things, yet about the beginning of the World he writeth very suspiciously. Obj. Sol. And for that they say, Ex nihilo nihil fit: Responsio: Alia conditio est rei dum fit, alia cum facta est. Nutritur quisque in conceptu per umbilicum, post conceptum per os. That nothing comes of nothing, I answer: there is one condition of a thing when it is in making, another when it is made. In the belly every one is nourished by the navel, but after he is borne by the mouth. Object. And for that they say, they know not whether moveri or motum esse, to be done, in fieri, in the doing, and to be done in facto, in the deed done, be the first; Ergo mundi nullum principium: Sol. Sol. In pulsu cordis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nescitur vira p●ior: Therefore the world had no beginning, I answer: In the heart beating there is both contraction, and dilatation, it is unknown whether be former: yet we know that the heart had a beginning, ejusque pulsus, Object. and its beating. And for that they say against invention of things; it is possible that there have been many deluges: and though the beginning of Arts, etc. may be alleged after the deluge, yet not before the former deluges. Now seeing there was a beginning, it must proceed either from chance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, made of itself; The beginning of the world, whence. 1. Not from chance. or nature, or will and counsel, or from God. 1. Not from chance. If a man should come into a desert Wilderness, and see a cottage erected, his conscience would give him that it came not by chance, but built up by some one. If Aristippus came to see a circle, triangle, drawn on the shore, he will straight imagine that some drew them; therefore we must not ascribe the beginning of the world to fortune, especially seeing the whole generation of man ascribeth not rerum generationem fortunae, sed interitum the generation of things to fortune, but 〈◊〉 destruction. As we say, it chanced that such a house was burnt with fire; it chanced that such a thing happened to such a thing. Rerum autem inventionem, generationem, correctionem, tribuimus arti vel consilio, But we atttibute the invention, generation, and amendment of things to art and counsel. In Apollonii argonauticis, the poor Countryman seeing the first Ship that arrived at Colchos, could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; is any within to guide it? 2. In fortuitis, chanceable things, there is no order that can be observed; no more than in the Dice, but confusion: but in the world there is a most excellent order in all things, but in the actions of man disordered by his fall. 3. Chance and purpose can never agree. Fortuitum enim definitur esse praeter propositum A changeable thing is defined to be a thing beside the purpose; but of the world there is a manifest purpose: for there is an eye, that eye hath his object, that his line, that his medium, middle, that a species, a vision; and so a counsel, and a mutual distinction. 2. Not from nature. Secondly, not by nature, which is the course that all the world shall continue by: if nature were the first cause, than they should reduce all things to it, and bring a reason of every thing from it. Hoc autem fieri non potest, but this cannot be done. For they themselves cannot give a reason of the ebbing and flowing of the sea: the colour of the Rainbow: the strength of the nether chap, which is able to snap a sunder iron, yet hath a very weak upholder. The heat of the stomach, why it consumeth any meat, that hurteth not itself, nor the next parts. And even in virtues, they make another kind of virtue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divine, heroical. 3. If nature were the first cause, then seeing nothing can go against the chief cause, there should be nothing against nature. But we see the Sun stood at the commandment of Joshua, the Suns eclipse in the full of the Moon against nature, at Christ's passion; the Comet against nature in the constellation of Cassiopeia, with the watery signs. No natural reasons prophesying that Cyrus should d●l for and restore Is●ael. 3. Prophesying and foretelling things to come in plain names, Esay 44 28. A prophecy of Cyrus, 100 years before he was borne, 1 Kings 13.2. Of josias 300. before his birth. Iosh. 6.26. Of Hiel 500 years before his time almost; that he should ●u●ld jerico, and lay the foundation of it in his eldest son Abiram and set up the gates thereof, in his youngest son Segub. Id quodevenit, that which cam● to pass. 1 Kin. 16.34. Ergo a Deo, qui est agens voluntarium, Therefore from God who is a voluntary agent, prophecy of necessity must be referred to a superior cause. God so sensibly proved to us in his creatures, that we may as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, touch or handle him. 4. The order of the creatures, the wonderful framing of them, the hidden power in them, and the great art in the searching out of them; insomuch that the ordinary and contemptible things have wrought to the astonishment of all men. Pliny marvelleth at the Gnat, at the trunk of it, where with she maketh a noise; and saith, that wit● out a power above nature that thing could not be created; As also th● Butterflies, and infinite others. Galene, de usu partium, blasphemously entreating of the parts of man: when he cometh to one of least account, he is in admiration of it, and is constrained to name God and saith, he hath described Hymnum Domino, a Hymn or song ●o the Lord, in describing the use of that part. And as we learn by those things that are without us, that there is a God, so may we learn the same by things in us. We have a soul endued with reason and understanding immortal; then this must either be the cause of itself, or else have it of some other Of itself it is not, for it knoweth not itself; no not the body, but by anatomy; but every cause knoweth his effect, not only post quam productum fuerit, sed etiam antequam producatur, & quibus quasi gradibus producitur, after it is brought forth, but even before the production, and as it were by what means it is produced. The cause must know its effect. 2. Our parents, our father in begetting us, our mother in conceiving knew not what should be begotten: ad causam autem nec●ssariò requiritur ut cognoseat suum effectum antequam existat: & dum est in producendo. For to the cause it is necessarily required that it know its effect before it be, and while it is in producing. The cause must command the effect. 3. And after we be brought forth, we cannot command every part of us; as the beating of the Arteries in the heart; therefore from ourselves we proceed not. Therefore we must necessarily have our cause aliunde, from some other. And there is no cause in the world partaker of man's understanding, but man. For no unreasonable thing: and none is above reason, but God. And Arist. 9 ad Eudemum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reason is not the cause of reason, but reason cometh of a better thing than reason; The cause is better than the effects. Aratus alleged, Acts 17.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are also his offspring. Rom. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which may be known of God, is manifest in them. 4. Within our soul are certain sparks of the light of nature, ●i. principles of infallible and undoubted truth; as to honour our parents and superiors, to do as we would be done to: to defend ourselves, to keep promise, to hurt no man without a cause, etc. at the first hearing whereof we assent. And if these were not, we were all naught, and the overthrow of all sciences, nature and society should follow: All natural notions, infallible truths. among which, this is one, that there is a God, and that he is to be worshipped: and howsoever all other faileth, yet this never faileth; all other principles yield to this. A sign that it is deeper printed in us then the rest, insomuch that the pride of man's nature which will yield to nothing else, is contented miserably to submit itself to a piece of red cloth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-love. rather than there should be no religion. This notion therefore the chief, and will not be plucked out, Object. unless the heart go also. If exception be here taken: If this notion be universal, how then be there so many Atheists? We will answer them with Seneca: Sol. 1. Mentiuntur, qui aiunt se non sentire esse Deum: affirmant tibi, non sibi: affirmant interdiu, non noctu: & evelli non potest è cord cor ipsum evellendum est. They lie, who affirm that they perceive not that there is a God; they who say so, they say it to thee, but not to themselves; they affirm it in the day time, but not in the night: and it cannot be plucked out of the heart, the heart itself must first be plucked out. But better thus: A man may proceed to great hardness of heart, Sol. 2. and blinding of himself; yet must we hold that rule, 1. Polit. 1. Specimen naturae cujuslibet, è natura optima sumendum est, the proof of the nature of any one, is to be taken from the best nature. & Cic. de nat. deorum. If we will know what notion is most universal in man, we must take our argument from the best. But they say there is an universal notion. For the other, which are sick of the world and the flesh, and the pleasures of them both: as we cannot from a sick man reason of taste; so we are not to judge by these men, what is naturally in man: for they are a lose sort, dissolute in life, and having no leisure to think a good thing, having their hearts fat; yet though he be as fat as the Horse or a Mule, yet if the Lord put his bit into their mouths, these natural sparks will break forth, and darkness shall not be able to comprehend the light. And it is even in the worst natures: if at any time they be straighted by afflictions, as in Aeschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the Persians being put to flight at the lake Strimon, When danger cometh, than the light breaketh forth. must needs go on the Ice thawing, by the heat of the Sun; then every one that before said there was no God, fell on his knees, and prayed God that the Ice might bear them. So Dion Boristhenes, as the Italian Histories report, Antonius Vrceus Codrus, when the Lord attached them of age; Shafalus, (1. Plat. de rep..) saith to Hypocrates, while I was a young man, when they told me of Styx, Acheron, I could think that there was none, and I scoffed at them: but now in my old age, when I am to departed, I begin to doubt, how if there be such. So we see danger, sickness, and age will show us that there is a God. The main argument. The major. The notions natural in us, are universally true. The minor. Of the essence of God, we have a notion. Conclusion, therefore, we must believe that there is a God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God hath revealed them. Argument 2. Ab altera animi notione, a real sc. distinctione boni & mali, contra Pyrrhonem; from the other notion of the mind: namely from the real distinction of good and evil, against Pyrrho; that said, That nothing was simply good or evil. We see, Gen 9.22. though Cham was such an ungodly person; Genes. 9.22. yet he seethe this, that it was an uncomely thing to lie as his father did. Therefore in him a power to distinguish between decorum & non decorum, that which is comely, and not comely. Genes. 14.21. the most wicked Sodomites knew, Genes. 14.21. that good was to be requited to Abraham. Gen. 27.41. Esau would kill his brother Jacob, yet not whilst his father lived. 2. Sam. 19.17. Absalon though in Arms against his father, yet seethe this wickedness in Hushai his father's friend, and rebuketh it. Math. 26.48. Judas, though he would betray his Master, yet he would not do it in open manner; but gave them a privy token; Whomsoever I shall kiss, etc. The ground of real distinction between good and evil. So then seeing the most evil would seem good; and deny evil in themselves, and reprehend it in others; this is really to distinguish between good and evil. The ground of this distinction, either the consent of men between themselves, as Pyrrho saith, which cannot be; for then every thing at man's appointment should be good or evil. Or from a nature above man: and so it leadeth us to God an unchangeable nature. Gen. 3.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who told thee? etc. From a manifest part of the soul, sc. conscientia, the conscience, which is God's Deputy. That is also a demonstration against those that think that religion is a devise. Conscientia 3. 3. Those that committed any offence, are always troubled, and never in quiet. If any object, lest they should be revealed to the Law. Then give them security; let them do it in the wilderness in the dark, Object. Sol. where and when none shall see them: yet shall they never be quiet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the conscience shall smite the soul. They shall have their surda verbera, deaf strokes: yea they themselves will be constrained to tell it in their sleep, or in their madness; or as Plutarch saith of Bessus, he shall think that the Birds of the air will tell it. Then is not religion a devise of man (as they say) nor shall be, Of God's fearful vengeance. as long as they have the Vicegerent of God in them. And Christ useth this to condemn them; out of Esay 66.24. Vermis eorum non moritur, their worm dieth not. 4. To conclude this point. They that have denied it in their lives, their deaths have proved it for them, Genes. 7. the overwhelming of the Flood, the punishing of Sodom with utter destruction. Pharaoh. And whereas the Lord useth in all sins to punish them most severely at the beginning, and after to suffer them: yet in this sin he hath taken another course; to confute the Atheists lives, by their death; to confute them by the end of their days. Pherecides the Syrian never almost durst come into company; yet once at a banquet amongst his friends, being merrily disposed, saith, that he had lived a long time, yet never done sacrifice, nor offered up prayer to any God. And within few days after, he was eaten up with lie●. So Diagoras was the cause of his proscription at Athens, and of the sacking and destruction of his whole Country, in revenge of that wicked opinion of his. Julian the Apostata, being overcome of Necromates in battle, The horrible death of Atheists. pulled out his own guts, and cast his blood into the air, and so died with miserable yelling. Lucian, keeping for recreation a kennel of hounds, leaving them fast bound and safe when he went out to supper; at that supper, having spoke much against the truth of God, as he came home, his dogs ran mad, and breaking lose, fell upon him and tore him in pieces. Appion (against whom josephus writeth) scoffing against the old Testament, but especially at the point of circumcision; the Lord in that very same place strooke him with ulcers, so that he made him a spectacle to all that came after him. Machiavels end, was in the prison of Florence, rotting in pieces. Therefore for a conclusion, as the heathen men writ upon Zenacharibs tomb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whosoever looketh upon me, let him learn to be godly: so may we conclude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whosoever looketh upon these, let him learn to be godly. The second station is, that God is a rewarder of them that seek him: The second station. God's providence. God in regard of his essence is as a stranger to us in a fare Country. Four false opinions. 1. No providence. therefore we must not only acknowledge his essence, but also his providence: for denying of his providence is semiatheisme, and the Epicures erred in this. For though they were by reason compelled to confess that there was a God, yet they said, Non curare eum nos, that he hath no care of us. Then of the providence of God, 1. what God is to us; (the knowledge whereof must be joined with his essence) there be four branches of opinions: 1. That God at no hand meddleth, but that he hath drawn the Heavens betwixt him and us, 2. That God had providence and government in the beginning of the world, but after set his Deputy to rule the world. that we should not see what he doth, nor he what we do. 2. That there is a providence, but of general things; a general providence, rewarder to two causes, but not to every particular individuum, individual. 3. Grant both these; esse etiam individuorum providentiam, that there is a providence of individuals: Yet that its such, that if any one should look upon a stage play, 3. That there hath always been a providence, but a general providence; not meddling with rewarding or punishing. when any thing is ill meant, to laugh at it; when well to praise: but not to meddle with rewarding or punishing. 4. As he hath a providence in general and particular things and causes; so doth he not only behold, but also reward and punish: and this is true, for we must join his essence and providence together. Concerning the former. i. his essence: little glory returneth to him, and less profit to us; but we must know what he is to us: therefore this is to be joined, that he will and aught to be sought: and though (ut quidam scitè) we are Domini vernae, the Lords bondmen, and bound to seek him; yet is there a reward quaerentibus ipsum, to them that seek him. The reasons of the first opinion, that there is no providence. For the first, the especial reasons why they altogether excluded the providence of God. 1. The adversity of the good men, and the prosperity of the wicked. For say they, if there were any providence, Bonis bene esset, malis malè, it would be well for good men, and ill for bad men; but sense teacheth plainly the contrary: 2. When he alleged, that though divers abuse the gifts of God, yet he dealeth unto all so, that he is not to be blamed: They say, that he might as well have given the use of the gift, as the gift; Ergo verisimile nullam esse providentiam, it would therefore seem that there is no providence. 3. The manifold defects in natural and moral things, exclude his providence. For the first, if any man be perfectly good, Sol. no adversity can bend him; if perfectly evil, no prosperity: but none in the world is either perfectly good or evil. But it standeth with the justice of God, that evil that is in the good, to punish it in this life: that good that is in the evil, to reward it in this life; ut eorum malum puniat in vita futura, that he may punish their evil in the life to come. And the punishment in this life is a great benefit. Hence Aug. Domine hîc seca, hîc ure modò ibi pa●cas, O Lord, here in this life cut me, burn me, Sol. 2. so that in the life to come thou spare me. 2. Con. We know what the devil said concerning job, Doth job serve God for nought? God to stop the mouths of the wicked and Satan, punisheth the godly. Hence the devil, if good men live in prosperity, is ready to object, They live in hypocrisy, that they serve God, because God serves them. Therefore God to make manifest, Virtue is not mercenary, but free. that the godly serve him not for temporal commodities, and that virtue is not mercenary, but gratuita, free, he often layeth afflictions upon his: and this affliction his children willingly embrace. 2. Con. The same with the former. The devil, job can do no other but serve God; Conclus. 2. he is not left to his own choice. Sol. There is no commendation, and therefore no reward, if a man do that, which he must needs do. Sol. Now if God shall have left men in this cause, he could not have rewarded them: and what commendation is it for the fire to burn? Cum ejus sic ferat natura, since that is its nature. For the three first, its necessary that God hath no part in the evil doing, or with the doer. Sol. 3. A good thing will not permit evil. God no cause of evil. Omnis actio omnisque motio a Deo: actionis imperfectio non a Deo, sed a malè se habente instrumento. Every action, and every motion is from God, but the obliquity or imperfection of the action is not from God, but from the perverseness or weakness of the instrument. In the cripples, the motion is from the soul; the deformity of the motion, a distortione membri, from the crookedness of the member: moving and hal●ing unum per accidens, (alterum per se) the one, by accident, the other by itself, therefore the action whatsoever, it is from God; but if it halt, the deformity is of the crookedness of the instrument. Secondly, he permitteth evil, The Lords will is to make a Theatre of his goodness. non nisi per privationem gratiae suae, not but by privation of his grace. For the permission; the reasons first being granted, that the defect of every thing from his goodness, is his evil; evil hath no part with God. If there had been no defect in the variety and multitude of things in the world, God's goodness could not so fully have been expressed: neither should there have been any resemblance of God. Where is no defect, there is no mean. There is a like affection in none, therefore much less in the Lords creatures. But God willing to show his goodness in all degrees, and to have a resemblance of himself in things, hath made a defect in things. 2. If no defect, there had been but one good thing. Excellency is a property of God: if there were no defect in things, there could be no excellence, the resemblance of God: but in some creature there is some resemblance of the Creator. 3. No order; for unless there be a prior and posterior, there can be no order. Again, sundry virtues had been superfluous, justice, temperance, etc. Thirdly, because it is necessary that good should be loved in the highest degree, and we cannot be brought to love good more than by the want of it: The Lord drew the greatest benefit that ever we had, our redemption out of the greatest evil. and suffering the evil and defect being the way to the want of it, therefore this permission would he never have granted, unless more good might be had by the permission of it, then by the not having of it. The greatest evil that ever was, was the betraying of Christ: out of this the Lord drew the greatest benefit that ever was; our redemption. That there is a providence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is that affection of love which the parents bear to their children, and the children to their parents. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the want of it. Now that there is providence, 1. general. 2. in singular things, not only by the ordinary course of second causes, but also by the direction of God himself. For the first: It's natural to every thing to be careful to preserve that which he hath brought forth: and and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, natural affection. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural affection is a great virtue, and the having of it is God's gift; so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the want of natural affection, a great infamy and vice. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the want of natural affection, be a vice and reprehensible; no doubt it cannot fall in Deum, upon God; therefore we must give him his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affection over his creatures. 2. No workman will give over his work till he hath brought his work unto perfection. But generation of things is not yet complete; and every day he bringeth forth some new thing: therefore yet God hath not given over his providence. Dilucidius apparebit in singularibus, this will more clearly appear in particulars. 1. Arist. de motu animalium, argues of the providence of God; the Sea being higher than the Land, and the waters fare above the brims of the earth; and no Philosopher being able to give a reason why it should not overflow the earth, especially seeing the nature of it is to overflow; it must needs be of God's providence, which doth limit its bounds, that it cannot pass. 2. Plotinus from plants. They, without any direction, if they stand between two soils, the one dry and barren, the other moist and fruitful, they will shoot their root from the dry and barren, to the moist and good ground. 3. From the Flowers, that shut themselves in the night, lest they should receive corrupt and evil moistures: in the day they open themselves, for to receive the heat of the sun. Psal. 147.9. 4. In the Birds. The young Ravens (saith David) cry unto the Lord, and he feedeth them, being as yet scarce covered with the white moss, and forsaken of the old Raven: from their dung there engendereth a worm, that creepeth up to their bill, and so are fed. 5. Arist. that the little fish Pimotheca, entereth league with the Sea-crabbe, and taking a stone in his mouth, when the Oyster openeth itself against the sun, swimmeth in with the stone in her mouth, so that the Oyster cannot shut again; so the Crab pulleth forth the meat, and they both fall to their prey. 6. In Beasts. The wild beasts are not so fruitful and generative as the tame: lest all things should be overrun with them, therefore there is something that taketh their fruitfulness from them, namely God. 2. Whereas their natures are to pray; therefore by all likelihood, they should love those places that are fittest to pray in; yet they love desert places, dens. 3. Psal. 104. When man is to go forth to his work, all the day time they lie in their dens: at night when man is to take his rest, they go forth to seek their prey. Generally in all, the discerning the places of nourishment, and the means how to get nourishment out of it, the knowing of the motions of the musculs without a teacher. 2. When a man of great experience and knowledge, may easily be confounded and deceived in a great company of sheep, in seeking every Lamb's ewe, the Lamb in the thickest of them will find out her own ewe. 3. In discerning of hurtful things; at the voice of a Kite, the Chicken: at the smell of a Wolf, the Lamb will fly, though they never had experience of any hurt by them. 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affection of the parents toward misshapen children, though to every one else most odious, yet no less loved of their parents then if they had all the gifts of nature perfect. 5. The sudden cry of every creature affrighted with any grief: by all men's confession it cannot be voluntary: no reason can be given of it: and it hath made the heathen confess, that it was Vox naturae, vel amantis dominum naturae; the voice of nature or of one loving the Lord of nature. So we see that there is a providence, both by argument, and also by practice, in the Sea, Plants, Flowers, Fishes, Wild-beasts, etc. Theodoret Bishop of Sirus hath taken pains about this point in his ten Sermons de providentia, concerning providence. The second opinion. The second point. To that imagination that granteth providence, but such only, as is in a Clock, the plummets weighing down by little and little; so that the providence is in the second causes. 1. The means work nothing; but as the Prophets say, there is beside the bread, the staff of bread, Ezech. 4.16. & 5.16. & 14.13. Matth 4.4. Psal. 17.14. Hag. 1.6. which Christ calleth the World of God, David, God's hidden treasure, which if it be not, we shall (as Haggai saith) put money into a bottomless purse. The means always worketh not, because there is not a thing added to the means, that giveth strength. The Philosophers have acknowledged it; and called it the infusion of strength and efficacy into the creatures. This is the first cause; not of the secondary causes; that if without means divers things have been brought to pass, not only, Genes. 1. because men should not think that the sun is cause of light, he made the light before the sun; nor think that the seed is cause of fruit, therefore he made with the seed, fruit: but also in these days we see preferment cast on them, that never sought for it. Second causes withstanding, yet the effects are brought forth. Christ used clay to open eyes, which is rather a means to put them out. Helias put Salt into Salt water, to make it fresh and sweet. john 9.6. 2 Reg. 2.20. Gen. 40. & 41. jason Phereus' healed by a sword thrust into his belly, josephs' imprisonment the means of his preferment, the first bringing in of the Christian faith doth most firmly show this. Then by want of learning, They had not only no means, but also means against them. great learning confounded; by weakness, strength; by nothing, something. 2. Fortune's commission it is not, issue of war: of which though many profane mouths have given forth this, that Sors Domini campi, fortune is Lady of the field; yet there never was any, but before he entered battle, vowed; and after paid his vow. So in drawing of lots, which a man would think especially to be of chance: jonah 1.7. etc. 5.16. etc. yet the Mariners in the ship with jonas, used this as being of the providence of God. Cassena in Plutarch. 3. Ihado: when the Heathen could not find out any thing, but was in doubt, used to fall to lots, as if God would answer them in their doubtful lots. 3. From chance medley, Herodotus. Cambyses lighting off his horse, his sword falling out of the Scabbard, ran him into the groin: and he ascribeth this to providence, for his evil behaviour in Egypt. Lastly, the Philosopher concludes: That casual things are nothing else, but effects of causes fare off removed; if of these, much more the things concurring near together are referred to providence. That is a greater argument of providence, to join things fare asunder, than those that be near. But (that which proves all fully) Prophecy cannot be brought to pass withal the plummets; but that is of the providence of God. Having showed, that there is a providence of God in general. 2. That it dealeth herself, and hath her own hand in bringing things to pass. Both Philosophy and humane reason show that there is a singular providence. 3. Now that this providence reacheth itself to every singular man, this by Philosophy and man's reason proved. Yea Philosophy making providence a part of prudence, and prudence a practical virtue; and practical virtues having their objects in singularibus, in particulars; Therefore secondly it is sure, that the power of God reacheth to every thing, Quia virtutis est maximae pertingere vel remotissima, for supreme virtue can reach things most remote. But his goodness and will to do good, is no shorter than his power: all good qualities and of equal longitude and latitude; & where there is power and providence, there can be no hindrance. 3. There are none, but will confess, that it is a more commendation to provide for every particular thing, then for the whole in general. Mithridates is highly commended for that having many thousands in his Army, could speak familiarly to every one: and call him by his name. Then si quod melius non agatur, if that which is better be not done, it is of some defect in the doer: but in God there is no defect. Now from the rest of creatures to man: (ut Christus) If God hath a care of Heaven, which hath no use of his own light or motion; but is only to make the inferior things fruitful, and Cattles have the use of green things, and man of Cattles, and all other things; and the Philosopher telling, that that which hath the use of all things is principal of all; man having the use of all things, must needs be principal. Si sit providentia Dei in reliquas creaturas, & in principalem se extendat necesse est, If God's providence reach to the other creatures, then much more must it extend itself to the principal. Psal. 8. David considereth the great glory of the Heavens; then the eternity of them: and he wondereth how God could pass by them a most glorious body; and put the soul of man, a most excellent creature, into a vile lump of clay and earth. 3. Man was the inteded end of all other creatures: for they know not their own gifts; Equus, si vires suas nosceret, non reciperet sessorem suum, The Horse if he knew his own strength, would not receive his Rider. Therefore this occultation of the gift from that that hath it, and the manifestation of it to man that hath it not, is an argument that man is God's County Palantine of the whole world. This is that that chrysostom in a godly anger, being displeased with mankind, saith, append te homo, ponder thyself, O man, art thou not better than all other creatures? yet is God's providence over the basest of them. And as from all other creatures to man; so from men, to good men. For if he have a providence of those, who have only the Image of God, in them, by nature; then where there are two Images of God, 1. of Nature, 2. of grace through Christ, multo magis, much more, The Philosopher's similitude is, magnes amoris amor, love is the loadstone of love. If he care for all mankind, then much more for them that hate themselves to love him; that lose themselves, to find him; that perish, The third station, that God will be sought. to live with him. There are yet two things. 1. That God will be sought. 2. That he will reward them that seek him. 1. Facientis finis est ipsemet, the end of the doer is himself. Therefore bringing this to God, and by 2. necessity, because God hath no end; quia finis est supra efficientem, the end is above the efficient; and God having nothing above himself, ipse sui finis, therefore he himself is his own end. And being his own end, it must needs be that he created all things either for his own profit, pleasure, or honour. But neither for profit, (for no profit can redound from us to him; nor for pleasure, therefore for honour: and this honour is the seeking of God. 2. Where there are two relatives, there is grounded a mutual duty between them: between a father and a son, obedience: between a servant and a master, service: between the husband and the wife, mutual love: between the creature and the Creator, cultus. i. The fourth station, God is the rewarder. honour. 1. Therefore he being sought, (for sure it is, that though we be but vernae Domini, the Lords bondmen; and that possit esse Dei diplomata condere, God may make Charters, or Letters Patents;) as of Kings that give Laws, and yet give no rewards to the keepers of them, but punish the breakers of them; yet he will reward both the keepers, and breakers of his laws. And that he will reward, there can be no better argument, then that he rewardeth some: and he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will give unto this last, even as unto thee, Matth. 20.14. But in the eyes of the world we see, that he rewardeth some; and it cannot stand with the justice of God, that he should reward some, and not othersome: therefore there shall be a place where these all shall be rewarded. And if we see not the multitude of rewards as we would; let us ascribe it to this, that God is not sought for as he should be: small service; for doctrine, in examining controversies; for life, in examining our actions. This, to this end; that religion being divided into these two parts: into Christianity, and in Christianity; The body of christianity, which is the true part, having such little seeking of God; there being no doubting in doctrine, none in men's actions; he so seldom rewarding. After the Counsel of Trent, when the league was made by mutual marriage, of the Emperor, King of Spain, King of France, having then taken their oath for the rooting out of us and our religion, the Lord at that time disappointed them by the death of their corpses: and within half a year, they fell together by the ears. 2. The wounding of the Spaniard jeroego; who was shot through the head, and no faculty hurt. In the delivery of Rochel, when the King of Spain withal his power laid siege to it, and famind it; There was a great multitude of shell-fish brought to the City, that never was seen before, nor never after; and by that means was the City saved. In the siege of Harlam, by Duke de Alva, the reward of them that seek not God. Reward of them that seek not God. Examples. The King of Sweveland, deposed of his own subjects, for incest. For murder, the last King of France died miserably; the blood gushing out of as many places of his body, as could come forth; and that presently upon that great slaughter of the Saints. Deut. 28.1. Levit. 26.3. For breach of faith: The Venetians making league against the Turk, and after joining themselves with the Turk, were punished by the loss of the best I'll in all their Country, Cyprus. In Portugal the Lord overthrew Stukley, made King of Ireland by the Pope. Four stations already handled in the way that we are to walk in: that we are to come to God, and not to rest in any thing beside, and lean to religion, leaving the world, and wand'ring without an end. 2. We have declined from the way of reason, to the way of belief. 3. We have passed through the dangerous paths of Atheism. 4. We have searched them that call into question the general and particular providence of God; being in this way, seeking to find God, we come into another quadrivium, or way that hath four turn, the four principal religions of the world, whereby the diversities of Nations have persuaded themselves that they have sought God. Concerning these, 1 Cor. 8.5, 6. the Apostle foresaw this division of ways, and hath given us warning of them. 1. The Heathen in most parts in America, and in the East Iles, and in a great part of Tartary, worshipped creatures in all ages, and the dead, as did the Gentiles. 2. That which the Jews as yet scattered here and there, hold. 3. Of the Turks and Saracens in all Asia, a great part of Africa and Europe. 4. Is Christianity, professed of us. Concerning these; sure it is, that there can be but one true: & if we go into three of them, we shall err. Therefore that we might be sure, Concerning religion, the way to seek God, which is the true religion. and not be led by a prejudicated religion, wherein we are brought up, and to shake off the temptations of the Adversary; it remains that we show, which is the true and right religion. The Emperor's Ambassador being at Constantinople with the great Turk, saw wrought in cloth of estate in manner of an Emblem, four Candlesticks, and four Candles in them, and three of them turned upside down: and as it were, but one only burning; and it had this inscription in Arabic, This is the true light. The Ambassador ask of the meaning of this inscription; they expounded, that they betokened the four Religions in the World, whereof three were false, the other true; and that it was their Religion. Therefore we are to show that those three of theirs are false, and no true lights; and the Christian the true light. And to begin with Heathen religion, Heathen religion or paganism. or Paganism, which once spread itself over all the earth, saving a corner in Syria: It cannot be denied but that the chiefest wits concerning the knowledge of Arts and policy, have been in them, and among them: and in Philosophy, their light hath shined most brightly; and we have all lighted our Candles at their light: and yet as the wisest of us may wonder at them for nature and humane knowledge, so may the simplest of us laugh at them for the worship of God: so dim hath their light burned in the worship of God. Reasons against the idolatry of the heathen. The first reason against them is the Apostles in this place. They went amiss, because they worshipped and had many Gods, and many Lords. Aug. lib. 4. De civet. Dei, & Varro, lib. 1. de rebus divinis, making an Inventory of the Gods of the Heathen; found 30000. Gods: 300. were Jupiter's; beside a great number of Dii majorum gentium & minorum: tutelares, medioximi, patellares, penates, etc. of Gods of greater and lesser Nations, tutelar, small, petty Gods, household Gods, etc. Whether they may be many or one, there is no question: here it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom are all things, by whom are all things. The reason is: The inferior causes are resemblances of the superior, and they of the highest. But we see in all the inferior causes, that many branches come from one root: many parts ruled by one head; many veins by one master vein; many channels from one fountain. So in superior causes, many lights from one light; many motions from one motion: therefore in the highest cause, this unity must be after the most perfect sort. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In whom are all things. i. the mutual order of all things in nature, that all things are one for another: Mutuus or do in se invicem, est propter conjunci um ordinem in uno, the mutual order toward themselves is for the conjunct order in one. And as all things flow from one, so they return to one again. But their own reasons are sufficient against them. Pythagoras saith, that in God there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is the nature of the effect not to receive a greater thing than the effect. an infinite or unlimited power. Else should the understanding of man. i. the effect (because he is able to conceive an infinite power) exceed his cause. Because it is able to conceive a greater thing than his cause. If the power be infinite, the nature must be infinite; quia accidentis capacitas non excedit capacitatem subjecti, the capacity of the accident doth not exceed the capacity of the subject. If the nature be infinite, than it is one: the reason; If one grant two infinites, then there must be a line to part them: and on that part that the line is of, they must be both finite. Therefore if we grant two infinites, we must also grant they have two several forces: Virtus unita fortior. United forces stronger. and being divided, they cannot be so perfect as if they were joined together. Therefore they having truly respect to it which could be, God were unperfect: but no imperfectness with God. sit Deus imperfect us, est in natura monstrum, that God should be imperfect, is a monster in nature; but if they be both perfect, then are they both all one, for nothing makes them differ. Lactantius. 2. Because God ought to be omnipotent, either they must be of equal force, or of unequal: if of equal, either they agree, or disagree. If both equal and agree; then one superfluous: but superfluity excluded out of the deity: and every thing in nature must be done after the best manner. That which may be done in nature, must be done after the best manner. Let them disagree, than there will not be the same course of things. If of unequal power and disagree, than the greater will swallow up the less; and so bring all to one. And howsoever the Heathen outwardly and in the face of the Commonwealth durst not but hold Polytheisme; yet privily among their friends, and in their writings, they condemned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a having many Princes or Rulers, is counted an inconvenience every where. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not good there be many Lords, let there be one Lord. Therefore the heathen have made one of their Gods a Father, the rest as his children; one a King, the rest as his subjects. Pythagoras' his advice to his scholars was, to search 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unity. Arist. his drift was always, as in every thing, to seek for prima, the first things: So being in any prima, especially to seek ante omnia primum, that which was first before all. Flato in his Epistles to Dionysius, signifieth unto him that those Epistles that contain sound matters, and that he would have him believe, he beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God, or with God's help in the singular: those that he would not have him to believe, and that contain doubtful matter, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gods, or with the help of the gods in the plural: making God the note of truth, Seneca. Varro. Cic. de nat. deorum. and gods the note of falsehood. Zeno would say to his scholars, Dicite plures, discite unum, say many, learn one. Sophocles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the truths there is one God. Thus among themselves they muttered the truth, howsoever for fear of punishment, or because they would not trouble the Commonwealth, they thought this error of the multitude of gods very expedient to be suffered. But because (as Aug. 24. the civet. Dei 4.) in the latter days in the Primitive Church, the Philosophers were ashamed of the multitude of their gods; and therefore said that they in the old time would never be so absurd as to worship divers gods; but that those names were given in respect of the divers powers: therefore we must go farther with these: Porphyry. No similitude can be made, which can represent God. 1. The Heathen did appoint diversity of gods. 2. That they commanded the images to be made like to themselves; if they shown their images, than they were circumscript: therefore no Gods, but men. For God is infinite, neither can be resembled by images. Secondly, Aug. the whole course of the religion of the Heathen seeketh no farther than the eye can lead them: striketh no further than the skin. i. only to the outward action. They could not search into the reins; no remedy they had for the restraining of the heart, and mind, as hypocrisy. But nothing is more familiar in ours, than the forbidding of concupiscence, and restraining of the heart. 4. There is not one of them but doth require honour to be done unto him, only in respect of every particular benefit; Origen count. C●llum. But is content to have his honour in respect of some particular benefit. Deus autem universale bonum; but God is an universal good, as the Scriptures themselves testify; whereas none of their gods can do so much to him. Again, (whereas cyril against julian, which made him almost stagger;) whereas the Heathen also confess, that by the sin of the body, the soul also is polluted, at que adeo together to be punished; there must needs be something to purge the soul as well as to cure the body; the heart and mind is first to be purged, than the ●ody: and that religion that taketh away the pollution of the soul, is not found in their religion: for it cannot be purged by any expiation in all their liturgies. Purgatio non potest perspici, nisi per principium; not by Frankincense, for purging cannot be plainly understood, but by the beginning: nothing polluted before it be purged, can recover its first happiness. It is demanded, If then their Gods were no Gods, it would be known what they were? I ans. 1. They were men. 2. Wicked and beastly men. That they were men: Heathen gods. but men. There is none of their gods, but his father and mother may be assigned, and his kindred, in Poets: as in Hesiods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pedigree of the gods. In Philosophy, as Tully de nat. deorum. Cyrill against julian, Aug. de Civ. Dei. Euseb. de prepar. Evang. but best by Euemerus Missenius, Cypr. de vanitate idolorum, of the vanity of Idols. Cyprian out of Haecataeus. Alex. the great entering in private conference with Leo High Priest of Egypt, received of him thus much, as a great secret. That the gods of the Grecians and other Nations came out of Egypt: and all the Grecians gods and their religion came by Cecrops, that brought all things he had from Egypt: and by Cadmus, a Phenician. Phaenices autem Aegypti is omnia sua dona accepta referunt, the Phoenicians acknowledge to have received all their gifts from the Egyptians. The Romans had all theirs from the Grecians by Numa Pompilius: he from Dard●nus and Aeneas. Aeneas out of Syria, and the gods of the Egyptians were but men, and that they of those days could assign their progenies: Hermes Trismegistus to Aesclepius, had his pedigree from Uranus, and Mercurius his great grandfather, which was accounted one of the Heathen gods. Heathens gods wicked men. That they were wicked men. For religion is nothing else but a faculty, to make us one perfectly in the life to come; and in this life to frame ourselves to God's action in similitude. But their Gods were full of rapes, adulteries, etc. Concerning this matter, you may read Euseb. de praepa. Evangel. Cyrillus, Josephus count. Appian. Athanasius. Origen. Tertullian. in apologetico. Lactantius in his two first books. If they were men, how came they to be worshipped divinis honoribus, How the Heathen gods, being but men, came to be worshipped with divine honours. with divine honours, at all? How came the beasts to be worshipped as Gods? The ways are many; but they may be reduced to these three: two of the deifying of men, one of beasts. After the flood, a general revolting from religion: and that that did them good, they worshipped as God. Now by reason of the slymes and mud, there grew many Serpents and many monsters; at the last the beasts greatly multiplied. And thirdly, there increased a sort of beastly men, given to Epicurisine. Against these three, those that opposed themselves, both in regard of the good received by them, and to stir up others to do the like; they worshipped them with divine honours. Another way was this. Porphyry saith that Ninus in honour of Belus his father, having obtained the Monarchy, erected an Image for his love of the dead. This Image, because he would have it no less esteemed of others then of himself, made it a sanctuary: so that if any malefactor, or any that was in debt, had fled to it, he was safe, and freed from his debt. So by this, divers having received benefit; partly to be thankful for their benefit received, partly to do Ninus a pleasure, then living and bearing rule, they solemnised it with hymns, and with feasts, instituted certain days for the solemnising of it; hanged it about with garlands: baecque virtutis ergô facta sunt, & celebrandae illustrium hominum mortuorum, & incitandae posterorum; these things were done for virtue's sake, to extol famous men dead, and to the encouragement of the posterity. After, the cause of this celebration being forgot, they began to make prayers unto it; first in verse, accounting it a light thing to sing Hymns unto it in verse, after in prose. And this was that Bell in the Scriptures, which the broader dialect of the Hebrews call Baal. Deifying of beasts, how it came first. For the deifying of beasts, Plutarch in his Isis & Osiris, saith that Osiris King of Egypt, (whom Porphyry proveth to be the Bacchus of the Gentiles) dividing his Kingdom into certain Provinces, and to every Province giving a certain sign or cognisance, agreeable to the nature of that, that most abounded in that Province; as to the part most arable, an Ox; that had most woods, a dog; to the part most full of meadows, a clod with a little green grass on the top of it; where most waters were, a Crocodile; the posterity coming after him, not knowing his purpose, conceived of them, as of some divine natures; and every one worshipped that, by which he had his living most especially: as they that lived by tillage, the Ox, calling it Apis; they which followed their hunting, the Dog, calling it Anubito; they that lived by their meadows, their Clod, i. Isis: and this was the beginning of idolatry. How miracles and Oracles came among the Heathen. Difference between good and bad miracles. 3. How then came their miracles and Oracles? For their miracles: 1. This is the difference between a good miracle and a bad miracle. The good tendeth to the profit of mankind; as the raising from the dead, the curing of incurable diseases, the feeding of many thousands with a few Loaves and Fishes, etc. The other have but a show of vanity, altogether frivolous; as it is reported of Simon Magus, that he made an hill seem to move. Accius Manius did cut a Whetstone with a Razor. And it is sure that Apollonius Thyanaeus had done as great miracles as all the Oracles at Delos, they being but witches and sorcerers: he was but three or four degrees from Mercurius. 2. The Christian miracles are not expressible by Magic. For the Oracles, the Heathen themselves against them. Auguslin out of Porphyry concerning the vanity of idols, shows: 1. The ambiguity. 2. The vanity. 3. The contrariety of oracles. 4. That most part came not to proof. For their Oracles. Porphyry says of the Oracles of the Gentiles, that as great things were done by the Magicians in his time, as by any of them. Hermes to Asclepius professed, that he through his magic brought certain spirits to possess the image of his grandfather and others. Suidas at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phylis, reporteth that the chief idol of the Egyptians, being asked what he was; answered that he was an under-spirit, and that his name was Serapion. i. in the holy tongue, an Angel. Zoroaster, Cham, and the ancient Fathers are of opinion, that the devil fell out of the company of Angels, called Seraphim. jamblychus declareth how the devils would be alured to come into images, by anointing the image with wormwood; at the length that they came most willingly, though they would seem to be forced with outward means. Euseb. lib. 4. de praepar. Evang his confession of the Oracles is, that commonly they were ambiguous, vain, and frivolous. 2. And sometime contrary one to another. 3. and most came not to proof. 4. and if they came to proof, they might either have been done by Astronomy, or by some wise and politic man. And it is most certain, that they delighted to have men sacrificed to them, whereas God made man his special workmanship. 1. Therefore if they were Gods, they would rather seek to preserve man, Herodotus, Livius. then to seek his utter ruin; whereas they did covet their bloodshedding: and that afterward of good men, of virgins, babes, and young men, etc. as the Carthaginians. 2. The same Gods, when they were more gentle, they took this course. When they delivered them from any war, or from any other danger, Improved by Scipio, Nasica & Scevola. they required the institutions of Stage-plays, and spectacles of Fencers; and by that means also was killing: as also kinds of Circenses. Aug. 8. de Civit. Dei. If their gods did so highly accept of Stage-plays, than should the Stage-players be in most price among the Heathen, as the especial servants of their gods: but the Commonwealths of Greece and and Rome banished them, made no account of them, yea they made a decree, that they should die intestate. Ita dum tollunt pestem corporum, inducunt pestem animorum, so while they take away the plague of the body, they bring in the plague of souls. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Styx the terror of the gods. 3: Lastly for the proof of this, it is common not only in Homer and Virgil, but also in the Philos. concerning their gods, if they named but Styx and Cocytus, etc. they would tremble and be afraid, the images would be all on a sweat, juratote per Stygem, deorum terrorem, swear ye by Styx the terror of the gods. But we know that no Prince would be afraid of his own prison; much less God of his prison: for these causes, though they misliked the whole course of their religion; yet not being able to come to a greater perfection, Rather looking to quietness, then to truth. Socra●es in apolog. in his st●terunt, they persisted in these. But one went beyond them all. i. that said, that one might as well swear by an Onion or a Leek, as by Jupiter; and was wont to swear by the basest and vilest things, and inveighed much against the Athenian gods, and said that they were no gods: and for these and such articles was arraigned. But as Lacrtius testifieth, not long after his death, there happened such a plague, as was never the like before or ever since: Prytanc●m was the place where those that had well deserved of the Commonwealth were kept. 1 Cor. 8.5, 6. and ask counsel of the Oracle, they had no other answer, then that it was for the death of the innocent: so afterward then erected him an image in Prytanco: so in ascribing honour to him that dishonoured their Gods, they condemned both themselves and their gods. The concession being twofold: 1. That there is one God to us. 2. That there is one Christ. The controversy between these of the heathen in religion, was concerning the first part. The state of the Jews and Saracens is concerning the second part. As the Jews utterly deny Christ to be the Messiah, and that he is not yet come: so the Turks substitute another in his place. Between the Jews and us, The opinions of the Jews concerning the Messia. the wise man: Affirmations and negations change not the natures of things. They acknowledge the old Testament, as well as we; therefore the proofs shall be from it, and the authors of most account among them. The positions that they hold are three) First, that the Messiah shall have an earthly Kingdom, and his seat shall be at Jerusalem. Secondly, that our Christ is not the Messiah. Thirdly, that he is yet to come. The first. If they would give credit to their Chaldean paraphrast, or to jonathan, or to Rabbi Shim●on t●e son of Ishai, or to Rabbi Moses the son of Nichar; or to Rabbi Haccodesh, Whether Christ should be an earthly Monarch. and to all the ancient Rabbins that lived before the coming of Christ, then were the matter at an end. But they give more credit to the latter Rabbins, which all were moved with envy against Christ, Rabbi Solomon Nizahon. For the first, whether the Messiah coming should be an earthly Kingdom. See Esay 53.2. but especially verse 6. Esay 53.6, 8. The Lord hath laid upon him the iniquity of us all. But they shift this off and say, It's meant of the whole people. But after he saith, He shall die for his people. And it were absurd to say, the people shall die for the people; neither could they die. Psal. 22.16.18. They pierced my hands and my feet, Psal. 22, 16, 17, 18. they parted my garments among them, and cast lots upon my vesture; which cannot be understood by David. Zach. 9.9. Zach. 9.9. The King of Zion shall come to thee poor and kumble, sitting on an Ass: most plainly, Dan. 9.26. And after 62. weeks Messiah shall be slain, Daniel 9.26. etc. This the elder Jews could not conceive; and Philo judaeus understandeth it of the sanctification of the high Priest. But he might easily gather that this place was meant of the Messiah, by john the Baptist that sent two of his Disciples, to know whether he were that Christ or no: but especially that place of Daniel troubleth them: insomuch that Nizahon falleth into these blasphemous words, that the Prophet was deceived and overseen. Reason against the Jews. 1. Haggai 2.8. That the Messiah of the world, should be the expectation of the Gentiles. How should it be a comfort to the Gentiles, Reasons against the Jews. to have a stranger reign over them? which is forbidden the Jews, Deut. 17.15, 16. There shall not be a stranger to reign over them. 2. For as much as it is plain, that the Messiah should be that that giveth felicity to all the world; I would know of them how Abraham, Isaac and jacob could be saved, by an earthly Prince and temporal; they being dead many hundred years before his time? This they shake off so weakly, that they are feign to say, It shall be (as they say) no bigger than it was before: as also the City. God will not call the Saints from the fell-city that they have with him, to an earthly banquet. Whether Christ be the Messiah. that they and all the true Jews shall return to life again. But that is absurd than the first. For first, they do themselves injury to think, that the Land of jury, as also their Temple, can hold all the Jews that ever were. 2. They are utterly injurious to the Heavenly souls, to call them out of an heavenly paradise, out of Abraham's bosom, to come into an earthly paradise. The third is common. By this, there should be no purgation of the souls from sin: for this earthly Kingdom cannot purge the soul: it belongeth only to the body. The second part, That Christ is not the Messiah. 1. Gen. 49.10. That the Sceptre shall not departed from judah, nor a Lawgiver from between his feet; till Shiloh come. It was sure that before the captivity, it was altogether in judah, till the leading of the captivity continued. In the captivity they had it by one of their brethren, that was called the King of captivity. And after the captivity it continued, till it fell between Aristobulus and Hircanus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex multitudinis deportatae. who striving for it, were both dispossessed, and Herod an Idumaean placed in their room; and then was the time of Christ. Now if they shift this off and say: that the Macchabees were not of the Tribe of judah, Object. but of Levi; and so deny the prophecy. Sol. The prophecy is divided, Sol. that either a King or a Lawgiver should be of the Tribe of juda. And that there was a Lawgiver even till Christ was borne, its manifest, for they confess that Simeon justus, Note. whose song we have in our Liturgy, was the last of them; and ever since the whole company of their Sanedrim dispersed. The third answer. Object. They say that in the prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sceptre shall not departed from judah. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not a Sceptre, but a Tribe: so that it is meant, that judah should be a Tribe, till Shiloah come. Even that way they are confounded. For ever since that time, Sol. all the Tribes have been promiscuae, confused; and the Emperors presently after that they had heard, that In judaea nascetur orbis dominus, the Lord of the World should be borne in judaea; sought to root out the Jews, and especially that Tribe that Christ should come of; and so it made them to confound their Genealogies. 2. Dan. 9.25. Daniel receiveth this Oracle from the Angel, that from that time to Messiah, etc. What these seven weeks are, it's showed in the Gospel; that they stand for years: so counting for every week seven years; 49. And so long was the Temple in building: for three years they were in building the walls, and gathering themselves together; the other 46. in building the Temple, as the jews said to our Saviour, from that time to the coming of the Messiah, 490. years. 3. Hag. 2.10. The glory of the last house, shall be greater than the first. But in the first Temple, there was th● Ark of the Lord, the pot of Manna, Aaron's rod, the shewbread, etc. the second Temple had none of these: but the Prophet saith the second Temple should be more glorious. This glory they cannot find, unless it be in the time of Christ; for forty years after his death it was destroyed: so they make this no prophecy. Petrus Galatinus de ar●●●is. Two Famous companies among the jews: the scholars of Rabbi Shamma. 2. Of R. Hillel: but the latter, the more famous. Petrus Galatinus out of the third of their Talmud, that the scholars of Rabbi Hillel, considering th●se three prophecies, Daniel, Haggai, Esay, though they lived 50 years before his time, hoped that he should be borne in those days: being thereto induced by the end of the 60. chapter of Esay, That God would hasten his coming. In the same chapter of the Talmud, on that place, Esay 9.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finale. in all copies in that place only, against the nature of the letter. Whereupon Rabbi Thalumma doth hold it is an Oracle: s●. that i● is the number of the years between Esay and Christ his coming. i 600. years. 3. They say, This a principle among the jews, that the veil should not open, not the voice of the Lord fail, till the coming of the Messiah. that the prophecy of the second Temple, should not cease: (which was nothing else but a small still voice coming from the Lord:) nor the Temple open, till the Messiah came, etc. And they confessed that this voice ceased in Christ's time, and in Herod's days, and that the veil of the Temple rend in two pieces, and never since came it together. Besides these three, other three or four. The continual sending to and fro, as of john Baptist, doth argue, that they wholly did look for his coming then: the Disciples to Christ. Some, that thou art Elias; some, Jeremias; some, one of the Prophets. 2. About that time there were so many false and counterfeit Messiahs, as never were before, nor never after. For there were then either eight or ten, Seven or eight as josephus in the 18, 19, 20. books of antiquities. Beside Herod, of whom came the Herodians: judas the son of Marbaeus, Acts 5.36, 37. by Gamaliel. Th●udas, Arthronges, Barchosba, the elder and the younger. But especially the younger was in such reputation, that all the Rabbins did acknowledge him for the Messiah. These upstarts d●e argue that there was a great expectation among the people; for never since then, durst any be so bold, as to call himself the Messiah, save one. 3. Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jesus, saith that it was reported to justinian the Emperor, by Philip a Merchant of Constantinople, that had received it by the report of one Theodosius a Jow, that in the catalogue of Priests was found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the Temple for a while. At the same time that Christ was crucified, there was the first breach made into the City, in the same time of the year. Am●s 6.14. Zach. 11.12.13. The siege of jerusalem most miserable. I●sus the Son of God and of Mary, and that he was admitted into the company of the twenty two Priests. It should therefore seem, that he was a Priest, else could he not have preached; because he was of the Tribe of judah. And for this cause some think that he was permitted to preach at Capernaum. Beside these, one more. The prophecy of Christ, Luke 19.43. of the destruction of the second temple. They confessing that after Malachy, there should no Prophet arise, but it should be Messiah, Amos 6.14. from the entering of Hamath to the river of the wilderness, Zach. 11.12, 13. The siege of the City so strange and wonderful as never was the like: that the very heathen did see and confess that the hand of the Lord was against them, when they could not besiege it long for water, there was a little brook Siloh, which in former years was so dried up, that men might go over it dryfoot. That did so swell suddenly, without any natural cause, that it served all the armies of the Romans. 2. Titus did labour by all means possible to offer them peace: yea he granted them to set down what condition of peace they would; so they would yield themselves to the Romans: yet they were so wilful, that they would suffer no condition of peace. There was such a great plague, beside many millions slain, that the ground could not contain the dead bodies, but were feign to cast them over the walls: such a famine, that they were feign to eat their own children, etc. The first breach that the enemy made into the City, was at the brook Cedron, where they took Christ; and on the same day that Christ was taken, was the City taken; on the same feast day at the same time of the year. The Emperor commanded them to be whipped there, where they had whipped Christ. 30. Jew's were sold for a penny, as they sold Christ for thirty pence. There is a prophecy, Amos 2.6. Amos 2.6. For three transgressions of judah, and for four, I will not turn to it; because they sold the innocent for silver, and the poor for shoes. Righteous. They being urged to tell of whom the Prophet meant in this place: knowing not how to shift it off, are feign to say, that it is of joseph, that was sold of the Patriarches for silver: and for that cause, that they suffered that misery. And never since had they any relief, but have lain these 1500. years, scattered over all the world, hated of all, scoffed at of all, and now they are become common bondslaves to all the world: and whereas before they were wont to feed their Rabbins, now they are feign to feed the people, lest they should be forsaken of them. Whether Christ be come. That the Messiah is not come. Beside the confounding of the Tribes, they all confess, Mich. 5.2. That he shall be borne in Bethlehem. There is now no Bethlehem, nor any place where Bethlehem stood, for him to be borne. This they are driven to answer thus: that he was borne indeed, before the building of the second Temple; but ever since he hath lurked in some corner or other, they know not where; but he will at the length come. But Paulus Berosus and Augustine answer this. Ammianus Marcellinus. julian to work despite to the Christians, gave them leave to build their Temple again, sought to gather them together. Being come together, and having laid the foundation thereof: there braced a fire out of the earth that burned their timber, cast down their stones: and though the Emperout oft times encouraged them to their work, and gave them great sums to the building of it; yet you'd the flames come out of the ground, and overthrow their building. There was one since, that took upon him to gather them together, that called himself Moses Cretensis; he would needs with four hundred divide the sea, and go thorough it dry-shod. But the waves straggling against their course and nature, suddenly coming upon them, they were all drowned; and their friends that stood all along the seashore were not able to save one of them. Again, there were often prefixed times by the Rabbins, when Christ should come, and yet all deceived. Rabbi Shahadiah appointeth 1200. years. Rabbi Solomon, Rabbi Jehuda, 1390. Rabbi Elias, 4230. Rabbi Moses ben Maymon, 4474. and his time that appointed last, was expired 300. years ago: and yet their Messiah is not come; and they are ashamed to appoint any more time, but forbidden under pain of death, sint in spiritu vertiginis, that they may be in the spirit of giddiness; having their eyes open, and will not see. 3. Thirdly, between the Mahometists, Turks and us. They say there is but one God, and therein they agree with us: but in Christ they agree not with us. For they say in the fourth chapter of the Alcoran, that he was not the last Prophet, that should finish all prophecies, but Mahomet. Seven points to prove that their religion cannot be the truth. 1. Because it is forbidden throughout all his Dominions, to call it into question. And to him that shall at any time call it into question, it is present death. But the truth delighteth in nothing more than in sifting, and feareth it shall never be sufficiently sifted. They give us money, and say it is good, but will not suffer us to weigh it. 2. If ever there were mulierum fabulae, old wives fables, 2. It is fabulous. it is very like they are in the Alkoran: its full of untruths. Andrea's Maurus, not only a Saracen, but also a Bishop of theirs, hath set down 900. untruths out of the Alkoran; whereof these be two: first, 15. chap. Eluiraim, that Abraham was the son of Lazarus a beggar; whereas it is certain, that there are about 3000. years between them. Secondly, 18. section. That Mary the mother of Christ was Moses sister: whereas there are 1600. years betwixt. 3. Doctrine, the manner of it, it came of the will of man, that was captivated wholly to his sense, and could go no further. Thirdly, their doctrine foolish, vulgar, carnal, altogether belonging to the body; there is nothing in it but is visible, sensible, etc. 16. section, Mahomet saith he was in Heaven, and saw God as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having the form of a man: but his face he could not see; but he felt his hand, and that was seven times colder than the Ice. Of the Angels, that they have bodies, and many heads; and some of them 70000. heads. Of the devils, that they were circumcised, and being circumcised must needs have bodies. Of the Stars, chap. 23. that they are nothing else but Candles in a round Glass, hanging down by chains. And this is the manner of his doctrine. 4. The promises of this religion brutish wicked. 4. His Promises, chap. 35.52.54. His Paradise after this life, he maketh of those brutish pleasures, of gluttony, of lechery, etc. 5. His doctrine or precepts, 65. chap. A plain indulgency for swearing and perjury. 5. the precepts satanical. And there for a small matter they will swear and forswear: for revenge and murder, chap. 41. non ulcisci injuriam, impium; it is impious not to revenge an injury. For Polygamy and divorcing. 3. chap. the practice doth confirm it, and the precept is plain. And for Adultery, chap. 23. none may accuse one, without four witnesses. Every man hath four wives; fifteen Concubines he may have. 41. chap. they may couple themselves with beasts; and those that do this, are counted the holiest men among them: for spoil, whatsoever they can get in Via Dei, Polygamy hath almost made all the country robbers, because otherwise, they are not able to maintain their own wives. 6. The miracles false, and without witnesses. in the way of God, (as they call it) is their own. 16. chap. And that is the cause, why there goes none into their dominions, unless they be well furnished: who nevertheless are then commonly spoilt. 6. For his miracles, there are some set down, but all without witnesses. 92 ch. When he was a child, being sent into the fields with Cattles (for he was a driver of Asses) he met with the Angel Gabriel, which ripped his belly, took out his heart, cut it in two, out of the midst of it took a lump of black blood, which (as he said) maketh men to sin, and is the beginner of temptation in man: after closed up his heart, and did put it into his place again. First, there is no such lump, say all the Anatomists. Secondly, there cannot be a natural cause of temptation, which is spiritual. Secondly, being with one of his kinsmen in a fair Moonshine night, his kinsman required this of him, that he would cause the Moon to come down, and break itself into two halves: and that the one part might come into one of his sleeves, and the other into the other sleeve; and come out whole at his breast, and so go up into her place again, and so it did. But its marvel that the Astronomers did never miss her out of Heaven, and one would think it impossible for such a great body to come into such a slender body, seeing they have noted the very lest eclipse; it was a close miracle between him and his cousin. 7. It's propagation by force. Lastly, by what means the propagation of his Kingdom came, 9 chap. That God delivered him a sword to compel men to his religion, if they would not otherwise be brought to it: but (as before is said) unnatural means for truth. And so it hath been his practice always. At the first he was of very base condition, subject to the falling sickness, and troubled with devils. First, he was a servant; but afterward by the bigness and comeliness of his body, after his Master's death married with his Mistress, whom he served before, whom he enticed by sorcery; after was banished by the men of the same City for his evil demeanour. Machah his wife, and his 15. concubines. After that by the help of his wife's friends, and his parents, recovered the City; got the rule of the City; warred against the King of Scythia, to whom they were then in subjection; having overcome him, by means of the negligence of the Emperor Heraclius, entering a league of peace with the Emperor, and after breaking it, got all the Emperor's Dominions. It prevailed when the world was at the worst; when religion was clean worn out; when there were fewest learned men: it hath never taken hold of any excellent man, The Turk himself standeth in awe of the robbers, so that he is feign to feed them with money, that they might not be troublesome to him. either for the gifts of nature, art, or grace. It agreeth not with the proceed of Christian religion: the manner of the proceeding of Christian faith was not by killing, but by being killed. The effects of their religion in perjury, in swearing, in murder, in shedding of blood of their children, and kinsfolks. Some have slain 17. of their kindred, to convey the succession of the Empire to one of their own: in divorces their spoiling about Arabia deserta. Last, they live in a most servile estate: for they can convey nothing to their successors; but after their death, all is the Turks. Mancipia sunt sui imperatoris. 2. Pet. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have a more sure word of prophecy, whereunto ye do well that ye take heed, How we know that those Scriptures are the true words of God. Men in old time spoke as they were moved by the Holy Ghost. Religion is the coupling of relations between God the Creator, and man the creature: God is provider, and man that is the provided for. Quod propter aliud, p●sterius est eo, propter quod est. That which is for some other thing then for itself, is posterior to that for which it is. as unto a light that shineth in a dark place until the day dawn, and the day star arise in your hearts. Now the fourth is ours. That it is to take place, before in the other three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of confutation, or negatively. Now in the fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, positively. But because the fourth principal question is so nearly joined with the proofs of Christ's Religion, as except in one or two points, they cannot be severed: Therefore it is not amiss, to handle both under one. 1. The effect of the meaning of the Apostle here is, that we have a most sure word from the Prophets, and of all those, from whose hands we have received the Scriptures. This is most sure. And albeit there is but a small portion come immediately from God; yet being delivered by the ministry of man, the ministry of man prevailed no farther, then that it agreed with the word immediately coming from God. 1. Seeing that man is to come to God some way, and religion is this way; we necessarily gather, that this way is as ancient as man himself: else should there be a time wherein man was out of this way, and so consequently frustrated of his end. 2. Tertullian. de prescript. adversus haeret: Quod primum, verum, what is first is true. It holdeth in religion, and in any other thing. The Philos. Entia maximè vera, being chiefly true. Reasons: because as the truth is an affection of that which is; so falsehood an affection of that which is not. Therefore falsehood non potest consistere in suo, sed in alieno, cannot consist in itself, but in another. Therefore falsehood is after truth. (Assum.) But the religion of the Christians is more ancient; for the Jewish and Christian religion are both one. The Law is nothing else but the old Gospel, the Gospel nothing else but the new Law. The Law Evangelium absconditum, a hidden Gospel. The Gospel Lex revelata, a revealed Law. So that they agree with us till the coming of Christ, and there they leave us. As for the Heathen religion, a great part of their stories is fabulous; and part true. For that part which is fabulous, it began with their Gods: for further than their Gods they cannot do. Now their Gods (as Orpheus and Homer that writ upon them) they cannot be but the age before the Trojane war: forasmuch as Hercules, Aeneas, and the rest of their children lived at that war, which war was 3030. years after the Chronology of the Bible. And between Orpheus his writing, which was their ancientest Poet, and Moses, are at least 800. years. As Strabo, Plutarch, Diodor. Siculus, do testify. If their fabulous part cometh so short of our religion, then must the true part come fare shorter. Varro saith (who was in Tully's time) that that truth which the Gentiles hold could not be much ancienter than 700. years before his time. And it is sure, that the ancientest records of their truth, come from the seven wise men, of whom Solon is the chief and ancientest: The restoring of the captivity by Cyrus, in Esdras time. he was in Croesus' time; Croesus with Cyrus. Cyrus and Esdras of a time. Esdras is the last of the Canons of the old Testament. Therefore the whole Bible was before any writer or recorder of the true part of the Heathen stories. Their ancientest Historiographer is Herodotus; yet he presently after the beginning of his book, entereth into the History of Croesus: By the which we plainly see that the Christian religion is fare more ancient than the Heathen. So may another consequent be gathered: that whatsoever God or truth was of the heathens religion, they had it from the Jews religion. Rome called Magna G●aecia: the Romans had their letters from H●●m●tinus ●ph●sus. These 2. countries Egypt and Phenicea, with the Mediterranean sea do compass in Iury. The Druidae among the French men; and the Bardi and offspring of the Druidae, fetch all these monuments out of Greece. The Romans, they thank the Grecians for all that they had; both for their letters, laws, and religion: for they had them from Numa Pompilius a Grecian. The Grecians refer all that they have to Cecrops an Egyptian. Africa, Lybie, Cataphrygians, Indians, they in Arabia petrea, to Cadmus, a Phenician. Now Phenicea bordereth Northward upon jury, Egypt Southward, the Medeterranean Sea Westward. Now if we inquire from whence the Phoenicians and the Egyptians had their knowledge, we shall see that it came from the Jews. The wise men among the Grecians ask counsel at their Gods how they might get wisdom, and from whence the knowledge of arts where to be had received this answer: That it was to be had among the Chaldees. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The only wise men are the Chaldeans, and happily the Hebrews; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, declarative or expositive, and noteth some one part of the Chaldees. i. the Jews. So Orpheus saith, All knowledge referred to one Chaldean, to one stranger. Ios●phu● lib. 2. cont. Appiooem: out of Manetho. Origen lib. 4. cont. Celsum. For the knowledge of Philosophy: for the Egyptians were perfect in philosophy, the Grecians but children for manners, ●●ocyllides his verses out of Numb. Deut. and Exod. All Solon's wisdom from an Egyptian. Pythagoras from a jew. that God after the fall of man, being angry with mankind, destroyed all; and had revealed all knowledge and wisdom Vni Chaldaeo, to one Chaldean the eighth person: and Plato in Epimenide, referreth all learning uni Barbaro, to one Barbarian or stranger. Who this 8. Chaldean and 8. Barbare is, is now to be enquired. The Egyptians, they confess they had all from one they call Theuth. The Phoenicians call him Thaath, not much unlike the former. Theuth in Caldee signifieth a stranger. This stranger, by all likelihood must be Abraham, who was a stranger. And Eusebius out of Manetho doth witness, that Abraham was so greatly esteemed of in those Countries, and honoured with so honourable remembrance, and so many: that it is very plain, that he was that stranger; their chiefest exorcisms used to be done through the God of Abraham. And Manetho allegeth, that in many places of the Country, his name was written or engraven, etc. in sundry Temples, etc. i. Phocyllides. For manners, living in the 59 olympiad, his verses are so evident, that one may see, that they be word for word taken out of Moses his law: and that one may easily point forth, that this and that verse is taken out of this and that place of Deuter anomy Numbers, and Exodus, etc. But we will deal with their own records Plutarch saith that Solon fetcheth all his wisdom from Egypt, from one Souchedis. Plato all his from Caldaea of one Semuthis. Strabo lib. 16. saith that Pythagoras had daily conference in the mount Carmel; and that in that mountain were ambulachra Pythagorae, Pythagoras his walks. And some of the Heathen said, that he was cicumcised. Euseb. lib. 4. de praepar. Euangel. out of Clearchus a peripatetik, affirmeth, that Aristotle never went into Egypt, but yet he had daily conference with an Egyptian, or a Jew. Demetrius reported to Ptolomey that gathered together the great Library; that he had heard Aristotle's scholars say, that sundry of the Philosophers and Poets would have translated the old Testament into Greek; and yet in the same book, in the Epistle of Aristobulus it is said, that part of it was translated before the Empire of the Persians was begun; long before it came to be translated of the 70. But it appeareth that it hath pleased God, in most strange manner, in every Nation to leave some Register or Chronicle of this; as among the Egyptians Manetho: among the Phoenicians, Sanchoniatho: among the Chaldees, Berosus: in Asia minor, Abidenus: among the Persians, Metasthenes: among the Gentiles, Histaspis, Hecataeus, Euemerus, Alexander polyhistor. In the second book of Herodotus, we shall find that notable miracle that God wrought on Senacherib, though somewhat corrupted: the edict of Cyrus, almost the whole prophecy of Daniel. 11. book of Josephus, (as Augustine lib. 8. the civet. Dei.) Alexander being in Babylon and purposing to build an Image to Belus; and certain of the scattered Jews, which were then the cunningest workmen, refusing to build an Image to any Idol of the Heathen, vowed to root out clean all the Nations of the Jews: but he was soon appeased by jaddus the High Priest: for he hearing of the King's vow, met him in peaceable manner, in Aaron's attire; whom, as soon as Alexander saw, he fell down before him and worshipped him, and presently gave over his purpose. And being demanded the cause of so sudden change of his purpose; answered, that Hiaddus appeared unto him in the same likeness of that God which appeared to him, bidding him to conquer the whole world; in the very same attire that that man ware. After those days, by the means of Ptolomey and his Embassage to Aristobulus, and his great Library in Alexandria, the Jews religion was dispersed. La●rtius in the life of Epimenides, which agreeth with Act. 17. The Athenians being visited with a strange plague, and ask counsel of the Oracle how to rid themselves of it; the Oracle sent them to Epimenides. He told them that they were not to seek to their own God, but to another God: for it was another, above all their Gods, that sent them this plague; and it was only to be driven away by Sacrifice. They making offer to discharge themselves of this, offered Sacrifice: the plague nevertheless continuing, they were feign to send to Epimenides the second time, to know in what manner they should sacrifice, and where? he counselled them to let the beasts go whither they would, and in that place where they should stand still, there to sacrifice them to that God, that had sent them that plague. The beasts went on with the Sacrifice on their back, until they came to Mars his street; and coming to a fair plat, there stayed: where they built an Altar, and dedicated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 17. to the unknown God. The like is in the Roman histories: the Romans having got a great victory over their enemies, after built a Temple, and consecrated it to peace: and demanding of their Oracle, how long it should continue; word was given them that it should endure, quoad virgo peperit, till a Virgin should bear a child: which, because they thought it would never be; they set this inscription upon the door, Templum pacis aeternum. The everlasting Temple of peace. And about the time that Christ was borne, in the shutting, on an evening it fell down to the ground, without any help. Thus much for the Antiquity, both by them whose writings yet remain, and fathers: as also by the Heathen themselves, that proposition always holding, Quod primum, verum. What is most ancient is true. 2. Argument. The continuance of it. The second argument, from the continuance of preservation of it, most miraculously. as that the religion that cometh from man or any false God, cannot have the like: whereas we see the Jews continued in captivities under other nations, more than any: as under the Philistines, Moabites, Amorites, Persians, Romans, Egyptians: and yet in all these it hath continued. So also the people round about them, Especially the victorers nature being to turn the religion and laws of the conquered to his own. bearing a deadly hate to them and their religion: And Antiochus bending himself wholly to destroy all the copies of the Law; and yet hath it been so wonderfully preserved, as not one jot of it hath at any time perished. We see that the chiefest men in Philosophy, Physic, Law, etc. have left their scholars behind them to renew their writing: their works have been countenanced of mighty men as much as could be; all means in the world hath been used for the preservation of them, yet most of their writings have been lost; some have come to the posterity unperfect, or very corrupt. On the other side, there hath been extreme contempt of the Jews, their enemy's intent always to subvert them, and their religion: as also a purposed malice of the Jews themselves against their own religion. All means possible used to the subverting of it, yet as yet, it hath continued. So that there is not a material point that feareth the sifting, either concerning manners or faith: so that we may say, Hîc Dei digitus, here is the finger of God; for time leaveth her marks in humane things. And though there be differences in the divers taking of things: and in the divers form of words: yet they tend all to one end. There is no material difference about any material point: so that it mattereth not which of all the ways it be taken. The like may be said concerning the whole manner of their religion. They never changed their religion, customs or laws, being in captivity in divers strange Lands: whereas any other Nation, being instituted in a strange religion, strange customs and Laws, useth to alter her own, and give herself to that other religion. 3. The certainty of Christian religion. The third thing, the certainty. That whereas other writings are brought into question, or are imperfect, or not authentical, but counterfeits, The perfectest of all man's writings falls into one of these. In it 1. no imperfection. Impossible that man should take away the least part in the Christian religion, without the destruction of the whole. 2. No contradiction. or include contradictions: but this religion can fall into none of these. Therefore this religion must needs be the religion of God. 1. For imperfection. It is a certain note, that when any thing cometh from man, it groweth by little and little, until it come to perfection, no such thing in this. For in the delivery of the Law all was delivered at once most absolutely, in the 10. Commandments, under which there is no duty, but may be sensibly contained: to which nothing hath been or could be added; nothing be detracted, without the clean overthrow of the whole, only writers have explained them. which, because man cannot do in his writings, it must needs be from God. 2. For contradictions, Paul, 2. Cor. 1. The words of man are sealed with etiam & non, yea and no: but the writings of the Prophets are etiam & amen, yea and amen. In this behalf we are to rely ourselves to the father's writings, that say, that all the contradictions, that are in the Scriptures, may be reconciled by the 7. rules of Logic. For the 3. others, seeking for fear of reprehension to hord up their writings among a few; 3. No corruption. the best of them have had some corruption. And that hath often been taken under the name of divers authors, that was not the authors own: and often supposititia have had such resemblance to the authors stile, and to the rest of his works, Platonis Axia. Arist. de plantis, etc. that one could hardly, or not at all, discern them from the rest. But God taketh a contrary order for his law: he will have a copy of it in the side of the Ark: another for the Prince, another for the high Priest: for every Priest one, a copy for every Tribe. He commanded the people of Israel to have it in their hang, The diversity of ways to preserve God's Law without corruption. in their frontlets and fringes of their garments; in the eyes of all men. That what evil soever had betided them, it might not one with be impaired; and that no corruption might take hold of it. And the Jews knew very well the days of Antiochus, that those worthy men died for the maintaining of it, would not have ventured their life for a counterfeit Law. 4. No Prophet hath corrected any Prophet that went before him, or that was of the same time with him. Theophrastus' corrected Aristotle his master. 4. In all other writings, there have been some things, that their successors have amended. Some they have abrogated, or have put to of their own; no such thing here. No Prophet that hath been since Moses, hath at any time gone about to correct Moses, or to correct any thing that he hath, or to put in; but hath yielded to that as true, and sought more to confirm it, etc. but for the manner of the first religion, that none shall dispute of; God requireth no such thing of us; but commandeth the contrary, Deut. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, try all things. Fourth thing. The end, whereto all these books drive. Whatsoever man bringeth forth, it must needs have proprias hominis passiones, man's proper passions. The proper passions of man, will seek to make man (at least in part) their end. An unregenerate man's actions, That religion which attributeth all honour to God, is the true. full of affections. So that when any religion doth either take all to it, or the chiefest part; it referreth all the honour, or the chiefest part, to her end. The end of religion, the honour of God; his glory wholly only: now, he cannot be brought out of conceit of himself, but Religion bringeth him. As God is the author of all essence, so also of all good; therefore the end of all good: therefore all honour wholly to be given to him, none to have any part with him; all honour must be given to him, that giveth all other their attributes: but this doth not any religion, but the Christian religion. Every victory, all honour of it goeth to God, nothing to man: whereas all the other seek man's honour, either in the whole, or in part. The Poets and Philosophers have greatly stood on man's freewill: they will give him his igniculi & semina naturae, sparks and seeds of nature to goodness. And by these, with exercise they will make him author of his own perfection. But our religion acknowledgeth nothing, but that it came from God, and to be referred to God. In God there must be an unity: therefore that religion naught, that acknowledgeth any more than one God. 6. Deuteron. True religion acknowledgeth but one God. Diodorus Siculus allegeth that Moses departure out of Egypt was of no other occasion, but that he would not worship many Gods. We have but one God: the Jews (no) more; and though the Turks seem to hold that there is but one God in essence: yet when it cometh to the point, that there is but one God, that doth good, they will have many mediators to that God; and so consequently, many Gods: but we have but only one Mediator. 5. Arg. That religion that commandeth all good, and forbiddeth all evil, is true. 5. Arg. The precepts or doctrine. i. Because we hold that there is darkness in every man, not regenerated. Therefore in the religion of man it cannot be, that all good should be commanded, or all evil restrained: but some lawful things are restrained, and some unlawful permitted. No sect clean of this. Among the Athenians it was counted so small a thing, the keeping of a man's faith, or the breaking of it, that of them came this proverb, Graeca fides, small truth. Theft permitted among the Spartans'. Among the Romans, Lupercalia, Floralia, Bacchanalia, solemn Sacrifices and plays dedicated to Pan, Flora, Bacchus. To the first state, they knew but one Commandment. i. the seventh, and that was not kept. The first Commandment openly broken: the second broken, or shamefully abused; as the rest, either broken, or never heard of. Beside actual sin, they knew none; they knew not that concupiscence is a sin: of the lusts of the flesh they counted nothing; but affections indifferent, etc. But some restrained the use of marriage: some the use of meats. 6. Arg. Another note. As unlawful things are forbidden, so are they forbidden to all alike; but the Heathen have no such exact Law, but there may be a dispensation for it: no such strait punishment for any offence, but it may be restrained by the person time, etc. As the Magis said of the King of Persia; indeed we find that it is not lawful for a man to marry his sister: yet we find by another Law, that a King may do what he list. But the Saints of God would have said flatly with john the Baptist, non licet tibi, etc. Math. 14. ●. it is not lawful for thee to have her; though they had lost their head for it. 7. Arg. Out of this, another argument: That this religion, and these books, goeth to the very heart: and other stick in the skin. These stop the streams; they make the lusts of the flesh but affections and indifferent things. This religion taketh away concupiscence, the root of all sins. 8. The Scriptures exceed man's understanding. Another Argument. It is a necessary argument, that that which cannot come from man, cometh from God. But there are sundry things in our Scriptures, that are metaphysics indeed: and pass the capacity of man: as that Jehovah should be Elohim, that is, three persons in one God, the Trinity in Unity; that God should become man: that God should take the guiltiness of man, by suffering for him his punishment: that God could ordain a world, and out of it gather a Church to himself; They exceed man's will and appetite. C●aque naturale est, sua peccata, patriae, & suorum, quantum fiori potest tegere. & all of nothing. So for a man to come to this, that he will not conceal his fathers, mothers, or friends faults: to speak against his own country and countrymen: yea against himself, is against the nature of man, & cannot be wrought in man, but by a supernatural cause. This we see the holy men in the Scriptures did; It is natural to every man so fare as he can, to cover his own faults, and the faults of his Country and friends. Moses, when no necessity bound him, confessed that he came of a cursed stock: spared not his brother Aaron's fault in making the Calf, but committed it to writing; spared not his sister Miriam in the cause of murmuring: no not his own fault, in murmuring against the Lord at the waters of strife; Numb. 11.11. dispossessed his own children, and would not have them to succeed him in the Magistracy (a very unnatural thing) but preferred joshua; yea he put by his own Tribe, and the Tribe of juda, and preferred Ephraim. This is not able to agree with the natural man, but must come from an higher cause. Therefore the writers of these books must be inspired by God. 10. Whereas the whole drift of the greatest Philosophers, and most learned men, was to teach how Kings should enlarge their Kingdoms, and to be in credit with Princes and great men: this teacheth, that life is the contempt of life. It teacheth the contempt of the world, and worldly honours. The Prophets, they never sought to be in favour with Princes, but were so fare from that, that they answered them not so much to that they asked, as to that they should have asked: therefore this is supernatural. Therefore the true way, and from God, not from man. Against the jews. The next point, as God is a Spirit, so must his worship be spiritual: so we find in the Scriptures, not only forbidding of images and shadows; but also a flat negative. And as in the case of God's unity, though false religion may agree with the true in the first point, yet not in the second: so in this regard, howsoever they exclude images; yet they fault in this, that all their worship is ceremonial; bodily, and ritual, consisting in matters of ablution and outward types. And though there be types in the old Testament, yet he proclaimeth every where, that he abhorreth them: for he will have a contrite heart, and only the circumcision of the heart. Therefore as man is bodily, and his notions fall into the compass of the body; so as that worship that cometh from him, is bodily: whereas the worship that cometh from God is spiritual. 2. To this may be added that of Miracles and Oracles, to confirm this religion, as the other did in confirming their religion. They were not done in corners, but in the sight of Pharaoh, in the midst of all his servants. 2. Again, they were not frivolous, but they that have felt them, have got good by them. 3. They are not imitable nor expressible by the art of man: as the dividing of the red Sea; the causing the Sun to stand still in joshuahs' time; the making of Ahaz Dial to go bacl 10. degrees; both which Areopageta saith are in the Persian Oracles. The raining of Manna from Heaven, jannes' and jambres were not able to imitate Moses. For Oracles of the Gentiles, they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, philippise; Oracles. speak as King Philip would have them: and that they were very ambiguous, and needed Delio natatore, the Swimmer, the Interpreter Apollo to expound them. Therefore Porphyry said that their Oracles commonly had Posticum, a backdoor. These do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, philippise, are not doubtful, need no Delius natator, the Swimmer, the Interpreter Apollo. Last, most of the heathens Oracles came not to pass: but in the Scriptures, they came all to pass: some three hundred years before; some 500 some a thousand, some three thousand, as the dilatation of japheth, which happened not before the calling of the Gentiles. And this for confirmation both of the old and new Testament, common to the Jews aswell as to us; those that follow, are proper to Christian religion. 1. Aug. 23. de eivitate Dei; out of Porphyry, de regressu animae, of the regress of the soul, the greatest enemy that ever the Church had, That it is no true religion that doth not yield a sufficient purgation to the soul of man. Moreover he addeth there that the Platonists received from the Chaldees, that the purgation of the soul of man, cannot be nisi per principia: but by the principles; we know that Plato his principles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father, the mind, love: an enignaticall speech of our Trinity. But this. i. the purgation of the soul of man, no religion teacheth but ours; for it teacheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word took upon him sinful flesh, to purge away the sins of man; therefore ours the true, all the rest are merely bodily; for all their exorcisms and sacrifices are bodily, and not spiritual: and so withal, the God of the Christians, is not like to the heathen gods; for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one who loveth man. i. he delighteth not in cutting men's throats, or burning them to afhes; as their devils, had virgins, babes, old men, young men, good men offered up to them. And the sacrifices of beasts in the old law, were only used for two respects. 1. That they might be types of those things that are in the Gospel. 2. To be an admonition to men, to show them that they have deserved to be thus killed and sacrificed. God was so fare from having men to be sacrificed to him, that he himself came down to give himself a Sacrifice for our sins. And what greater love can be, then for a man to give his life for that he loveth for his friend; therefore no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love to man then this. In a witness, two things required: 1. Skill. 2. Honesty. 1. joh. 1.1. Now for the Gospel. 1. For the witnesses. In a witness, two things required. 1. Skill. 2. Honesty. First, for the skill. There is never a one of them, but can say, we writ and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which we have heard, which we have seen with our eyes, which we have looked upon, and which our hands have handled. Not as Homer, Plato, and the rest, that had their things from other, and by report: And withal, the writers of the Scriptures, writing them when the world bore greatest hatred against them; and yet never any durst write any book against Moses in his time, or against the Gospel in these days. And de probitate testis, concerning the honesty of a witness; The honesty of a witness. there can be no better reason given, then that Tacitus giveth: That they testify best, quibus nullum est mendacii pretium; that have nothing for their labour: and so here, the Prophets and the Apostles had nothing for their pains; whereas if this religion were false, he had reaped perpetual ignominy and shame, For the credit of the story, eternal testimonies. he had in vain deprived himself, of all pleasure, wealth, and preferment: For the credit of the story, concerning first the nativity of Christ: secondly, his death. For his birth, we know the Oracles of the Sybillae were in greatest account among the heathen, and held as true of all men: and if those be they which we have, there is nothing which can more plainly set forth the birth of Christ; his life, his death. For there we may see every action set down, and almost every circumstance. That they be the same, first those two verses that Lactantius citeth, we find in these. Secondly, those that the heathen cite, as Tully, one saith that they were the very speculum Historiarum, the mirror of Histories. And we read that many of the learned men in these latter days, as Marcellinus & Secundanus, were converted to the Christian religion, only by reading those verses, Cic. 1. epist. to Lentulus. There is much ado who shall bring Ptolemy the last into his Kingdom again? Lentulus maketh great suit; his reason was, because that it was the Oracles of Sybillae, that presently upon the reducing of Ptolomee, Prodiret dominus orbis, The Lord of the world should appear. 2. Of divination. Vocandus nobis Rex, ex quo salvi simus, He is to be called of us a King, of whom we may be saved. Tacitus and Suetonius say, that in the time of the Gentiles, especially in the time of Vespasian, it was said throughout the whole world, that the King of the world should come out of jury: and therefore his flatterers went about to persuade him, that it was meant by him. Therefore we shall find, that Augustus Tiberius, and the other Emperors, did labour to root out the Nation of the Jews; and especially that Tribe, that the King of the world should come out of. Rodiginus and Voluteran, leave this on their credit, in their writings, That among the monuments of Egypt, they found an Altar of Isis, dedicated Virgini pariturae, to the Virgin that is to bring forth. And like to that de Templo pacis, of the Temple of peace, that it should stand, quoad virgo peperit, until a virgin hath brought forth a child. So Postellus witnesseth from the Druidae, that they had an Altar with this superscription, ara primogenito Dei, an Altar to the first begotten Son of God. Suetonius saith, that about the annunciation of Mary, the year before his incarnation, as it were on a fair day, in a great assembly of the people at Rome, there appeared a Rainbow about the Sun, of a golden colour, almost of the same brightness with the Sun, save that the colour of it was more yellow. And the Augurs being asked a reason of it, they answered, that God would invisere humanum genus, visit mankind. When Christ was borne, the same day, were seen three Suns in the firmament; (not three pareliis) Images of the Sun, Sueton. in the life of Vespasian. Virg. 4. eglog. Tacit. 21. of his story. that after met and went into one; which cannot be in a meteor; for that it is in a fixed cloud: so that 3. pareliis, Images of the Sun, cannot come into one: to which the Augurs answered, that he was then borne, whom both Augustus, and the people, and all the world should worship; this was a sign of the mystery of the Trinity: therefore it is said, that at the next meeting of the Senate, Augustus gave over his title, Dominus orbis, Lord of the world; and would no more be called so. And it is reported that on the same day there ran out of a shop in Rome, for the space of a day, as it were a river of Oil, which some take for a sign of his spiritual anointing. But the chiefest is of a Star that appeared, mentioned in the Scripture, as also of the Heathen, that confessed it was stella maximè salutaris, Virg. eclog. 4▪ the luckiest Star that ever appeared for mankind. 2. Pliny 25. chap. calleth it stella crinita, sine crine; a blazing Star without crest. And many by cogitation of this Star, have been converted to the truth: as Charaemon, among the Stoics; Caladius among the Platonists, upon the inquiry of the estate of that star, went into Jury, and became a Jew. For his death, Signs for his death. we find that the ancient wise among the Egyptians, using not to write by letters, but by characters, when they would express vitam aeternam, eternal life, it should be done per signum crucis, by the sign of the Cross; whereby they shown a badge, that should necessarily concur with the action that should be the salvation of the world. Math. 27.45. Mark. 15.33. Concerning the two things that the Holy Ghost hath set down. i. the universal eclipse of the Sun, and the universal earthquake; so often and so much cast into the teeth of the heathen, that they are ashamed to deny it. Of the earthquake, Pliny 2.25. ch. of both Phlegon, Trallianus, 13. lib. Chron. testified of all the Heathen, not to have come by any natural cause. For the earthquake, there can be no universal motion in any thing: for in nature, every thing that is moved, must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's own stay; but this earthquake went throughout the world; for the universal eclipse of the Sun, many were converted by the strangeness of it, as Dionysius and Apollophanes: For first, the Sun's eclipses are all particular; this was universal. 2. It was at the feast of the Passover, which was 14. day of the Moon, when the Moon was just at the full, flat oppositly, contrary to the rules of Astronomy, and the reason of man. 3. In the Emperor Tiberius his reign it is said that presently upon the eclipse, there was an universal defect of Oracles: of which argument, Plutarch hath a whole Treatise: M. A●reli●s. 3. Chinades in●ulae. ● Cycladeses▪ wherein he saith, that one Epithe ses, one that was in great credit with the Emperor, sailing by Cyclades, heard a voice as it were coming out of one of the Lands, with great yelling as they thought or could conceives of spirits, to make report, that the great God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pan was dead. The Emperor afterward hearing of this, called together all the wise men and Magicians. But none could tell, Niceph. lib. 1. cap. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Hebrew child, who commandeth the blessed Gods enjoins me to leave this house, and straightways to go hence into hell: therefore thou being silent, depart hence from our Altars. what this great God Pan should mean. Nicephorus saith, that the Emperors from Augustus to Adrian, did not only inquire the cause of this defect, from wisemen; but also caused them to raise up the spirits themselves. One ask the Oracle at Delos, why it was put to silence; answer was made, because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrew child. Trophonius his cave, the Oracle there, the Oracle Delos Jupiter; and Jupiter Dodonaeus all put to silence. Saint Ambrose, Tertullian, Justin Martyr testify, that by pilate's Epistle to the Emperor Tiberius, they were confirmed. Egesippus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brief heads of Christ; of his innocent death, godly life, and his resurrection; Ad Senatum de Jesus in Deorum numerum referendo, cum vocis suae praerogativa retulit. He propounded to the Senate with the consent of his voice, to bring in Jesus into the number of the Gods. But the Council refused to do it; quia author ipse consilii non fuer at, because the motion did not first of all proceed from the Senate itself. And the chiefest that was against it, was Sejanus who afterward came to a most miserable end. The next and chiefest argument is the proceed of this religion. i. Whereas nature and reason teacheth us to get apt instruments to work with, and that the matter must be disposed and well fitted before we work. But there were no means wrought to propagate this religion. For the instruments, they cannot be devised more unfit, of no nobility, of no power, of no learning, etc. but barbarous, rude, handicrafts men: for the matter to work upon, they had it altogether unprepared, nay clean against them. They had the Jews in hatred against them; in as deadly hatred, as possibly could be. The heathen also at the first continued this hatred against them, after were converted by them; but afterward returned to their former hatred. The learnedst men have been against it. Ulpian, the greatest Lawyer, who wrote 460. books against the Christians. Galen the greatest physician; Plotinus the greatest Platonist. Porphyry, the greatest Aristotelian: Libanius, a great writer in the Grecian tongue: julian the greatest forcerer: Lucian, the greatest scoffer. For persecutions. The ten strangest and bloodiest persecutions were against them. The strangest torments that could be devised, were executed upon them: nothing there was, that could be done by force, but it was done. Great and huge heaps of Christians, suffering every where, every day for their faith. For craft and policy. julian used all the means that could be wrought, by putting down schools of catechising, and schools of the Prophets; by breaking godly meetings, by making Dialogues between Christ and Pilate, against Christ, etc. causing them to be instead of catechising to abalienate the children's minds from Christian religion by all means possible. Yet at length form prevailed, the matter being never so ill disposed. Man cannot away with this happiness. 6. The Commandments and precepts in no wise agreeable to flesh and blood. For revenge: we must love them; Love them that hate us, speak good of them that persecute us. Happy shall you be when men revile you and persecute you. For lust: we may not look after a woman with our eye, to lust after her. For covetousness: we must be ready to part with all. For truth: we must not only confess, and also profess it, when any one asketh of our faith: here is no plausibleness in the world. The means. s. promises 7. the next way to make a man forsake, and to terrify him from it. Math. 10.17. john 21.18. Math. 10.38. 7. The promises. Others, as Turks, Epicures, etc. their religions set them great promises, either in this life, or in the life to come: or in both; as wealth, preferment, etc. in the world to come, ablutions. This, for this life. Fl●gellabunt vos in Synagogis suis, they will scourge you in their Synagogues Christ to Peter. They shall bind thee, and lead thee whither thou wouldst not; they shall stone thee, etc. to forsake that they have, and take up the Cross and follow Christ. He that forsaketh not father, mother, friends, house, all, his own soul, cannot be my Disciple, etc. You shall not have so much as a breathing time in your persecutions, he that cannot be content to part with all he hath, yea with himself, for Christ his cause, he is not worthy of Christ. This is not the next way for sequimini me, follow me; but discedite â me, depart from me. Here is a very resemblance of the creation: as in the creation something was made of nothing; so here, nothing is set to confound something: that we may plainly say, and see that it is the finger of God, that worketh here. Here is strength confounded by weakness, something by nothing, death by death. What is this, but a divine religion. Mahometism could never take any hold of any learned man. When Mahometism first began, the Emperor gave himself to pleasure; the people to idleness: so that there was nothing but idleness and palpable ignorance; religion freezed; very few learned men: But in the time when this began, the world was full of eyes; never so great industry: than it pleased the Lord to show forth his weakness, in the greatest strength of the world; and by his most simple means to convert the learned men that then lived; as Pantenus, Clemens, Origen, B●sil, Augustin, Ambrose. For the conversion; Paul having a testimony from the counsel, to bind all such as he found professors of Christ's name, and to imprison them; being in the highest way to preferment, a man of special account among the Jews (so that Porphyry saith, it is pity, that so excellent a man for the gifts of learning, so near preferment, should have been converted to the Christian religion;) yet then suddenly he was content to turn to many sharp showers, whip, perils by Sea and by Land, shipwrecks, etc. he had no great pleasure, 2. Cor. 12.2. for he had no time to breath in his afflictions; when he should come to honour; and the people of Lycaonia came to sacrifice to him, and Barnabas: they rend their clothes, beat their breasts, ran in the midst of them, and told them that they were but men as they were; so that they were not vainglorious. Origen was the fairest for preferment that any man could be. Ammonius was his master; always preferred before Plotinus, who afterward came to great preferment in the common wealth. Yet he was content to leave all, and betake himself to be a poor catechist in Alexandria, where he was every minute, in danger of his life: After they were converted, after they were not converted to any sect, etc. never the like examples of manners and all kind of virtues, as in these; of fasting, of abstinence, of continence, of liberality, of justice, in all things, and with all men: of fortitude, (Plotinus one of their great enemies saith of them) omnis Christianus mortis contemptor, every Christian is a despiser of death. For life most innocent and simple. Longinianus the Philosopher in his Epistle to Augustine: I reason thus with myself, The heathen men had it cast into their heads, that Christ wrought not by the finger of God, but by magic. Perfecation by sword, by books. They say that your Saviour wrought by magic, and that he learned it in Egypt; but I can hardly be brought to believe it. For if he were such a one, and wrought by inferior spirits, non triumpharet de diis he could not triumph over the Gods, for he hath confounded all our Gods, and put them to silence. If he wrought by such means, no doubt neither he, nor his followers, would exhort others to such austerity of life and manners; and forbidden all such unlawful means. Pliny 2. testifieth of the Christians, that they were the innocentest people that ever lived: and giveth the Emperor counsel, that if they were accused of any, that the Law might take hold of them; otherwise, that he should not once inquire of them. The next, their constancy in suffering death; not only in men of strength, but also in silly old men, maids, children, with their parents etc. And that after so ambitious desire of death, that they would offer themselves to die; as the woman with the child in her arms, that crossed the Proconsulls' horse, and being asked the cause why she did so; answered that she feared lest she should come too late to suffer with the other Christians, that had their names in his bill to be executed; for she said that she also was a Christian. Tertullian in his apology. Omne malum, aut timore, aut pudore natura perfundit: malefici denique gestiunt latere▪ devitant apparere, trepidant deprehensi, negant accusati, ne torti quidem facile aut semper confitentur, certè damnati moerent, dementati in semetipsis, mentis malae impetus vel fato, vel astris imputant▪ nolunt esse suum, quia malum agnoscunt: Christianis verò quid simile? neminem pudet, neminem poenitet, nisi planè jam antea non fursse: si quis denotatur, gloriatur. Every sin nature besprinkles it either with fear or shame; the wicked they desire gladly to lie hid, they shun to be seen, being taken tardy they tremble, being accused they deny, though tortured scarce ever doc they freely confess, being condemned they are pensive; they wax foolish in themselves, the vehement rage of their evil heart, they impute either to fate, or to the stars. They will not have it to be theirs, because they know it is evil: but to Christians what is like? none is ashamed of it, none forethinkes it, unless that he was not such sooner: if any be marked, he glories. Si accusatur, non defendit: interrogatus, velultro consitetur, damnatus, gratias agit: Quid hoc mali, quid non habet mali; timorem, pudorem, tergiversationem; poenitentiam, deplorationem? Quid hoc maliest, cujus reus gaudet, cujus accusativo votum; cujus poena, felicitas, etc. If any be accused, he defends not; being asked, he confesses freely, being condemned, he gives thanks: what evil is this? what wickedness hath it not, fear, shame, hasting, despising, bewailing. But what evil can this be, whereof the party accused rejoiceth, whereof to be accused, is their desire, for which to suffer punishment they account felicity. There is never a sect of all the Philosophers, but one edict put forth of the common wealth, that it should be present death to be maintainers of it, would dash it, as it did Pyrrho and his followers. But no edict ever could, or hath put this to silence, no persecutions either by sword or by books, etc. but the Christians tired their persecutors. Where there is a mutation, there must be an agent to work; but these were only the patients, and by suffering did weary the agents. For the manner of the departure of their persecutors. From the persecution under Claudius, to the last of the ten; all the Emperors, and all that had set to their hand to any Bill, in those ten persecutions of the Christians, came to a fearful end: only Libanius escaped, that presently went to Basil and became a Christian. All the rest came to a miserable end, as judas, Herod, Pilate, etc. Sejanus, So that one crieth out to an Emperors, parce nobis; si non nobis, parce tibi; si non tibi, parce Carthagini: pity us; if not us, yet pity thyself; if not thyself, yet pity the City Carthage. Last, the devil's testimony. For it is a point in Law, that how ill soever any witness is otherwise disposed, yet his witness may be taken, Cum confitetur in dedecùs suum, when he confesseth to his own reproach. Eusebius saith, that julian the Apostata being in Antioch, and being desirous to deal with enchanting the spirits, having made his circle upon the place, where Babylas a martyr was buried, and adjuring after his manner, the devil to come up; the devil confesseth, that he by all his cunnings and adjuring could make him come up there, before he had digged up Babylas his ashes. Tertullian challengeth the Emperor and his Religion. Let me come, saith he, into your Temples, and let me talk with any of the spirits in your Images. If I make not, or any Christian, the fiend to confess as much, as the foul spirits in the Gospel, to come out of the image: then let your religion prevail, and ours take the foil: And surely his great offer had been taken, had not the Emperor feared the overthrow. Last, Plotinus, Apollonius, Thyanaeus, and other of the heathen assayed divers times to bring up the Images of jupiter, Mars, etc. and brought them up; but they all confessed this, that when they came to bring up the Image of Christ, they and the Spirits were confounnded; ergo there can be no power to represent him. That also may be added, that their God was afraid of Styx; now we have found him, whom Styx itself standeth in fear of, yea of the ashes of a Christian. Being entered into this way, we fall once more into another division. For as we know, Christian faith standeth on two sorts: so that each part pleadeth the possession of it, as well as other: and each taketh the other to be wrong. Now therefore to know, whether of these we are to betake ourselves to: And it is no difficulty, if we take the marks of true religion. 1. That the worship of God is spiritual. 2. That it restraineth the concupiscence; in particular hereafter it shall be resolved. Now in general: because they build on the Word of God as well as we, so that each plead their interest in it, but after a divers meaning: that we may take a right course, for the right interpretation of the Scripture: The main question. the question lieth thus, between us and the Church of Rome; how that certain and infallible interpretation of the Word of God may be had? They say it may be had of the Fathers, Counsels, Church, or the chief Father in the Church. i. the Pope. We in another sort: this their opinion may be resolved, 2. Pet. 1.20. that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of any private interpretation. To make it plain: 1. We both hold out of Acts 8.31. that the Scriptures cannot be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a guide. And if the Eunuch, a man not of the vulgar sort, was not otherwise able to do; then none of the vulgar sort. 2. This being set down, we add this also: That there is a certain interpretation, whereto a man may safely commit himself: For else, it is well known, that we cannot build on the rock, but be blown down at every blast of contrary doctrine. 3. As we affirm it out of Peter, that they pertain not to any private interpretation. i. that one may not interpret them after his own fancy. i. as 2. Pet. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ● Pet. 3.16. to wrest the Scriptures: but as Hilary saith, Refer sensum è Scriptures, non auferre è Scriptures: to utter the sense out of Scriptures, not to take it away from the Scriptures. Therefore we hold this, 1. Cor. 12.10. 1. Cor. 12.10. that God hath given the gift of interpretation; which gift, as we acknowledge, not to be given out of the Church: as, 1 Cor. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The natural man receiveth not the things of the Spirit of God. i. a man, only as he is a man, cannot interpret aright. So neither we hold, that it is given to the common people, whom as Augustine saith, Non vivacitas intelligendi, sed simplicitas credendi salvos reddit. Not liveliness of understanding, but simplicity of faith saveth them. But to the learned, and to those of the learned, that have the gift of interpretation. Now forasmuch as, 1 Cor. 12.11. God doth divide these gifts, singulis prout vult, to every one as he pleaseth. Therefore it is hard restraining of it to the succession of Bishops: as the grosser Papists do. Stapleton lib. 10. Of controversy, cap. 7. when he had done all he could, yet at the length the truth prevaileth with him, that he saith, that it is not so tied to the succession of Bishops; but that God may work it in other extraordinarily; that as well to Amos a Herdsman, as to jeremy a Priest, the gift of Prophecy was given. And those of the sounder sort of them, as Andradius, leaneth flat to the contrary part: that the interpretations of the Bishops, gathered together, may be taken, though it be flat contrary to the Scriptures. Now for the sense of the Scriptures, they say well in Law, that Apices juris, non sunt jus, Extremity of law, is not law: so of the Scriptures, The book is not the Scripture, not the draught of words, but the meaning. And for the meaning of them, Aquinas saith, that to prove any matter of faith or manners, no sense must be taken, but the literal sense. 2. But if we come to exhorting and instructing; then we may use tropological sense (as the Fathers, for the most part every where.) 3. That the literal sense can be but one, in one place, albeit a man may draw sundry consequences, a contrariis, similibus, etc. from contraries, from likes, etc. by the rules and places of Logic, yet the literal sense of the author is but one. 4. That is the literal sense of every place, which the construction doth show, if it lead not to an absurdity: then must it needs be a trope, or figure. Thirdly, seeing then there must be an interpretation, and it must come from the letter, unless it bring us to an absurdity: 3. followeth the examination of the sense. And first, against all Stapletons' issues of arguments, That if these be the means, there is always left a place for wrangling; but it is no inconvenience. For he that will wrangle, may aswell wrangle upon the interpretations of the Fathers, Counsels, etc. We must not look to bring an adversary so fare, that he can say nothing; for what is it, that the devil cannot say against it? All the inconveniences, that an heretic may be brought to are two. The first, Tit. 3.11. to drive them so fare, till they condemn themselves, in their own facts, Tit. 3.11. that after two or three dispute, we may give them over, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being condemned of themselves. 2. Seeing the devil so blindeth the understanding of some, that they will not perceive reason; therefore as it is, 2. Tim. 3.9. 2 Tim. 3.9. so long we may reason with them till their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their folly be manifest to all men. One may set down conclusions in half an hour that may trouble all the learned men half a year to confute them. 2. We must know, that as in other sciences, The judgement to be taken from the principles. so in Divinity, the judgement of every part is to be taken ex principiis, from the principles; and examined by them: For these principles, Aug. de doct. Christiana. 2.9. In iis quae apertè posita sunt, inveniuntur illa omnia, quae pertinent ad fidem, moresque vivendi, in these things which are plainly set down, all things are found which belong either to faith or manners. Chrys. in 2 Thes. 2. ho. 3. manifesta sunt, quae sunt ad mores, aut ad fidem necessaria, these things which are necessary to faith or manners, are manifest. And again, quae tam indoctis, quam doctis patent, which are manifest as well to the unlearned, as to the learned. Canus a great man among the Papists. Canus 3.2. ch. of places theological; saith, that there are divers places, that none can give any other sense of, than the literal; nor can write them, unless he will needs wrangle. Irenaeus 2. against heresies, 46, 47. ch That all those plain places make our principles; and that all those places of doubtful understanding, must be judged by these plain places. And the next way for agreement of those parties were, first that learned men agreed, what those plain places were. Now of the means how to find out the true sense of Scripture: they are many, but may be brought to six. Means to find out the true sens of Scripture. The first is that, wherein they agree with us, sc. Pietas & diligentia, piety and diligence. Prayer must go first. Aug. Oratio postulet. lectio inquirat, meditatio inveniat, contemplatio degustet & digerat. Let prayer desire, reading search, meditation find, contemplation feel and digest. So Christ, Luk. 24.13. opened their eyes, prepared their hearts. The 2,3,4, are for the phrase of speech. 2. Conference of places warranted by August. de doct. Christian. lib. 2. cap. 8. The less plain places in the Scripture are to be referred to the more plain, and the less in number. And it seemeth to be the course of the Holy ghost, Act. 17.11. 3. Inspectio fontium, a viewing or considering of the fountains. i. for the opening of divers significations of the word, the consulting with the two original tongues: for the old Testament, with the Hebrew; for the new, with the Greek. Aug. 2. the doct. Christiana. cap. II. 4. The knowledge of the holy Ghosts phrase, i. idiom, dialect, or style: For the Holy Ghost useth divers idioms, that are not to be found in other writers; as the crucifying of a man's flesh, the mortifying of his concupiscence, etc. Therefore we must be perfect in these: and as Heb. 5. v. last. Habere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have our senses exercised, that we may know the Holy Ghost when he speaketh. Often we shall meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is being interpreted, the Holy ghost in Greek referreth us to the Holy ghost in Hebrew. And these are the remedies for the right understanding of the words. There are two others for whole sentences or Chapters. 5. Is that the Fathers call Oculus ad scopum, the eye to the mark. As what was God's intent in setting down the Law, in giving a prophecy, in doing a miracle, etc. As Paul to Timothy, against those that made an evil use of the Law, reasoned from the end of the Law. So saith Hilary, E causis dictorum sumenda est intelligentia dictorum. From the causes of things that are spoken, the understanding of them is to be taken. 6. That which the wise men of the Jews say, We must look all about us; before us, behind us, beside us, etc. i. the diligent weighing of the antecedentia & consequentia, antecedents and consequents; and every other circumstance. To these six circumstances may be referred the rules of Irenaeus, lib. 2. ch. 46,47. Aug. 2.2. & 3. ch. That every one of these means serve not for every thing; but to divers things, divers instruments are applied. And here, against Stapletons' errors, who taketh some one thing which would be resolved by some one of these; and objecteth it to another of them whereby it cannot be resolved. Because one of these are not necessary to such a thing, therefore not necessary at all. 2. That we attribute not the interpretation of the true sense to each one of these; Naught, not for that he thinketh them simply naught but insufficient. but to all together. Whereas Stapleton concludeth them all to be naught, because sverally they will not suffice; naught, not for that he thinketh them simply naught, but insufficient. His second argument. To every one of these, there is a place left ad contradicendum, for contradiction. 2. Being used singularly, they will not suffice. But we know the first argument to be none. And 2. that every one of these, hath his peculiar office. The means that Papists use to understand the Scriptures. Now they, beside Prayer, set down these means; the interpretation of Fathers, of Counsels, the practice of the Church; the definitive sentence of the Pope. They say, all these are true, infallible and sufficient. For the assertions of the Fathers, and Counsels; as a doubt may be found in the Scriptures, so in their exposition upon the Scriptures. For the practice of the Church, and sentence of the Pope: A question may be made whether the Church is the true Church; and so there is yet place for doubting. For the second inconvenience, as we unfeignedly acknowledge, that all their means are commendable; as they include the use of our former means. If ever they did well, it was by using our means: on the contrary, If ever they erred, they erred in one of these. But take their means all together, without the other, they will miss. For the Fathers; They will have all the Fathers meet in one exposition of one place: which is a vain speculation of theirs. For there is not one place of an hundred, that all the Fathers expound. 2. In expounding, they keep not lightly the literal sense, except it be in the controversies that were in their times: but in their Homilies and writings followed sensum Tropologicum, the Tropological sense; drawing out divers doctrines and applications necessary for manners. So saith Augustine against Julian. That in controversies, that fell not in their time, the Fathers loquebantur obscurè, controversià nondum motą in caeteris loquebantuąr securè, controversią nondum notą spoke obscurely, the controversy not yet moved; in the rest they spoke securely, the controversy not yet known. Basil. epist. 14. saith of Dionysius a Father; multa loquebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he spoke many things controversally; in his vehemency of disputation against the heretics of his time, quae non defenderet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he would not defend determinatively. And in sundry things the Fathers must be taken to have spoken per modum contradicendi, non docendi, in way of contraedicting, not of teaching. But they themselves are at strife among themselves; Cardinal Cajetan saith in the second Council at Tent, that if he knew a good and true exposition of any place in the Scripture, and that might be drawn out of the place, he would hold it contra torrentem, against the current of all the Doctors and Bishops: so also Andradius; and they themselves use to deny Fathers in their schools. Non 〈◊〉 at honest, dispensatio, sed 〈◊〉 dissimulatio. Hicron. It was not a true dispensation, but a dissimulation. But now they lean to that, which the most part do say. Augustin in epist. II. There is a question between him and Jerome, whether Paul in reproving Peter, did mean sincerely? i. reproved him indeed, or did dissemble? Jerome holdeth that he did dissemble; Augustine that he meant simply: And though Jerome oppressed him with divers Father's authority; yet he regarded them not at all; but thought that he reprehended him indeed; ut ad Calat. 2. and we know Augustine's part carrieth it away. And Jerome in the expounding of the Psalms, saith, That he had set down divers things, that were not holden in those days, Augustine refuseth Cyprian an ancient Father his opinion, and preferred Tironius a Donatists' opinion upon a place of Scripture; because he knew it was the sounder. And he hath set seven rules out of him de doct. Christiana, against that of Stapleton, that would have us to regard, non quid dicatur, sed quis dicat, not what is spoken, but who speaketh. 2. In the exposition of these words, Tu es Petrus, & suprahanc Petram, thou art Peter, and upon this Rock; almost every one of the Fathers, at least, most part of them, and best, expound it of Peter's faith: yet the Papists understand it, Non de side, sed de persons Petri, not of the faith, but of the person of Peter. Here they disagree themselves from the Fathers: And Stapleton saith, it was lapsus humanus, a humane failing. In the division of the Law, they go clean contrary to the greatest part of the Fathers: for whereas the Fathers divide the Commandments as we do; the Papists make the two first, one; and the tenth, two. 2. They have no Father to countenance them in this, but Augustin. 2. For the practice of the Church, great doubtfulness. i. in the cause of the primacy: all the Christians of the East-Church have refused it; only the West Churches held with it: so that here is half the Church against it. And if the practice of the Church were to be urged; all Christendom were once Arrians, saving three or four Bishops. So that here is ambiguity with great peril. Basil. 27. de Spiritu Sancto; de immersione trina in Baptismo, of the Holy Ghost, of thrice dipping in baptism: that first the children were but once dipped into the water; after thrice: at this day it is but once, and the other abrogated. 3. For Counsels; they are divided into Action and Canon: for the Action, it is either intolerable or shameless; or they must confess infinite writings: so that they confess, the action may err. For the Canon, there is not one place among a thousand that hath the indefinite sentence of the Fathers. 2. There have been Canons directly contrary one to the other. The general Council of Constance and of Basil, both general, both allowed. 1. by Pope Martin the fist. 2. By Pope Eugenius the fourth; and their Bills be at them, one opposite to the other. One saith, The Council can err, not the Pope. The other, the Pope, not the Council. The Canon of the Council of Ferrara, contrary to the Canon of the Council of Florence; the one, that the Pope was above the Council; the other that the Council was above the Pope. Decretum de 4. conclusionibus, the decree of the four conclusions. 4. For the Pope; Jerome saith, that Damasus a Pope did consent ad subscriptionem haereseos, to the subscription of heresy. Liberius (as Ambrose) though for a while he was constant, and a great enemy against the Arrians; yet being put by his Bishopric, and banished; after revolted, and upon his revolting was restored to his Bishopric, and in an Arrian Council, did subscribere haeresi, subscribe to heresy. 1. That Christ in respect of his Godhead, was not equal with his Father. 2. To the heresy of the Monothelites: that Christ in respect that he was both God and man, had but one will; and therefore but one nature. Honorius was condemned in seven Canons, and seven actions, by the sixth general Council of Constantinople; propter subversionem fidei. for subverting the faith: and accursed by the 7. and 8. general Council of Nice. So that they are feign to say, these Counsels were corrupt; and so, not only they, but also the writings of Beda shall be corrupt: so that we see, these severally to be false rules. Now to show that they fail, being taken altogether. In the ministering of the Communion or Supper to infants. 1. Augustine defendeth it against julian. 2. Aurelius, and indeed all the Fathers, interpreting, john 6.53. Except ye eat the flesh of the Son of man, and drink his blood, you have no life in you;) of the Sacrament; whereas it is de re Sacramentis i de invisibili gratià, of the matter of the Sacrament; that is, of the invisible grace. It hath been confirmed by the Council at Milevitanum, where Augustine, Aurelius, etc. subscribed; Aug. 2. Canon against Pelagians. it hath been the practice of the Church: and Innocentius Pope of Rome, in his letter confirmed it: Qui parvulis definivit, ut Augustinus, lib. de Sacramentis; hath limited little children, as Augustine in his book of the Sacraments; grounding on that place of john. They being brought to this, that they see, that every interpretation is not good, Against julian because it is given; but because it is according to rules: and there is no rules but ours: if they make the rule to hang on the personal exposition, not on the real, as Stapleton, lib. 10. cap. 11. then they must have his thirteen cautions. Who in the end is brought to an infinite absurdity, that he is feign to say, that the interpretation of a Bishop, though unlearned, is to be preferred before the interpretation of a learned Divine. Andradius. We believe the Fathers, not whatsoever they say, nor because they say it; but because their saying is according to the rules. Hitherto the Preface to Religion. Now we must handle the sum of Christian religion itself in itself. The whole Christian religion hath two parts, Delege, Of the Law the Law and the Gospel. If we have the sum of both these, we may assure ourselves that we are grounded as much as is for our salvation. The sums of them are principles simply necessary to our salvation. The warrant for these is out of john 1.17. For the Law was given by Moses, but grace and truth cometh by jesus Christ. Seeing these be the parts, we must know first, whether is first to be handled? The Church of Rome, as it is in the Treatise of D. Hessel, Canisius, but especially in the last Counsels Catechism at Trident, perverteth the order, and teacheth the Gospel before the Law. Which standeth against the order both of time and nature. For these reasons. 1. For these are nothing else but two covenants, which God made with mankind: 1. Of the Law. 2. Of the Gospel. The old and new Testament, not as they are in our books, for so they are confounded: and as Saint Augustine saith, the Law is nothing else but Enangelium occultatum, a Gospel hid. The Gospel, Lex revelata, a revealed Law. But taking them for Covenants: as in a Will or Testament, there are two parties; the Testator, and the party to whom the legacy is made. So in each Covenant, there were two parties: in the first, God and Adam: The Covenant on God's side, eternal felicity, both in this life, and in the life to come: on adam's, perfect obedience. Therefore it is called the Covenant of obedience. This perfect obedience man received strength to perform; but abusing his strength, and setting it against God, justly incurred the forfeiture. i. of his felicity: and the penalty. i eternal death, and hell, opposite to Paradise, to which his strength should have kept him. sc. morte morieris, namely, that thou shalt die the death. By this means the first Covenant being broken and made void, yet not in regard of the forfeiture, but of the penalty it pleased God to make a new covenant; in which are two bonds. 1. Between God and Christ. 2. Between Christ and us. On God's side, felicity; or the conveyance of his eternal right to Christ's. On Christ's, satisfaction to God: to us, to restore all to us that we have lost. On our side, faith unfeigned. As man fell, and by his fall, lost all that he had; so if he would recover that he lost, he was to make satisfaction: and beside, if he could fulfil the Law, he had promise of eternal felicity. Christ undertook this perfect satisfaction for man: suffered all, that man should have suffered; and so took away the penalty: satisfied the forfeiture; and so restored all that man had lost: and so came to two rights; one of inheritance, another of purchasement. The right of inheritance, which he had by nature, in that he was the Son of God, he retaineth himself: the other of purchacement, he giveth to all them that lay hold of him, fide non ficta, with faith unfeigned; and that not of our own strength, but in Christ: and therefore it's called the covenant of faith, and that with no loss; for if a thing be taken away, and a recompense be made by a better thing, there is no taking away. The reason of this second covenant is, that if the first covenant had stood, and Adam had remained in his own strength, he must needs have had some part of the honour for using it well; and not abusing it when he might: therefore that God might have the whole glory, he suffered the first to be broken; for God in creating required only honour. Therefore man fell. For his fall he was to make satisfaction; this was not to be performed but in God's strength; the grace of God preventing us, and making us of unwilling, willing; and of unable, able: in that measure that God will require at their hands: we have all our strength from God. So that the first covenant. i. Moses his Law, being weak and unperfect, standing on a promise in figure, and curse without figure: in truth the figure was performed in Christ; the curse taken away by his death: then, when perfecta, things perfect came, imperfect a abiêre, things imperfect were done away; one Covenant of God maketh not any bond but only in part: that is, the curse taken away by grace: the ceremony by the truth of Christ's: and that which is fulfilled shall be taken in the Court of Grace, not pleaded in the Court of Moses: that is, in the sincerity of faith, not in perfection of the Law. 2. The first Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given, the Law is said to be given by Moses, but we had not hearts to receive it. But this. i. the Gospel not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Christum, was made by Christ. The Law is changed, The use of the Law not taken away by Christ his coming, Math. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Think not that I am come to destroy the Law and the Prophets: I am not come to destroy, but to fulfil. The order observed, 1. By God himself with Adam. nothing but only the ceremonies are taken away by Christ his truth: and the curse by grace: So that the bond and observing of the Law is not taken away by Christ his coming; but, as he himself confesseth, fulfilled. as it is in Math. ch. 28. verse ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teaching them to observe all things whatsoever I have commanded you. Therefore doubtless, humbling cometh first, which is by the Law. The natural order of the covenants, the second brought in on the first. This course of teaching by humiliation, in letting us see what we are, hath been used from the beginning of the world: from the practice not only of the Apostles, but also of the Prophets, and of God himself. 1. God's own proceed on the violation of the first covenant. After the transgression, Adam remained till the evening in the experience or fear of the Law, by hiding himself: then first began the Law to go upon him, Vbi es? Where art thou? After he had told God what he had done, God's sentence proceeded, Edisti igitur, Thou hast eaten therefore, presently after came the promise, semen mulieris conteret caput serpentis; the seed of the woman shall break the head of the Serpent. So you see, first he called him forth. 2. Man confesseth his transgression. 3. Judgement of death passeth on him. 4. After Christ's is taught. Secondly, the same order took God after the flood; when he taught Abraham, Genes. 17.1. 2. By God after the flood. Ambula mecum. & esto integer. Walk with me, and be thou perfect. Integrity is the whole scope of the Law; after is the Gospel taught. So did God to the Patriarches. Moses in Deuter. i. In Lege iterata, Genes. 22.18. Acts 3.25. in repetition of the Law; after the three first chapters, in the fourth he beginneth to teach the sum of the Law, unto the eighteenth. There he telleth them, that God would raise a Prophet among their brethren, etc. and so goeth on in delivery of the Gospel, the same doth Stephen, Acts 7.37. As in Moses, so in the Prophets, especially in Esay, in his 39 first chapters he showeth in gross: 3. By the Prophets. (though there be certain promises intermingled) the whole sum of the Law; then the sum of the Gospel. But more plainly in his first chapter from the beginning to vers. 18. there is a bitter invective of the curse of the Law; from thence to the end; is the Gospel. Come then, if thy sins, etc. In the Psalms, Psal. 1. nothing else but a recapitulation of the Law, 4. In the Psalms. with the promises and curses thereto adjoined. The second Psalm of the coming of Christ, and the Gospel. 5. John Baptist, Matth. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Generation of vipers, who hath forewarned you. Matth. 3.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Axe now is put to the root of the trees. The Law. Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. I indeed baptise you with water. The Gospel. 6. Christ his own order; whose method is our instruction, 6. By Christ. Math. 23.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. Legis est humiliare, the Law humbleth. 7. By the Apostles. First, humiliation; then exaltation. There is no humbling, but by the law; and therefore it is called the humiliator. 7. The practice of the Apostles, as of Paul, in his Epistle to the Romans; which is said to be the sum of all religion. After the prooemium or salutation, in the 17. first verses, from the 18. verse of the first Chapter, to the 25. verse of the 7. chapter, he speaketh of the Law, that all are condemned, 1. Gentiles. 2. Jews. 3. Unregenerate. 4. Regenerate; and includeth himself in. From the first verse of the 8. chapter, he delivereth the sum of the Gospel: showing in what covenant we are to look to be saved. This is for the warrant of practice. In the form of instructing, the pattern of it is in Heb. 6. first repentance from dead works. 2. Faith in Christ. And thus standeth the order. 1. Repentance from dead works. 1. The Law. Now the Law teacheth us three things: 1. Praeceptum, the Commandment. i. what is required; Lex tria docet. hoc fac, & vives, This do and live. 2. The transgression from the precept, delict a quis intelligit, who can understand his errors? i. How fare we are gone from that which is required of us. Psal. 19.12. 3. Morte morieris, Thou shalt die the death: the punishment; what we are to look for. The Gospel likewise teacheth us other three things. Euangelium 3. ●●●et. 1. Ecce agnus Dei, Behold the Lamb of God. How we are delivered from the curse of the Law. 2. In 2 Pet. 1.10. How we may be sure that this deliverance pertaineth to us: if we make our calling and faith sure. 3. Quid retribuam? what we are to perform? i. true obedience: not secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jus plectorium: secundum jus praetorium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not according to the extremity of the Law, the Law punishing, but according to praeter Law, equity and right, in Christ. Now for the Law natural, we learned in the general prooemium, or preface, that we depend of God's providence; and therefore we must think of God, as of a King. For so it is Revel. 19.16. and therefore as he hath rewards from us, Revel. 19.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The King of Kings, and Lord of Lords. In every law, four things are required. 1. The work. 2. The manner. 3. The reward. 4. The punishment. so he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his work house to try us in, and this is the world. Then we, being in a work house, must have our agenda, things we are to do: and the Law being defined doctrina agendorum, the doctrine of things which are to be done, it is our agenda, thing we are to do. And as there are four things in every Law in mundo, in the world; so doth this, which is Lex creatoris mundi, the law of the Creator of the world, contain them all. 1. The work; this you must do. 2. The manner, thus you shall do. 3. Reward in palatio, in Court. 4. Carcer, the prison; punishment in the prison. All these are in every law; and so are they in God's law. In the law of Moses, who hath set down in the decalogue a perfect pandect of all the works and duties, that God requireth at our hands. These are the true Ethica Christiana, Christian Ethics, passing all others Ethics. In this thing are they of the Church of Rome to be commended; that teaching their youth Logic, Physic, and Metaphysicke, three years: because they are not completely to be found in these books; refer them to these books for Ethics, propter regulam morum, for the rule of manners. For this is the just square of all our actions: it ought neither to be longer or shorter than this. This law was given by Moses, saith he here. God's Law is the rule of our life; in regard of the first of the four things, it is called our agenda, or things to be done. In respect of the other, the rule, or cubit of the Sanctuary. Here may a doubt arise: Seeing that the law was not given till 2600: years after the creation: it might seem that men might aswell live still without the Law. But to show how the world was governed by the law; and that which is, Rom. 2.14. The Gentiles both before and after, doing the things that belong to the law, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Law to themselves; not to do what they list, but to do the works of the Law: how that can be; it is thus: that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. they had the effect of the law (written) in their heart, which was equivalent to the law itself. This he proveth, because they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the accusing or excusing of their thoughts; and that they had their conscience for a witness to them both. Gen. 3. Man is the image of God. Col. 1.10. The Image of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the knowledge of God. And therefore Augustine, of the Trinity; joh. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the light shineth in darkness and the darkness comprehended it not. Psal. 119.142. Thy Law is from everlasting, as concerning thy testimonies, I have known long since, that thou hast grounded than forever. Effectumlegis praestitum esse ante legis traditionem. Gen 31.53. Laban swore by the God of Abraham, and Nahor, and of their fathers; but jacob swore by the fear of his father Isaac. lib. 14. ch. 14. saith, That every man had it in his heart; which must be understood after the fall. For before it was all perfection. Mali multa rectè laudant, rectè reprehendunt. Quibus regulis hoc faciunt? ubi habent hoc, quod homines sic vivere debent, cum ipsi sic non vivant? hae regulae sunt justae, mentes corum injustae: hae regulae immutabiles, mentes eorum mutabiles. Evil men praise many things rightly, and reprehend rightly; upon what ground do they this? where have they this, that men ought thus to live? and yet they themselves live not so; these rules are just, their minds unjust; these rules unchangeable, their minds changeable: then he concludeth, Vident eas in libro lucis, they see them in the book of truth; which truth, being in God as a seal, maketh a print in the mind of man; and yet keepeth it itself; which print they can never pluck out: and so by this means, all men have the effect of the Law in them. To prove that this effect was performed before the giving of the Law: For the first Commandment; not so manifest, Gen. 11.13. by the departure of Terah with Abraham, Sarah and Lot out of Vr of the Chaldees, from their idolatry into Canaan, Gen. 35.2. Jacob said to his household, and to all that were with him; put away the strange Gods that are among you, and cleanse yourselves, and change your garments. For the second, ibidem verse 5. where Jacob buried the idols under an Oak: More plain, Gen. 31.34. Rachel hide her father's idols in the Camel's straw. For the third, Gen. 24 3. Abraham made his eldest servant to put his hand under his thigh, and swear by the Lord God of Heaven and earth, that he should not take a wife to his son, of the daughters of the Canaanites among whom he dwelled. Gen. 31.53. The solemn oath between Laban and jacob. For the fourth, Gen. 2.2. God hallowed the seventh day 2600. years before the delivery of the Law▪ God useth not to sanctify a thing so long before, when there shall be no use of it. Gen, 16.23. Tomorrow is the rest of the holy Sabbath unto the Lord: bake that to day, which ye will bake; and seethe that ye will seethe: and all that remaineth, lay it up to keep till the morning for you. Gen. 2.2. For in the seventh day, God ended his work which he had made, and in the seventh day he rested from all his works that he had made. For the fifth. Gen. 27.28. Esau's howling and crying for his father's blessing. Verse 41. He stood in awe of his father, though otherwise profane. For so long as his father lived, he would not kill jacob. For the sixth, a plain precept, Gen. 9.6. Whoso sheddeth man's blood, by man shall his blood be shed. For the seventh, Gen. 38.24. Of Th●mar, whom judah would have burned for playing the whore. Gen. 34.31. The answer of Simeon and Levi, that had put a whole City to the sword for their sister; Should they abuse our sister, as a whore? For the eighth. Genes. 44.7. The putting of the cup into the Sack, was enough to clap them into prison. For the ninth. Gen. 38.23. Because judah promised to send the whore a Kid, he was as good as his promise. For the tenth. Gen. 20.3. There was no act, no purpose of Abimelech against Sarah; yet he was punished by God. No punishment preventeth a fault. The Law, what it was, and how it consisted, This is the first principle in nature. dictum est, is spoken. The sum is, Ambula mecum; walk with me, or before me. The means to do this, Amos 3.3. Can two walk together, if they be not in love? Now to love Christ, john 14.15. is to keep his Commandments. Therefore we must be integri, perfect both in body and soul. There is no love, but between likes. The sum of the Law containeth two things: 1. Flying from evil. 2. Doing of good. Psal. 34.13. Esay 1.16. Take away the evils of your works from before mine eyes; cease to do evil, learn to do good. In flying the evil, against the law, which is peccatum commissionis, sin of commission: in respect of the other, is peccatum omissionis, sin of omission. In respect of the first, we are said militare Deo, to war for God: In respect of the second we are called his operarii, labourers. Of the first, we are called innocentes, innocents'. Of the second, boni & justi, good and just: both go together. In good works, both facere, & abstinere, to do and abstain must concur: if we could keep the second, we should not so much offend in the first. For the Jews were very diligent in offering sacrifice to God; yet because they burned in lust, and every one neighed after his neighbour's wife, their Sacrifices were not accepted with God. Contra, If we be never so innocent, yet because we do not pascere, feed, nor vestire, clothes we sin. Doing good is set down, Titus 2.12. In living, Pie, godly towards God. just, erga proximum, righteously towards our neighbours. Sobrie, soberly toward ourselves. For these three, Augustine setteth down two natural principles. 1. Deterius subjiciendum praestantiori, the worse is to be postposed to the more excellent. For Pie, godly; Subde Deo, quod habes commune cum Angelis, Subject to God, what thou hast commune with the Angels. For sobrie, soberly; Subde rationi, quod habes commune cum brutis. Subject to reason, what thou hast common with brutes. For just, righteously; Fac, quod vis pati, do what thou wouldst suffer. The corruption of these, is the corruption and transgression of the whole Law. The corruption of the first. Ipse cognoscito bonum & malum. 2. Quod libet, licet. Know thou good and evil. The corruption of the second, what liketh is lawful. The temper to the sons of men; Videte & nubite, see and cover. Let your lust be your law. The corruption of the third, is that principle of Machiavelli. Bonum praestantioris bonum communitatis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod potes, exige. The benefit of the superior is the quietness of society, the good of him that is more excellent, is just. Exact what thou canst. Of the four things required in the law; the second is the means to this. This manner is by learned men wonderfully dilated. To the means three things: 1. Toti. 2. Totum. 3. Toto tempore. 1. That all do it. 2. That we do the whole. 3. And that at all times. 3. Poena, the punishment. To this are required three things. For we must do it: 1. Toti, all of us. 2. Totum, all, the whole. That we with whole soul and body commit ourselves to the observation of it. 2. Totum. Gen. 7.5. Noah did according to all that God had commanded him. 3. Toto tempore, at all times. That we continue in it, all the days of our life, Gen. 6.9. Noah was a just, and upright man in his time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Abraham's old age, like his youth. 3. For the reward of punishment; it standeth on this ground, that it is impossible, though a man break one part of the law, he should escape the whole. Therefore God hath taken order for this; that though they overreach the law in one part, in contemning of it: yet on the other part, punishment shall overreach them. This was known before the giving of the law, Exod. 9.27. That God was righteous, but his people wicked. So saith Augustine, Aut faciendum quod debemus, aut patiendum quod debemus, Either we must do what we ought, or we must suffer what we ought. Both in Gen. 4.7. God to Cain, If thou do well, shalt thou not be accepted; if thou do ill, sin lieth at thy door, like a wild Bear, or like a Mastiff dog, so long as thou art within doors, (i. ut Patres exponunt, as the Fathers expound it) so long as thou art in this life, thou mayest haply escape punishment for thy sin: but when thou departest, vae, woe, etc. more distinctly, this reward is to them that do well. 1. temporal benefits. Gen. 39.3. of joseph, Genes. 39.3. And his Master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hands. That the commandments were known of the Gentiles. because he trusted in God, all prospered under his hand, that his Master committed to him. Here felicity in this life. 2. For felicity and eternal benefits, Gen. 5.24. Enoch for walking with God, was translated. Here everlasting life. 2. In the law of nature, to them that do evil, temporal punishment, consequently in the estate of Adam, Cain, and Eve: joseph's punishment: but especially the confession of Pharaoh. Exod. 9.27. I have now sinned: the Lord is righteous; but I and my people are sinners. For the punishment in the life to come, 1 Pet. 3.19. to the spirits of unbelief, and are now, kept in chains; and to the sinners that refused the voice of Noah. And thus we see that this law hath all those, that any other law hath. But the heathen which were before the coming of Christ, which did not use these; because they are not mentioned in the Bible, think themselves not to be included herein. To show therefore these four points in them: and first for the ten Commandments. Though they had not the inward part of the law, yet they had the outward. For 6. it is very plain, 3, 5, 6, 7, 8, 9 for the other four, namely, 1, 2, 4, 10. they are somewhat dark in the writings of the Gentiles. For the third, Diodorus Siculus saith, that it was death among the Egyptians; Perjurii poena: capite plectuntur, fustibus caeduntur; The punishment of perjury, they lose the life, they are beat with cudgels. So 12. Tab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Swear not rashly. For the fifth, Homer. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brevi tempore durans erat vita, quia parentibus nutritionis praemia non retribuit; his life was short, because he returned not food and nourishment to his parents. So saith one to this, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic, ut satis sit vives; thou shalt live long Among Charondas his lawe●, there was one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, summum esto scelus, senum contemptus, let it be accounted an heinous crime, the neglect of venerable old men. For the sixth, it is a canon of the common law, homicida, quod fecit expectet; the murderer, what he hath done, let him expect. For the seventh, Stephan out of Nicostratus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whosoever would live in this City, and not be flayed, let the very name of Adultery be feared. For theft, Demosthenes against Timocrates repeateth Solon's law, very close joined with the words in this law. For the ninth, tab. 12. Qui falsum testimonium dixerit, Tarpeio sane dejiciatur, whosoever shall give a false testimony, let him be thrown down from Tarpeius, a great high rock in Rome. For the other four: which are now more dark with them. For the first: though we find them for the most part speaking in the plural number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to worship the Gods, or to fear the Gods: yet the thing was notoriously well known to the Philosophers, and especially to Pythagoras, If any man say he is a God, beside one, that made all things, let him make another World, etc. So Sophocles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his truth, there is one God: and they could dispute in their schools, that there was but one God. For the second, that which Socrates in Platonis repub. he would have us worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he himself thinketh best And so the Heathen altogether thought it meet; and this is the very ground of the second Commandment. But for the thing itself, Augustine 8. de civitate Dei, cap. 31. ex Varrone, That Varro's allowance of the Jewish religion was great, because it excluded Images; and saith, that if all had used it, it had been a great means to have taken away much trifling. For the fourth, but very little to be found: yet they had this common among them, that numerus septenarius est numerus quietis, the number of seven is the number of rest: and that 7. betokeneth rest: and that numerus septenarius est Deo gratissimus, the number of seven is most acceptable to God. Out of these, they might have gathered a conclusion; that God would have his rest on that day, etc. The practice of this, in the finishing of their exequiae, burials, seven days after the birth: in many funerals, seven days after any man's death. So did they allow Saturn, Jupiter, and Apollo, etc. the seventh day. One of the Pythagoreans mysteries was in numero Septenario, in the number of seven. For the ten, Menander. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Divine, covet not at any time so much as another man's needle. They must not desire so much as another man's Pin or Button; as some say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to covet another man's, is the top and pitch of justice. And indeed, though in their laws they never touched this, yet the very scope of their laws, though they thought no such thing, did drive them to this: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to covet: therefore we may conclude with Paul, Rom 1.20. that they were inexcusable. Now to show that they had the grounds and the rules of these laws. They had written on the door of Apollo's Temple, at Delphos, in the uppermost place, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if, to signify, that if any one would ask counsel at that Oracle; if God once say it, he should do it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if, the rule of godliness▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know thyself, the rule of soberness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing too much, a rule of justice. And that was Subde Deo, quod habes commune cum Angelis, subdue to God what thou hast commune with Angels. Under the one leaf of the door 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know thyself; that a man should acknowledge how fare he is better than the beasts; and the mind, than the body: and so by this knowledge should Subdere appetitum rationi, quod habet commune cum brutis; & corpus animae, etc. To subdue the appetite, which he hath common with bruits, to reason; and the body to the soul. On the other leaf was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. fac quod vis pati, nothing too much, that is, do that which thou wouldst suffer. Covetousness the root of all evil. Sobriety the ground of justice. That no man should desire more than he should, against covetousness. And though they had not had this, yet they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aequale repensum, due recompense. Nemo facit injuriam quin velit idem sibi fieri; no man doth an injury, who would the same to be done to him. As soon as ever Severus the Emperor heard this sentence, he ever after used it in every punishment. Quod tibi fieri non vis, alieri ne feceris, that which thou wouldst not to be done to thyself, see that thou do it not to another; 2. Modus, the manner. and caused it to be graven in his plate: And thus they had rules for actions; and for the substance of obedience. 2. The manner. 1. for doing it, toti, totis viribus, animi & corporis; the whole man, with the whole strength of soul and body: they had this among them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either all, or not at all. We must do, with all our mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Either we must eat sea snails whole, or not eat of them. with all our scope, affection, strength, heart, or not at all. Plutarch compareth our duties to a kind of fish; if we eat niggardly of it, it will do us no good, and withal, will be troublesome to us: but if we eat it whole, it is not only wholesome, but also medicinable. 2. For doing the whole duty, totum. They found fault with Euripides the Philosopher, and Caesar, that used this sentence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sum is: We must keep justice in all, but only in the way to obtain a Kingdom. So the adulterer: And man must keep justice; only for pleasure he may break it, etc. Therefore justice must not be broken for any thing. 3. Toto tempore, and the days of our life, continually: there must be in a good man, the resemblance of a tetragonisme, on all sides alike, as a die. Always like himself, never like a Camaeleon, sometime good, sometime bad: For reward and punishment, we see what they hold; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jupiters' parchment. that god jupiter had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sheet or parchment, made of the skin of the Goat that nourished him: wherein he wrote all men's deeds, what they had done in this life: and that those that had done well, he had the 3. Gratiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graces, for them in this life: and Elysii campi, the Elysian or pleasant fields in the life to come; to the square of the paradise in the Scriptures. For those that had done evil, he had 3. Erinnyes, Furies, to punish them in this life; and Tartarus, Styx, and Cocytus, etc. a place of trouble, and lamentation. Hell according to Tophet or Gehenna in the Scriptures, Esay 30.33. Matth. 5.22. Now then, for the law of Moses, Object. this question may be made. If that they had the law written in their hearts before: what need God have delivered it in tables of stone? Answ. Because the former law, it was but in shards, being whole in paradise; Answ. for Adam's fall broke it in pieces. So after, these shards were broken smaller and smaller. i. the light of nature grew dimmer and dimmer; The father's compare the breaking of the first table, to the breaking of nature. so that these shards could hardly be put together again. Therefore because writing in the heart would not serve, but decayed; it was necessary it should be written in tables of stone, and set before our eyes, that they seeing, it might again be brought to their hearts. Now than we are to see how it came to be thus; that this first law. i. the law of nature, became to be dimmer and dimmer. The reasons be three: 1. that men did themselves what they could to blot it out. Noluerunt intelligere rationem, they would not understand counsel. How the law of nature came to be dimmer and dimmer. They had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Because they had done evil, and consulted with their hearts, and their hearts told them they did evil, they would no more consult with their hearts; facti sunt homines fugitivi à corde suo, They were made fugitive, from their own heart. Saint Augustin says, quisque malus, est fugitivus cordis sui; that every wicked man was a fly-away from his own heart. Therefore it was expedient, that flying from their hearts, it might run into their eyes, that so they might be brought to their hearts again, unde fugerunt, from whence they had fled. 2. Because as Christ saith, there ran a superseminator, a sower-over-againe. i. The devil he was very busy to sow his tares in their hearts. i false principles, as Vos ipsi agnoscite, & eritis dii. Know ye yourselves, and ye shall be as Gods, and such like. So that this Cockle overgrew the wheat, and choked it up clean. Therefore it was good this seed should be sown again, and so that it should not corrupt. i. that it should be delivered in tables. 3. The punishment of God, because he would punish them with blindness, August 1. Confess. 18. Lege infatigabili spargit deus poenales caecitates super illicitas cupiditates, God by an infatigable law pours out penal blindness upon unlawful lusts. Therefore when men would not cherish their light, it pleased God to send on them the spirit of giddiness and slumber. What knowledge they had an●edictum est, is said before. For their practice, first in respect of God. T●is is a great thing that moved them to take sharp revenge of God. Whatsoever they found out, or understood, they attributed it to their own industry. Rom. 1.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they professed themselves to be wise. And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they became fools, not acknowledging that all came from God. i. That little light they had, they attributed to themselves: and yet, The planter is nothing, nor the waterer; but God that giveth the increase. 2. In respect of God: whereas it is sure, that every actions goodness is from the end: All their good deeds were either to an evil end, or to no end at all. As the Epicures would have all things to be done for pleasure: the Platonists, Propter praxin politicam, for politic or civil action: the Stoics, Officium propter officium, or propter virtutem omnia●non propter gratiam Dei, duty for duty, or all for virtue; not for the glory of God. But we know that officium is propter quiddam altius officio, duty is for somewhat more sublime than duty; namely, the glory of God: and God saith, Gloriam me in alteri non dabo, my glory will I give to no other; and they rob God of hi● glory. 3. In respect of God. Whereas God is no less offended with the breach of the first table, then of the second, yea sometimes more; they set down great punishments for adultery, theft, etc. such offences as are committed against them: but when they came to blasphemy, and Gods injuries; there is either no punishment, or very little: for they thought that it did not touch them, which they should have set most by: namely, God's honour. 2. In regard of men. 2. In respect of men. For the second table, the duties of parents and children: men grew so unnatural, that they sacrificed their own sons and daughters to devils; children undutiful unto parents; and they had their Corban for it; that a man might neglect his duty to his parents, if he bestowed a gift upon the Church: For stealth, it was no robbery in Sparta; the law bore them out in it Tu quoque fac simile, thou also do the like. For adultery, they had their vagae libidines, wand'ring lusts; and their abominable feasts and stews. 3. In regard of themselves. 3. In respect of themselves, they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their drink & drunkennesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drunkennesses even after they had sacrificed: so much, that as Augustine saith, they did bibere mensuras sine mensura, drink measures without measure. And it was a commendable thing among them: therefore no marvel that God so plagued them with darkness, since they so abused the light: therefore man's heart being an evil custos keeper of the law, Ignorantia poena peccati subsecuta est; Ignorantia poena peccati. Ignorance a punishment of sin. ignorance the punishment of sin followed after: an● they cannot defend themselves, si interrogentur à cogitationibus suis, if their own thoughts should accuse them. Then came in Moses his law, Exod. 3.18. the first tables were wholly Gods work, written with his own finger, which beareth a sign of the law of nature: but after it was broken into fragments, Necesse fuit legem dari quo temp●re dabatur. It w●s necessary the Law should be given at that time it was given. Moses made it new; hewed out the stone: wrote them himself, and ever since delivered by the ministry of man. It was necessary that the law should be given at that time, that it was given, for two respects. 1. Si nunquam caruissemus, if we had never wanted it, we should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicentes, boasting creatures. 2. If it had been given to all Nations, Quo quis nunquam caruit, ●d sibi attribuit. What a man ever had, never wanted, that he ascribes to himself. of common things we have the like thoughts. Later it could not conveniently have been given; for than it could not have been over the World before the coming of Christ; and then men might have pleaded ignorance, being no time for the divulging of it. To show that in this written law of Moses be those four parts, that are in all laws. 1. Psal. 19.7. The Law of God is a perfect rule for all duties, and actions, vers. 11. The Law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, and giveth wisdom unto the simple. 2. The manners, 1. that we may be whole observers of it: 1. Toti. All, the whole, of all men. we must do it with all our whole soul and body. For we consist but of two parts, of a soul, and body. The soul hath but two parts, mind and heart; God must be scopus perfectus metae, the perfect scope we aim at. There must be plena intentio Dei, a full intention of God. The heart, the will must be tota inflammata, wholly inflamed. For the body, with all the strength; every member must be an instrument of righteousness, Deut. 6.5. And thou shalt love the Lord thy God, 2. Totum. The whole Law. with all thy heart, soul and might. 2. For all the law, it is the wish of God, Deut. 5.29. Oh that there were such an heart in them to fear me, and to keep all my Commandments always, that it might go well with them, and with their children for ever. And the contrary were very absurd: for whereas God is perfectly wise, if some of his precepts were needless, then might God be arraigned of folly, in not leaving out that which is superfluous: as also God's wisdom is impeached, if any thing beside the law were to be kept: then that added to the law would make the whole, which we should do: and the law itself should be but part of our Agenda things to be done; and so imperfect: and the Lord should be an unwise Lawgiver, but this is impossible. Therefore doth the Lord justly say, Whatsoever I command you, take heed you do it: thou shalt put nothing thereto, nor take aught therefrom, 3. Toti tempore. at all times. Deut. 12.32. 3. For continuance, totâ vitâ, always, all the days of our life, Deut. 12.32. And though the place includeth not the time, yet the time includeth the place: always, without dispensation. If this law be perfect, 3. Pramium. The reward. 〈◊〉 it carrieth with it a reward, 1. Tim. 4.8. There are two rewards; of this life (and that to come:) Deut. 28. à vers 3. to 9 in the soul, from the 9 to the 11. Levit. 26. à vers. 3: For the life to come, Levit. 26.3. expounded, Dan. 12. some to everlasting life, etc. Christ, john 5.29. says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They shall come forth, that have done good, to the resurrection of life; but they that have done evil, unto the resurrection of condemnation. Acts 26.6, 7. Paul answered before Agrippa, that he rested in the expectation of the just: and the opinion of the Sadduces was very odious among the Jews. 4. P●na. The punishment. Again on the contrary, if they be not kept; or not after this manner, 1. Toti, not wholly, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a double heart, Jer. 48.10. Cursed be he that doth the work of the Lord negligently, and that keepeth bacl his sword from blood. And so for the whole law, Deut. 27.26. Cursed be he that confirmeth not all the words of this Law, to do them; and all the people shall say, Amen. For the other, that continueth not in every part of the law, he is cursed. This curse of the Lord was pronounced by the Priest: and all the people said, Amen. These curses, are God's curses; and when he saith benè, well, it will be well indeed. And there is a full blessing to them that can keep it; so the fullness of his wrath is to the breakers of it. A curse without blessing, and a blessing without curse. In this life, Deut. 28.15. But if thou wilt not obey the voice of the Lord, to keep and to do all his Command●ments, and Ordinances which I command thee this day, than all those curses shall light on thee, and overtake thee. Levit. 26.14. But if ye will not obey me, nor do all these Commandments, etc. In the life to come, Psal. 21.9. Their houses are peaceable, without fear, and the rod of God is not on them. Esay 66.24. For their worm shall not die, nor their fire be quenched, and they shall be an abomination to all flesh. So that this law of Moses in sum agreeth with that of nature. And as the Proconsul said in the Acts, so say we: This law is open, the good universal, and without end; whereof the one taketh away fear, the other filleth the desire. The law is open, any man that will, may lay claim to it. But Paul, God's Attorney, from Rom. 1.18. to Rom. 7.13. layeth his accusation. 1. To the Gentiles. 2. To the Jews; proveth both to have forfeited; after he excludeth the regenerate, and withal, himself: for though the spirit were willing, yet the law of his members was disobedient; children guilty by reason of original sin, as cockatrice eggs. All men guilty of prevarication, and doing against their own knowledge. But Paul's own argument is sufficient: because the stipend of sin hath taken hold on all: and the stipend of sin is death; God being just: therefore sin also must needs take hold on all. David confessed this, Delict a quis intelligit, Who can understand his faults? Solomon confessed he could lay no claim to it. What then? If all offend, it should seem God commanded an impossible thing to be kept; It is sure that God is just. Therefore we must think, that there is no injustice in the deal of God; though the matter be never so untoward, yet the rule must be straight, not as a Lesbian leaden rule. 2. It cannot be otherwise; for God being perfectly just, his rule also must be perfectly just. Why then were we not made to it; Adam received strength to fulfil it in that perfection that was required: but he was like the evil servant, who receiving money of his master to accomplish his business; spendeth it, and so maketh his excuse, that he hath no money to lay out; or being sent about his master's business, in the way is drunken, and so is not able to discharge that business, that is justly required at his hands. And thus of the law generally. A preparation to the exposition of the Law. PSalm. 119.144. The Law of the Lord is from everlasting. Genes. 1.26. Let us make man according to our Image and likeness. Colos. 3.10. The likeness of God is said to be in all knowledge. And have put on the new man, which is renewed in knowledge, after the Image of him that created him. A preparation to the hearing of the Law, grounded on Exod. 19 and for the hearing of the Gospel. john 3. Two days a preparation to Christ's passion. And albeit, john 1.5. darkness could not comprehend light, yet the light shone in darkness. Now the exposition of the law. But before the particular exposition of the law, there must be a preparation. There is no benefit of God to be received of us, before we are prepared for it, Exod. 19 A preparation of the people before the receiving of the law. The hearing of the Gospel, no less plain by John the Baptist, Parate vias Domini, etc. Prepare ye the ways of the Lord. Proportionable to these, prepared the Church her Vespera Sabbathi, the evening of the Sabbath; and for their holy days, and also for there solemn feast days, at the first instituted for a good end, after there grew a superstition of it, and was abused. Observe two things. First, forasmuch as the Sacrament is but appendix verbi, a dependent of the word, and the seal of it; surely we cannot be justified for our do, that prepare ourselves for the one, and not to the other. Secondly, that we may know that a preparation is required necessarily of the hearer, as of the speaker; according to that, Preach. 4.17. Take heed to thy foot, when thou interest into the house of God, and be more near to hear then to give the sacrifice of fools: for they know not that they do evil. The preparation of the law hath his ground in Exod. 19.4. Ye have seen what I did to the Egyptians, and how I carried you on eagle's wings, and brought you to me. 10. More over the Lord said to Moses, go to the people, and sanctify them, to morrow, and let them wash their clothes. 12. And thou shalt set marks, to the people round about, saying, Take heed to yourselves, that ye go not up to the Mount, nor touch the border of it; whosoever toucheth the mount, shall surely die. Three means are set down by God directly to be practised three days before the publishing of the law: and the fourth may be added, drawn out of a circumstance. i. Thus shalt thou say to the house of Jacob, and tell the children of Israel; in every action, 1. Voluntatem promovere, To move forward the will. A man must as well number as value the benefits of God innumerable. the will is to go first: the first therefore is to make the Israelites willing to hear and receive the message that should come. Therefore, first he maketh a Catalogue of the benefits and goodness of God. So that the ordinary means to stir up a will in us, to embrace the Law of God, is, that we enter into a mediation with ourselves concerning the benefits that our country, parents, friends, kinsfolks, have received; that either respect us, or them that touch us. The Lord by that right interest he hath in us by virtue of creation, that we are as pots in his hands, to be either made or broken, as he will: and that we are as sons, and as born subjects, he may command us to do this, and need not to reward the doers of it: as Dan. 3. Nabuchadnezzar, his subjects had nothing for doing his commandment; but if they did it not, the Oven should be heated seven times hotter: yea we are Deivernae, God's bondmen; and as the Poet saith, A fourfold consideration of the mercies of God. Quis praemia vernae, who gives a reward to his slave? We are bought. In the law nothing so humbleth. No matter that a man may sooner fall into, than the consideration of the Lords benefits. This is a large and great sea: and first, if we consider ourselves, as we are creatures, Psal. 148. the dragons, winds, storms, snow, hail, etc. are bound to praise him: so that if it pleased the Lord to make us wind or hailstones, yet in that respect also, we ought to praise the Lord. How much more then, for giving us a living soul. 2. For the use of natural functions, for the use of all our members; if we were bereft of the use of an arm, or an eye, or any one member, how exceedingly beholden would we think ourselves to be, to those that could restore the use of this member, by reason of the grievousness of the want of the use thereof. Much more ought we to be thankful to him, that hath given us the use of all. 3. But when we consider that he hath given us a reasonable soul, that being a third degree of thankfulness; and Augustine saith, Quisque optat cum sanâ ment perpetuò lamentari, quàm cum insanâ ridere, each man had rather be in perpetual sorrow, with a sound mind, then in joy with an outrageous. But the fourth swalloweth up all the rest: namely, if we consider the goodness and glory of all things, (though the earth be the Lords, and all that therein is) yet that he hath chosen us above all to be of his Church, and to pertain to him. All the other be extreme miseries without this. And this we shall learn thus to value: If we consider the Saints of God, that were wiser than the sons of men, how they have chosen him with infinite calamities, and have refused places of great preferment, rather than to enjoy the pleasures of sin for a season: as Moses, to suffer afflictions with the people of God, then to be called Pharaohs daughters son. Now afterward he divideth his benefits into, 1. Past. 2. To come. The benefits past, are either the taking away of evil; or giving of good. Those that are past, he subdivideth into, 1. Deliverance. 2. eagle's wings. In the deliverance, it is either general to us with many more, in this is the spiritual deliverance, besides a temporal; in this general, either of the Commonwealth, or of the Church. Particular to every one, either in regard of himself, or of those that be near him, by the bond of blood, or of duty, or of love, or of league or friendship. For deliverance, we need to take no other argument, then that which God here useth. You have seen what I did to the Egyptians, and how I carried, etc. And going to the Egypt spiritual, how we are delivered from the Kingdom of sin and of Satan, from the shadow of death, from God's judgements; which do incomparably pass Pharaoh and his servants, Psal 91.3. Surely he will deliver thee from the snare of the hunter, and from the noisome pestilence by the day, etc. And though the hunter did set a snare, yet the Lord hath delivered us from all his snares, à terrore nocturno liberavit, & àsagitta diurna; He hath delivered us from the terror by night, and from the arrow that flieth by day. On our right hand thousands have fallen, and on our left, ten thousands; and yet the danger never came near us, Multi undiquaque ceciderunt, nos autem stamus, many have fallen on each side, but we stand. eagle's wings, Revel. 12.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And to the woman were given two wings of a great Eagle, etc. God saith to the woman, that is, the Church, that he will give her two wings, even the wings of a great Eagle. These two wings by the interpretation of the learned, are, 1. the providence of God. 2. His especial grace, Dei providentia in hoc seculo, ala una: gratia Deispecialis ala Ecclesiae altera, The providence of God in this world, is the one wing; his special grace the other wing of the Church. As in a wing, there is an infinite number of feathers, so in each of God's wings, infinite number of particular benefits; but especially these three. 1. God's care over us; whereby he abaseth himself to number the hairs of our head; to our dough, bread, etc. 2. The use of all his creatures, both for necessity, and pleasure. 3. The guard of his Angels, for us, base matter, worms, compassed about with sin. His providence is thus considered. He being a God, infinite and eternal, yet he considereth to look upon every particular little thing of ours, Levit. 26. and Deut. 28. to our dough, our bread, Psalm. 41. to the turning and making of our bed. In the Gospel, the number of the hairs of our head, which we never do. Last of all, he hath allotted to us poor worms, an handful, the most excellent guard of his Angels, Heb. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? He hath commanded them to wait on us. Yea he hath made this goodly Theatre, and all creatures; and hath given them for our use. Adeo ut sit inexhaustus fons divinae bonitatis, so that the fountain of the goodness of God is inexhaustible. For his special grace, in vouchsafing his son to redeem the world by his death. 2. A measure of sanctification and virtue to do well. 3. The outward ministry of his Word and Sacraments, are as seals of his promises. 4. Revel. 3.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold, I stand at the door, and knock: if any man will hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Pulsationes spiritus, good motions to do well. General grace is, first preventing. 2. Following. God bestoweth his benefits on us, before we look for them; they are acceptable, and accepted, by the following. The use of his means, his Word, Sacraments, and motions of the Spirit, the judgements of God. Particular grace. In particular, the good gifts of nature, of grace, of those among whom we live; of whom we have benefit. Beside these, if we come in particular to weigh every man by himself; Gods particular graces, 1. by bond of nature, 2. of charge, 3. of friendship: in these graces particular, we are to consider, 1. that God, seeing he hath done thus much for us, must needs love us. 2. That loving us, he will command us no other thing, then that which is good and profitable for us. But add to those benefits that are promised, the promises that are to come, Prae his, illa nihil sunt, in comparison of these, those are nothing; namely, beneficia futura, in futuro seculo, benefits to come, in the World to come. The Prophet Esay 64.4. valueth them by the eye, ear, heart; and he denieth that eye hath seen, or ear hath heard, or that it hath entered into the heart of man, to understand those joys that are for them, which seek him. For since the beginning of the World, they have not heard nor understood with the ears, neither hath the eye seen another God, beside thee, which doth so to him that waiteth for him. The eye may see much: for Christ saw all the world, 1. Cor. 2.9. The place of Esay recited, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him. The ear can hear many things, but the heart can conceive infinite things. Therefore the joys of the World to come must pass infinite, being compassed about with the flesh, when as yet it was never seen, heard, nor conceived of any. And this is that name, which is said, Revel. 2.17. No man knoweth it, but he that receiveth it. Revel. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To him that overcommeth will I give to eat of the hidden Manna, and will give him a new name written, which no man knoweth, but he that receiveth it. No knowledge of it, till we receive it. But for some taste of it: whereas this Earth and this Heaven is too good for us; yet he promiseth that he will make a new Heaven: and indeed, the uttermost of his power will he show, in heaping joys, and creating anew, for those that seek him: so it is proved by manifest demonstration, that he will show the uttermost of his power in increasing our pleasures. Therefore this is it that we conceive of it, that it is more than we can conceive. So that this shall be more than excellent or over-excellent; because we are not able to conceive it. All this tendeth to this end, to stir up in us a love; and if that come, we shall find ease and delight: these, will, diligence and continuance follow. And there are but three things to move us to love: 1. Pulchritudo, the beauty of that we are to love. 2. Consanguinitas, nearness of kindred. 3. Beneficentia, benefits; these make the most savage beasts to love. For the excellency of the beauty of the Lord, and his house; his creatures, and the sparks we have by nature, will sufficiently show us. 2. For the nearness, what greater can be then between creature and Creator; and then by the second bond of adoption, we shall be his sons. 1 Sam. 18.18. What am I, and what is my life, that I should be son in law to the King! David maketh it a wonderful great matter to be son in law to the King; much more to God. 3. For Benefits, The Ass knoweth the Master's Crib, and the Ox the Stall: he hath not only bestowed on those that were before rehearsed; but his love was such to mankind, that he was feign to have his only begotten son, to come down and die for us: And if this move us not, then let Jeremies saying take place, Obstupescat coelum, & terra, let Heaven and Earth be astonished. And thus much to make us willing. The second point is in the 10. verse. Moreover the Lord said to Moses, 2. Point. go to the people and sanctify them to day and to morrow; and let them wash their clothes: and let them be ready on the third day. For the third day the Lord will come down in the sight of all the people, upon Mount Sinai. As the first was to make us willing; so the second is to make us able, and giveth us ability. Before in the preface was said, Sacta sanctis, & munda mundis; holy things, to them that are holy; and clean things, to them that are clean: so here, Sanctis, sancta, To them that are holy, holy things. Therefore we must sanctify ourselves, or else we are not capable: the reasons are, 1. The receiving of a clean thing into an unclean; maketh the clean, unclean. 2. Out of Luke 5.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No man putteth new Wine into old Bottles; else the new wine will burst the Bottles, and be spilt, and the Bottles shall perish. Keep not a proportion between the Bottles and Wine, they will both be lost: so if there be not a proportion between the hearer, and the thing that is heard, it shall be both the condemnation of the hearer, and frustration of the word. Every man is not able, though willing, unless he be prepared, every bottle is not for new Wine. Tempus praeparationis. The time of praeparation. The time to prepare here is, two days; Sanctify them to day, and to morrow; that they may be ready the third day. 1 Sam. 14.18. And Saul said to Ahiah, bring hither the Ark of God: for the Ark of God at that time was with the children of Israel: and while Saul talked with the Priest, the noise that was in the host of the Philistines, spread further abroad and increased: therefore Saul said to the Priest withdraw thine hand. Saul here being to encounter with his enemies, took the Ephod, and would fall to prayers before the battle: but vers. 19 hearing that his enemies were at hand, strait laid aside the Ephod, left off praying, and fell to set his people in array; fearing lest he should lose time in praying: so his preparation was in vain. But it appeared afterward, that he played the fool for doing so. For that time that is bestowed in prayer, is never lost: yea it is the best time that can be bestowed. And this care must be in us always; so it is Gods will we should do, Deut. 5.29. O that there were such a heart in them, to fear me, and keep all my Commandments always, that it might go well with them, and with their children for ever. The Lords wish is, that the people had such an heart always to fear him, etc. This sanctification here to them, was in a ceremony, 1 Cor. 10.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the World are come. And there is no ceremony, but it hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equity, to the which we are all bound. The garments of the old Testament, or Law, were Vestimentum & stola: id est, the inward garment, and the outward. To this seemeth John to have an allusion, Revel. 7.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These are they which came out of great tribulation, and have washed their robes, and made them white, in the blood of the Lamb. And Paul, 2 Cor. 7.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us cleanse ourselves from all filthiness of the flesh and spirit. We must make us clean both in the flesh and in the spirit. We shall best see how to make ourselves clean, by knowing how we came foul; that when we are once washed, we may keep ourselves clean still. And the means be two: The first, principal. Secondly, an under means. As in a garment, there is either the internal pollution, namely, the moth; or the external, namely, spots & aspersiones, and besprinklings: so in us: 1. If a man touch a dead body, or any one that hath an issue, by the very touch he is unclean, Levit. 15. Wholly of that matter, de pollutione; as de intrinseca, Levit. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propria. Levit. 15. Haec est pollutio carnis, externa, ab extrinseco, à societate aliorum. This is that pollution we receive of the world, of evil example, of evil company; pollution external. Levit. 13.2. If a man hath an issue of his own flesh. Haec est pollutio Spiritus interna à fluxu proprio. This is that uncleanness that is within us; that is, concupiscence. The knowledge being blind, and leading the will to corruption, had need of washing both defile us, 2 Cor. 6.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sumus templa Spiritus, We are the temples of the spirit. Augustine on that place saith, Quisque Christianus Templum est in Templo, templum in domo, templum domi, foris, ubique & semper, templum ambulans. Every Christian is a Temple in a Temple, a Temple in the house, a Temple at home, a Temple abroad, in every place, at all times, a walking Temple. And Revel. 21.27. Nihil inquinatum ingredietur in illud, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life. Therefore we must make us clean, that other things may be clean unto us. Sic munda, sed mundis. So things are clean, but to the clean. But if we be once clean, we must take heed lest we after touch pitch again. Syrach. He that washeth himself, after he hath touched a dead course, and toucheth it again, is defiled. We must not be like the dog that returneth to his vomit; nor the Sow, that walloweth again in the mire: Modus purgandi, The manner of purging: 1. By the blood of Christ. Therefore we must be continual clensers of ourselves. But how may we wash ourselves? Mundamur primo per baptismum flaminis, we are cleansed first by the baptism of fire, that is, the spirit. August. Balneum autem nobis erectum, balneum sanguinis sui. Now a bath is prepared for us, even the bath of his blood. We are bathed in the blood of Christ. And this is that whereby our aspersions and blemishes are washed away: of this bath the water in Baptism is a representation. And not only that, but baptismus flaminis, the baptism of fire goeth with it, Baptismus aquae, flaminis. that will purge clear. i. the Spirit of God, which remaineth with us to the World's end, Baptism of water, of fire. and wherewith we are every day baptised. So doth the Spirit of God abridge our concupiscences daily. There is another means set down, yet all one with this: (for you may purge either with Nitre or with the Fuller's earth. john 15.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mundi estis, propter sermonem, quem audivistis. 2. By the word. Now ye are clean through the word which I have spoken unto you. The daily hearing of God, by the mouth of man; If we will compare it with water, it is like the Fuller's earth, wherewith the Spirit scoureth us, correcting us, and comforting us. By the outward washing, they mean the washing of the body; and he that cleanseth not that, is not only beneath a Scribe or Pharisee; for he maketh clean the outside of the Platter; but is worse also, than the heathen. 2. And for the inward parts, the cleansing of the heart reacheth especially to Christians; because from it cometh all uncleanness out. Non concupisces, Thou shalt not covet: no issue at all. 15. verse here; Be ready on the third day, and come not at your wives. This may seem to be an addition of Moses to the Commandment of God: This an advice of Moses, ever after imitated of all the learned Jews. The Jews report, that besides the Law of God, the ancientest saying among them, and such as they called dictum sapientum, was this, facite circumscriptionem legi, make ye a border to the Law. And they expound it thus: God commandeth in Deut. 7.21. the Israelites, not to enter, or make any league or covenant with the Gentiles and unbelievers. Therefore because they (will) be sure to make no league with them, they set themselves a border on this side that law, and would not the company of an unbeliever, nor drink with them. job 31.1. I made a covenant with mine eyes, why then should I think on a maid? Whereas the Commandment was, not to covet another man's wife, he made a covenant with his eyes, not to look on a maid. So Paul in his Chapter of expediency, so called, because the Church stood in persecutions, Conjugium honorabile, Marriage is honourable. 1 Cor. 7.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I say therefore to the unmarried and widows, it is good for them, if they abide even as I. But if they cannot contain, let them marry. It is lawful to marry; yet it's better not to marry: abridging himself of a lawful thing, that he might not fall into an unlawful thing. It is lawful to marry, to drink with the heathen, to look on a maid; but it teacheth us a good point of wisdom, not to come near the pit, for so shall we be sure not to fall in. It is better to take somewhat shorter of the goal, then to keep close unto it. Oportet facere sepem. We must make a fence. 3. Polluendi modus. The manner of defiling. These be their counsels; so is it Moses his counsel here. The ground of the equity of this Commandment, bringeth a third thing to make us need washing. A thing is not only defiled by unclean things; but every thing that is not of an equal nature to it, that is as good as it: as an holy thing, touched by any thing not so good as it, is unhallowed. Hagg. 2.13.6. If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, pottage, wine, oil, or any meat, shall it be holier? Esay 1.22. Thy Silver is become dross, thy wine is mixed with water. Here mention is made of a double pollution: 1. That their silver is become dross. Secondly, that their wine was mixed with water. The dross defileth the silver, because it is naught; but water defileth wine, because it is not so good as it. And this is a pollution mixed with inferior things, though lawful. In what respect it cometh to defile, the Apostle, Heb. 12.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us. He maketh a division: we must forbear, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not only sin, but the weight of sin also, that presseth down and hindereth. The weight is no sin; but because it is an impediment, it must be washed away, 1 Cor. 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. And again, 10.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. We may not use all lawful things; si non expediat. If lawful things begin once to be inexpedient, they are not to be used of a Christian man; but eschewed. Lawful things, if they hinder our swiftness and our nimbleness, are to be eschewed. It is a lawful thing: but every lawful thing doth not edify. By the use of things indifferent, we come to be brought to their power. We must come so fare in using them, that we may forbear them when we will, and use them when we will. We must use indifferent things so fare as they profit, no further: For the devil as well insinuateth himself to us by the creatures of God, by God's graces, by good means, as by evil means. And we are no less to take heed of him, in indifferent things, as in evil things, Psalm. 69.23. Let their table be made a snare to take themselves withal: and let the things that should have been for their wealth, be unto them an occasion of falling. Their tables are snares to them. Matth. 6.2. their alms and prayer into sin. These things are spoken to this end, that those things that are lawful, if any man find himself more slow in the course of God, by them, and that they wax heavy and troublesome to him, let him follow the counsel of Moses. 3. Point. This 3. point showeth a foolish affection in our nature, that we desire superfluous things and novelties. As it argueth curiosity, so a marvellous stream of curiosity. 3. Point in the preparation, is verse 12. And thou shalt set marks to the people, round about, saying, take heed to yourselves, that you go not up to the mount, nor touch the border of it; whosoever toucheth the mount, shall surely die. To set marks, about the mount, which they should not pass. And because the same matter is in the 21. verse, (Go down, charge the people that they break not their bounds, to go up to the Lord to gaze, lest many of them perish.) We may count it certain. (For sure it is, that in the Scriptures there is no vain repetition.) As josephs' dreams, Genes. 37.7, 9 and Pharaohs, Genes. 41.1, 7. Now as the first made us willing, the second able; so this setteth us marks, that we should not pass; and so the other willing: this showeth us one foolish affection that is in us, that we will be desirous of superfluous things, and novelties, not only with the hazard of things necessary, but even also with a manifest contempt and breach of the Lords Commandments, Genes. 3. The devil will have us know, that Cur vetuit vos Deus, was a great mote in the Serpent's eye, and a great mean to tempt the woman: the devil would have themselves to know good and evil. Exod. 16.19. Commandment was given by Moses, that none should reserve Manna till the next morning, yet in the 20. verse, they itched to try conclusions, and saved it till the morrow: the fruit they had of their labour, it was full of worms, and stanke. Vers. 26, They were charged not to go forth the Sabbath day, With curiosity of our nature, we may seek, and find naught. for they should find none; yet verse 27. they would needs go out to seek, and found none. This is a curious inclination of our nature; it cleaveth fast to us, 1. Sam. 6.19. The men of Beth-shemesh would needs know what was in the Ark; but they paid well for it. 50070. men of them were slain for that one action: so here God enacted, that none should touch the mountain: and that for the beast, much more for man. Numb. 14.45. the people of Israel that would enter into the Land contrary to Gods Will, are soon slain. Verse 44. yet they presumed obstinately, to go up to the top of the mount: But the Ark of the Covenant of the Lord, and Moses departed not out of the Campe. 45. Then the Amalekites, and the Canaanites which dwelled in that mountain, came down and smote them, Two things: 1. To go up into the mount. 2. To touch the mount. It's n●t t●e law that these men have desire to know, it's but to go up into the mount, to gaze: which was altogether unprofitable. They have omitted the thing, and searched for the times and places. and consumed them to Hormach.) It was no necessary thing, for the people to ascend the mountain; yet the people itched after it: and when they should come there, they would not be so hasty to know, as to gaze; so that the knowledge was not so much sought of them, as the place; therefore it was an idle thing and odious to God. We see the very same hath reigned among the sons of men. Acts 1.6. Lord wilt thou at this time restore the Kingdom to Israel? Matth. 24.3. Tellus. when shall these things be, and what sign shall be of thy coming, and of the end of the World? But as Christ answereth them there; It's not for you to know the times and the seasons, which my heavenly Father hath put into his own power. So Moses here, It's not for you to touch or ascend into the mountain; it pertaineth not to you. This than must be our wisdom, as it is Deut. 29.29. Hidd●n things belong to God, and those that are manifest, to us, We must say to ourselves, as Moses said to the people, It's not for you to ascend up into the mountain. More excellently, Rom. 12.3. Not to be wise above that we ought, but to be wise unto sobriety. We must therefore keep ourselves in the limits, which the Holy Ghost setteth down. As temporal death, or punishment here is for trangressors, and those that be overcurious in seeking out quiddities: so Pro. 25.27. Qui scrutator est majestatis divinae, opprimetur a gloria. The curious inquirer after divine Majesty, shall be overwhelmed of glory. Those that are overcurious in seeking things unnecessary, shall seek with ignorance, and lose the knowledge they had of necessary things, 1 Tim. 6.4. they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, languish, they shall be sick with foolish questions, deceiving others, and themselves to. They shall be always a learning, but never know any thing. A fearful example of Solomon, Preach 1 17. I gave my heart to know wisdom and knowledge, madness and foolishness I knew also that this is a vexation of the Spirit. August. Qui inventa veritote, aliud quaerit mendacium quaerit. He that having found the truth, seeketh any thing else, seeketh a lie. This overmuch curiosity made Solomon subject to the grievous points of Idolatry. We are then to know our bars about the law, unum est necessarium One thing is needful. Fourth point, of the del very or the law. There is added of the learned, another point, not as a point of preparation, but as a necessary motive in the delivery of the Law; necessary meditation of the law, gathered out of the delivery of it: and it may be comprehended in the points of the delivery of the law, Heb. 12. à v. 17. to the end; whatsoever terrible thing there was, the Lord caused them to concur at the delivery of the law. vers. 9.16. first, in a thick cloud: secondly, with thunderings, and thirdly lightnings; fourthly, the sound of a Trumpet sounding exceeding loud; 18. fifthly, Mount Sinai on fire, and a vapour of smoke: sixthly, the quaking of the mount; and as David, Psal. 20.8. The voice of the Lord made the wilderness to tremble, the wilderness of Cades. All these, as they are fearful sights, and objects of the cogitation of man; so it was the purpose of God to show his law in terrible things, to terrify them withal. And we see it took effect: For first the mountains and rocks trembled; in the next chapter the people fled, and desired Moses, that they might hear God speak no more to them. And Moses himself, Heb. 12.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So terrible was the sight, that Moses cried out and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I exceedingly fear and quake. This fourth point is a circumstance of the manner of delivery; which though it be not of requiring the preparation, yet Heb. 12. the Apostle useth it, as a great argument to stir us up effectually. For whatsoever thing is terrible, either to the eye, to behold, or to the heart, to think, (18. v. 31. Mount Sinai was all on a smoke, because the Lord came down upon it in fire, and the smoke thereof ascended as the smoke of a furnace, and all the mount trembled exceedingly.) So that this wrought such a requisite reverence in the people, that the Lord said, Deut. 5.29. O that my people had always such an heart to fear me, etc. These sights and sounds, because they are passed, affect us not. But yet that argument of the Apostle, Heb. 12.25, 26. may affect us. If the delivery of the law be so terrible; if the law (Act. 7.53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who have received the Law by the disposition of Angels, and have not kept it.) being delivered by the hands of Angels, be so dreadful; when God in the power of his Majesty shall come to require it, how dreadful shall it be? And this shall more plainly appear, by the conference of circumstances of the delivery of the law, and of the day of judgement. 1. The delivery of the law was done by Angels, A collation of circumstances in the delivery of the Law and in the day of judgement. 1. By Angels. 2. Darkness. the requiry shall be by God himself. 2. Here is mention made of a thick and dark cloud. Amos 5.18. that it shall be a dark and gloomy day, that there shall be darkness and no light. Woe to you that desire the day of the Lord; what have you to do with it? the day of the Lord, is darkness, and not light. 19 As if a man did fly from a Lion, and a Bear met him: or went into the house, and leaned his hand on the wall, and a Serpent bitten him. 20. Shall not the day of the Lord be darkness, and not light, even darkness, & no light in it? Judas v. 13. saith, that then shall be blackness of darkness: and that because, as it is in Joel 3.15. The Sun and the Moon shall be darkened, and the Stars shall lose their light. For the third, namely, 3. Thunderclaps. Thunderclaps, 2. Pet. 3.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the day of the Lord will come as a Thief in the night, in the which the Heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up. The beams of the earth shall crack in pieces. And no doubt, the noise of the Heavens passing away, of the elements melting, of the earth burning; must needs be greater than a thunderclap. That spectacle both to the eye and ear must needs be much more fearful than this. The effect of this last day, not temporal; for the other, 4. Fire. they had a remedy, but for this they had none at all. 4. For fire. It was then but on one simple mountain Sinai, but here it shall be on all the earth: this fire was but as the fire in the bush, the bush was not a whit consumed by it; no more was Sinai by it. But our God, Heb. 12. v. last. is himself a consuming fire: and such, Revel. 19.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And her smoke risen up for ever and ever. As it shall inflict on us pains for ever, so the smoke of it shall ascend forever, 5. Earthquake. and the flame never be quenched. 5. For the shaking of the earth; this shall pass that: there, one mountain quaked; but here, both Heaven & Earth shall shake. Heb. 12.26, 27. Whose voice then shaken the earth; but now he hath promised, saying, yet once more I shake not the earth only, but also heaven, etc. So as that there shall be a manifest moving of them. Hag. 2.7. Yet a little while, & I will shake the Heavens and the Earth, the Sea, and dry Land. Whereas this hill standeth still as it did before, 6. Sound of Trumpet. in the wilderness. 6. For the sound of the Trumpet, that pierced the ears of the living, this shall raise up the dead also. Here shall be the Trump of the Archangel: That removed not the mount, nor the wilderness, but here shall be such a sound, that it shall raise the dead. And as we compare the circumstances of both, so may we compare the effects of both. The giving made Moses to shake and tremble; but at the requiring again of it, as it is, 1 Pet. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? There shall be a like trembling of all. For Justus vix servabitur, the righteous scarce shall be saved. And as for the unjust, they shall smite their knees together, and shall cry to the mountains (though in vain, for they cannot be heard) to fall on them, and to cover them, from the face of the just judge. Apoc. 6.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they said to the mountains, and rocks, fall on us, and hid us from the face of him that sitteth on the Throne, and from the wrath of the Lamb. So that thus we see by way of comparison, that the delivery did in some part answer the requiring of it: but the terribleness of that day cannot be expressed. Let us therefore say, as the people to Moses: Lord let us hear the ministry of man, Hebr. 12.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore, we receiving a Kingdom which cannot be moved, Let us have grace whereby we may serve God with reverence, and godliness, for Deut. 33.2. The Lord came from Sinai, and risen up from Seir unto them; and appeared clearly from mount Paran, and he came with 10000 of Saints: and at his right hand a fiery law for them. No doubt when Christ cometh from Heaven, he shall bring with him a fiery law, executed with fire and brimstone. And thus much for the preparation. The use and end of the Law. 4. Circumstance. THere is yet one thing to be considered; namely, the use or end of the law: which shall be explained out of the circumstances of a proposition of the giving of the law. The proposition is, Heb. 7.19. Heb. 7.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the law made nothing perfect, but the bringing in of a better hope, by the which we draw nigh unto God. The end of the law bringeth two uses: 1. It bringeth us to know perfection itself. 2. It leadeth us to a better thing, it is our schoolmaster to Christ. 1. For the first, though it be a law that carrieth with it the mark of the Lawgiver, (as Solon's laws a mark of their giver; to wit, mildness; and Dracoes' laws, cruelty and stubbornness.) And that it is Mandatum sanctum, a holy commandment, in respect of the duties to God; Justum, just, in respect of the duties to other men; bonum, good, in respect of ourselves, Rom. 7.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore the Law is holy, and the Commandment holy, and just, and good; yet by occasion of transgression, and infection, it bringeth no perfection with it, as may be showed out of the circumstances. 1. Of the place; a waste and barren Wilderness, that yielded no fruit; which signifieth that the law should be so barren, that it should not yield so much as one soul to God. Legem non perficere: è circumstantiis legis, cum traderetur. 1. á loco. That the law bringeth no perfection, appears from the circumstances of the law, when it was delivered. 1. From the place. Secondly, this Agar, Galat. 4.25. standeth in Arabia: therefore it holdeth of Ishmael, the son of Agar the bondwoman. And the effect and right of bondmen is to be cast out with their children, and not to receive the inheritance due to Isaac: so those that think to bring forth fruit of their own righteousness; they are as Ishmael, which was borne by nature, and not by promise: not as Isaac, whose birth was supernatural, not consisting in the likeness of the parents, but in the promise; and the inheritance is by promise: therefore the children of the law, because they cannot be perfected by it, are to be cast out with their mother. Those that seek to bring forth fruit by their own nature, must be cast forth: for the inheritance is not by nature, but by promise. 3. Again, this mountain, (namely Sinai,) none might ascend into, none might touch it; but the condition of the Gospel is contrary. Zion the hill of grace, must be gone up to; and many have ascended it. Esay 2.3. And many people shall go and say, come and let us go up into the mountain of the Lord, to the house of the God of jacob: and he will teach us his ways, and we will walk in his paths. For the law shall go forth of Zion, and the Word of the Lord from Jerusalem. Salvation is from Zion, the Law unperfect before it was perfectly delivered. 2. A persona. From the person. 2. From the person. 1. From Moses: if any man should have received perfection by it, no doubt he that gave it. But of Moses we find, Numb. 20.12. Again the Lord spoke to Moses and Aaron, because ye believed me not, to sanctify me in the presence of the children of Israel, therefore ye shall not bring this congregation into the Land which I have given them. He was a transgressor of the law before he received it. 2. And he that delivered the law, was not partaker of the least promise of the law. i. to enter into the promsed Land. 3. His whole ministry was destructive; his signs and miracles that he wrought in Egypt, were plagues of Lice, Caterpillars, death, etc. and therefore he shown himself the minister of God's justice and wrath: whereas the ministry of grace raised the dead out of their graves, healed the sick, The ministry of the law, a destroying ministry: the ministry of grace, a saving ministry. cast out devils, etc. showing plainly that it was a saving spirit. 4. Exod. 34.35. The children of Israel saw the face of Moses, how the skin of Moses face shone bright, therefore Moses put the covering on his face, till he went to speak with God. 2 Cor. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And not as Moses which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished. Moses, when he had left talking with the Lord, and had come down from the mount, the skin of his face shone so, that without a veil put over his face, there was no talking with him: so that the perfection of the law is to blind and dasill their eyes that view it, rather than to clear and enlighten them. But the Gospel shows us the face of God clearly. ●●●b ip●a lege, ●●om the law 〈◊〉 ●elfe. 3. From the law itself: from the tables, that were broken before the law could be delivered: which is, in the judgement of the fathers, that that covenant should be made void. 2. And in that very time that the people should have received the law, they were in the greatest trangression of it, that could be; namely, idolatry, worshipping the golden Calf. So the law to increase sin, offence between God and man, made sin to superabound, Rom. 7. 4. A modo, From the manner. The Gospel was delivered, not with a fearful sound of any warlike Instrument, sounding defiance: but with a song of Angels. 2. Part. Lex paedagog ad Christium, The Law a schoolmaster to Christ. Last, from the manner. With the blast of a Trumpet, that terrified the people, that was delivered with terror, showing that that was a law of terror, and that it should exact terrible things at our hands. But the delivery of the Gospel was contrary; for that was delivered with the comfortable songs of Angels, Luke 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Glory to God in the highest, and on earth peace, good will towards men. The second part, Gal. 3.18. That the law is Paedagogus a Schoolmaster to Christ; which likewise may be showed by the cricumstances of the law. 1. That it was delivered by the disposition of Angels in the hand of a mediator, Galat. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ordained by Angels in the hand of a mediator; namely, Christ. Galat. 3.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore the law was our Schoolmaster to Christ, that we might be justified by faith. Now a mediator hath full authority and power to end the matter as he list, either to establish the law, or to abbrogate it. So Christ, because for our health he could not do otherwise, took order in his own person to abrogate the old Covenant, and to make a new. 2. Another: a charge given to Moses, that the Tables should be put into the Ark of the Testimony, And thou shalt put the mercy Seat above upon the Ark, and in the Ark thou shalt put the Testimony which I will give thee. Which was a sign of God's presence with us; the presence of God with us is only in Christ, per Emanuelem nostrum, by our Emanuel. 3. Another. Of the veil of Moses; which was a ceremony of the mitigation of the brightness of the law. That the veil is now removed, and we see Christ, The ceremonial law is made now spiritual. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Cor. 3.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory▪ even as by the Spirit of the Lord. The veil is nothing else, but the ceremonies of the law: these nothing else but Christ, and to lead us to him. Between Moses and us, Christ is as a veil. 4. Another. Of the time of the delivery of the law. It was the fiftieth day after the celebration of the Passeover; the time of the first fruits. An argument between the day of the delivery of the law, and the day of the descending of the Holy Ghost. At the very same time, in the very same day, the fi●tieth from the Passeover of Christ's resurrection, came the holy Ghost in the Gospel. And though we cannot fulfil all that we should; yet because these fifty days are the time of first fruits, though we cannot offer up every action, we may offer our first fruits; to wit, in hoatam obedientiam, a begun obedience, received by Christ: Christ performing that which was required at our hands; though not at the bar of judgement, yet at the bar of grace. This inchoatam obedientiam, begun obedience, we shall have, when we shall have new hearts, not of stone, but of flesh, Ezek. 36.26. A new heart also will I give you, Ezek. 36.26. and a new spirit will I put within you; and I will take away the stony heart, out of your body, and I will give you an heart of flesh; to wit, 2 Cor. 3 3. His new Testament being written in the fleshly tables of our hearts, whereby we shall offer our first fruits. Last, Num 21.5 They protest that they will hear neither God, nor Moses; Numb. 21.5, 6, 7, 8. a plain desolation of the law: presently upon this, came the sign of Hell. 6. The Lord sent fiery serpents, among the people, which stung them; so that many of the people died. 7. Their humiliation. The people came to Moses and said, We have sinned, for we have spoken against the Lord, and against thee: pray to the Lord to take away the serpents from us. 8. v. A declaration of the Gospel, and of the coming of Christ. And the Lord said to Moses, make thee a fiery serpent, and set it up for a sign, that as many as are bitten may look on it and live. Which brazen serpent, Christ (John 3.14.) applieth to himself. 1 Cor. 10.2, 3, 4. The Fathers, 1 Cor. 10.2, 3, 4. as they had their Cloud, they passing through the Sea, their Manna, the water out of the Rock; so they had also the signs of the Gospel. Their being under the Cloud, and passing through the Sea, like to our baptism; Manna to Christ his body; the water out of the rock to his blood. The order of the uses of the law. Opo●tet vocare ad calculum. We must c●ll to an account. 1. Use of the law. Yet two necessary points. That where there is no perfection in the law, through the imperfection of nature, yet it is ●aedagogus ad Christum, a schoolmaster to Christ. To make this more plain: Christ's wise doom must be ours. That a man must often call himself to accounts how he hath used his talon. Matth. 25.14. God is compared to a Housholder, that will take account of his servants, of those talents that he delivered to them at his departure. We must vocare talenta nostra ad calculum, call our talents to account; and not do as the wicked and foolish servant, that is noted of great folly, for hiding his talon in the ground. Then for the first use of the law, it is our Tabula supputationum, table of accounts. It containeth our credita & debita, what things are owen to thee, and what thou owest; it's the table, that we must cast our accounts by; it showeth us where we are, and telleth us our accounts: est remedium ignorantiae, a remedy of ignorance. Now because it showeth us that our debt is much greater than we are able to pay, and that it showeth us the strength of sin, 1 Cor. 15.56. that it is so strong, that it bringeth us to that, Revel. 2.5. Memor esto unde excideris, remember whence thou art fallen, showing us our miserable estate; the image of God, from whence we are fallen, and hell into which we shall fall: whereof the one will work in us a grief, the other a horror: the law is, that if our debt be greater than we are able to pay, our goods, children, and ourselves, must be sold, and payment made. 4. When it hath once gotten us to this, that we may be condemned in the whole sum, Secundus legis usu●, ducit nos ad Christum, ducit nos ad aeneum serpentem. 2. Use of the law leads us to the brazen serpent Christ. The covenant of faith being entered into us, then have we this use of the law. 1. It puts us in mind of the great deliverance of Christ from the law. 2. It granteth grace in that measure that is required in this life. The law showeth the fin and the remedy. Exod. 20.1. etc. when sin and we have reckoned, it hath her minister and Scrivener, the conscience to subscribe and set seal to this great debt. And thus will the 3. use of the Law come, that it will be humiliator, an humbler. And so as it is, Gal. 3.23. It shutteth us up in the dungeon, and imprisoneth us; and this is a remedium super●iae, a remedy of pride. Then cometh in the second use of the law. That forasmuch as we see our condemnation is just, and that we can never discharge so great an account, it maketh us seek for a surety to defray the whole sum for us. It doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drive us to think of a surety; namely, to the brazen Serpent, as Moses did the Jews, that is, Christ. And of these two uses, two other uses will follow. 1. It serveth us as an Arrow shot into us, to put us in remembrance of our great deliverance, and guideth us over the bills of accounts; that we seeing that much is forgiven us, might love much. The other, Psal. 119.59. to teach, Quid retribuam Domino? What shall I render to the Lord? to turn ourselves into his paths, and to draw no more debt upon Christ, then needs. The preface of the Law. ANd God spoke all these words and said, etc. till the 18. verse. The sum of all these words, and in effect, the body of the law contains two parts. The style, verse 2. I am the Lord thy God, etc. 2. The charge, which receiveth the whole ten precepts. In every law, according to the positions in man's law, is required: 1. Wisdom. 2. Authority. For the wisdom of God, Deut. 4.8. And what Nation is so great a Nation, that hath Ordinances and Laws so righteous, as all this law, which I set before you this day. Moses challengeth all the laws and the Nations of the World. The wisdom of a law is best seen and tried by the sufficiency of it. For his authority, it is rerum agendarum telum: This is always the preface of every law; and is here in the second verse. In every edict and Proclamation, the beginning is with the stile of the Prince; whereby he challengeth by his prerogative Royal, to do what he list. For this authority is the common reason of the whole charge of the law; and is annexed to every Commandment that hath a reason; as to the 2, Where there is a reason given, it is from h●s authority. 3, 4. For I the Lord thy God, etc. For the Lord will not hold him guiltless. For in six days the Lord made Heaven, and Earth, etc. And if it be true, that men need not a reason to persuade them to a benefit; then surely not to this: because it is a benefit and a privilege; as Psal. 147. v. last, He hath not dealt so with any Nation, neither have the Heathen knowledge of his laws. Yet it pleaseth God to add his reason, from his own person; though indeed profit be a sufficient Orator. Chap. 19: v. 2, 3, 4, 10, 12, 14, 16, 18, 25, 28, 30, 31, 32, 34, 37. Chap. 20. v. 7, 24, 26. Chap. 21. of Leviticus, v. 8, 12, 15, 23. The reason of the new Testament annexed, Rom. 14.11. & Phil. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For it is written, as I live saith the Lord, every knee shall bow unto me, of things in Heaven, and things in Earth, and things under the Earth, and every tongue shall confess to God. The parts of the preface. In this stile or authority, are three parts, according to three titles. The first title, of his Name Jehovah. Secondly, the title of his jurisdiction, Thy God. Thirdly, the title of that notable act he did last; Which brought thee out of the Land of Egypt, etc. Such prefaces, in their Edicts and Statutes do earthly Princes use. 1. Is the name of the Prince, Caius Caesar. 2. The jurisdiction, Emperor or King of such a Country. 3. The last noble act he did: as when the Romans had overcome Germany, every Caesar was called Germanicus: or when they had overcome Africa, Scipio Affricanus, Scipio the conqueror of Africa. And always the last triumph did drive out all the former. For the Name first, Jehovah: I Jehovah, not I am Jehovah. It argueth his nature, power, and benefits. Thou art Lord. The name of his nature it cannot be denied, (Psal. 83.18. That they may know that thou whose Name is Jehovah.) it is communicable to no other than to God. Concerning this word, it is tetragrammaton, a word of four letters, much written of, and much spoken of, and divers speculations gathered out of it: as namely, that there are three letters, according to the number of the three Persons in the Trinity; and and that of those three letters, the first signifieth Power, the proper adjunct of the Father. The second, wisdom and knowledge, the proper adjunct of the Son. The third, love, the proper adjunct of the Holy Ghost. And that the second letter is doubled, to teach us, that the Second Person should take on him two natures, of God and Man. The diminution of Jehovah in Jah, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Deum diminutum God in the Diminutive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise ye jah, whereof there is such manifold use in the Psalms. But plainly this may be sufficient for us, that it is a name taken from Being; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse, to BE. The effect of it is expounded, Rom. 11.36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For of him, and through him and to him are all things: to whom be glory for ever. That he is from none, for none, by none; but all things for him, by him, and from him: and as his being is most, so is his power. Therefore he hath no promise in his title, no commission, as to be commanded of any, (as all earthly Princes have:) because his power is highest. For earthly Princes fetch all their power from him, Omnes Reges terrae ab a●to suam habent potestatem. All the Kings of the Earth have their power from an other. as by Commission: as our Prince hath in his title, Dei gratia Angliae etc. By the Grace of God, of England, etc. Therefore he is ab aliquo, from some other; only God hath no commission, but is in himself, without a supreme. He only may command simply: he hath no dependence of any, either of Being or Power; but all things depend on him. The force of the reason is, Psal 104. v. 29.30. When thou hidest thy face, they are troubled: when thou takest away their breath, they die; and turn again to their dust. When thou lettest thy breath go forth, they shall be made, and thou shalt renew the face of the earth. And when he looketh not on us, but turneth away his face, yea when he breatheth not on us, we come to nothing. There the Prophet saith, that streams proceed from his countenance, as beams to every creature; and if any of them be stopped, that creature that it should come to, dieth. And verse 30. that he is the only breath of all the world, and that his breathing on the creatures, giveth life: and at the drawing in of his breath, all perish. Now if we would imagine of any man in the world, that with his looking on us, could preserve our lives, and looking off us, could destroy, that had our life at such an advantage; certainly we must be marvellous ready to please him: And yet such is our dependence on God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was, as it hath two significations, so it hath two uses, in Scriptures significations. First, essence. 2. The effect thereof. 1. Use for his essence. 2. To give effect; to wit, is essence. Exod. 3.14: I am hath sent me to you. He calleth himself, I am. Ero, I shall be, sent this. And howsoever there be comparisons of him in time, in respect of us; yet in regard of his enduring, he is for ever without all time; he is always Ero, shall be. Revel. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am Alpha, and Omega, the beginning & the ending, saith the Lord; which is, & which was, and which is to come, The Almighty. The eternity of his essence, even I am α, Alpha, and ω, Omega; the beginning, and the ending; which is, which was which shall be. Heb. 13.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same yesterday, to day, and the same for ever. And this taketh from us the hope that we may have of earthly Princes. A man if he hath offended against an earthly Prince, either he may escape by going out of his Dominions, or by out-living him; but there is no hope of escaping out of the Lords Dominion, Psalm. 34 7. The Angel of the Lord is round about them that fear him, and delivereth them. He pitcheth his Tent round about us: he compasseth us as in a circle. If we run from one end of the world to the other, we are still in his Dominion: he can fetch us from any place. So in respect of God, we can be in no place, but he will be with us, Amos 9.2. Though they dig into hell, thence shall mine hand fet them; though they climb up into Heaven, thence will I bring them down; and though they hid themselves in the top of Carmel, I will search, and take them out thence: And though they hid themselves from my sight in the bottom of the Sea, thence will I command the Serpent, and I will by't them Obadiah vers. 4. If we should fly up as high as the Eagle, and build our nest among the Stars, etc. for height: for depth, Amos, in the depth of the Sea; nay if they should dig to hell, Psalm. 139.7. Secondly, Psalm. 139.7. to last longer than the Prince. So, in respect of Gods being, we cannot outlast him. The time is infinite; for his Name is Ero shall be: and he shall always be Ero, shall be, in time. Therefore we must needs obey. Secondly, of his truth, in bringing to effect, that which he promiseth us. Exod. 6.3. God said, that Abraham and the Patriarches knew him by the Name of Almighty, not by that Name of jehovah as yet. i. One that is as good as his word. Yet then shall my night be turned to day. It is plain, Genes. 15.6. that Abraham believed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in jehovah, and it was counted to him for righteousness. And God saith, vers. 7. I am Jehovah, that brought thee out of Vr, etc. Yet God saith to Moses, that the Patriarches knew him not by jehovah, but by Almighty. To reconcile these places, we must understand, that by jehovah is meant here, the bringing to effect this general promise. So long as God maketh a promise, so long is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Lord, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God, etc. but when he hath brought it to pass, than he is jehovah. So the Patriarches knew him jehovah, by some particular promise: as Abraham, in the birth of Isaac; Noah, in the delivery from the deluge; Lot, in the delivery from the destruction of Sodom: but they never knew him by the Name of jehovah, in bringing to pass the greatest and general promise of Canaan. In this sense, Ezek. 5.13. Thus shall mine anger be accomplished, and I will cause my wrath to cease in them, and I will be comforted; and they shall know that I the Lord have spoken it in my zeal, when I have accomplished my wrath in them. Thou shalt bring thy judgement upon them, and they shall know that thou art jehovah. 2. Title, Thy God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy God. This is the title of his jurisdiction: to which title he hath claim in a double respect: 1. General. 2. Particular. General, Psal. 148.5, 6. For he spoke the word, and they were made; he commanded, and they were created. He hath made them fast for ever and ever, he hath given them a Law which shall not be broken. So this jurisdiction is over every thing, as it is a creature. The creatures, as they have their law; so we see, 2 Pet. 3. vers. last. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To him be glory, both now, and for ever. All the creatures have their rule from him. Esay 1.2. Hear, O Heavens, and hearken O Earth, for the Lord hath said, I have nourished and brought up children▪ but they have rebelled against me. Deut. 32.1. Harken O Heavens, and I will speak, and let the Earth hear my words. The creatures of the Lord are called to bear witness against Israel, that they were breakers of the Law of God. But that law or jurisdiction being broken, it gave occasion to the second, namely, the particular, which is conditional. 1. God is our jehovah by covenant. Deut. 5. Hear, O Israel, the Laws and Ordinances which I propose to you this day, that you may learn them, and take heed to observe them. Audis, sum Deus; non audis non sum Deus, hearest thou, I am God; hearest thou not, I am not God. Hereupon saith a Father, Audias, Deus sum; ne audias, Deus non sum. If thou hearest, I am God; jerem. 31.33. if thou dost not hear, I am not God. jerem. 31.33. I will be their God, and they shall be my people. Meum and tuum are relatives. But this shall be the covenant that I will make with the house of Israel after those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. He is ours, and we are his so long as we keep his Commandments, Deut. 10.14. Behold Heaven, and the Heaven of Heavens is the Lords, thy Gods; and the Earth with all that therein is. 15. Yet the Lord hath set his delight in thy fathers, to love them; and did choose their seed after them, even you above all people, as appeareth this day. In which words Moses telleth the children of Israel a strange thing. Behold, saith he, the Heavens, and the Heavens of Heavens is the Lords; and the Earth, with all therein: and yet hath he separated thee from the rest, even an handful (for so is the Church) to make a covenant with thee. And this is a marvellous strange mercy of God; that when he will be described, he will condescend to come into our description. He rejecteth all his excellent titles, that he might have of his most excellent creatures; as, the God of Heaven, of Earth, etc. only to have this his jurisdiction, being so vile in nature, and so wicked in our works; which is a great argument of his goodness to us ward. Heb. 11.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But now they desire a better Country, that is, an heavenly; wherefore God is not ashamed to be called their God: for he hath prepared for them a City. God was not ashamed to be called their God. And as one saith very well, Conjunxit utilitatem tuam cum gloria sua. He hath joined thy commodity with his own glory. So he might better have said, Conjunxit gloriam suam cum gloria tua. He hath joined his own glory with thy glory. So will that be verified, Psal. 144.15. Happy are the people that be in such a case, yea blessed are the people that have the Lord for their God. Blessed are the people that have the Lord for their God. 3. Which brought thee out of the Land of Egypt, 3. Title. etc. A title from the last act he did: but yet it serveth for a proof of both the former, in two points. 1. By their estate in the house of thraldom. Their estate was miserable, they were servants in the servilest work that could be; they were put to the Furnace to make Brick. Exod. 5. They were in servitude unto their enemies, yea to cruel enemies: yea in servitude not to be rewarded, but to be punished daily. They were compelled to work, and yet they had no instrument provided for them for their work; they were feign also to gather their own straw, By his contemptible creatures that the delivery might be more strange. and yet nothing of their tale of Brick that they made before, when they had their straw gathered them, was diminished. They had their children drowned before their eyes, every day. 2. The delivery with a mighty hand, and stretched-out arm out of Egypt, most strange; in drowning Pharaoh, and all his host, by a most contemptible creature, in the red Sea. His two first titles have always stood: this last, in respect of his last noble act; it hath always been altered. First, after the work of his creation, he was called God the Creator of Heaven and Earth. Secondly, after the flood, he was called jah paean: (i. as was among the heathen, Io paean.) Dominus dispersor aquarum. The Lord that scattereth about (commandeth) the waters. To the days of Abraham. 3. Genes. 15.7. I am the Lord, that brought thee out of Vr of the Chaldees: to the time of Moses. In his time, Exod. 3.6. The God of Abraham, Isaac, and Jacob; till the delivery out of Egypt: here, The Lord thy God, which brought thee out of the Land of Egypt, out of the house of bondage. jerem. 16.14. When God should deliver them from the captivity of the North, it is said, that the other title should perish: and it should be said, The Lord that delivered us out of the captivity of Babylon: and this lasted till the days of Christ. The last is prophesied of jerem. c. 23. v. 6. Jehovah justitia nostra, God our righteousness. 1 Cor. 1.30. For Christ is become to us righteousness. Gal. 1.8. The Father of Christ. Now this great benefit being not full six weeks before the delivery of the law, it must needs stick greatly in their minds; and now they being in the wilderness, where they were wholly to depend on the safeguard of God: so that in regard of Memoria recentis beneficii, & spe● jamjam futuri, the memory of a new received mercy, and the hope of a future; as also the place where they could rest nothing on themselves: that was both a fit time and place to give the law in. So that, seeing the Law could not well be given in Egypt, for they had evil will to go thence: nor in Canaan, for there they murmured against God; it was most fitly given here. For their delivery was not, that they should be masters, but that they should serve. The former two, and indeed the third, they all pertain to us. For though it be true, that Non obligamur legi propter Sinai, sed propter Paradisum, We are not tied to the law for Sinai, but for Paradise: and so to all the sons of Adam. And though God gave, Rom. 11.11. to one Nation his law, to provoke all other Nations to emulate them; as also the Jews themselves to emulation: yet this also is true, that there is not one of these titles, but in fare more deep title pertaineth to us, which have a better performance; Tituli in pr●●●io legis ad nos pertinent. The titles in the Preface of the Law belong to us. and therefore are grounded on a better promise. First, jehovah: As the excellency of his Name is in respect of the performance of a new covenant: So Heb. 8.6. The Gospel. i. the new covenant, saith Paul, is the better covenant; because it hath better promises: and it is better to say, In semine tuo benedicentur omnes gentes, in thy seed all Nations shall be blessed: then to say, semini tuo dabo omnem terram Canaan, unto thy seed will I give all the Land of Canaan. Ours is fare better than theirs; namely, the covenant of obedience, sanctification and glory. For the second, Thy God. We are included with them in the first, and in the second also we have a part; but the third perfecter, the Covenant in mercy and redemption. They had but two, creation and obedience Thirdly, for the deliverance. How many more dangers we are delivered from, than they; from the sting of conscience, from sin, from death: how much more the devil and all his Angels pass Pharaoh and his Taskmasters: Hell and Gehenna, the Lime-kils, the torments without number pass the tale of Bricks with number; so much our deliverance passeth theirs. Colos. 1.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath delivered us from the power of darkness, and hath translated us into the Kingdom of the son of his love. 2 Tim. 1.10. In this world from errors, that most part of the world fall into: in the world to come, 1. 1. Thou jehovah; we vile creatures From the justice of God. 2. From the law. 3. From the sting of conscience. 4. From sin. 5. From death. 6. From Hell. 7 From the devil and his angels. 2. I thy God: we thy servants. 8. From the spiritual Egypt. 9 From the Egypt of the world. i. Antichrist. Now as God hath his titles, so are we to have ours. 3. Which have delivered thee, we delivered, etc. 1. We, most vile creatures. 2. We, thy miserable servants. 3. We that have been delivered from sin, etc. from a thousand dangers. Audi Israel, Hear Israel, Speak Lord, thy servants hear thee. Let us therefore hear him and be his servants; lest we be hi● servants that are spoken of, 2 Chron. 12.8. Servants to our worldly desires. Nevertheless they shall be his servants, so shall they know my service, and the service of the Kingdoms of the earth. The law being divided into the stile in Exod. 20.2. that hath been handled, and into the charge. Now of the charge, which is nothing else but the ten words, commonly called the ten Commandments. The number is set down, Deut. 10.4. as well to take away man's presumption of adding any thing: in which respect, Exod. 32.15. God wrote both the sides of the Tables full; that nothing might be added to them. 2. As also to take away excuse from man; for that they may be easily kept in memory, because they are so few; whereas those of the heathen are infinite. These for better order, and memory, receive a division from the subject. First, Deut. 6.4. divided according to the two Tables; which Christ, Matth. 22.40. Mark 12.30. warranteth: speaking to a Scribe, he divideth them according to two objects: 1. God. 2. Man. And this is not his own, but it is warranted in the Scriptures of the law. The duty toward God, Deut. 6.5. Thou shalt love the Lord thy God, with all thy heart, soul might. Duty to man, Love thy Neighbour, as thyself. Levit. 19.18. from whence Christ hath it. So that this division according to the tables and contents of them, is Christ's division, 1 Tim. 1.5. because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love, is so often repeated in the Law, Paul maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sum and end of the Law to be love. Ro. 13.9. The whole law is recapitulated into this sum: Thou shalt love thy Neighbour as thyself. For our love proceeding and ascending up to God; when we descend and come to our neighbour, it is but a reverberation of the love we have towards God: and every reverberation praesupposeth a direct beam: so that every man hath God first in his direct motion. The division of the ten Commandments into two Tables. NOw these ten precepts must be sorted into these two Tables of God; and in the sorting of them there may arise some doubt: The first is between the Jews and the Christians: the second between the Christians themselves. 1. Doubt, The Jews make an even division, five in one Table, and five in the other. Their warrant, as they think, is Psal. 82.6. I have said, ye are Gods, therefore the fifth Commandment to be referred to the first Table. Answer. Solution. But because in the Commandment are also included inferiors, and they are no Gods: we must seclude it out of the first Table; because it pertaineth not to God directly, but to man. Secondly, between the Christians themselves. The Church of Rome, they make the two first, one: and the last Commandment they stretch and make two of it. Wherein they follow not the greatest number of Fathers, as they say they do in their interpretations: but divide this Commandment, into non concupisces vitam, non concupisces famam. Thou shalt not covet the life, thou shalt not covet the name. That it cannot be theirs, 1. The desire Non concupisces vitam proximi tui, thou shalt not covet the life of thy neighbour; which is the desire of the 6. Commandment; and none concupises famam proximi tui, thou shalt not covet the name of thy neighbour; which is the desire of the ninth, might as well make two Commandments, as these two; and better too. But common sense telleth us, that to make laws of particulars, is the greatest folly that may be. Much less God's law, which is exceedingly general. And we see that of concupiscence, set down here in general, there are two branches of it: and when they interpret of it in their comments, they say they find some little difference between them: and indeed they find such inconvenience, that commonly they include them both into one. 2. No wise man would imagine, that a Lawgiver, that would give ten Commandments, could give two of them at one breath, at one period; yea in one verse: and the other in distinct periods. 3. A greater witness than these are, Rom. 7.7. maketh but one, non concupisces, thou shalt not covet, for all. 4. The whole course of the Church of God, Jews and Christians have consented to this division; and all disallow theirs, only Augustine excepted. As josephus lib. 3. of the Commandments, that the two first, which they make but one, are two: and the two last are but one. Philo judaeus, de decalogo, of the decalogue. Aben Ezra, Rab. Solomon, upon Exod. 20. Christians, Clemens 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of his Strom. The tenth word or Commandment concerning all the affections and lusts. chrysostom on Matth. Athanasius de sacris Scriptures, concerning the holy Scriptures. Ambrose and Jerome on Ephes. 6. Nazianzen in his verses. Only Augustine de decem praeceptis, of the ten Commandments, alloweth of theirs. Yet himself, veteris & novi testamenti quaest. septima, in the seventh question of the old and new Testament, divideth them plainly thus. And the reason that moved him to the contrary, was but weak, and a bare conjecture; that he would have but three Commandments in the first Table, because there are but three persons in the Trinity. By the same reason we might add the fourth, for the unity in the Trinity. Canisius hath an argument of great force with them; that is, he saith the reason of the Law must always be annexed to the first Commandment; but according to our division, it is in the second: (For I the Lord thy God am a jealous God.) therefore all that is but the first. Answer. But we say, that the reason went before the charge, was not annexed to any of the Commandments. Our duty to God. perpetual, inward, in heart and mind, Commandment 1. outward, in gesture, Commandment 2. speech, Commandment 3. temporal, seventh day, Commandment 4. our neighbour: in deed or intent, particular, Comm. 5. his body, Command. 6. his wife, Command. 7. his goods, Command. 8. his good name, Com. 9 general, concerning, the restraint of the first motions, C. 10. For the division of the four Commandments of the first table, 1. the table of holiness, which taketh order (for the worship of God: this order is, 1. Perpetual. 2. Temporal. Perpetual, either inward in heart and mind, Commandment first: or outward; and this, either in gesture; the outward worship, Commandment second: or in speech and communication, Commandment third. The temporal, with the Congregation, Commandment fourth. Or thus: into the manner and means of God's worship, Commandment second. And the scope, Commandment third. The second table, the table of righteousness: either for truth in the inward parts, or the actions, as they are committed before God, or man; as our neighbours. Either respective, Commandment fifth, because there is only a relation: or absolute, either to touch his neighbour's person in his life, Commandment sixth: or his own flesh, Commandment seventh; or his gifts, substance, wisdom, Commandment eight; or his good name, Commandment ninth. Or else this table restraineth the first motions, Commandment tenth. The interpretation of the Law. FOr the interpretation of them as they lie: The Commandments, they must needs be interpreted. For if the Law of God be perfect, Psalm. 19 then it commandeth all things that we are to do, and forbiddeth all that we are not to do. Which, if it be interpreted by the letter only, we shall not find the thousandth part of those things that are to be commanded or forbidden; therefore there must be interpretation. A conclusion. Every law standeth on a Synecdoche: the reason is, because the law being to take order for actions; the actions of man being infinite, both for variety and number, because the circumstances, and the degrees of the circumstances are infinite; the rules also should be infinite, and so exceed the memory of man; which cannot be: therefore God taking another course, hath set down general rules; and so doth man after his example. And these general are to receive interpretation, and to be applied to particulars. Quest. 1. Answ. If it be asked where this interpretation is to be had? I answer, Deut. 17.9. Mal. 2.7. If a matter of controversy arise, it must go to the Levites, to the Priests, and Ministers of God. Here may a question arise, Quest. 2. Whether every thing that they deliver, be good; and that the interpretation which they deliver, be always true and good? I answer: It is not. Answ. As there be rules in giving an interpretation: so there may be rules to examine it, and to judge of it. But there are rules in examining the interpretation, and judging of it: and unless it be done according to those rules, it is not good. For Christ, Matth. 5. reprehended the Lawyers for not giving them according to the Rules. The condition of the law standing in a more particular respect, there must also be more particular rules, than the bare sentence giveth. The interpretation must be but to show the compass of the law, how fare it extendeth, where it may be excepted. Fines mandatorum sunt observandi. The bounds of the Commandments must be observed. And they are but two: 1. Ampliatio praecepti, an enlargement of the Commandment. 2. Limitatio praecepti, a bounding of the precept. The later writers call them, the extent, and the exception of the precept: so that these two are a complete division of the interpretation of any law. How these two are to be done in the law of God; they may be known generally by that rule, Oculus ad scopum, the eye to the mark: because the law is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word spoken; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning of the law; Certum est, quod is committit inlegem, qui legis verba observat, sed contra mentem legislatoris facit. For intentio legislatoris voluntas legis. It is certain, that he trespasseth against the law, who observeth the words of the law, but doth contrary to the mind of the giver of the law. For the intention of the Lawgiver is the will of the law: or, the purpose of the law is best known, by the intent of the Lawgiver. For as the law is regula actionis, the rule of action: The intent of the Law giver is the meaning of the law: we must therefore will what God willeth. it a mens legislatoris regula legis, so is the mind of the Lawgiver, the rule of the law. The intent of the Lawgiver, is best known by his end. It is a moral axiom. As bonitas ethice, Moral goodness, it a bonitas theologica pendet à fine so theological goodness depends on the end. The end of God is, Esay 42.8. Gloriam meam alteri non dabo, My glory will I give to no other. 2. Subordinately the end, 1 Tim, 2.4. Vult homines servari, he wils men to be saved. But more particularly to know this end and direction, these two, limitation and extension, be the best. Rules for exextension of precepts. 1. Rule. First for extension: the Jews have set down thirteen, which the Christians also have observed; and may be reduced to these six: First, as the Jews say in every Commandment there is praeceptum faciens, an affirmative precept, and praeceptum non faciens, a precept negative: if the Commandment be affirmative, it implieth also his negative, and contrarily; according to the rule of Logic, à contrariis, taken from contraries. Si hoc sit faciendum, ejus contrarium fugiendum, if this be to be done, than his contrary is to be shunned. Psalm. 34.14. Fuge malum, & fac bonum, Eschew evil, and do good; the practice of this rule. The affirmatives of the law are but two: namely, the fourth and fifth Commandments. These the Rabbins find in the books of Moses, dilated into 248. Commandments affirmative, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Precepts commanding, to the number of joints in a man's body: And the negatives in the same five books of Moses, into 365▪ negative Commandments, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, precepts forbidding; to the number of the days in the year: both added together, make 613. according to the letters of the ten Commandments. 2. That wheresoever a thing is either forbidden or commanded, 2. Rule. there all the homogenea, of the same kind to it, are commanded or forbidden. The same may be seen in man's law. A law is extended, vel specificè, vel per aequipollens, specifically, or by a thing of like force, and value. Specifically, Cum quid sit ejusdem naturae, circumstantiis diversum, when a thing is set down, that is of the same kind, but by circumstance is divers. 2. By equipollent. The Rabbins call it by two names: 1. Where the balances hang equal, the Logicians call it, à pari, from the like. As in the Commandment of theft; to set a man's house on fire, is as evil as to steal. 2. Where one is either lighter or heavier; from the less to the greater. If a man be bound to honour his superior, then much more to preserve him. The third is peculiar to the law of God. Ro. 7.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3. Rule. the law is spiritual, etc. When you have extended this specifice & per aequipollens, specifically and by equipollent, they must be extended to the spirit. Lex humana ligat manum & linguam: divina verò comprimit animam. The Law of man ties the hand and the tongue: but the law of God presseth the soul. John 4.23. the true worship of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in spirit and truth. And the reason is good; for the heart is the fountain for all evil; è corde cogitationes malae, out of the heart come evil thoughts. This appeared in the heathen, by the dream of Polydorus in Plutarch, de sera numinis vindicta, of the grievous punishment of God: that dreamt in the night, that his heart came to him and said, Ego tibi horum omnium malorum sum author, I am unto thee the author of all these evils. The heart therefore is first to be cleansed, by truly planting the fear of God in it, and the knowledge of him. Plutarch said, that the heathen, if they could, they would have restrained the heart; but because they could not come to it, they forbore it. The law of man, by reason of it, ceaseth two ways: 1. For want of knowledge; because they know not the heart. 2. For want of power; as where the number of the offenders is so great, or the power so great, that there is no standing against them. And upon these must needs come both tolerations in the Church & Commonwealth. For want of knowledge, as when things are so subtly and slyly conveyed, that one cannot tell where the fault is, or how it may be remedied. But in God's law neither of these holdeth: and therefore there is no fault tolerable with him. For his power, Jerem. 17.9. Cor hominis pravum & inscrutabile, quis cognoscit idem? the heart of man is wicked, and unsearchable, who knoweth it? And in the next verse (scio, I know) he showeth that there is a quis, who? and who it is that knoweth it. Ego dominus scrutans renes, & corda, I the Lord who search the reins, and the hearts. There is no defect of knowledge in God, for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knower of hearts. August. If the Candle burn, videt te, he sees thee; if it be out, videt te, he seethe thee: he seethe all thy faults both present and past, and thy thoughts too. 7 Degrees in sin before we come to the act. A desire to look on it a little longer. Therefore in this point it's justly said, that the law is spiritual. Now for the thought, it may be divided into seven branches or stations. 1. Cogitatio ascendens, the thought ascending: the very suggestion. 2. Inclinatio voluntatis, the inclination of the will, to give entertainment to that thought. 3. Mora, a delay in the thought. 4. A delight, which cometh of the conceiving of it. 5. The desire of the feeling in outward act; of the inward pleasure, agreeable to the outward act. 6. The consent of the heart to the practice. 7. The deliberation, of many means, and the choosing of some one to bring it to pass. The law of God taketh hold of all these though man's law doth not. The fourth rule of extension is, 4. Rule. that which the law of man hath made. Cum quid prohibetur, prohibentur illa omnia, per quae pervenitur ad illud; & contra, when any thing is prohibited, all things which lead thereunto are also prohibited: and on the other part. The Jews say, ambulandum est in praeceptis, we must walk in the Commandments; not by any out-path, but viâ regiâ, by the King's high way: that is, by those means and instruments, that God hath commanded: the reason is, Bonum pendet à fine. A good thing dependeth upon the end. The goodness of a way or motion dependeth of the end. So that if these, or these means bring to an evil end, they are evil; and so consequently, are not to be used in good things: neither are we in them to seek God. Psalm. 1. Nor stood in the way of sinners. The way is the means. So with the act we conclude the means. So if the thing be good; the omission of it, as also of the means, is evil. Bonae legis est non solùm tollere vitia, sed etiam occasiones vitiorum, and contrariwise: Good laws do not only prevent vices, but the occasions of vices. The fifth rule, is a rule also of man. Cum quid prohibetur, 5. Rule. vel jubetur; prohibentur, vel jubentur illa omnia, quae consequuntur ex illo. When any thing is prohibited, or commanded; then all the consequences thereof, are prohibited or commanded. That is, the signs and outward notes of things: (ante before) namely, where the good thing is commanded, there is also the sign of it commanded. And contrariwise, when it pleaseth the Holy Ghost to condemn pride, Psal. 101. & 131. he condemeth a proud and high stomach. Esay 3.16. He condemneth the walking with the neck stretched forth; and with a foolish strange gate, 1 Tim. 2.9. 1 Pet. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the frizeling of the hair. Oversumptuous apparel, plates, etc. Zeph. i. 8: strange apparel: because they are not the signs of God's gifts, and rather are of pride, then of decency: ye ought not to seem that, which ye are not: Sarahs' modest looks, modest apparel commended by the Apostle: Sarah went modestly, so should you. God will have the sign to go with the thing signified. The sixth rule, 6. Rule. the rule of man's laws. Accessorium sequitur naturam principalis. Agentes & consentientes, pari poena plectuntur. The accessary followeth the nature of the principal: doers, and consenters, suffer or are punished alike. The reason, Quia lex non solùm observanda, sed etiam conservanda. We must see, that not only ourselves be observers of the law; but that others also observe it. We must understand that God will have glory from us, and not for us; and from others, by us. Sic luceat lux vestra: sicut ego, sicut tu; ego sicut tu, & tu sient ego. So let your light shine, etc. for, as I, as thou; I am as thou, and thou as I: not that you might be glorified, but that men seeing your good works, may glorify your Father which is in Heaven. Therefore there must be in us a care that God might be glorified both in ourselves, and in others: and consequenly we must not be accessary to any evil, nor command any, whereby other men's sins may become ours. This sin, it is committed either in things lawful or unlawful: unlawful is called peccatum alienum, Quot modis rei fimus peccati alieni. How many ways we become guilty of another man's sin. 1. jussio. In commanding men sin. 1. By ungodly statute. 2. Without statute, by word of mouth. 3. Commandment of one present. 4. Absent by writing. A man may commit sin being fare of. a strange sin: lawful is called scandalum, offence. 1. In unlawful things. For which they set down nine ways; which may be brought to six: whereof the two first concern Magistrates; the other four concern all men alike. In them this sin is extended, if they command any thing that is evil, either in manner of a law, Esay 10.1. Woe to them that decree wicked decrees, and write grievous things▪ etc. Dan. 3.4, 5, 6. Nebuchadnezar made the law for idolatry, the people are commanded by an Herald, at the sound of a Trumpet, etc. to go fall down and worship the golden image that he had set up. 2. 1 Sam. 22 18. Saul himself draws not the sword, and falls on the Priests, yet for commanding Doeg, the murder became his. Though the murder of the Priests was committed by Doeg, yet the offence rested on Saul for commanding Doeg. Acts 23.2, 3. Though Ananias risen not out of his seat to strike Paul, yet because he was stricken at his commandment, Paul calleth him painted wall for it, and denounceeth the judgement of God against him. This blow was extended to Ananias. 3. If we writ, as David wrote, 2 Sam. 11.15. David did not put Vriah in the forefront of the strength of the battle, but Joab; but because he wrote to Joab to put him in the forefront, the murder of Vriah is attributed to him by Nathan. 1 King. 21.10. Jezebel was fare off when Naboth was stoned: but because she wrote to the Elders of Israel to proclaim a fast, and to set Naboth among the chief of the people, and to set wicked men to witness against him, and so to put him to death; she was made guilty of his death. The second, removens, prohibens, the removing of that which should be an impediment. 2. Petmissio, conniventia. Permission, connivance. This is a mover to a second sin: namely, the sin of permission, or of winking at faults. When a man is in authority, though he command not an evil thing, yet because he is in authority, and so hath power to restrain evil doers; if he do not, he is in fault. Levit. 20.4, 5. If the people of the land hid their eyes, and wink at that man, when he giveth his children to Moloch, and kill him not. 5. Then will I set my face against that man, and 'gainst his family; and will cut him off, etc. That is, if the people in whom it lay to redress the fault, neglected to do it, and suffered the malefactor to live, the fault should have been on their heads, and yet the malefactors should not escape unpunished. August. Man hath the sword committed into his hands, ut malus, si non demittat voluntatem, amittat facultatem peccandi, if a wicked man lay not aside the will, let him want the power and faculty of sinning. Of the civil Magistrate in a Common wealth, Rom. 13.4. the Apostle describing the civil Magistrate, he saith, that he beareth not the sword for nought: and telleth the end wherefore he beareth it; namely, to take vengeance of the evil doers. 2. The Ecclesiastical Magistrate in the Church. 1 Cor. 5.2. There is a rule for Ecclesiastical Magistrates. For he inveyeth against them of Corinth, for not executing Ecclesiastical punishment upon an open offender, but suffered him to be in the Church. 3. Domestical censure of the father on his children, 1 Sam. 3.13. And I have told him, that I will judge his house for ever, for the iniquity which he knoweth. Quia vidit filios indignè agere, & non prohibuit, For his sons ran into a slander, and he stayed them not, was Elies' offence; for which God told him, that he would judge his house for ever. So also, 1 Kings 20.42. Thus saith the Lord, because thou hast let go out of thy hands, a man whom I had appointed to die, thy life shall go for his life, and thy people for his people. The punishment that should have lighted on Benhadad for his sin, lighted on Ahab, for suffering him to escape. He that suffereth an offender to escape unpunished, the state of that party shall be as the state of the party permitted. john 19.16. john 19, 16. Matth. ●7. 37. Mark. 15. ●1. Luke. 23.26. For a perpetual opprobry of Pilate, there is set down, that he delivered Christ to the Jews to be crucified. What a fair show made he? what a do kept he, in washing his hands before all the people, in protesting his innocence of Christ's death? yet because he was the chief of the Province, and had authority to withhold the Jews from killing Christ, he was guilty of the death of Christ. 1 Kings 1.6. Adoniahs' wantonness and riot came on this occasion; because his father David was loath to displease him from his childhood, nor would so much as say, why dost thou thus? What this permission will work in the end, Adoniah by permission in his youth, after became ambitious and traitorous. And it pleaseth the Holy Ghost, throughout the whole course of the Books of Samuel and the Kings, to leave this as a blemish for wicked Kings. Quia non, etc. That they took not away the groves and high places, etc. that they permitted the high places to stand. Therefore Augustine saith very well, Tu imple personam tuam, alioqui Deus & de te, & de illo implebit suam, Perform thou thy part, otherwise God will perform his, both upon thee, and upon him. Thou shalt be punished with the offender; and its better ut sentiam lenitatem patrie, quam severitatem judicis, that I feel the lenity of a father, than the severity of a Judge. 3. Provocation. The other go before action. 3. Provocation, provoking to sin Provocation is by two means: whether it be of a superior or inferior. 1. By daring: as Jobs wife, job 2.9. Dost thou continue in thine uprightness? blaspheme God and die. Or as when men be provoked to swear, to anger, etc. 2. To provoke by alluring means. 1 Kings 21.25. jezebel. Ahab sold himself to do evil, whom jezebel his wife provoked. And job if he had been tempted, no doubt his wife had been guilty of it. And God is so fare from provoking, that he taketh it clean from the superiors to their inferiors. Ephes. 6.4. Fathers, provoke not your children, but bring them up in the fear of God. Generally, Galat. 5.26. Let's not be desirous of vainglory, provoking one another, 4. Malum consilium. Evil counsel. envying one another. 4. Evil counsel or advice, Psal. 1.1. Blessed is the man, that hath not walked in the counsel of the ungodly. Genes. 49.6. jacob lying in his deathbed, and calling his sons together to bless them, saith: Simeon and Levi, into their secret let not my soul come; my glory, be not thou joined with their assembly. For in their wrath they slew a man, and in their selfe-will self-will they digged down a wall. The same prayer maketh job 21.16. Lo their wealth is not in their hand; therefore let the counsel of the wicked be fare from me. Ezra c. 4. v. 5. Privy Counsellors hired to hinder the building of the Temple. 2 Sam. 16.21. Absalon committed the incest with does father's concubines: but the incest is laid to Ahitophel, that did put the counsel into his head. Mark 6.24. Herod's wives daughter, asked John Baptists head in a platter, but Herodias the mother counselled her to ask it: and the blood of that godly man is laid to her charge. john 11.49, 50. The sin of the Jews in desiring Christ to be crucified, came upon Caiphas his head, that gave them the advise. Acts 19.25. The uproar against Paul is laid to Demetrius the Silversmith; that counselled the rest of the handicrafts men, etc. These by extension are also condemned. 5. Consensus. Consent. Consensus interpretativus. Consent by interpretation. These two go before. 5. The fault of consent. Consilium est instar agentis principalioris, consensus instar instrumenti, Counsel, is like the principal agent; consent like the instrument. Rom. 1.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who knowing the judgement of God, (that they which commit such things, are worthy of death) not only do the same, but consent with them that do them. Consensu peccatur, men sin by consent; whether it be as the Lawyers say, consensu directo vel vero; vel interpretativo: by plain consent, or consent by interpretation. 1 Tim. 5.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. Consent by interpretation, is, when a man is instrument of an evil deed by his action, though in words he mislike it. 2 Sam. 11.16. joab is an instrument of evil: namely, David's instrument to kill Vriah. 2. And not only that, but approbation also. Acts 8.1. Saul is said to have been consenting to Stephen's death, by only keeping their clothes that stoned Stephen. Num. 16.26. Moses maketh all consenters to the rebellion of Corah, Dathan, and Abiram, which stood by and would not departed from their tents. 3. Taking part in the gain Ps●. 50.18. When thou sawest a Thief thou consentedst to him, and hast been partaker with the adulterers. 4. Casting of lots, Prov. 1.14. Cast in thy lot among us, we will have all one purse. 5. Another is consensus silentii, consent by silence. When a man is bound to withstand another man's sins, and doth it not, be doth after a sort consent to it. That he is bound to it, Levit. 19.17. a flat precept. This is commonest of all; the reason why this consent by silence is a sin, is this: Augustine, ut malus sermo inducit in peccatum; sic malum silentium relinquit in peccato: as evil counsel leads men into sin; so evil silence leaves men in sin. 6. Is not doubt a kind by consent by interpretation; but it's so special, 6 Defending▪ etc. that it may be a kind of itself: namely, a defending, commending, flattering of other in their sins, excusing of them when they are done, etc. Pro 24.24. He that saith to the wicked, thou art righteous, him shall the people curse; and the multitude shall abhor him, Prov. 16.29. Lactant amicos suos, & ducunt per viam non bonam, with fair words they deceive their friends, and lead them by a way which is not good. This lactatio peccatorum, this deceiving of sinners, is the way that leads to destruction, Ps. 55.22. Habent verba butyrina, they have words as smooth as Butter, but war in their hearts. Their words were softer to him then Oil, yet very swords. Let not their sweet words break my head, but rather let the godly reprove me friendly, Rom. 16.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By good words and fair speeches they deceive the hearts of the simple. A woe pronounced against them, Esay 5.20. Woe to them that speak good of evil, and evil of good; which put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter. And Ezek. 13.10. they are said to be dawbers up of other men's sins, (And therefore because they have deceived my people, saying, peace, when there is no peace: and one built up a wall, and behold the other daubed it with untempered mortar:) and in the 18. verse, they are called sowers of pillows under other men's elbows. We have example of this, 1 Kings 22. in Ahabs false Prophets, verse 6. Go up, for the Lord shall deliver it into the hands of the King. And especially in Zidkiah verse 11. that made himself horns of Iron, saying, Thus saith the Lord, with these shalt thou push at the Aramites until thou hast consumed them. And because Micaiah stood against him, he was smitten on the face, and sent away to prison. The reason, why this sin is so grievous, when a man cometh to commend sin, it's a sign that his judgement and conscience are corrupt. Non autem semper corrupta est mens malè operantis. At semper corrupta malè defendentis. The mind of him that worketh evil, is not always corrupt; but the mind of him that defendeth evil, is ever corrupt. Scandalum. Scandal or offence. For scandalum, sic de eo statuendum, scandal or offence, thus we must determine of it. In a thing indifferent, if it be not de praecepto, of the precept. And if we know that by the omitting of it we shall do good, and by the doing of it we shall do hurt, peccatum est, si fiat, it is a sin, if it be done. If it be commanded, potius scandalum admittatur, quàm veritas deseratur, let rather a scandal be suffered, than the truth should be deserted. If it be not de praecepto, of the precept; or in praecepto, in the precept, and the manner of the doing of it be commanded, and I know that will offend my brother; I am yet bound not to do it; but to stay, and no longer than I can inform the party that is offended, that it is a lawful means, that I use. But if after sufficient information, the party will still be offended, than it is scandalum acceptum, non datum, an offence taken, not given; and we may do it. The second part. The rules of restraint. The second part: to make the restraint as narrow as may be. The Hebrews said that there be universal precepts of the Scriptures, which we would judge like to particulars, but bear a larger interpretation, are all enlarged as generals, either in the signification of the words, or in their derivations. This practice of enlarging and restraining; the one hath been a token of good interpreters, the other a mark of evil interpreters. August. de mendacio of a lie, saith, that the question still lieth about the assumptions, Non ex regula veritatis, sed ex propria cupiditate; non quod ille fugiendum judicat, sed quod ipse magis horrescit. Not from the rule of truth, but from ones own desire. Not that this man judgeth it a thing to be avoided, but that another doth more detest it. As men in their private actions, so in interpretations wicked interpreters keep them to this rule, Math. 5. examples of both. The Pharises rules be narrow, though their phylacteries be abroad. The commandment, Non jurabis, they restrain to either, Non pejerabis, vel non jurabis per nomen Jehovae, Thou shalt not forswear, or swear by the name of Jehovah. But our Saviour by the first rule showeth, that they are not to swear at all, but that their conversation should be yea, yea, and nay, nay. & amplificat etiam ab intentione Dei, as he doth also amplify it, from the intention of God. He showeth them that God would have his name, an end of all weighty controversies, but not of every foolish controversy; and so doth confound both theirs. Non occides, Thou shalt not kill. They restrain it to innocent men only; but a man might revenge an injury offered to him. But Christ by the third rule of extension doth make anger and wrath, murder; because it's the seed of greater offence; and commands us to love our enemies. For the breach of wedlock, Non moechaberis, Thou shalt not commit adultery: For the occasions they accounted not; but yet that was strange, that they might make as many divorcements as they would; and that they might marry as many as they would. But Christ by the fourth rule of extension, doth exclude even the occasions, Luk. 10.25. The parable of the Samaritan, an expounder of the Law, and Christ rest on this term Neighbour; which they restrained only to them that dwelled near them: but Christ by the rule of aequipollens, extendeth it to every man. So Christ's interpretings warrant extensions: Though it be true that the Rabbins say, that its necessary to extend and to restrain; but more necessary the first: The rules of restraint less necessary, than the rules for extending. yet rules must be set down of restraint also. A rule. Consuetudo est optima legum interpres, Custom is the best interpreter of the law, in man's judgement; but in the interpretation of God's Law its most false; it's the worst interpreter. In civil law, communis error facit jus, common error makes a law, Consuetudo est optima legum humanarum interpres, divinarum pessima. Custom is the best expounder of hum ne laws, but of divine laws the worst. say they: but in God's Law, it's no rule. Consuetudo cedat authoritati divinae, custom must yield to divine authority. These rules have no place in the ten Commandments, there is no error can plead custom, or so common, ut faciat jus, it make a law. If this could have been, it's no question but the interpretation of the seventh Commandment would have been good of polygamy; for it had prevailed amongst them 3000. years. But it's condemned by Malac. 2. and of Christ out of him. The like is of divorce; which was an ordinary custom from Moses to Christ, his days. If Iehos●phat walk not after God's law, but after the custom of Israel, he is blamed: if he leave not Ahabs society, he is of the same society. The reason why custom is to give place to God's laws. In the positive law of man, its necessary to sever in every law jus positivum, & naturae: ut necessariò consequatur repetitio: & repetitio arguit & praesupponit deliberationem, The positive law, and the law of nature: and necessarily must follow a reherasing: now this repetition argues and presupposes a deliberation. And oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is their custom, the afterwit is better than the former. But the law of God was set down at the first so wisely, that it cannot come into the forge of man: no afterwit can be better than this way in the law of God. Howsoever it goeth with man's law, yet in God's laws usus authoritati cedat. Per principium in lege Dei omnia examinanda, Let custom give place to authority. In the Law of God all things are to be tried by the principle. How many ways we may find, where a commandment holdeth not. 3. Rules. 1. That which every Prince challengeth to himself, a prerogative royal to dispense with his own positive law. It cometh à dispensando, from dispensing; which is nothing else, but to do as a Steward of a family doth. Dispensatio continua est privilegium. A continued dispensation is a privilege. Superveniente causa princeps habet potestatem dispensandi legem. Upon just cause the Prince may dispense with the law. Tertullia's answer to the Heathen. The Steward's office is to allot to every man his portion of meat in due season, either more or less, as he seethe that every man needeth. This if it be continual, is called a privilege. This being granted to earthly Princes, with a greater right it may be granted to God. For their dispensations commonly proceed from their will, which may be corrupt: but Gods will is the rule of all justice: there can be no danger in his dispensations. This is their rule. Quod licitum est, mutatur exsuperveniente causa, what is lawful, is changed by the accession of a new cause. So in some cases God hath restrained his law, but very seldom dispensed; such a thing is in the Law of God, though not so common. The warrant of this is either first by his word, the image of the brazen serpent, against the second Commandment. Or secondly, by ratifying by signs, blessing them by extraordinary gifts, above the course of mankind For these dispensations or exemptions from the common law, because they be privileges, they are to be restrained to the persons, to whom they were granted; as in the do of the Prophets, these warrants now cease. Quae exorbitant à jure communi, non sunt trahenda in consequentiam, vel argumento argumenti, vel exemplo. This is a maxim. These things which swerve from common right, are not to be drawn into consequence, either for proof of an argument, or for example. Though we be willing to make many restraints, yet there are but few: and if we make more, great injury is done to God. It's a commendation of a law, to have fewest privileges, (for where there are fewest dispensations, there is most equity,) as he said of Rome, that all the good Emperors might be graven on the one side of a penny: and therefore great injury done to God in it, granting they were. Therefore in Gods, they should be, & are fewest. The slaughter of Phineas, the marriage of Oseah, the robbery of the Egyptians, are not restraints: for this is certain, that though they were, yet they are not for us: they are not for our times, neither have we the sign of the voice of God for them. And it may be proved substantially, that many things in the old Testament, which are thought to be restraints, were not, but kept to the uttermost. This is to stop the mouth of vain persons, that cannot uphold themselves but with the distinction of ordinary and extraordinary: and indeed, all the stir now adays is about the limiting of ordinary and extraordinary. The conclusion is, we have but little use of this rule. 2. Rule. Natura praecepti The nature of the precept. 2. Rule. By the nature of a precept, that in sundry cases it giveth a restraint: the nature of the fift Commandment, to honour superiors, Princes having none upon earth, are exempted. The nature of the fourth Commandment, one day in seven: And this restraint troubleth them, that fancy a perfecter righteousness. The continual practice of an affirmative, is part of a precept. The rule of the affirmative precept, Semper tenemur bonum facere: sed non tenemur bonum facere semper. Affirmat: tenet semper; negat: tenet semper & ad semper. We are bound always to do good, but we are not bound to work always. The affirmative precept must needs be restrained, the negative not so. Some think themselves bound to think on nothing but God. The negative indeed holdeth at all times; the affirmative doth not. Augustine, Miro modo homo etiam ex amore Dei, ●on cogitat de Deo, After an unspeakable manner, a man even from the love of God, thinketh not of God. Even as a man from the use of reason, ceaseth from the use of reason, this is plain by a familiar example, as in sleep. So in abstaining from a good work, he doth a good work. Quemadmodum homo ex usu rationis caret, vel cessat ab usu rationis; sic ex amore Dei, abstinet ab amore Dei. The reason is, the nature of doing a good thing well, standeth thus: that there must be a concurring of all due cases and circumstances belonging thereto. Malum ex singularium defectu oritur, bonum è causa integra, Evil ariseth from the defect of any one cause, but good springs from a whole and entire cause. Now all these circumstances cannot always concur, and so consequently cannot always be kept. Therefore in respect of the affirmative part we are exempted by the nature of it. And secondly, the ardour of affection that is required in doing good, showeth that it cannot continue in a perpetuity. This also is not of so great use. The third rule is of greatest use. ●. Rule. This by sundry occasions receiveth sundry judgements, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A conflict of laws. and yet they may be reduced to one rule. The case is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a conflict of two laws. The Jews say, when two Commandments make one another a liar, till a third cometh and maketh them agree; by restraining one of them. This therefore is for a rule, Nemo unquam ita perplexus est inter duo peccata, quin illi pateat exitus sine tertio, No man is so perplexed betwixt two sins, but that a way out lieth open without a third. And if it were not so, it should argue a great want of knowledge in God. 2. How we shall be able to rid ourselves out of both sine tertio peccato, without a third sin. Either the 2. precepts may be compounded and reconciled, or not reconciled. If they may be agreed upon, then there is no necessity that a third come: but we may dimittere erroneam opinionem, let go the erroneous opinion. As in Herod, If he had let go his oath, his perpetuity had been none. After his promises and oath, he was in such a perplexity, that he imagined, that he must either break his oath, or put John Baptist to death: he should let go his opinion, and let john Baptists head stand still. For if he had let go his oath, he had committed no more sin, than before. If they cannot be agreed upon, Tum agate id, ad quod est magis obligatus, then let him do that, to which he is more bound. Whose end is superior, Cantic. 2. Dominus or dinavit in nobis charitatem, his banner over us was love. He hath set one law above another: all must not come together. The rule in reason and judgement, Vbi est principium, ibi digerendae sunt res ad illud principium, Where a principle is, there, things are to be directed to that principle. The chief end is God's glory. 2. The soul and health of man; the health of every man. 3. The like care of our brethren. In respect of the glory of God, the health of man must fall to the ground, misericordia pateat, that mercy may be manifested. That God might have the glory, and he purchase to himself mercy. But that the justice of God may have his glory, salvation must be denied to other, our health before our brethren, we may not commit sin to deliver them from sin. Therefore a man must have special regard of himself. The first Table doth bind more than the second. The health of our own souls to be preferred before our brethren's. The reason is, because none can deliver his brother from sin, Sed corpus non praeferendum, but the body is not to be preferred. We must hazard this life for our brother's soul. This being set down, we see the end of the first Table, being God's glory, the second the health of ourselves and our brethren, here is an order: we are more bound to the first, then to the second Table: but that as Augustine saith in the love of God, this poison of the love of temporal commodity, and fear of temporal displeasure, blinds our eyes: so many times the conflict of the first Commandment, and the fifth, Obey God, and obey your Rulers: When this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conflict of the laws falls out, its easy to determine it. The second precept obedience, which is nothing else but to be moved at the commandment of a superior; and common sense may tell us, that if a stronger arm hold me, then that which should raise or remove me, I shall never rise, nor be removed. But God's authority, whose Proconsul's on earth are Magistrates, is more than their authority. His arm is stronger to hold me in his obedience. This is a rule in reason, Modus impeditur, ubi fortior vis detinet. Motion is hindered, when a stronger force holds us bacl. And this is one case, wherein superiors are not to be obeyed. Another is, whereas nothing is to move, ultra speciem suam, beyond his own bonds, as if a fire be made to heat only, it must not dry too: so, quando excedunt regulam dominationis suae, when they exceed the limits of their authority, (as if a Captain should send forth his soldiers out of the Camp into the field to feed sheep: it's more than he can do, and the soldier is not bound to do it.) God hath limited their authority, he hath shortened their arm: therefore there needs to be no perplexity in this. There is a maxim in our Common Law, juris interpretatio non debet laedere jus regium. The interpretation of the Law, ought not to wrong the Royal right, the King's prerogative. And if there be not a restraint of Obedite praeposit is vestris, Obey those that are set over you, we shall prejudice God's authority royal: and what is this else, but laedere jus regium, to wrong royal authority. For they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants and Ministers. Base terms go not. Papinian an heathen man, but one which for the testimony of justice was content to leave his life (his grave may beseem Christians) his rule was, whereby he interpreted all his laws, Potior semper sit ea ratio, quae pro religione facit, let that reason ever be preferred, which makes for religion. Now after that we have compared both the Tables, and shown the conflict between them, we are to show the conflict in both severally. In the first Table, three Commandments are perpetual, one temporal; cedat temporale aeterno, let the temporal give place to the eternal. Therefore the fourth in the first: if it come in comparison with any of the other, it may be violated: the rest of the Sabbath may be broken, that God's Name may be sanctified: In the second Table, Non occides, Thou shalt not kill; Therefore that being the Table of justice; and we know that the nature of justice is, cuivis detur debitum, nulli fiat indebitum, that due be given to every one; what is not due, be done to none. An innocent man may not be slain, but he that deserveth it, Si non lingua demittat voluntatem peccandi, amittat potestatem, If the tongue let not go the will to sin, let it lose the power. Either he is to fulfil the Law faciendo quod debet, or patiendo quod debet, by doing what he ought, or by suffering what he ought. Or the Magistrate in Gods right is to punish him. If any of the other come in comparison with the fift Commandment, it's to give place; because that is de communi bono, of the common good: the other de privato, of the private: and commune privato praeferendum, common is to be preferred before private; general before particular. Order in the first Table: 1. Commandment, est cultu● animae. 2. Totius corporis. 3. Partis praecipuae, is of the worship of the soul. The second, of the whole body. The third, of the chief part. Order in the second Table; that which is common before that which is private: in the state of a damage, damage of life before damage of chastity; in chastity, before in goods; in goods, before fame. For goods a real thing, but fame nothing else but a depravation of the opinion of other men, grounded on a natural reason. Cujus finis superior, illud praeferatur. Whose end is superior, let that be preferred. We are more restrained in actions, then in word; and in word, more than in thought. life is more precious than chastity, chastity then substance, substance then fame; there can be no better order than that which God hath set down, Ordinavit Deus charitatem, God hath appointed love. There remaineth a third case, and that is this: A Commandment is doubtful, either by obscurity in the chief sentence; or by a word of ambiguity, that may bear two senses or more: or by controversy, when there is an hearing on both sides, so that men cannot agree; for it pleased certain wits to bring in controversies that need not. We must have a direction for this: Augustine, writing on Rom. 14. In nullo debet opinio vacillare, Opinion ought to waver in nothing. He saith, if that be true, how shall many do, that though in words they be very resolute, yet inwardly may vacillare, waver; and no man seethe, but God seethe, and consequently no man restraineth them? There is no other way, saith he, then tene rectum, dimitte incertum, hold the right; let go the doubtful: the counsel is good, whatsoever a man doth, let him do it with full confidence. How shall we do it? quicquid non est cum rectâ ratione, poenale est: whatsoever is not done with a full settled persuasion, is sin. 1. Obscurity; 1. Obscurity. when both parts confess, that they cannot tell what to make of such a word, or phrase in the sentence, or of such a place. In those places that are mystical and have allegories, the safest way is, that men be not too bold, but rather to take of the less, then of the more. A rule, In obscuris minimum. That is, if we be not certain how much he meant, it is best to take it with the lowest; for if he meant the most, sure it is that he meant the least: not on the contrary. We must be as sober as we may in mysteries. 2. Ambiguity. 2. Ambiguity. Where there is a word that will bear two senses; Christian wisdom will do best, if we include both senses; least happily the Holy Ghosts sense be not that which we lean to. Example of it, 1 Pet. 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed the Flock that is among you. He includeth both senses. 3. For controversies. When both think very plain and great reason may be brought on both sides; in controversiis maximum. 3. Controversies. It's best to take it at the farthest, to follow that part that includeth most: as in the question of Usury; some think it is altogether unlawful: some think it unlawful in some case. A man shall be safest, It's the nature of man to run over a minute long, and then his hand to be shortened. if he lay not out his money at all to Usury. That will make his heart lightest, when the sorrows of death will make it most heavy. It's the nature of a minute long to run over. A man is a niggard of his hand, and prodigal of his tongue. It's best therefore, & Christian wisdom, to do with the most, and speak with the least. These our common restrainers count but little things. And for doing with the most, we must be sure to follow the rule of the wise man, Non negligere minima, not to neglect the least. God saith, Qui minima spernit, paulatim decidit, A father: Non put are minimum, non negigere minima. Not to suppose the least not to neglect the least. 3● In queque praecepto observanda. Three things observable in every Commandment. he that despises the least, decays by little and little. If thy eye cause or occasion thee to do evil, cut it out. Instandum in minimis, we must be instant in the least. To avoid the occasions of evil, our safest way is, to beware of the Serpent's counsel, and to command Eve, and our concupiscence not to look upon the tree. This is to be done in cases of controversy. Three special points to be observed, through the whole course of the Commandments. 1. The three first, and the five last Commandments, they run in the second person singular, Thou shalt not do this or that, etc. God's stile is not like the stile of the laws of the heathen; that runs in the third person plural, Deos adeunto castè, etc. let them approach the Gods chastely. 2. That for the most part they run in the negative (only two excepted) the three first, and the five last. 3. They run in the future tense, the fourth and the fifth excepted, eight of them. For the first, we see in Deut. 5. God beginneth and speaketh to Israel, as to one man: Audi Israel, Non h●bebis Deos alienos coram me, Hear Israel, thou shalt not have strange Gods before me. He speaketh to all, and to all alike: as to the basest of the army, so to Moses and Aaron. It's an argument of equality in respect of the bond of observing the law of God: none is more accepted for it than another: therefore by virtue of that Non moechaberis, Thou shalt not commit adultery, Nathan said to David, Tu es homo. Thou art the man. And John Baptist to Herod, though he were a King, Non licet tibi, etc. It is not lawful for thee. So on the other side it leaveth us not in a generality, that we may slip our necks: but it's in the second person; which whosoever heareth or readeth, it's as forcible, as if there were so man y Tus, as there are persons that hear it. So for application its best, because every man hearing it spoken in the second person, applieth it straight to himself, and is as forcible, as if he applied his speech to every particular thing that every man had done. 2. The negative: and therein we have a confirmation of the contrary: of the negative its said in Logic, ad plura se extendit negatio, quàm affirmatio, The negative extends farther than the affirmative. It was God's purpose to have his Commandments beaten out so fare, as the rules of extension used by Christ, would suffer: and though ad negationem non sequitur affirmatio oppositi, unto a negative, the affirming of the contrary doth not follow; yet the rule in Logic holdeth only in bare affirmations and negations; not in commanding and forbidding: for in laws, qui prohibet impedimentum, praecipit adjumentum. His intent is to have a thing done, when he will have the impediments taken away. Qui negat prohibens, jubet promovens. He commandeth the help, who taketh away the impediment. 2. It's an admonition to us, to show us how full of impediments we are by nature, that we must hear of many lets, before we can come to hear what is commanded. A no, before a yea. How full of weeds our nature is; that it is not capable of a Commandment, but of a countermand. We are not capable of God before we are weeded of that which is evil. The future tense, i. that as its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a secret sign of our transgressions past: so that for the times to come, its uncertain what we will be. But for the times past, we know what we have been; grievous offenders. A warning concerning the inclineablenesse of our nature in time to come, that even then we are as ready to do wickedly, as before we were. For as there is one that will say, Non facies, Thou shalt not do; so there is another that will say as fast, fancies, thou shalt do. Evil suggestion, evil example, our own corrupt nature and satan, will egg us forward: therefore we must keep a diligent watch, abridge ourselves of things lawful, we must fly from the smoke, from all appearance of evil, that the body of sin may not reign in us. So in the second, it argueth a continual keeping of the law, so long as we live. A future tense not restrained, bindeth a man for ever. it is for to morrow, and so to our lives end. Therefore our warfare against sin must be to blood, and to death: and before that we are not discharged of the law, as saith the Apostle to the Hebrews. Mandatum primum. The first Commandment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The end of the law is, to make a man good. Here two things: 1. As fare as may be, the impediments must be removed, that we may keep the law: as when a building is to be made up, or in ministering cure, or in casting seed into the ground. If there be a tree that standeth where the building should be reared up, it must first be cut down: or if the ground be not dry and steady, it's not meet for a building: so where the whole body is corrupt, or some member hath nothing but dead flesh; as in bodily, so in spiritual physic, there is first a cutting a way of the dead flesh, than the curing. So Jer. 4.4. there is a laying fallow the ground. For this God hath provided in his Law, that the Commandments they run negatively; and that in the very beginning, there is a removing, Non habebis, thou shalt not have. 2. The second thing followeth, Prima primò, that that be done first, which is in order first: as in a building, the foundation is first; in the natural generation of the members, the heart. This also is done, the first being, Thou shalt have no other Gods before me. Scopus primi mandati. The scope of the first Commandment. Then to observe our former rules: It's said, Fines mandatorum sunt diligenter observandi, the end of the Commandments are diligently to be observed. We must first know what intent God had in giving this Commandment. The end of the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to beget good. It's said that the general end of this Commandment, 1 Cor. 10.31. is the glory of God; of the first table, godliness, holiness, or religion. Religion being an action, must needs proceed from something: and so it doth. For that that it cometh from, is the soul of man; and principally from the spirit of it. In that regard it is compared, Matth. 12.35. Luke 6.45. to a treasure-house, out of which good men bring good things; evil men, evil things: for that as the furniture of any part of the house cometh from thence; so in like state is it of outward worship of the tongue, the hand, the eye; it cometh the bon● thesauro cordis, out of the good treasure of the heart; if it be good, our worship will be good: as mala de malo, Mat. 15.19. The breaches of it cometh from thence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. This than we see, in as much as this is principal, 1. Regard must be had of his spiritual worship: and it's the scope of the first Commandment. It's said, that according to the superior end, the Commandment is esteemed: quo prior finis, eo prior necessitas, the more principal the end is, the more prime the necessity. The first table, before the second, Mar. 2.27. man was made the end of the Sabbath, not the Sabbath the end of man: therefore the breach of the outward part of the Sabbath must yield to the health of man. This is general; the higher the end, the nearer the necessity. Therefore this precept is primae necessitatis, of chief necessity. This was never dispensed with, nor ever shall be. Now we come to the second. Which is the first rule in extension to the affirmative part of the Commandment. The negative was, Thou shalt have none other Gods. The affirmative part is set down, Matth. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve. And in his allegation out of Deut. 6.13.10.20. Thou shalt worship one God; or to answer the negative, Thou shalt have me alone for thy God. This is done in the third rule, which is the drawing of it into particular branches. The second rule herein is best. First, to follow the plain order, and to see how many propositions will naturally arise out of it; and they be three: First, we must have a God. Secondly, we must have him for our God. Thirdly, we must have him alone for our God. So you see, The affirmative as a proposition, compounded of three propositions. Propositiones primi mandati. The Propositions of the first Commandment. First, that we should have a God; the meaning of this, that we should not be ourselves Gods: (which was the beginning of all mischief:) judging of good and evil by our own choice: but to knowledge a superior nature, and of him to take our rules, to follow God and abstain from evil, and not to stand to our own mind. 2. That this nature thus teaching us what is good and evil, and promising to bring us to the full fruition of all good things: by the contrary, we should acknowledge him, and tie ourselves to him. This acknowledging or tying ourselves to him, is to have a religion; and so consequently, that we should worship him, and have our religion from him. 2. The second. That we must have him for our God. The meaning of it is this: that the gods of the Nations are nothing but Idols, and no Gods; and consequently, that their services are false. But Jehovah our God, who hath showed himself to be a true God, he is the God indeed; and his religion is the true religion: and therefore that we should give over them, and their religion: and consecrate ourselves to him and his worship; and here is commanded true religion. 3. That we should have him alone. The meaning is, that there is not one of those Gods, and indeed none besides God, that hath revealed or can perform eternal blessedness to us; or that can join with him, and help him in performance: but he alone is able and willing; and consequently as he alone doth, and will do it, so he will only have all the glory to himself; he will have none to be joined with him in it. Profaneness. Peccata contraria virtutibus mandati. Sins contrary to the virtues of the Commandments. 1. The sin of the first of these, of not having a God, but following our own mind, is called profaneness; when a man will have his own liking in every thing, so that he will do that only that seemeth good in his own eyes, when he will have no yoke, no cords, no bonds, but will break them; giving credit to nothing but that which his own reason, his God, persuadeth him unto: and pursuing nothing but that his will standeth well affected unto. And do nothing but by his own direction. 2. The sin of the second is false worship, or whatsoever false religion it be, it pleaseth the Holy Ghost here to call it other gods. 2. Cultus peregrinus. Strange worship. As in the Scriptures he calleth all evil by the name of strange: as strange flesh, an harlot: strange worship, idolatry: strange gods, false gods. This is secondly forbidden. 3. Idolatry, Samaritanism. 3. The sin of the third. That which Elias found such fault with: namely, halting on both sides, mingling God's religion with others; following both God and Baal, as the Samaritans did, having an Altar on the one side of the Temple, and the image of an idol on the other: joining God together with other Gods and idols. These are three special things that the devil shooteth at; and hath helps in our nature to bring his purpose to pass; when he took upon him first, the name of (Belus) Belial (which is being without the yoke) that he would lay no yoke upon any, he would force him to nothing then that he was willing to follow himself: and therefore this was his way in his first tentation, that Adam was now yoked, that he must be underaw, and that he needed a director; whereas if he would but taste of the Apple, he should be a guide to himself, and should do whatsoever he thought good, and that he should appoint good and evil himself. This vain licentiousness, wherein men according to their corrupt nature, delight dissolutely to follow their concupiscence, and in all things to sit Judges, to define good and evil, is the greatest way to transgression, and a degree of profaneness and Atheism. So in the second place, there is a marvellous desire in us of coveting newness; change for our eye; stolen bread, privy matters, strange flesh: and this he taketh hold of, and strengtheneth as much as he can: and where profaneness prevaileth, he faileth not of bringing them to a curious desire to seek beyond the truth, till at the last they find a lie instead of it, such as he brought Solomon to: who having the knowledge of true religion, as much as any man had, was not content with that, but fell to seeking after strange religions abroad: Salomonis idololatria curiositate oriunda. Salomons Idolatry proceeded from curiosity. And there was never any error sown, but it grew upon a misliking of the truth in that point; and an inordinate desire of seeking after new mysteries and conceits. In the third, there is also in us a great desire to reconcile God and mammon: and though our Saviour said flatly, that it was impossible to serve both; yet we seek to the attaining of temporal commodities, to have a Paradise here, and elsewhere. There is a desire in us, to make ourselves common to all, and to use a freeness or friendliness to all, A desire to make ourselves common to as many as can be, and so to be loved of all. good and bad: thinking that while we are in the world, the world will do us good; and when we come into Heaven, God will do us good also. This the devil misliketh not; for he runneth not on soli, vel tantum, to himself alone, or only; for when he tempted Christ, and had promised to give him all the Kingdoms of the earth if he would fall down and worship; his desire was not that he only should be worshipped, but that he might be joined to God, and have part of the service with him. Now the reasons whereby these are forbidden: 1. We must confess, Contra ha● duae rationes. Against these two reasons. that the nature of man hath received a great wound, insomuch as none can be partaker of his hearts desire, as other creatures have in some state. And therefore the heathen with us confess a maim in man's nature. But we know the cause of it, (being informed by the history of the Bible, what befell to man:) namely, that it is by dealing with the tree, by being our own choosers: and therefore this choosing of ours must be left, and we are to tie ourselves to the will and choice of our superior nature, that knoweth best what is best for us. 2. Of the second, the reason is evident; that when we have a God, we should desire to have the true God: no man would err, even they that bend themselves to deceive others, cannot abide to be deceived themselves. None would think that to be, that is not; or that not to be, that is. 3. The reason of the third is, that there be sundry things that a man cannot have but alone: in which number is a master. God therefore is to be had alone, else not. God so comparing himself, to a master, Mala. 1.6. No man can serve two masters: the service to a master, must be alone, or else not. Oseah 2.20. where he maketh God to say, Sponsabo te mihi in fide, I will marry thee unto me in faithfulness. As also, 2. Cor. 11.2. that he had espoused the faithful to one husband Christ. A master and husband must be had alone. This is a 2. consideration; for an husband also must be had alone. So the having of God is of like nature: either we must have him alone, or none at all. God in jealousy, in the second Commandement, hath a relation to this. If a farther reason be required; that will be sure to serve, and that is, that the joining of any thing with God, must needs abase him and his worship. For he being the excellentest nature in the world, all inferior things, if they be joined with him, abase him, and he will not be abased. Therefore this worship must be kept pure, without mingling it with any other worship. Whatsoever being of a nobler substance, if it be joined with any viler thing, it is adultery. This for the three propositions. Propositio prima. Habebis Deum. The first proposition. Thou shalt have a God. Object. A doubt how we can be without God. Now the consideration of the first proposition, 1. Habebis Deum, 1 Cor. 8.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For an idol is nothing in the world. It's said, that an idol is nothing, and we know it. And consequently, if he be God, and an idol nothing, there can be no other God but he: and therefore it cannot be a God, and so not joined with him. Therefore this must needs be strange, to command us that we must needs have a God, a true and alone God. We must learn to distinguish of the word (have) and so we come unto the particular precept, non facies, Thou shalt not make. As we say, though a man take Arms against his Prince, yet she is his Prince still, and he hath none other: and this having is in regard of the superiority; yet he himself hath her not, or at the least will not have her, because he accounteth her not his Prince. The like is between God and us: In regard of the superior, it is ferrea frons vel lex, an iron law; we must needs have him: and therefore it were best for us to have him. Yet in as much as we would exempt ourselves from his service and obedience; they that rise up against him in the breach of any of these three propositions, with those that acknowledge him not, or would not have him, they have him not. It's the course of the Holy Ghost, to use this phrase in the Prophets, They had Baalim and Astaroth: Not that they were Gods, or any thing, but that in their account they had them for Gods, in the superior part. We are said to have a thing, when we have it and acknowledge it not; or when we have it and acknowledge it. We are said to have a thing (saith the Philosopher) if it be known to be had. For if a man have treasure digged in his ground, or in his Cellar, and know not of it; he hath it not. So the Nations that know not God, are said not to have had God. 2. That a man hath not that which a man accounteth not of: as a man hath rushes & cobwebs in his house, yet he is not to be said to have them; or because he careth not whether he have them or no. Into these two parts, all the breaches of this fall. Thou shalt have a God. i. First thou shalt worship a God. Worship, in Mat. 4.10. doth expound, have, in this place. It was said that the spiritual worship of God, or having of God, is the end and scope of this Commandment. The worship of the spirit or soul is divided as the soul is divided, and that also falleth into the division of having. The parts of the soul, as God maketh them, Deut. 6.5. are reason or understanding, called the soul. 2. The affection or will, called the Heart. Therefore they are foolish schoolmen, that expound by the heart, the body of man. So the duty of the mind being to know, (as is abovesaid in the treatise) of the heart and appetite to regard: love falleth right to this. But under the division, for the well expounding of the parts; we must labour for the true sense of this. Therefore as we know the parts of the mind, so we must know that these parts have their order. Vires animae sunt ordinatae, the powers of the soul are set in order, saith the Philosopher. The order is this; that we must know it before we can regard it and love it. For ignoti nulla cupido, there is no love of that we know not, the Philosopher. That invisa possumus cupere, incognita nequaquam, we may covet things unseen, but never things unknown, Augustin. Therefore they say well, where two things be in order, if the first be taken away, the second shall never be fulfilled. So if ignorance be brought in, God shall never be desired, nor loved: and so not had. The first kowledge: He must be known: and that standeth first, the duty of the mind, and understanding part. 2. Love, he must be loved, esteemed; the duty of the second part, the heart or will. Now the end of knowledge, is but the fullness of persuasion, a settled belief, which we call faith; both the means and end of knowledge. And therefore comprehended in the first part: as the fullness of regard and love is nothing else but obedience. But to make it more plain: let the mind begin, that we may first know God: knowledge must have its object, and that is God. He cannot be known à priore, in himself; therefore we must seek to know him à posteriore: and that is, by his attributes and effects. For his Attributes, they are those ten set down Exod. 34.6, 7. His Majesty, Truth, unchangeableness, Will, Justice, Mercy, Knowledge, Power, ubiquity, Eternity. Of these, two especially are called principal, and concern us most, his Justice and Mercy; the other 8. are called communiter ad dno, common to two; because they fall into these two alike. So knowledge in fullness, 1. proceeding to faith, apprehendeth, 1. the Justice of God. 2. his Mercy: and believeth them both. Add the other 8. to his justice, that he is of infinite majesty, infallibly true, etc. and they make it more perfect, and consequently more fearful: add them also to his Mercy, that he that loveth us, is King of eternal life, etc. and it maketh his Mercy more, and consequently fare more to be beloved. Out of this faith or knowledge▪ proceeding of his justice, there proceedeth fear; and out of it humility. These out of Justice, the first part; and out of the knowledge and faith of mercy, with the other 8. proceed two duties more: one hope, who would not hope? 2. Fructus spei invocatio, & precatio est interpres spei. The fruit of hope, invocation, prayer is the interpreter of hope. By prayer or thanksgiving, i. to acknowledge from whom we have received it. Love hath his effect and fruit. Love is full in obedience: which is a conforming of ourselves and our will, to the Will of God. Or a bearing willingly of whatsoever it pleaseth God to lay on us, for not conforming ourselves to him in this life: and that is called patience, obedientia crucis, the obedience of the Cross. In these the having of God doth wholly consist: and there can be no other duty added to them. We must understand this, that it pleaseth the Holy Ghost in the Scriptures, by the figure Synecdoche, for shortness of speech, sundry times to name one of these, and thereby to mean and comprehend the whole worship of God. As john 17.3. all is given to knowledge. This is life eternal, that they know thee, etc. In another place all to fear. And in another place, all to hope, etc. In the rest under the name of one synecdochical to comprehend all the other. Virtutes 2. & 3. propos●tionis. Virtues of the second and th●rd propositions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be, must be perpetual. And not without good reason: for they have a very good dependence one of the other. Now to these we must add the duty of the second proposition. 1. true religion: and out of the third proposition, pure religion: against joining it with other worship. And beside these, out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be, which is the future tense: to consent to it in our life, till this non erit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be, devour our erit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be. It includeth the virtue of perseverance, through all the Commandments. And coram facie mea, before my face; includeth sincerity and singleness of heart: for our heart is as well before his eyes, as our other parts: & contrariwise condemneth hypocrisy. These make up the manner of his worship. In the resolution of the first Commandment, the first thing in it, Knowledge. is knowledge: of which in regard of the excellency and dignity of it, john writeth thus, ch. 17. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This is eternal life, that they know thee. In the handling of these several virtues, as before in the explication of the Commandment, we must follow those rules, that we have set down. Vsus & necessitas cognitionis Dei. The use and necessity of the knowledge of God. The first thing concerning knowledge, is the use of it: and thence the necessity of it. The necessity out of this place; that knowing, we must attain everlasting life. And forasmuch as life everlasting is so much worth to us, and without this knowledge we lost it; but we are dull by our own nature, therefore we are to seek a further provocation. We must therefore add that jer. 9.24. where God plucketh from us all our Peacock feathers; as gifts of nature, as wisdom, gentry, riches, strength, etc. and chargeth not to rejoice in them, but in that we know God. But let him that glorieth, glory in this, that he understandeth and knoweth me. And herein only must we glory. But as we said, it is not the excellency that can so strike into us, our dull hearts; but they cannot desire to be excellent. But because we cannot be without it, when we come to show that we must needs have it, that is, ferrea ratio, a hard reason. If he find us ignorant, that we cannot do agendum, i. the law being our agend; and no action can be without moving, and no moving without the will; and no will, without desire; and no desire, without a thing known: therefore take away knowledge, and take away all; and so nothing shall be done, and consequently we shall become idle. Not but that we shall do; for evil men are practical. But our knowledge being deprived of the true end, we must needs err in false ends and ways, and so wander and never come to the right end; but to another end; and so consequently end in darkness, deprived of the fruit, for which we came into the world. So that Rom. 10.14. it is true, that without hearing there can be no knowledge; (and therefore is hearing called the sense of knowledge.) without knowledge, no belief; without belief, Auditus scientiae sensus. Hearing the sense of knowledge. no love; without love, no obedience: and therefore that knowledge is necessary to obedience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? Rom. 10.14. 2. There is in all these virtues, an inchoation in this life, and a perfecting in the life to come. The schoolmen call them by the name of first and second perfection: so our knowledge in this life is but praelibatio, a taste of that which shall be blessed in the life to come. And as the Apostle maketh two resurrections, the first and the second: and blessed is he that hath his part in the first, for he shall have it also in the last▪ so there are two knowledges; the first fides faith, the second visio Dei, vel vita aeterna, the vision of God, or eternal life; and blessed is he that hath his part in the first: so that as in the second resurrection none shall have part, but those that have had in the first: so in the second knowledge, none can have their portion, but they that have had it in the first. And as none can be partaker of the second, unless he hath been partaker of the first; so the first availeth nothing without the second. 3. The great witness of this, is Christ, Luke 10.42. Martha troubled herself about many things, and no doubt necessary, in entertaining of Christ honourably: yet we see what Christ said, unum est necessarium, one thing is needful, and that is this, that Mary had chosen to sit down at Christ his feet, and learn his will. A necessary practice of knowledge in Mary: whereas great provision was made by Martha, for the entertainment of Christ, Christ restraineth the necessary part into one point; so the learning of the Will of God is only necessary. If this only be necessary, and seeing the end, that without it there is no process, than we have done with the first part; the first part must needs be from knowledge. And thus we see both the excellency and necessity of it. 2. Part. How to come to knowledge. There must be a finding. All knowledge is either of our own invention, or we learn it of others. In the second is this. That if knowledge be so necessary, how shall we come by it? In knowledge, there is a teacher, & one that is taught. We must either find it out of ourselves, or learn it of others For finding it of ourselves, jer. 10.14. hath taught us a lesson: Every man is a beast by his own direction: if he hath none to direct him but his own natural knowledge, he shall come to more grossness and absurdities, than the very beasts. We are all destitute of the knowledge of God by nature. So having no hope to find it ourselves, and being not like to learn it of others, because all are thus affected, We must seek to an higher teacher, that hath higher knowledge than we have: and he is set down to us, 1. Sam. 2.3. Deus scientiae Dominus, For the Lord is a God of knowledge, and by him enterprises are established. So then he can teach us, and of his will we be very sure. He hath knowledge to teach us, and others: we must not look for it elsewhere. Esay 54.13. Erunt omnes docti à Deo, And all the children shall be taught of the Lord. Psal. 36.9. For with thee is the well of life, and in thy light shall we see light. Though we are all blind, and have no light in any of ourselves; yet in his light we shall see light. And therefore he can teach; and that he is willing we have seen before. The next thing is, that seeing we know where we must have our knowledge, to see, 1. whether we are willing to be taught: which cannot but be, seeing the necessity of it. 2. Whether God be willing to teach us. God's willingness in job is testified, that he hath written understanding in the reins of man. So he began it in Adam, he preserved it in the Patriarches: and then it decaying, he taught it by traditions: after that, they being corrupted, and knowledge more decaying; he wrote the law: If there prove no sufficient knowledge, it is either on the teacher's part, or on his that is taught. being so written, it was broken at the foot of the Mount: when that was broken, he took order for a new writing: and in Deut. he taketh order for continual practice of it, that they should continue in the hearing of it. Nehem. 8.8. he gave it to the Levites to interpret it to the people, and make them to understand it; and they read in the book of the Law of God distinctly, and gave the sense, and caused them to understand the reading. When they failed, and false interpretations came, he raised up Prophets, to give the true sense of the law. And when this was not sufficient, as its Heb. 1. He sent his only Son, the last expounder of the law: and he going up to glory, And as he hath done th●s in his word: so hath he done it in his ministry Philip, Peter. to his Father, gave of the gifts that he had received, unto men. As Ephes. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, etc. and 1 Cor. 12.28. And whereas in God's knowledge there are required two things: 1. The outward means of the Minister. 2. The inward means of the holy Ghost: For the outward means, we have in Act. 8.29. the Eunuch sitting in his Chariot, and reading a place of Esay, desirous to know the meaning of the place. God provided him a Minister, that is Philip, to expound it to him. And so in Act. 10.30. Cornelius, continuing in fasting from the fourth hour to the ninth hour, and on the ninth hour falling to prayer, etc. was provided for by Peter. For the inward means, the holy Ghost; Christ, Luke 11.13. giveth forth, that his Father will send down his holy Spirit, etc. So that the outward means being diligently performed on our part, we may be persuaded he will perform the other, which is in joh. 5.39. Christ persuades the Pharisees to search the Scriptures, and so persuades us in them to come to life. Search the Scriptures, for in them, etc. That that remaineth▪ which is, 1 joh. 2.27. that God will supply the inward anointing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But the anointing, which ye have received of him, abideth in you: and ye need not that any man teach you; but as the same anointing teacheth you in all things, and is truth, and is no lie. So there shall be no defect on his part: we must look to our own duty, whether we be willing or no; and it appeareth by the Commandment laid upon us, that we are not willing: for a good man that's willing is a law to himself: but we have a Commandment to provoke us to knowledge. In which, as in every Commandment, we consider, 1. That that's commanded. 2. That that's forbidden. The affirmative, and the negative. The affirmative, there is first commanded knowledge: and not every knowledge, Quia hic praecipiatur. What here commanded. but that which is Col. 3.16. a plentiful and rich knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A rich measure, so great as we can attain unto for our vocation. Non solùm scire, sedetiam bene scire. Not only to know, but to know well. Neg. 2. things forbidden. The rule in divinity is, Peccatum est non tantùm appetitus malorum, sedetiam desertio meliorum. Sin is not only a desire of evil things, but also a forsaking of better. Ignorantia. Ignorance. The common accusation of the papists is, Ignorance is the mother of devotion. Rationes contra ignorantiam. Reasons against ignorance. So where fullness is commanded, we must not only not be empty, but full also: not only emptiness is forbidden, but also scarcity. Therefore, 1. ignorance is forbidden. 2. A light knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fleeting knowledge, a superficial skill. For ignorance, the Church of Rome is charged for justifying of it, though it cannot be found that they are patrons of ignorance, but only faulty in the 2. part. If any think ignorance justifiable, let this persuade him to the contrary. 1. A sin it must needs be, else as it is, Levit. 4.2. there should not have been a sacrifice for it, yet there, if any had offended through ignorance, a sacrifice was commanded to be made for him. And Psal. 79.6. If it had been a light offence, David had made a very uncharitable prayer to God, that he would pour out his vengeance on them that know not his Name. Pour out thine indignation on the heathen that have not known thee, and upon the Kingdoms that have not called on thy Name. It's not only sin, but also the cause of sin, & cause of punishment for sin. 1. It's cause of sin, as Hose. 4.1. he saith that the Lord had a controversy with the inhabitants of the Land, for that there was no mercy: and the reason of that was, because there was no true dealing; and the reason of both these was, because there was no knowledge of God. And straight after he telleth them of their destruction for it. So Ro. 3.17. when he had showed all the enormities of the heathen, his conclusion is, because the way of peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have not known. 2. It's the cause of punishment for sin, as Esa. 5.13. he saith, that the captivity of Babylon was, because they wanted the knowledge of God. And it's not the cause of punishment, but as its the cause of sin; and that is set forth to us in Pro. 14.22. Do not they err that imagine evil? There is no sin but there is an error: therefore planting of perfect knowledge would be a cutting away of many sins, and Aug. saith, Non erratur, nisi ignorantia. There is no sinning, but through ignorance. Doth not Solomon say, Do they not all err that work wickedness? Therefore that sin may be diminished, knowledge must needs be planted. Ignorance is by the learned made threefold: 1. That which they excuse, Ignorantia, 3●. Ignorance threefold. and think God regardeth it not, Act. 17.30. That God did wink at the times of ignorance, i. marked them not. They use to call it an invincible ignorance; and its first in children, before they have the use of reason. And 2. in those that want the use of reason, that are borne and continue so. And 3. in those that by disease, or any such thing, are bereft of the use of it; and that ignorance, they say, is not imputed to them. They add a fourth also. i. where the means cannot be had. But if a man having the love of God in the heart, set himself to seek, he shall be sure to find them. God hath even by revelations made them known, even to those men that have made a conscience of keeping the rules of nature. The other kinds are faulty. 2. The 2. is affected ignorance. David saith, Ps. 36.3. Noluerunt intelligere ut bene agerent. They would not understand that they might do good. And it's in those specially that are skilful, that know that they are in a sin, and are not willing to come out of it. They do quasi nectere sibi quaestiones, they draw one question in the neck of another, that they do not know a definition of it. Aug. saith well of them. Vbi non est dolus in inquisitione, ibi non est peccatum in inventione. Where there is no deceit in the inquisition, there is there no fault in the invention. Many would come to him and ask him many questions, and tell him that they could not find any reason in that that he affirmed, to have no darkness at all, nor hardness in it: and he would say, dolose quaerebas, dolose inveniebas, you did inquire deceitfully, ye did find deceitfully. This is the conclusion, when a thing is made plain unto us, and we will not have it plain, and so not see it, we fall into this kind of ignorance. The 3. they call supina ignorantia, reckless and careless ignorance, the common fault in these days. This is, when a man habet à quo discat, & non vult discere, hath from whom he may learn, and will not learn. And as in these times, when almost the whole Land are guilty of it, if they be ignorant: so if it be in the springs of knowledge, it is most reckless ignorance. It's in those that either through negligence or slothfulness to know, or through shamefastness to inquire, will not know. And this for ignorance. 2. The other is light knowledge. Light knowledge which is full now in our days contrary to that rule of the Apostle, Ro. 12.3. God hath dealt to every man the measure of faith. And that measure of faith is expressed, Col. 3.16. Let the word of Christ dwell in you richly in all wisdom. Not only the whole absence but the absence of the measure of faith is condemned. When a thing is commended to us in a measure, not only the not having of it at all, but also the not having of the measure is a fault. And not only that, but it's also required, that according to our years, our gifts, & our measure, our knowledge should wax greater. In 1 Cor. 14.20. he saith, Be ye children, if ye will, for malice, but not for knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Brethren, be not children, etc. Esa. 28.9. he goeth lower, and calleth it, a sucking knowledge. Therefore he saith, he will teach them no more, because they will not grow in knowledge, but are still as if they had the pap in their mouths, v. 10. for saith he, Precept must be upon precept, precept upon precept, line unto line, line unto line; here a little. and there a little. But as 'tis 1 Tim. 4.7 They are ever learning, and yet never come to knowledge. And 'tis that which the Apostle, Heb. 5.12. inveigheth against in the Hebrew Christians, that they were not as yet come to the Christian faith, having spent so much time, and profited no better, but as yet needed to be catechised in the first principles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the Oracles of God, etc. For the time before Christ, in Dan. 12.3. And they that be wise, shall shine as the brightness of the firmament, and they that turn many to righteousness, shall shine as the stars for ever. And also joel 2.28. And afterward I will pour out of my Spirit on all flesh; and your sons and your daughters shall prophesy, etc. In Esa. 54.13. And all thy children shall be taught of the Lord, and much peace shall be to thy children. What floods of knowledge did the Prophets foresee should be in our times, Esa. 9.2? The people that walked in darkness, have seen a great light. They that dwelled in the land of the shadow of death, upon them hath the light shined. And we have proofs of it in the Primitive Church. For the time of Christ, it's a common and ordinary phrase with Christ, Non legistis? non audiistis? have ye not read? have ye not heard? This were strange now, for he knows, they know it not. It was a question then; but now a man needs not ask the question; for he may be sure, that they neither read, nor knew. The Apostle sets down commonly a question and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shame, if they know not, as 1 Cor. 15.29. Else what do they which are baptised over the dead, etc. And a little after, For some have not the knowledge of God, I speak this to your shame. And this is not only in light matters, but even as (1 Cor. 6.2, 3.) in high mysteries. Know ye not, which was heretofore known? know ye not, that the Saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the least things? do ye not know, that ye shall judge the Angels? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how much more things which belong to this life? And v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I speak to your shame. So in the primitive Church it was their use, without collation of chapter, or place, or Author to allege: and we see oftentimes in the Scriptures and in the Fathers, divers places alleged without quoting: therefore if there had not been greater skill in them, than now, there had been but small edifying; but they knew that they knew the places. So we read, 1 Cor. 14.34 that the Corinthians were so forward in religion, that the women thought themselves able to teach, and to dispute about weighty points in religion, so that the Apostle was feign to make a prohibition, not to speak in the congregation, (Your women, etc.) which argueth, though too great boldness, yet great knowledge in them So Act. 18.3. Aquila and Priscilla being makers of Tents, Aquila afterward attained much knowledge, so that he was a pillar of the Church. And Severus, as the ecclesiastical story maketh mention, was a wool-winder; yet afterwards for his knowledge, was chosen Bishop, and a Bishop of a great See. If we confer these, and see how careful they were for the avoiding of light knowledge, we shall think it odious (to be in the number of them.) And if that will not move us in Host 8.12. (I have written to them great things of mylaw, but they are counted as a strange thing. That we count it strange: yet that Heb. 5.12. should prevail, whereas we should be far passed principles, we have not the measure of knowledge that is required. And for the measure that the common people should have, If I should speak to the people that dig not after knowledge, I would not appoint them that measure that the Church of Rome doth. But seeing in knowledge there must be a discerning, to know quid verum what is true; and in that quare verum, a giving of a reason: therefore that in the 1 Thes. 5.21. I would require (omnia probate, try all things) that they be able to prove what they say, i. that they be able to prove that they hear. Or that in Io. 10.5. That they know their own shepherd and his voice, and a stranger they will not follow. Or at the least wise, that which is 1 Pet. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that they can give a reason of that they believe and hope for. But that our scioli, smatterers in knowledge, should enter to debate of controversies, which is not theirs, as discussing of hard and great questions; but Timothy's office, i. the Ministers, that they should do this it cannot be allowed. And it will be found that which the papists say, that sancta simplicitas est virtus laicorum, holy simplicity is the virtue of the laics. Yet not ignorance, but knowledge is required. He that said, that time to be evil, that laboured of both extremes, must now more say it. That either they are ignorant, be cause as it is Ps 82.5. They will not be learned nor understand, but walk still in darkness; or because they are out of course, that are the foundations of the earth, i. the teachers: and as chrysostom saith, Jerome. if darkness be on the tops of high mountains, it's no marvel that there is a mist in the valleys; and where there is knowledge, it filleth the mouth of the adversary. They will check and control their teachers, The 2. Rule of our knowledge is to no further end, but to worship God aright. Objectum scientiae dr●i●ae The object of divine knowledge. S● much knowledge as sufficeth for God's worship, is sufficient for 〈◊〉. which is now done in our times. So in the 2. rule we see what is forbidden. Wherein is included both the Species & Aequipollens. Of the 3. rule of extension, we have no use in the first Commandment, because it is wholly spiritual. To the 4. rule, belong the means of knowledge. But before we entreat of the means, we must first know the object, which is one of the circumstances; and that is here, God the Father, & he whom he hath sent, jesus Christ, Joh. 17.3. Of God the Father, and the Deity, we read, 1 Tim. 6.16. that no man hathever seen him. And Moses could see but his backparts, and when he saw them, he was afraid, and did hid his face. Therefore 'tis sufficient for us to know them. For as much as our knowledge is to be referred to our worship, we must labour for no more than must serve for his worship. i things revealed to us in the Scriptures. The I. Commandment. Thou shalt have no other, etc. COncerning God, for the Unity of his Essence, and Trinity in Persons; and so what he is to us, we are bound to know. And that is set down, Exod. 29.46. The rule of our knowledge. Then shall they know that I am the Lord their God, that brought them out of the Land of Egypt, that I might dwell among them; I am the Lord their God. The Scripture doth not only set down what he is in himself, but what he is in relation to us: So in Exod. 34.6. God maketh Proclamation of his own Attributes, The Lord, There be in the Scripture certain things set down, concerning his nature, also concerning his attributes; we are also to know his actions: then besides, what the goodwill of God, for us to be directed, whether in general as we are Christians, or in particular as we are every man in our several vocations. the Lord; strong, merciful, and gracious; slow to anger, and abundant in goodness and truth; reserving mercy for thousands, forgiving iniquity and transgression of sin: not making the wicked innocent, visiting the iniquity of the fathers upon the children, and upon children's children, unto the third and fourth generation. Besides these that God hath done for us, what we are to do for him: namely, the knowledge of his will, both in regard of the general, what all are to do; and in regard of the particular calling, which every one hath, what we are to do. Now the means whereby we come to this. It is well said of the Heathen, Ponenti finem, ponenda media; he that would attain unto the end must use the means. In them the order must be thus. 1. To remove the impediments, removenda impedimenta. 2. That must be first placed which is first, primo prima. 1. For the first, In Pro. 1.16. is set down, there is a company, that will not stick to draw evil upon evil; Prov. 1.16. My son if sinners intiee the consent not, etc. such as will lactare hominem, entice a man unto evil, it is called Evil counsel: or as it is, Pro. 19.27. my son, (if thou wilt remove the impediment) hear no more the instruction that causeth thee to err from the words of knowledge. The instructions that cause us to err, Instructions causing us to err. or the impediments to be removed, be threefold; either 1. In ourselves; or, 2. Without ourselves. 1. 1. Our own reason. Within us, our own reason: That which is set down, Deut. 12.8. ye shall not do after all these things that we do here this day, that is, every man whatsoever seemeth good in his own eyes: And Ephes. 4.17. in the vanity of our own reason: This therefore I say and witness in the Lord, that ye walk not henceforth as other Gentiles walk, We must give over our reason, for that was the error of the Gentiles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the vanities of their mind, 2 Cor. 10.5. for heavenly knowledge all our strong holds, all our mountains of reason must be cast away, or thrown down and brought into captivity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and every thing that exalteth itself against the knowledge of God: There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pulling down of strong holds, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a bringing into Captivity. Where it doth resist, we must cast it down; as in the mystery of the Trinity; where it striveth with us, it must be brought into captivity. 2. Those that are without us are two. First, in the 1 Pet. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Tradition of Elders. tradition of our Elders; lest we take Religion by inheritance: a great impediment. Such as our Fathers have taught us, we will do. Our rule must be Scrutamini Scripturas, Search the Scripture: and we must receive nothing by tradition, so fare as it standeth not with this rule. 2. And secondly, in the 2 Chron. 17.4. of Jehosaphat: But sought to the Lord God of his Father, 3. The fashion of the world. and walked in his Commandments, and not after the trade of Israel, to do as they do now adays, and after the manner of the place. The common trade of the World must be no rule for us; unless it agree with our rule, it must be removed: for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fashion of the people, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (whereof hath been spoken before) and a sharp wit to do whatsoever our reason will tell us,) are the rules of man's wisdom, these must be cast away, 1 Cor. 3.18. If any man will be wise, let him be a fool in this world, let him give over the rules of man's wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This was Luther's rule, Si quis vult were sapiens esse in Aristotele, stultisicetur in Christo, and the rules of worldly wisdom must be received so fare forth, as they be equal to the foolish rules: for if we become not little ones in our own wisdom, and fools in regard of man's wisdom, Christ will not account us among them that he speaketh of, Mat. 11.25. for whom he thanketh God, that he hath revealed his mysteries unto them, and not to the wise of the world, Rom. 1.22. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this professing themselves to be wise was the cause why the wise men of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became such fools. Now to the means themselves; they were partly before handled: Therefore we will be shorter in them. But if any desire a direction for this part, first we must be perswadad thus of God's knowledge: We must have the persuasion of the necessity of it, Luke 10.42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the one needful thing; and that no vocation can be more necessary. Though civility will not let men say, that they spend more time in that that shall not profit; and less upon that which is necessary, because they think good to spend some times in it, yet they show that this in respect of other things is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a by-worke, they are mere Sceptics in this one needful thing; their study is a studying for pride, or discoursing at table; they read Authors, as the Butterfly sucks the flowers, to paint her wings; but this must not be so spent on the tongue. No other knowledge shall prosper without this. Christ's counsel, Mat. 6.33. that this must first be sought, and then other things will follow. Primum quaerite Regnum, etc. First seek the Kingome of God; for we have no warrant that our other studies shall be sanctified, unless this be first, that shall after sanctify the other: So that it is necessary in all things. For this attaining of knowledge, as it must have his course, so it must have a space of time, and diligence withal; the one without the other is nothing. Time, Psalm. 46.10. vacate & videte, To attain knowledge, 1. time, 2. diligence must be used. be still (or take time) and know that I am God. They must be at leisure, that they may know. It will not be had at certain times, 1 Cor. 7.5. his counsel is to the man and wife, not to come together for a time, that they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give themselves, 1 Time. To leave the use of the bed, that they might vacate mel●ori, attend better things. (or be at leisure) to prayer and fasting: and by an argument à majore, if we should abstain from indifferent things, then from other things, that are not indifferent. This Act. 17.21. of the Athenians, howsoever other business fell out, that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spend their time; which is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be vacant, to tell or hear of novelties: then we may be ashamed that this hath not wrought that in us, which it did in them. For Diligence, Augustine's rule for this is strange; 2 Diligence. but it may be the rule till a better come: Satis reputatur quis facere, cum tantum facit pro Deo, quantum facit pro mundo, jer. 4.22. For my people is foolish: they have not known me, they are foolish children, and have no understanding; they are wise to do evil, but to do good they have no knowledge. Media cognitionis adipiscendae. we then discharge our duty to God-ward, when we are as industrious in his service as we are for the world. If we bestowed but as much diligence on God's statutes, as we do in the penal statutes of a Prince; as 6. Micah 16. (for the statutes of Omri are kept, and all the manners of the house of Ahab, ye walk in their counsels) than we might come to some knowledge: Jer. 4.22. if that pain that we take to do evil and to deceive, we would take to study the Law, and to learn the Commandments of God, he would not complain of us as he doth, that we perish for want of knowledge. Now to the point; the necessary means: First, there is required prayer; wisdom and knowledge (Jam. 1.5.) must be asked of God; in the 8. Wisd. v. 21. Solomon makes it a point of wisdom, first to know how to come by wisdom, & c. 9 he makes his prayer to God for it, as also, 1. King. 3.6. Solomon's prayer for wisdom is set, & 10. v. that which is more, that God took great pleasure to be desired it: and this is the first means. Secondly, the other are set down, Deut. 6.6.7.8.9. (i) first that we should bring it into the heart, which is past the brain: for this. First, thou shalt whet them, (i) our catechising, or the first principles must be had perfectly. How we shall come by it, it is set down, Rom. 10.17. an ordinary means, hearing and repeating. Talking of it, which signifieth to conserre. Writing, and in that included, reading; which are fruitful with other, and alone. A binding of them before our eyes, and upon our hands, not now used; but the fathers interpret the having before the eyes, Meditation, which doth as it were put it before the eyes, and for the binding it on their hands, as in Physic there is a rule, per brachium fit judicium de cord, that the straints and veins come from the heart to the hand; so it is in divinity; by the arm is practise and exercise meant: and this is to bind it on the arms: it is a good way to make aconscience of the practice of that we know. Quod datur oranti, quodaperitur quaerenti, id exerce, see that thou exercise and put in practice those gifts and graces which thy prayers have obtained of God, Bernard. But the contrary practising bringeth forth poenales caecitates for illicitas cupiditates, penal blindness for unlawful desires. No knowledge to the knowledge of practice. The heathen man saith, that he that hath an habit of justice, shall be able to say more of it, than he that hath the perfect speculation of the Ethics: so the poorest man that hath practised his knowledge, and is well practised in faith, shall say more of the fear of God, and of faith, than the learnedest Doctor, that hath not practised: and so in all other things, exercitium is signum potentiae, and so signum scientiae, Exercise is a sign of knowledge as well as of strentgh. The signs of knowledge. 3. Humility. The next rule is of the signs of knowledge; they are four. That is true, that of the consequent, the best rule is by the antecedent. If fear want, there can be no love, if love want, there can be no obedience. The want of humility is a sign of no knowledge. But specially that of humility. Augustine's prayer, Domine Deus noverim te, noverim me: he adds, they know not God, if they know not themselves. Vera scientia non facit hominem exultantem, sed lamentantem, True knowledge begets not pride, but tears. So the Heathen man saith, Quod faciunt alii de aliis, id ipse de se facit apud se. Et inter sapiences sapientior, qui humilior est, That which other men would have others to do, that he exacted of himself. And he is wiser than others, that is more humble than others. He that hath a conceit of himself, can never come to knowledge. 2. That which the Heathen give forth: 2. Order. and it is Aristotle's in his Metaphysics, Scientis est ordinare, he is a wise man that can order his do, to prefer eternal things, before temporal, etc. But we do contrary: it is a common order, to put private profit against common profit; and to prefer temporal things before eternal. Therefore this is a sign that we have no knowledge. 3. In the 1 Cor. 14.26. we must not be like those, 3. Constancy. 1 Cor. 15.58. that be children in knowledge, that be carried away with every wind of vain Doctrine; and as Joel saith, They are empty clouds, carried with the wind, and like the waves carried with the tide. In our days there are more turning tempests, by reason of the want of knowledge. 4. That which was before alleged, 4. Practice. No man doth against his certain knowledge, then if we knew God, If we practise not we have but a foolish knowledge. our actions would witness it. If our knowledge were in heavenly things, as it is in sensible, we would not do against it; but now we have but a pretty opinion in Divinity, and therefore it doth not stay us. 5. Lastly, That we hinder not knowledge in others, whether it be by authority, and that by Commandment, Permission; or by counsel; provoking others to seek after knowledge, and to increase it in others, as much as we can: for our knowledge must be to help others; for there are three uses of it: First, to teach them that are ignorant. Secondly, to resolve them that are in doubt, and to strengthen them that waver. Thirdly, to comfort them that are in distress, and the afflicted conscience. And thus much for knowledge, which is the first duty of the mind. Now perfect understanding bringeth in the second dutic of the mind, that is, Belief; for fullness of knowledge is scire ut credas, Belief. so to know that thou mayst believe. Belief addeth two things. The first which is in John 6.69. the manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. & we believe & a ssuredly know that thou art Christ, etc. Secondly, the measure, that is, the fullness of persuasion, which in Ephes. 3.12. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, boldness. And Heb. 10.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the full assurance of faith: and it is often used in the translated sense. To make it plainer, there is in every proposition a double part; a contradiction: sometimes a man holdeth neither part, because he seethe equal reasons may be brought on both sides; and it is called doubting, as Luke 12.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Dubitatio, Doubting. and seek not ye what ye shall eat, or what yeeshall drink, neither be ye of a doubtful mind; or be ye not like Meteors, puffed up and ready to be carried away with every blast. If he incline to one part, yet so, 2. Opinio, Opinion. as he feareth lest the reasons of the other part should convince him, than it is an opinion: as Acts 26.28. Agrippa was persuaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost to be a Christian, 3. Scientia, Knowledge. but yet he rejected it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, almost thou persuadest me to be a Christian. Gen. 45.27. 3. When we fully consent to one part, it is called knowledge, beyond both the other, an evidence and assurance of the true part. Knowledge is in three manners. First, it is either of sense. Secondly, or by discourse of * Ratio, why neither of the former knowledges be so sure as the 3d. and that in faith there is choice made of this especially, 1. in the knowledge by sense, if the object be absent, there is strait a knowledge by faith. 2. in knowledge by discourse, if the object be of too great excellency, strait comes in the knowledge by revelation. reason. Thirdly, or by relation of other men; and that is properly the knowledge of faith. 1. Knowledge by sense; such was the knowledge of joseph's brethren that had seen him in Egypt, and therefore knew him. 2. Knowledge by discourse; such was jacob's, when he saw the Charets, he gathered strait that his son Joseph was alive. 3. By relation of others, as Jacob knew that his son yet lived, when his sons told him. When a thing cannot be present to the sense, then must we rely ourselves wholly to the third, as 1. Kings 10.6. the Queen of Sheba must first hear of Solomon's wisdom, in her own Land, before she can come to him and hear him herself. For matters of reason, there is nothing absent from it: but the absence of our understanding is said then to be, as John 3.9. when a thing exceedeth the capacity of him, that should understand; as that of so great a Rabin in Israel: therefore we must rely ourselves in this also to the third means, 1 Cor. 2.9. for the first, no eye hath seen, no ear hath heard, which can certify us of the things which God hath prepared for them that love him: and for the second, he addeth, it hath not at any time ascended into the heart of man, that is, it exceedeth the reason of man to think of them: Therefore the third must necessarily be brought in, Job 36.26. Behold God is excellent; and we know him not, neither can the number of his years be searched out. Our other knowledge of Sense and Discourse are bounded within the limits of natural causes, but God is supernatural: therefore this is plain, which is Esay 7.9. Nisi credideritis, non stabiliemini, if ye believe not, surely ye shall not be established. Not that but after we have believed, we may seek a reason, that we may be able reddere rationem, A difference between the knowledge by discourse und by religion; in the knowledge by discourse, 1. cometh a thought, ' then an establishing of the thought: and then when we see it evidently, cometh the consent: but in faith, its first consented to, then conceived, 1. Pet. 3.15. the means of this, because in the action of belief, will bears the greatest sway, the will being moved with her object, (i) blessedness, annexed to it. Ratio, because great honour is given to him by it, therefore it is evident that this is the certainest and best way of knowledge. as it is 1 Pet. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, because grace doth not make void nature: but as it is 2 Cor. 10.5. we must use the means as the handmaid (because it holds in captivity the understanding of man;) and still, as it is Acts 4.31. look for the Holy Ghost to teach us those things that our nature is not able to bear. For Faith then, it thus differeth from Science: In science, first, there goeth an enquiring thought, and then followeth the assent: but in faith there is the assent first, and then the conceiving of that we have consented to. Psal. 18.45. As soon as they bear of me they shall obey me. It is conceptus cum assensione, a conceiving with an assent: because the object of the understanding doth not constrain us to believe; but the will holdeth it prisoner, and keepeth it captive, Rom. 10.10. Belief being an act of the understanding, should first come à ment, from the intellect; but he there saith, we must cord credere, believe with the heart: and the will hath a special act in it. The reason why it pleased God thus to institute the powers of the mind, is, that if reason could first have conceiveed the things that pertain to God, little or no glory at all had come to God by it. Again, this is ratio scientisica, the profound means of the wisdom of the flesh; we see how God doth confound and cast them down; and in Religion the ground of it is contrary to that of Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not to believe; is the way of Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To believe; of Divinity: and Lucian he scoffed at it. For warrant of it, somewhat hath been spoken before, I will therefore add a little now; cyril in his fifth Catechism; and Cyprian in his Exposition upon Saint Matthew. And chrysostom and other of the ancient Fathers hold this against the Philosophers, that Quiequid fit, Audit● an● is. fide fit, whatsoever is done, it is faith that doth it; but there faith is not fully that, which it is here: But a faith which is civil; as the husbandman's faith is a civil faith; he seeing unkindly weather, etc. maketh himself ready every year to sow and till his ground; and to bestow great cost and pains on it, though he have no demonstrative knowledge, whether he shall reap any commodity of it that year. So it is in Merchandise, the Merchants see storms arise very oft, yet they hazard their goods upon a civil faith. So in Marriage, some are unfruitful; yet they marry in hope to have Children: So in Warfare, the Soldier makes himself ready for the battle in hope of victory. The Schoolmen that came after them, they go a subtler way to work; and they hold, that quicquid scitur, fide scitur: that even in those things that we know, we do believe. For our senses, understanding, we know, and they are our witnesses; our reason conceiving we know, and it beareth us witness; and they themselves confess that both the witnesses are very deceitful: For they eye, which is the best of outward senses, and certainest (because it apprehendeth more differences, and apprehendeth his object after a more special manner.) The Optics reckon up twenty ways how it may be deceived; and a great imperfection in it, 1 Cor. 13.11. When we are children, we speak as children, The perfectness of the faculty of seeing, standeth but in degrees. conceive and reason as children. They at the Plough cannot judge of the formal causes of things, because they cannot see them; but tell them of labour, and that they see: Therefore in respect of a superior understanding they are fare short; therefore we may be deceived in things above us; so there may a relation be made. Locus à testimonio. The unperfectness of the knowledge of science cometh of the unperfectness of the knowledge by faith. There is no certainer way than this. Now to the place of Testimony, it hath his imperfection only from the imperfection of Science. It hath but two exceptions. First, want of skill: Secondly, want of faithfulness. Now if the party want skill and cannot, or if he can, but is not honest, and will not; his testimony is not to be taken. Whereas the knowledge of faith, and grounds of Divinity are laid upon such witnesses, as want neither skill, nor faithfulness, but for their skill, can; and for their faithfulness will, deliver the truth: Therefore it hath a fuller resolution than the other: for as it is 2 Tim. 1.12. We believe not whom we know; but scio cui credo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Though we may not say, Sclo quoth sca●, yet we may say, Scio cui credidi. We know him whom we believe: we know that he is Amen, and as it is Revel. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The faithful witness, and as it is, Rev. 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These things saith the faithful, and true witness the beginning of the creation of God. Tit. 1.2. such a one as cannot lie. Now for the manner of giving his testimony: The terms in the Scripture are Dictum Jehovae, dixit Dominus; Thus saith the Lord, 1. There is his saying: and because a man's stipulation and promise is certainer than his bare saying, and will be better believed and sooner taken: therefore Rom. 1.2. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he had promised before by his Prophets in the holy Scriptures, and Tit. 1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In hope of eternal life which God that cannot lie promised before the World began: 2. he hath made a promise, and 3. Heb. 6.17, 18. for our greater comfort and assurance, he hath also sworn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Wherein, God willing more abundantly to show unto us the heirs of Promise, the immutability of his counsel, confirmed it with an oath, etc. and because if we have a man's hand set to in writing, we will believe him yet more: 4. We have his handwriting, in Exod. 32.33, 34. written with his own finger, wherein he hath set down that he will show mercy, on whom he will show mercy; and take vengeance, on whom he will take vengeance. 5. For confirmation of his hand writing, Rom. 4.11. he hath set his handwriting, under a seal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. a seal of the righteousness of the faith, etc. And lastly, which is the furthest degree a man can go; he hath given us a pledge an earnest penny, 2 Cor. 1.22. Who also hath sealed us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and given us the earnest of the Spirit in our hearts, 2 Cor. 5.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now he that hath wrought us for the self same thing is God, who also hath given unto us the earnest of the Spirit. The exception that may be taken against this, Object. is, that the voice of God is not daily heard among us; and that which we hear, is entitled to other; as to Moses, Esay, Jeremy, Matthew, etc. Answ. 2 Pet. 1.21. To this we answer as in the proem. Yea, but though men did it, yet they were such men, as did nothing of themselves, nor followed their own interpretations, but as they were moved by the inspiration of the Holy Ghost. For our Prince will not speak to us by her own mouth; but by Proclamations, we must allow, as to our Prince, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his ambassadors and his writs: So the Holy Ghost to speak unto us in the Scripture by the mouth of his Prophets and Apostles, is as much as if we heard God himself speaking viva voce from Heaven unto us. How know I that this is true that they are the messengers of God? Object. As the Sceptre of the Kingdom delivered to them that bring it, Answ. is a witness among us, that they come from and for the Prince; so the sceptre of God's extraordinary power was committed to these men; and is a witness unto them. John 6.30. the Jews require of Christ but that he would show them a sign, which was this Sceptre: And Christ, John 10.38. would desire no more of the Jews, then that if they would not believe him for his Word, yet for his Works: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. if I do then, though ye believe not me, believe the works, etc. John. 15.24. he saith that if he had not done such things, nor wrought such miracles among them, they might have had excuses: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. if I had not done works among them which no other man did, The mutual proof dictum supra naturam by factum supra naturam & contra. etc. Augustine upon that, that they were done; saith, that either we must grant that these miracles were done, or else that without any miracles all the world was converted, and became Christians; which is a greater miracle than any of the other: so grant we must a miracle, whether we will or no. Such were the Prophets and Apostles; for they wrought such works, as no man else could work, seeing they came from God. These warrant us that these men, that is, the Prophets and Apostles they came from God, and God hath spoken to us by them. Now whether we be able to perform these things; Luke 1.37. with God nothing is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both for his knowledge, power, and will. for so he saith, Mat. 19.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with men this is impossible, but with God all things are possible; and the reason is, if it were not so, there must needs be a want in his knowledge, for every impotency, it is for want of ability of knowledge; but for his knowledge, Heb. 4.15. all things are naked to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. neither is there any creature which is not manifest in his sight, but all things are naked and open unto his eyes: For his Power, Esay 59.1. his hand is not shortened, it is able to reach to all: and that we may see out of Numb: 11.23. where God promising flesh enough for all the Host: We see Moses his unbelief, insomuch as he said, Shall all the Fish of the Sea be gathered together, or all the Beasts of the Field come together: and God saith, ver. 23. Is the Lords hand shortened? thou shalt see now whether my words shall come to pass or no, to thee! The order. Lastly, for his Will, that in Lament. 3.25. The Lord is good to them that trust in him, and to the soul that seeketh him: A Father, Scioposse, scio scire, cuperem velle, I am persuaded of the Power and Knowledge of God, but it is his Will I stick at. 1. Faith, Heb. 11.1. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the substance of those things that are hoped for; and the ground, evidence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or demonstration of those things that are not seen. Both words argue the great necessity of the Order of it. If it be a substance, it is to be handled first; or if it be not the whole substance, but the first part yet it cometh first to be handled. For in totis ordinatis, in all things where there is Order: (as Religion hath an order) the first part dicitur substantia reliquarum, is said to be the substance of the rest; as the substance of an house, is in the foundation: of a ship, in the stern: of a tree, in the root: Col. 1.23. it is compared to a Foundation: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye continue grounded in the faith: Col. 1.23, to a root, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rooted in the faith: and there is a Shipwreck of our faith, as 1 Tim. 1.19. and consequently it is compared to the stern of Ship. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Argumentum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the first Principle, Rom. 4.14. if the Law stand still in effect, than faith is void; and then the principle of Religion is denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 1 Cor. 15.17. If Christ be not risen, then is your faith vain; making faith the first Principle. And this for the Order. Necessitas fidei. There is a further thing to be considered in Faith, that is, the necessity of it. That is necessary, without which nothing can be done of a Christian man: Faith is a diffused thing, every where, a Cor. 1.24. if we stand, it is by Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for by faith ye stand. 2 Cor. 5.7. if we walk, we walk by faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for we walk by faith and not by sight, 1 Cor. 7.37. if we sit, it is our seat; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. he that standeth firm in his heart, etc. or Rom. 14.23. whatsoever we do, if we have not faith, it is sin; and in this respect, Faith is called mater obedientiae, the mother of obedience; because all duties arise out of it: at every thing that it apprehendeth, it bringeth forth a new Virtue. Luther hath a saying, and if it be taken in a good sense, it is true: That in Faith, all the Law is fulfilled before we have fulfilled any part thereof, or work of it in act. And therefore (in regard of this great necessity) it pleased God to cast away the great names of the jolly wise men of the world, and Philosophers: (1 Cor. 1.19, 20.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. for seeing the world knew not God in the wisdom of God, it hath pleased God by the foolishness of Preaching to save them that believe: Prima ●●x christians, credo. and to entitle his flock only by the name of Faithful. And Eusebius Emissenus hath a good reason for it, for the first word of a Christian is Credo, I believe; which maketh a Christian. If we be not faithful, we are unbelievers; and God giveth us no other name than that he is contented to take to himself; 2 Cor. 1.18. Fidelis Deus, God is faithful: and his son, Heb. 12.2. is in no other sense called Author fidei, & finitor fidei, the author and finisher of our Faith, 1. Tim. 3.1. & 4.9. his word is called Sermo fidelis, a true or faithful saying; This inchoatio visionis is begun in this life, and performed by faith. and in the same place, 1 Tim. 4.6. Sermo fidei, and Rom. 10.8. Verbum fidei, the word of Faith; Gal. 6.10. the Church is called the Household of Faith, Jam. 5.15. Prayer is called the Prayer of Faith, Rom. 4.11. the Sacraments are called the Seals of Faith. The kingdom of Heaven being compared to a marriage. So we see it goeth clean through all duties. * Every good duty in this life, is an inchoation of the blessedness in the life to come. And not only this, but also that which was said in knowledge, may be said of Faith: (for knowledge is for faith) That it is the beginning of our blessedness, John 20.29. the faith without sight, blessed are they that see not, The necessity of the Negative. The reason of the necessity, why it should be so punished: for else woe make God a liar. and yet believe, Hosea 2.20. there is a fit similitude to express this. God likening the knowledge that we shall have to a Marriage, and the knowledge that we have now, to Espousing; as the inchoation and certainty of marriage is in sponsalibus, in true espousals: When hands are given; so our sponsalia, espousals, are in fide, in Faith: therefore it is said, Mar. 16.16. that qui non crediderit, condemnabitur, he that will not believe shall be damned: And as it is, John 3.18. it is not differred, but the sentence is gone on him; Et quanto major, tanto migis expetit, the greater any one is, the more tender is he of his word. he is already condemned. Then we may conclude with that, Heb. 11.6. that without faith it is impossible to please God. And the reason why God dealeth thus streitly with them, that believe not (for there is no man, but desireth this to be credited: To argue, that the Prince's word must be so steadfast, as if that no other disgrace or damage might come to him, but the breaking of his word, yet in that respect he is to stand to his word. The honourable man thinks the venturing of his honour sufficient for his credit: the Prince, his word: if there be such majesty in an earthly Prince, then much more in the word of God; not only giving his word, but also swea●ing, writing, sealing, pledging, etc. as you have heard before. ) and the greater person he is, the more he desireth it; as a private man would be credited upon his honesty; a man of greater state upon his Worship or Honour, the Prince upon his own word, Teste me ipso, witness myself; and if on any of these offers, credit were denied to any of these, they would think great discourtesy offered them. If there be a God, he must set himself higher than a Prince, and consequently he may with greater right say, teste meipso, witness myself; because he is above all. Job saith, none dare say to a wicked Prince, Impius es, much less to a good Prince; and least of all, can any say it to God. Especially seeing he adds on his part that it is true. 1 John 3.33. If ye believe, signastis quod Deus est verus, you have set to your seal that God is true; and on the contrary, 1 Joh. 5.10. Qui non crediderit, facit Deum mendacem, he that believeth not God hath made him a liar; and there can be nothing more to God's disgrace, then to say that he is a liar. Bernard upon that, sine fide impossibile est placere Deo, without faith it is impossible to please God: Quomodo potest placere Deo, cui non placet Deus? how can he please God (saith he) that is not pleased with God, that likes not of him. And this is for the necessity and end of Faith. Unbelief forbidden. Now we come to our Rules: As we have seen the Affirmative, and what is commanded; so we must see the Negative, and what is forbidden: Here is forbidden first Unbelief, Ephes. 5.1. it is a note of the reprobate, to be the children of unbelief; whether it be a proud imagination of our own reason, as Habac. 1. ver. 5. saith, or in contempt, or any other wretchedness, that notwithstanding the forbidding of it, yet in carelessness the world is like to grow to be Sceptics, and to come to this that Machiavelli holdeth, God punisheth unbelief by itself. Non curandum quid boni credat, sed quid faciat, it matters not what our belief is, if our actions be good: And it is thus punished, 2 Thes. 2.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for this cause God shall send them strong delusions that they should believe a lie. If thou any way reject the truth, thou shalt be given over, and believe a lie. Because they believed not Christ, when he came in his Father's name, one shall come in his own name, and shall prevail, and they shall believe him. So in our age, those that would not cleave to the truth, shall be given over to untruths in this World; and for the world to come, And so the promises of God, they shall see them performed in this life, albeit in the life to come thy shall have no communication. that punishment shall befall them, which is 2 King 7.19. when the Prince, on whose hand the King leaned, would not believe the Prophet prophesying of great plenty of victuals, though the Lord should make windows in Heaven; the Prophet said to him, Videbis, sed non gustabis, thou shalt see it, but shalt not taste of it: So they shall see the glory of God, and their children after them; but they shall have no taste of it. 2. A scanty measure of faith forbidden. And as unbelief is forbidden, so also a scant measure of faith is forbidden, when a man doth partly believe, but it is mingled with many doubts, Rom. 12.3. there is mention of a measure of faith, and if we want that, we are not of the faithful, Mat. 8.10. verily I say to you, I have not found so great faith, no not in Israel, Mat. 15.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We must pray for faith, and I 〈…〉: when ●is settled, ad 〈…〉 then bring it to the measure. O woman great is thy faith: there is a great faith, and Mat. 14.31. Christ to Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O thou of little faith wherefore didst thou doubt: here is a little faith, Luke 17.5. there is a prayer made by the Apostles to the Lord for the increase of Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord increase our faith: and this is, if we have faith; if we have it not, then in Mark 9.24. Credo Domine, adjuva incredulitatem meam, Lord I believe, help my unbelief. We must first pray to God to help it; Secondly, to increase it. The reason of the quantity, why it must come to a measure. If it be not in some measure, it will not be able to hold fast; as Heb. 11. the quantity we see, is not great; no greater than a grain of Mustardseed, Luke 17.6. It is, Roman. 14.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let every one have a full assurance, a full resolution. The Interpreters think it is a metaphor taken from a Ship, This is our power and our strength: 1. against Satan. 2. against the world. that cometh with full sails. Our strength it is of God, Ephes. 6.16. there is commended unto us a special defence against the Devil and his fiery darts; scutum fidei, the shield of faith: against the World, 1 John 5.4. This is your victory wherewith ye overcome the World; Fides vestra, even your faith: Against the Flesh, 1 Thes. 5.8. the Apostle willeth us to be sober, and to put on loricam fidei, the breastplate of Faith. And no marvel that faith is a thing of so great might, and hath such strength; seeing the Apostle maketh the strength of the Sacraments to come by Faith (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. who through faith subdued Kingdoms, Heb. 11.33. etc. beside that which we see, Matth. 14.29. It prevails with things above nature, as also in things natural. Peter's faith made his body so light, and brought it to such a temper, that he walked on the sea and sunk not, and that Mark. 6.5. that except faith be, his power is restrained, not but that he can work miracles, but that he hath so compounded it; and as this was to prove the concurrence of Faith with the mercy of God, so he ascribeth the strength of all the Sacraments to Faith. Christ could not work any more miracles, because of their unbelief: so that it seemeth by Gods own ordinance, that he must have help of our faith, or else he can do nothing among us. And Mark 9.23. Sipotes credere, if thou canst beleexe, it may be done: for to faith and to him that believeth all things are possible; that is given to God before, Mat. 17. Christ he had given power and commission to his Disciples to cast forth Devils, they could not; they ask him why they could not? he answereth them, because they wanted faith: and yet more strange, for Luke 8.44, 45. We see no mention of any word, that Christ spoke; but as if it were without his will, the Woman only conceiving, that if she should touch the hem of his garment, she should presently be healed, Christ not ware of it. Her faith (as Origen presently be healed, Origen compares faith to a Loadstone, and to Naphtah. The strength of faith. saith) vim attulit Christo, did as it were force our Saviour: as the Loadstone by a certain hidden nature and force in it, draweth Iron to it, and Napthtah pitch: sure so faith hath a commanding power whereby it prevails over the creature. And no marvel of all this: for it prevaileth also with God himself: For the Angel Gen. 32.28. when he saw that Jacob, by his Faith would not let him go, till he had blessed him, and that he could not prevail against him; faith, that he shall no more be called Jacob, If we be Israel, (i) if we prevail with God, we shall be Jacob, (●.) we shall prevail with men. If it prevail thus with God; then much more with other things. but Israel, because, as it is said, thou hast prevailed with God, and hast overcome him: and because thou hast prevailed with God, thou shalt also prevail with men: and in Mat. 15.28. Christ, he was feign to take the foil of the woman of Cyrophanissa, in Canaan: O woman great is thy Faith, Be it unto thee as thou wilt. And faith is so wonderful, that it becometh wonderful to him, to whom nothing is wonderful: For Mat. 8.10. Christ himself marveiled at such faith of the Centurion, and accordingly rewarded it with an ut credidisti fiat tibi, as thou hast believed, so be it done unto thee. This then is the reason of the degrees and increase in Faith. To avoid error, we must be admonished, that in Divinity there are three sorts of faith, Three kinds of faith. The degrees in the means, these. 1. General. 2. Legal. 3. Evangelicall, and Justifying. but the most of these, that we have spoken of, hath not been of the third, of the justifying faith. For the general standeth in believing that God is; and it is only of these, As our life is, 1. In Paradise. 2. Under the Law. 3. Under the Gospel, so our faith. Heb. 11.6. he that cometh to God, must believe that God is, and that he will find means to bring his to felicity. And that was the faith of Adam in Paradise; and he believed this, that God would show the way how he would be sought, and in what manner he would be worshipped: and on the other side, that he would reward him if he did seek him. The second, Legal, it is certain it standeth upon the believing of the Law, and the promise thereof, (that is) punishment and reward. We must not confound the covenants. Jonah 3.5. The Ninivites, they believed, though but at the ministry of threatening, John 5.46. If ye had believed Moses, ye would also have believed me; for he wrote of me. There is a Faith of the Law; and that as it apprehendeth the punishment, so also the reward of the Law, as in the second Commandment. And showing mercy unto thousands, etc. The third, is the faith of the Gospel, upon the promise of Christ's death; which doth not pertain to the Law, nor to this place. It is here commanded, because it is a mean, by which Gods spirit is continued in us. Then there is commended unto us the faith of the Law; by which we consent that the punishments and rewards contained therein are true and just. The object of Fait●. So this faith is commanded that it may be a means in us to maintain God's spirit in us, Luk 12.49. out of Mat. 3.11. where he compareth fire with the Holy Ghost. Now fire must have light and heat; the object of it, Heb. 4.2. must be a thing mixed of faith, and the word of God: now the word of God and faith coming together, it raiseth us and quickeneth us; & consequently where the word is heard, it is as a spark that falleth into any dire combustible matter which presently is inflamed. And God seateth this faith fovere ignem, to cherish and hold fresh the word. The means of belief. 1. If we have no experience ourselves, we must believe them that have had, ere we try ourselves. 2. When we have experience, we believe in regard of our own experience: our experience is in regard of things belonging to this life. The object itself is the word of God. The object of it is the Word, as Heb. 4.2. things prospered not with the Jews in respect of Salvation, because the Word was not mingled with Faith: Therefore there must be a mixture of our Faith and the Word of God; for the Word and Faith continue the Spirit of God in us: as it is Luke 12. (that his coming was, to put fire in the earth;) compared to a fire, Mat. 3.11. the baptism of fire, the baptism of the Holy Ghost, 1 Thes. 5.19. Quench not the spirit; and that which nourisheth it, is in vers. 20. despise not prophesyings: Lampas fidei, the oil of faith, the spirit of prophecy, and the word, which is the matter, if it come into a man, it is but an oil, which flameth for a time; so in the sundry hearers, it but as a little blaze, when the word is not mingled with faith, it bideth but a brunt of godliness, if this nutrition be wanting, it wanteth in the wicked. Austin's reason, Non quia dicitur, sed quia creditur, the word saves thee not because it is preached to thee but because it is believed of thee: And thus they grow together with the light of grace, Sicut credis, ita sit tibi, according to thy faith be it unto thee: Non est semen immortal, nisi credis esse a Deo, qui solus est immortalis, the seed of the Word is not immortal unless thou believest that it is from God who only is immortal. And this is the necessary use of faith. The third Rule hath no use in this commandment. The fourth Rule. The means to believe. About them we need not much to labour, because it is sure, that the means of believing, is first by the report of others; as 1 King. 10.6. the Queen of Sheba must hear of the report of King Solomon in her own country, before she can come and hear his wisdom herself: And therefore the reports of Saints which have reposed their whole confidence in God, may be able to persuade us; because we may not think that all Patriarches and Prophets were either Unwise, or Unhonest; and that their faith was in vain: But as they felt themselves by experience, so they left their experience to the Posterity. 2. So there is none of us, but will say as the Samaritans, John 4.42. Now we believe, not because of thy report, for we ourselves have heard him, and do know that this is the Christ, the Saviour of the World: and this we have by our own experience, that God hath been with us, and it may now teach us, that they which trusted in God, were never deceived. Now our own experience is in regard of things belonging to this life; and if we can have experience of these, we shall have an easier experience of the rest. 3. So beyond both these, the proper and especial means is the very object, the Word of God, and that, Roman. 10.17. Preached; and after that, we must return to the same course, that we held in knowledge: for the word by often repetition, we must acquaint ourselves with it, we must read it, speak of it, hear it, Deuter. 6. and use the whole practice, as we said before. Our experience must teach us sense. F●des 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the belief of earthly things. A mean and way Ad fidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the belief of heavenly. But because Christ, Luke 16.10. saith, that he that is not faithful in a little, will not be faithful in much: and John 3.10. if we believe not earthly things, we shall come fare short in the belief of Heavenly things; therefore it hath pleased the learned, both ancient and late, to distinguish Faith into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a belief of Heavenly, Earthly, things. And the one (that is) the latter of these, a means or way to the other. An argument; it is a way of preparation, and therefore specially to be handled, which is a special part of faith and most effectual, and is rather to be called Confidentia quàm fides, Confidence then belief. It pleaseth God thus to prepare us to faith, that a man must repose himself wholly upon God, and he that can be brought to this etiam vacuo penu, when there is no hope of any good, and he altogether unfurnished of earthly means, that man will also be able to bestow his confidence on God in heavenly things. Now when the Storehouse of means (that is) faith in these earthly things is empty, we cannot attain to heavenly things. So both are here enjoined us, that whether we have the means, or have them not, we should believe. The trust in God two ways, either when it pleaseth him to give the means, or when we are destitute of them: when we have the means, because it pleaseth God to order that these should be instruments, of our actions, we are to use them. This faith, or rather confidence in God is considered two ways, first, either the man that hath it, hath the means also: or secondly, he that hath it, is utterly without the means: If we have them, as we are willed, we are to use them, because it pleased God to ordain them as ordinary instruments to work with; as Gen. 30.30. a good care in Jacob to provide for his own Family. Thou knowest what service I have done thee, and in what case the cattles hath been under my hand; for the little thou hadst before I came, is increased into a multitude, and the Lord hath blessed thee by my coming: But now when shall I provide for mine own Family. As also Gen. 22.8. Abraham to Isaac, Isaac speaketh to his Father, here is wood, and fire, and the knife, but where is the Sacrifice? And Abraham answereth, God will provide us the rest, my son, he will provide a Sacrifice; if we will do our parts, God will perform the rest. Therefore we must not do as (Mat 4.6.) the Tempter would have Christ to do; to cast himself down from the pinnacle of the Temple, when there was an ordinary way to come down. For this were to neglect the means, and to seek extraordinary means. And as we are commanded to use them, and not presume without them: So on the other side, we are forbidden to trust in them. Whether they be private to the Art we are in, which Habac. 1.16. expresseth by a Net, if we sacrifice to our Net, that is, ascribe that we have, to that within us; that is there noted as a fault and folly. If we ascribe all to our Wealth, and to that our hands get; as Job 31.24. If I made gold my hope, or have said to the wedge of gold, thou art my confidence. vers. 25. If I rejoiced because my substance was great, or because my hand had gotten much. Or if we trust to great personages, as Jer. 17.5. He that saith to flesh, that is, to great men, great personages, thou art mine arm, there shall a curse follow, and fall upon him: and not only to great Personages, but even to Commonwealths, and the strength of them, Psalm. 20.7. Some put their trust in Chariots, and some in Horses; but we will remember the name of the Lord our God; and to the Church, as Jer. 7.4. if we trust that we are of the Church trust not in lying words, saying, Templum Domini, Templum Domini, Templum Domini hoc est: Though we hear diligently yet it is not enough unless we have a found judgement withal to judge of them. Means destitute of God's grace, be nothing, for their natural force worketh by his blessing. The means have a force given to them naturally, but the blessing, the lord keeps it to himself. or as it is, Ezek. 33.30. ordinary comers to Ezekiels Sermons, to hear the word of the Lord, and to jest at it: and to seek in their hearts after covetousness, diligent hearers, not looking to an higher power to bless the means; all shall be made sin to us, and here is our means to our destruction. Therefore this is a special thing to regard in them, as to use them well, so not to trust in them. Which may be done two ways. First, by having a right judgement concerning them. Secondly, by using them aright; so as we show that we do not think that for the good using of them, we shall be blest. For right judgement, Deut. 8.3. God saith, it is not bread that a man liveth by, but his Word; that his eternal decree in nature is that bread that should nourish us: but when he giveth his staff, it is that, that a man liveth by; and Psalm. 42.6. the Prophet he looked on his Bow and on his Sword, and he saw that they could not help him, (for I will not trust in my Bow, it is not my Sword, that shall help me) and Psal. 127.1.2. If the Lord add not his building, to our building; and his watching, to our watching; neither our building, nor our watching shall prosper: The Lord must give us the Staff of building, watching, nourishing, etc. or else all our means will be used in vain; nothing can be without his blessing. Therefore we are to look on bread, as on a stone; knowing that it is not that, but the word of the Lord that nourisheth: and this must be our judgement of them. For the second, the using of them aright, because this is true, that they are of no more force without a blessing annexed to them; Rectus usus causarum secundarum, the right use of secundary causes. God must sanctify them, else there is nothing in them. If we do not sanctify God's creatures, with thanksgiving, they will return to our greater condemnation. therefore we are to seek for a further thing, that may give force and strength to them: and that is procured, and God shall give his infusion, 1 Tim. 4.4, 5. if Prayer go before, and hearty thanksgiving, which sanctify them; and withal, that be provided, that our thanksgiving be not of course, a form of words, and sometimes begun and ended, before it should have been begun: This hollow hearty thanks was that that Job feared in his sons: for he knew, that by reason of his good and careful education of them, that they did not omit prayer and thanksgiving any day; but he feared lest it came not from their heart, and their understanding and heart went not together: and therefore every morning he offered burnt offerings according to the number of them. And doing thus, we come into the number of the Saints, concerning whom we shall read in the Scriptures, that they have used the same: as Gen. 32.9. Jacob using all the means that could be, in sending messengers before to his brother, to tell him of his coming, thereby to know how his brother's mind was yet affected to him, and telling what they should say unto his brother, and how to demean themselves, and using great policy in separating his wives and servants, etc. that were with him, and the Sheep and the Oxen and the Camels, into two companies, and providing a gift for every one, & setting them in order, that if his brother came to one company to smite them, the other company might fly and escape: yet we see, that in the same place he giveth himself to prayer, thinking that all his means could not prevail, nor should be blessed, unless God did add to his arm. So Exod. 17.11. all furniture for the war is provided for the Israelites; Joshua is their Captain, all things are in order; but knowing that all this is not available, Moses goeth up into the Mount, with Aaron and Hur, to pray, with the rod of God in his hand, and Moses is no longer praying, nor his hands are up, than the Israelites prosper and are victorious; and the Israelites are no longer victorious, then Moses is praying, and his hands are lifted up. How to know if our trust be in God, or in the means he givethus'. Quid primum in mentem veniat cogitandum, observe thy first thoughts. We find in the Father's two means, whereby a man may certify himself, whether his trust be in the means, more than in the commandment, or no. First, when thou hast any thing to do; cometh thy Net first into thy mind, or thy money, or thy Chariot or Horse, or thy Arm of flesh! or cometh he that hath the prerogative of these, and of all first! For that that first offereth itself to the mind, tryeth it, and tryeth it to itself for the most part, and all the other be but secondary means; 1. is there first a calling of the mind to God? great hazard it is, but that is the means of our confidence. Quid postremum in mentem veniat cogit andum, observe what comes last into thy mind. If the effect will not return to the glory of God, non fac●●ndum, do it not. God is our first and our last object. Our nature leaneth to this that so long as the means prevail so long we trust in them; and if not, than we give them over, and God too. Secondly, what we set down last in our minds; this is a common practice: The Wise man saith (Prov. 10.15.) that the riches of a rich man are his Tower or strong City: and they all expound it thus, that when the justice and goodness of his cause, when God and good men, and all things else shall forsake him; then will that stick to him, and help him in his need: and is thus persuaded in his mind; that argento respondent omnia, pecuniae omnia obediunt money answers all things: therefore if a man in the plenty of means, can say, as 2 Cor. 13.8. for we cannot do any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against the truth but for the truth. With all my wisdom, friends, goods; and all the means I can make, I can do nothing against a good cause, but for it; and there is my strength and my trust: We must not be like to them, Mich. 2.1. that give their minds to do wicked things, and devise them in their beds, and will notwithstanding execute them in the day, because their hand hath strength. So when a man is so rich, that he is poor to do evil; or a man is so wise, that he is foolish in evil; that man hath a good warrant that flesh is not his arm, and that his trust is not in his Means, but in GOD, though his means be many. 2. The other is, when we can trust in God, though there be no means; the Greeks' Proverb is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, while their pot seetheth, their trust seetheth: And contrary, while the means hold, we can be content to hold forth, and no farther. And this is that provoketh God in his just judgement, God giveth means without his blessing, and a blessing without means. as to give the means, without the blessing of them; so to bring many things to pass, without any means. For as where the blessing of God is, there it falleth, as Psal. 17.14. that men's bellies are filled with hidden treasure; there is thriving and growing, no man can tell by what means: So, where he curseth the means, as Hag. 1.6. they eat and drink, and yet they have a privy hunger and thirst; they earn money, and yet decay; and as it were, put it into a bag without a bottom; they add means to means, and yet prosper not: So we see in 2 Chron. 16.4. albeit Physic be the ordinary means to recover a man's health: yet Asa the King, for seeking first to the Physicians, and after to God's help; his Physic is cursed, and he pineth away. Now for the common estate, 2 Sam. 17.14. that Oracle of wisdom and policy Achitophel, he giveth wise counsel, God withdrawing his blessing from his counsel. but because the Lord cursed it, and determined to destroy his good counsel, Hushai the Archites counsel was preferred before his, and we see what befell him presently upon it; when he saw that his counsel was not followed, he saddled his Ass, and went home and hanged himself, after he had set his house in order. The means of the wise men brought to nought. More plain in Esay 19.11. the means of the wisemen are brought to nought, the wise counsellors of Egypt, the Lord in fatuavit eos, the Lord hath made them give foolish counsel; and Psalm. 20.7, 8. Some put their trust in Chariots, and some in Horses; but we will remember the name of the Lord our God. They have stumbled and are fallen, but we are risen and stand upright. And as here are cursed by God the ordinary means, as cloth, food, Physic, wisdom, etc. So God to show how little he dependeth on his secondary causes; doth oft times bring his purpose to pass without means: There is no defect of virtue in the Lord though there be a defect of means in nature. Yea, and sometimes contrary to the nature of the means; as Iosh. 6.20. in the fall of the Walls of Jericho: it is attributed to the blast of Rams horns. The like is Judg. 3.13. by the tale of a dream of a Barley loaf, tumbling from above into the host of Madian, and overthrowing one of the Tents, and the exposition thereof, Gedeon with three hundred men, with Trumpets in their hands, and empty pitchers, and lamps within their pitchers (very unfit weapons for the wars) put to flight all the Madianites, and made them to run upon themselves: so 2 Kings 7.6. the whole host of the King of Syria was put to flight, none pursuing them; but a pannicus terror, a panic terror came upon them on the sudden; which was by a certain imagination, that they thought they heard a noise of Chariots and Horses, and a noise of a great army, that the Hittites and the Egyptians came against them to help Israel. And seeing then God giveth means when he will, and worketh without them when he will: we must trust in him, whether we have the means or no: A Protestation of the Prophet David. and therefore that we should be like affected as David was, Psal. 3.6. though he were in the midst of 10000 men of war, compassed about with them on every side, yet he would not fear: but as it is in the end of the 4. Psal. lay him down and sleep, trusting in the safety of the Lord, How the children of God ar● to stand affected, when they have no means. and as Exod. 14.13. Moses counselleth the children of Israel, when the Egyptians pursued them with their Chariots: though their enemies were behind them, and the Red sea on the one side, and the Wilderness on the other, that there was no way for them to escape: yet to stand still, and to put their trust in the Lord, and they should see the power of the Lord, as they did. So Rom. 4.19.20.21. the Apostle being to show a pattern of true faith, setteth down before us Abraham, that had no means either in his wife or in himself; his wife was barren, 1. by nature, and 2. by age; himself 100 years old, past the age of getting children, yet neither considering the deadness of Sarahs' Womb, nor of his own body, held fast by faith the promise of God, nothing doubting of the same: which God took not from him: therefore he received the blessing in Isaac. The natural man, if once his means begin to fail, either he falleth into despair, or else flieth to indirect and evil means. And as we must thus trust in God, when we see no means, so must we be sure to be fare from the way of the wicked. Who, if God once fail, then do they not only lose their hope they have in his means: but cast him away too: and berake themselves to his enemy; and his evil means. Such means are of those, who in despair of their health, leave God and his lawful means: and fly to Sorcerers, etc. Esa. 8.19. it is showed there, There is a restraint for seeking means at sorcerers hands. that it is condemned: & 1. Chron. 10.13. the casting away of Saul out of his kingdom, and out of the favour of God, and his damnation, both in body and soul, is ascribed to that, that he sought and asked counsel of a Familiar. Beside these; if any do that which Esay saith (Esa. 29.15.) of them that turn Devises, and dig deep their counsels, that men may not see them: but they know that it is but a turn, and a wrong Devise, and therefore Woe is pronounced against them: and God knoweth the deep fetches of policy of such men, as think they deceive God, as they deceive men: Over reachers in bargaining this is common. so Esa. 8.12. there is another means, confederacy; a suppressing of those that have gifts, and that is their strength for bringing to pass of lewd things: an unlawful means and condemned. Another, to make vantage of a man's oversight: as the money that many can get by that means, when they have once got it, it is their own: we must rather hearken to his counsel, 1. Thes. 4.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no man go beyond and desraud his brother in any matter; to be able to circumvent a man in dealing, it is condemned. And when none of these means will serve: then our last refuge is, that Jer. 18.18. come, this Jeremy troubleth us; we must have a devise against him; and that is this: let us smite him with our tongues, that is, let us raise up some slanderous reports of him, let us slander him; and so he shall not be better thought off, than we: and so none will give ear to his words. But there is a bitter prayer of the Prophet against them: which God, no doubt heard, vers. 19 to the end of the Chapter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Belief in healy things. If in compassing of earthly things, we can bear, we shall also bear in the compass of heavenly things: whether the means be with us, or not with us. We return now to that we said in the beginning; hereby we shall know if it please God to bless us with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith in heavenly matters, (i.e.) if in the compass of earthly things, and in our earthly deal, we can put our trust in the Lord: we must not be Leo in villa: Prov. 22.13. and think that our horns can cast down much: and so consequently that we need not means: but if the means be with us, we can trust in the Lord: so if we have them not, yet to put our trust in God. Another thing is, they can be without them themselves: in respect of themselves, they are very confident; but if it once come to semen nostrum; either flesh, or profit; there is a distrust: and it is to be feared, that many that might have been saved in the state of single life, have fallen from God, and hazarded their own salvation by mistrusting that God will not as well provide for their children, Many for their children have brought themselves into hazard of their salvation. as he hath done heretofore for them: whereas God saith, Gen. 17.7. Ero deus tui & seminis tui, (i.e.) I will be thy God & the God of thy seed after thee: and Esaiah addeth to it, and saith, & seminis seminis tui, yea of thy seeds seed. Yet men cannot believe that he will be so. Ambrose, plausibilis excusatio est, liberi: praetexatis illos: sed dic mihi ô homo! an unquam petiisti à deo ut patier fieres an illud etiam petiisti, da liberos, ut ammittam deum? da liberos, ut peccem propter liberos? It is a plausible excuse to cry alas my children, I must provide for them, but tell me o man, (saith he) didst thou ever pray that God would make thee a father of children, and didst thou put in that! o Lord give me children that I may part with thee for them, give me children that I may sinne for my children? I am sure saith he, you never said so: and yet this is the common practice, 1. King. 5.22. Gehazi, when he saw that his master would take no reward at Naaman's hands, ran speedily after him: said not that his master Elisha needed the talon, and two changes of raiment; but he told him that there were two children of the Prophets, come from Mount Ephraim, that needed them. But surely, as Elisha told Gehazi, v. 26. if it were not a time for him to take rewards, than it was no time for the children of the Prophets to take them: and it was not convenient, that Naaman an Heathen should be beneficial to the Prophet of the Lord: therefore we must trust in the Lord as well for our children, as for ourselves, and Abraham, Gen. 17.18. hath his blemish for loving Ishmael so much (oh that Ishmael might live in thy sight) Ishmael must be forgotten of Abraham. Now the fifth; The signs of faith: though this be a great sign not to rely too much upon the means, though every one be ready to say, Credo in Deum, I believe in God: yet that is true, 2. Thes. 3.2. non omnium est sides, all men have not faith; therefore that must be added, 1. Pet. 1.7. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the trial of faith; is more precious than gold. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to seek excuses. The first sign, (chrysostom upon Rom. 4.19.) is when a man is not witty, ingeniosus ad causas, ready to seek causes, quarrels and excuses not to believe. What a sort of causes and exceptions might Abraham have alleged, He did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but wholly gave over himself to believe that which nature and reason could not be persuaded off. that it was impossible for him ever to have a Son! yet we see true faith prevailed with him, so that he excepted not, either by Sarahs' barrenness, or by his own weakness; but credidit, He believed. But amongst the rest, there was one especial exception, to believe a great while, and nothing cometh. Abraham having no children all the time before, there was no hope for him to have any child in his old age. And so do they conclude, Mal. 3.14. that there is no fruit to be had by serving of God, and therefore they would serve him no more. Against these, is that saying of Esa. 28.16. Qui credit, ne festinet, he that believeth must not make haste; haste and impatiency of the spirit are unfit companions for faith: he that will see in haste, his faith is in vain, and therefore we must not give over our faith, if we cannot see the blessing come upon us in haste: but, as was said before, we must believe, though there be a wrestling for it, Gen. 23.28. the Angel of the Lord wrestled with Jacob; and as he wrestled, gave him a blow on the hollow of his thigh: and such a blow, that he halted of it; which was an evil preparative, for a blessing: yet would he not let him go, till he had got a blessing of him, Mat. 15.28. Three repulses were abidden of the woman of Canaan (1. vers. 23.12. vers. 24.13. vers. 26.) yet not making haste, she confirmed her faith to be true, and received the reward of a true faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to run a madding after worldly preferment. The second also is by him set down, and his ground is out of the great Scripture of faith, Heb. 11.13.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to run a madding after worldly preferment: and this he taketh to be a most infallible note of true faith. This scraping together of worldly wealth, so that every man seeketh to have his portion in this life, is an argument that we are borne Citizens of this world: not as the godly men and Saints of God, that shown themselves to be as Pilgrims in this world, and that they sought another country, an heavenly country; and so God was not ashamed to be called their God. But a more particular example of faith, and more special for choice is, vers. 25. Moses being in great possibility to be a Prince; (for he should have been the only son to Pharaohs daughter) yet we see his coldness was such, to the world and the preferment thereof, that he refused it, and chose rather to suffer affliction with his brethren the people of God, then to enjoy the pleasures of sin (for so he accounted of the preferment of the world) for a time. The third sign is taken out of Heb. 11.1. from the definition of faith, faith is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a subsistence; therefore the faithful, they are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it betokeneth such a thing, as is able to receive a great mass of great weight, falling from above, and never shrink, nor be crushed together, nor broken in pieces; such are the servants of God, Psal. 46.2. we see how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet is. Therefore will we not fear though the earth be moved, and though the hills he carried into the mids of the Sea, though the waters thereof rage and swell, and though the Mountains shake at the tempest of the same, etc. yet the Lord of hosts is with us, the God of Jacob is our refuge, so Psal. 112.6. the Prophet gathereth together all the words, that signify in the Hebrew, to withstand and to suffer and bear a burden, etc. speaking of the faithful. And contrary is the condition of him that wanteth faith, or is wanting in faith, Mat. 14.30. come there but a gale of wind, and Peter sinks, but Job. 13.15. we see the very fullness of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith in Job, though he kill me, yet will I trust in him; though God should show his heavy wrath upon him, yet he would not let go his hold: These are the signs of perfect faith. Signs of a young & tender faith. There be signs also of a young and tender faith; and the Holy ghost doth no less with signs of a young and tender faith then of a perfect. 4. A good faith estabisheth itself by the works of the law; if it be not a working faith, it is cadaver fidei, but the carcase of faith. But the fourth is that which is, Rom. 3.31. a sign also of the faith of the Law, a sign of a naughty faith, if it make void the Law: true faith doth establish the Law, first, if it be a faith that doth not strengthen itself, 2. Pet. 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by good works; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore the rather brethren give diligence to make your calling and election sure, for if ye do these things ye shall never fall, For if it do not, then (Jam. 2.26.) it is putridum cadaver, a rotten carcase; Faith is an action proper to the mind. and not faith. That which is, Rom. 10.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that a man believeth with his heart; we know that it belongeth to the mind, and so in Deut. 6.5. we must love God with the mind; but that is not proper to the mind, If it be once in the heart, it will come out and show itself it speech, in actions, etc. but to the heart: yet if it come not into the heart, and kindle it also, from whence Prov. 4.23. come the springs of life, and all the actions and opinions of a man: there shall be no action, and consequently no true faith. If the heart be once possessed▪ then 2 Cor. 4.13. we shall believe, and therefore we must needs speak, Psal. 116.10. I believed, therefore will I speak: and as it is Psal. 35.10. not only the tongue shall speak, but all the bones, (i.e.) every member that we have, Psal. 10. All my bones shall say, Lord who is like thee? The physicians have a saying, that judicium à cord fit per brachium, the hart will give a pulse to every part by the veins: but it may be sensibly perceived by the arm, and by that pulse they know the disease of the heart they use a remedy for the diseases of the heart; so in the Gospel it hath a present remedy; so if faith be once in the heart it will spread itself throughout the whole man, but it doth especially declare itself by the arm, (id est) in the operations and working of it, and this is not by little and little, or seven years after; but as it is commonly said; when any believed in Christ, cadem horâ sanatus est, he was made whole the same hour. This faith must appear in life, and not in death only, for so every man, even the wicked will crust in God in death: because he 〈◊〉 not otherwise choose. Esa. 66.8. Who hath heard such a thing? who hath seen such things! shall the earth be brought forth in one day! or shall a nation be borne at once! for as soon as Zion travailed, she brought forth her children: the Prophet he wondereth at it, yet that is the sign of true faith, therefore nothing like to them, that have not the fruits of their faith seen till they die; for than they must trust in God whether they will or no, not all their life they will not, but at their death; but then there is no remedy: yet it is not said in the Scriptures, that justus moritur ex side, but vivit ex fide, the just man dieth, but the just man lives by faith: his faith must live, and not die. I will not pray with Balaam, let my soul die with the righteous; I will rather pray the contrary, and it is the duty of a Christian so to pray, Let my soul live with the faithful. For the sixth precept, of the affirmative, 6. Rule, our a●●na cōmū●●atio fide, to communicate our faith to others. There is no mercy to be showed to any of these. we are willed to entangle others with the means, and use them to others profit, as well as to our own: this sixth precept of the affirmative the Apostle Paul observeth, Rom. 1.11.12. he desireth, though strong in faith, that he might be strengthened and comforted by their faith; as on the other side, the contrary is not only forbidden, but a punishment also enjoined, Deut. 13. If any entice thee to follow strange Gods, if he be a Prophet, if he be thy brother, if he be a dreamer of dreams, if thine own son, or thy daughter, or thy wife, or thy friend, thou art commanded not to consent to him, nor pity him, nor show mercy, but shalt put them all to the sword, and he that is seduced, his hand shall be first on the seducer. And doing thus, in extending thus our faith to the good of others; we shall receive the end of our faith, the salvation of our souls, Cred●ndo quod non videmus, videbimus quod non videmu●-Timor Dei, the fear of God. Faith never accepted with God, before it come into the heart; it comes thither if we stir up the affections. Cor sedes affectionum, the heart is the fear of the affections. When it cometh into the heart, it stirreth. Species affectionum in cor de nostro, the several affections of the heart. 1. Pet. 1.9. and shall receive this answer with the Centurion, Mat. 8.13. Vade, & secundum fidem tuam fiet tibi, go thy way, and as thou hast believed so be it done unto thee; this God's answer will be to us: & merces fidei est visio Dei, the reward of faith is the vision of God; for in rebus supra naturam, idem est videre & habere, in supernatural things to see and enjoy is all one; so we shall have him: credendo quod non videmus, videbimus quod credimus, by believing what we see not, we shall at length see what now we believe. And thus of the duty of the mind. Now to the worship of the heart; Rom. 10.10. it is said, that faith must come into the heart, and the heart must believe; else there can be no righteousness. For there must be a mutual affection of the mind and the heart; for if the heart love not, the mind will not long believe, and if the mind believe not, the heart will not love long. Now the heart is the place of affections, and being the place of affections, we shall know that it cometh into the heart, if it stir up the affections that are in that part, to the worship of God. The affections are partly such as are agreeable to our nature, and such as we wish for; partly such as we wish to be fare from us: of the former kind are, love, hope, joy, etc. of the other, sear, grief, hatred. Finis & usus affectionum in cord, the end and use of the affections in the heart. God hath ordained them both to a double use; for grief, hatred, fear, and those that are of the two sorts, are first either reins to keep us from evil, or secondly after evil committed, they are our tormentors to punish us. So of the other three, are two uses also, for first either they are spurs and provocations to do good, and secondly if we do good, to be our comforters, to cherish the thoughts, of the heart, so there is a beginning of bliss here. The first of them is, Fear toward God; the reason, because the word of God being the object of faith. Timor inter affectiones prima, the prime affection is fear. Because the affections have their prius & posterius, their first and last. Look what object is first, that affection is first; according to this, conclude, because God's justice was first proclaimed, therefore fear first to be handled. There is a faith in Moses (i e.) the knowledge of God's justice. 1. Moses his fear. And these 2. are properly attributed to fear. Why God set justice first to be apprehended. Whether we take it whole and in gross; or the five books of Moses before the four Gospels, or in the very beginning; we see our faith apprehendeth in the order of the word; that, in what day soever thou shalt eat of the fruit of the tree, thou shalt die; before the other, the seed of the woman shall bruise the Serpent's head. So the Justice of God offereth itself first to be handled, which justice, the knowledge that is by faith apprehending, armed with the other eight attributes, to make it seem more fearful; considering it with them; and the conscience telling us, that man hath taken of the forbidden fruit, necessary it is that fear come out of this consideration, and consequently be in us for our transgressions. It is that which before was said, Joh. 3. ●6. si crederetis Moysi, crederetis & mihi, if ye believed Moses ye would believe me; first Moses must be believed, and then Christ. The first is a faith in God's justice. There is a most manifest example of this, Jonah 3.5. crediderunt Deo, & timuerunt, they believed God and feared, which is nothing else but a faith in God's justice. They of the later writers, giving to faith 6. motives; make the two first and especial these, 2. contritionem, a grinding to powder by fear, by that knowledge the law being apprehended, Psal. 119.120. the Prophet telleth us, what is the true object of fear; My flesh trembleth for fear of the O Lord, I am humbly afraid of thy judgements: this effect is of faith in the justice of God. The reason why it pleased God to set justice first to be apprehended, and fear, is that before any matter be brought to pass, that that hindereth must be taken away. Have God we cannot, because Esa. 59.2. there is a separation between him and us, and as it is said, Ephes. 2.14. there is a great partition wall betwixt; therefore we cannot have him. Causae prohi●entes & expellentes p●●catum, The causes which hinder the growth of sin are, 1. Timor, fear. Now as we should look for him that should break down; so if we will have it broken down, it is expedient that we should not build it higher, therefore we must cease to heap sin upon sin, and look for Christ to break down that which is already built. That that causeth us to cease from sin, is the fear of God, Prov. ●. 13. expulsor peccati. timor domini, the fear of the Lord teacheth us to hate evil: not saying as it is, Rom. 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What shall we say then? shall we continue in sin that grace may abound? therefore this is the reason why God commandeth fear, because it makes to leave sin. There are besides this, two other reasons, and two other affections: but it pleased God to make choice of this here; for not only fear, but shame, and grief, or pain, cause men to leave an evil thing; but they that are moved neither with shame nor grief, with fear are moved. For shame, Psal. 83.16. the Prophet's prayer is, Fill their faces O Lord, with shame; 2. Pudor, shame that they may seek thy name: for grief, Esa. 28.19. vexatio dabit intellectum, if a man smart for it, experience will teach him understanding. 3. Dolour, grief. Puder tollitur multitudine peccantium dolorem tollit, aut certe mitigat volup●● terrena. But we know, that in multitude of offenders there is no place for shame: therefore that cannot prevail, seeing the world is full of offenders: and for pain, we have terrenas consolatiunculas, some few worldly pleasures to beat it out, or at the least to season it: but fear, which it pleaseth God here to require at our hands, is that, when these fail, it faileth not, as we see it hath prevailed in evil men, yea in beasts. Gen. 3.10. Adam walked up and down in Paradise with comfort enough, though he had Fig-leaves, and was naked: his humbling came not to any perfection, till he heard the voice of the Lord coming toward him. Acts 24.25. Felix the Deputy being a very ill man, and an Heathen; we see he fell into a trembling on a discourse of Paul's concerning justice and temperance, and other virtues, and especially of the judgements of God. This were somewhat, but that it moveth beasts also: and that beast, in which there is most brutishness: Numb. 22.23.25, 27. Balaams' Ass being in fear of the Angel of the Lord, that stood in the way, while there was room enough on both sides, ran aside out of the way: when there was no room, 〈◊〉 that one might pass by another, he rubs the Prophet's foot against the wall: and when there was no way at all to escape the Angel of the Lord, he falleth down flat under him: and though he were sore beaten, yet he could not be made to run upon the Angel's sword: no stripes can drive an Ass where he seethe danger to be; to run into that danger, but he will be sooner killed with stripes, then move. Yet beyond these, as that jam. 2.19. that howsoever all other things are not brought forth out of the Devils; yet fear cometh of their faith, Daemons credunt, & contremiscunt, the Devils believe and tremble: therefore this must needs be a most forcible means: and he is far gone, and in a very fearful case, that feareth not. You will happily say, but God speaketh much of love: that were a better way to be brought by love, to obedience and belief. Objection. Responded: It is true, It is a fare better way: but the case is so, that love will not prevail with us; for he that doth love a good thing, Solution. must have a knowledge of it, and by his knowledge, a taste of it: and if his taste be infected, as in a Fever, they that are troubled with it, are delighted with nothing, but that which seemeth good to the corrupted state; and if wholesome meat be offered them, yet they love it not, If the love be infected, there is no love of that which is profitable. unless it agree with their corrupted taste: and consequently cannot be brought by love to taste of the wholesome meat; yet this reason will be forcible enough to persuade them to take it; that if they take it not, their fit will be sharp, or their life shorter: so fear works in them, in whom love prevaileth not. In the same state are natural men; spiritual joys, if they could be tasted, We have such a disease of sin, that let one talk of the joys of the Saints that they have in heaven, an evil taste cannot ta●● it, and consequently cannot love it. fear were superfluous: but we with vain delights of earthly pleasures, and ease, and evil company, have cloyed ourselves, and brought our souls to an evil taste, so that we are come to that, that we cannot desire that which is to be desired: and that which is not to be desired, we desire: only now because we see, that course that we have taken, it will bring us into sharper fits, or bereave us of our spiritual life; the fear of losing this, that may prevail with us; therefore necessary it is that fear should be. Yet we may add this, that to this love we are brought by fear. An Heathen man saith, odium peccandi oportet facias, non metum, man should hate, By fear we abstain from evil. not fear sin: and this odium peccandi, hatred of sin cometh from fear. For fear maketh us to abstain from sin: abstinence from sin, bringeth a good life: having a good life, we begin to have a good conscience: beginning to have a good conscience, we shall be without fear, and have peace of conscience: and then it beginneth to love, and to taste of God and godliness. A timore, bona vita; a bona vita, bona conscientia; a bona conscientia, amor: therefore love and fear in this respect are compared to a needle and a thread the needle, that is not to tarry, but to bring the thread through: so fear comes not to stay in the heart, but to bring mutual love: therefore we must fear first, before we can come to love. Discat timere, qui non vult timere; discat ad tempus esse solicitus, Finis & usus timeris, the end and use of fear, Time ne timeas, fear that thou mayst not fear. qui vult esse securus, Let him learn to fear, that would live without fear; let him learn to be solicitous for a time here, that would be secure for ever hereafter: So the use of fear is, restraint of evil, and causing of love. Now to the Objection. The common definition of fear is Expectatio mali, an expectation of evil: Quomodo Deus summe bonus timeri potest, how can God be said to be feared; which is the chiefest good? here now, may be some doubt to them that have not the deeper skill in Divinity, how one can be said to fear God, seeing in him there is no evil: for he is wholly goodness itself: and the Fountain of all goodness: and consequently there is no evil in him; and therefore cannot be said to be feared. To this we say, that God is not first and principally to be feared; but (as before hath been said) his judgements: Deus ut objectum timoris. How God is the object of fear. that is, the effect of God's justice, that is first feared, and God secundarily: the reason why it is principally feared, because in it concur all the affections and qualities, that can by any means move fear: which the Philosopher calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things full of fear: and that is indeed objectum formidabile, an object altogether fearful, in three respects: malum futurum, propinquum, vires excedens; First, it is an evil which is not yet past. Secondly, it is nigh at hand. Thirdly, it is unsupportable. 1. It is to come, malum futurum: therefore Christ, Matth. 24.6. after he had reckoned up many calamities that should happen, he addeth, But the end cometh not yet, the greatest is behind. Whatsoever we shall suffer in this world, yet the end is to come. Nearness in two respects, 1. in respect that all things are his, 2. wheresoever we come, there he is also: Deus ubique, God is every where. 2. It is propinquum, near at hand, the armies of God are always round about us: wheresoever we are, God is with us, and we are in the midst of his host, as was said before: all his creatures be armed to the destruction of the wicked. 3. It must be a matter of great difficulty, that it may exceed our power: which is the natural course of fear, that there be defectus potentiae, a defect of power to resist: this also is necessarily included in God's judgements. Psal. 130.3. If thou wilt be extreme O Lord, to mark what is done amiss, O Lord, who may abide it? 1 Cor. 10.22. Do we provoke the Lord to anger? are we stronger than he? i. our strength is as stubble before him, nothing to resist: and we are not (as Job saith) of brass or stone. In this arduum or difficulty are comprehended four degrees of increase: 1. that it be a punishment, malum poenae: there is a bar erected, and an arraignment: 2 Cor. 5.10. for we must all appear before the tribunal, etc. Abel is elected, and Cain rejected. 2. It must be insolitum, strange, without example: Heb. 10.31. horrendum est incidere in manus Dei, it is a horrible thing to fall into the hands of God. 3. It must be malum subitum, or repentinum: 1 Thes. 5.3. it shall come always suddenly, upon them that fear not. Prov. 29.1. A man that hardeneth his neck when he is rebuked, shall suddenly be destroyed, and cannot be cured. 4. If it be without remedy incurable: and that is in two respects, as before was showed: so is the judgement of God especially in the life to come: for as God will show the uttermost of his power in providing rewards for his chosen: When God comes to be considered, sub ratione personae, as a person, he comes to be considered under those person; that ar● most ●cr●ible to us. God compareth himself to a King, and therefore he challengeth this fear to him. In eo qui timetur, tria consideranda, consider there are three things considerable in him whom we fear. 1. Authoritas, his authority. so he will surely show it to the uttermost in providing punishments for them that will not fear, and the wicked. So this is the object of fear, and this is it, that faith must look for. Now secondly, as it is said in Philosophy, etiam timetur ille, qui potest malum infligere, we are said to fear him properly who is able to punish us; and so come to say, God is feared. In the party that is to be feared, there are three things to be considered. 1. Authority: though a child be a King, and a woman bear rule over us, which of themselves are weak, yet in regard of their authority, they become very terrible unto us, Mal. 1.6. A son honoureth his father, etc. If I be a father, where is mine honour? if I be your Master, where is my fear? and he may by best right challenge it: for his authority is highest, and above all. Esa. 49.24. Shall the prey be taken from the mighty? or the lawful captive be delivered? but thus saith the Lord, even the captives of the mighty shall be taken away, and the prey of the tyrant shall be delivered, etc. And not only a King, but as it is Revel. 4.10. such a one, as all the celestial powers and principalities shall fall on their faces before him, and cast their Crowns at his feet, and say: Thou O Lord art only worthy to receive all power, glory, honour, and authority. 2. Potestas pu●uend●, his power to punish. The course and nature of might. 2. Though he have no authority, yet if he have power, if he be a mighty enemy, and not only that, but a furious person; he is to be feared: might is fearful, but especially the might of God, which as it exceedeth the course and nature of all other might, so it hath provoked them that were farthest of, to fear: as Dan. 3.26. Nabuchadnezzar, when he saw that by God's power working above nature, the three men walked in the fiery Oven without any him, either to their body or garments: it so terrified him, that he made a contrary Decree to his former, and caused it to be published throughout all his Countries, and Regions, that whosoever blasphemed the God of Sidrach, etc. should be drawn in pieces with horses, and his house made a jakes. Dan. 6.26. When King Darius saw how wonderfully Daniel was delivered from the Lions, he was stricken with such a fear, that he caused his accusers to be cast into the Den: and to make a Decree throughout all his Dominions, that they should fear and tremble before the God of Daniel. So we read often in the Gospel, obstupuerunt, they were astonished at his power. 3. Fault. 1. Conscientientia in pa●iente delictorum nostro●um. In that he is privy to the offences we commit against him. 3. That we lean upon him, in respect of some sin we have done, to which he is privy. Exod. 2.14. Moses, when he saw no man nigh, was bold enough to kill the Egyptian; but when he perceived that some were privy to his fact, he fell into a fear, and fled, Heb. 4.13. There is no creature, but is bare in God's sight; all our transgressions are naked before him: therefore to be feared, as privy to our transgressions: therefore our fear must be fixed on him also. Differentia inter timorem Dei & hommum. The difference between the fear of God & the fear of men. And this puts a difference between the fear of God, and the fear of men, which they call malum diuturnitatis custodem, an ill preserver of diuturnity: for the fear of God is bonus custos diuturnitatis, the best preserver of it, because there may be no means used to put away God's wrath, or to escape his jurisdiction: whereas there may be means devised, that man; power might be resisted: or at the least to avoid his jurisdiction: therefore Jerome saith, Rule 1. Quid hic praecipitur. What is here commanded. Timor se●●orum initialis: filiorum, gratuitus. A fear of servants, at their entering: of children, free. Timor servilis non pro●sus rejiciendus. A servile sear is not altogether to be rejected. Ubi timor Domini est possessor animae, where the fear of the Lord possesseth the soul, there no hope to escape: and no fear, but it shall be with diuturnity. Now to our Rules, what is commanded, and forbidden: 1. what is commanded: 1. here is commanded both fears. The Schoolmen they divide it into two other kinds, (which is not so necessary) the 1. they call timorem servorum, a fear of slaves, which is a good fear, though some unskilful men condemn it now adays: yet is the one better than the other. It is true, Rom. 8.15. to them that are come to a growth in Christ, that they have not received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit of bondage to fear again: therefore it is a thing to be received: It is inferior to the spirit of adoption: but yet this spirit is better than the spirit of Belial, and that of slumber, Esa. 29.10. which is either a dissoluteness of life, and contempt of God; which possesseth the most part of the world, or a blockishness in sin, which is more diffused than the other. Actio perfecta non accipitur, nisi imperfecte primo, perfect Actions are at the first received with some imperfection. It is a good thing to be a son: but yet it is better to be a servant, and as it is, Psal. 84.11. to be a doorkeeper in the house of God, then to dwell in the tents of ungodliness, and to be with God's enemies; and to say with the prodigal son, Luke 15.19. I am no more worthy to be called thy son, make me as one of thy hired servants. It is good being in Canaan, the land of promise: but yet it is better to be in the Wilderness, then in Egypt. Aug. writing on Luke 12.4. hath this saying: You will say, Timeo gehennam, quid dicam ego? male times, vane times; video Dominum sustulisse unum timorem, posuisse alterum; porsus time. I am afraid of Hell; what shall I say? that thy fear is nought and vain? No, I see the Lord hath denied thee one kind of fear, and left thee the other; fear and spare not: And in another place, he saith: fac si nondum potes amore justitiae, at timore poenae, If thou canst not do it for the love of righteousness, yet do it for the fear of punishment: and his ground is out of Deut. 5.29. nothing brought the Jews to the Law of God, but the terror they conceived of the strange sights they saw: and yet God wished that his people might have such an heart always: yet that was but a servile fear, for it came of these fearful sights and noises, that did concur at the delivery of the Law. * The Clouds, Earthquake, & Thunder, nothing else but to work fear. It pleased God to annex to his Law the Proclamation of his justice, to the end it might stir up fear in the hearers; which is the proper effect of the Law. Timor filiorum. Filial fear. The former fear is of a defect of ourselves, the latter of love. The other they call timor filiorum, a filial fear: they use to make example of this in the son of the poor man, that hath a reverend fear to offend his Father, though he know that he will do him no good, nor can do him any hurt: this is not that, that was before, it may be called reverence: the other cometh of the fear of the Law, this of love. This is that fear, Psal. 19.9. that endureth for ever, and Phil. 2.12. he chargeth them to make an end of their salvation with fear and trembling. Cum Dewn amamus, timere debemus, ratio ●●iplex. Our love to God is mixed with fear for a threefold reason. 1. Reason. The doctrine of fear showeth plain, that it is vain. 2. Reason. The reason why it pleased God, when love cometh to command fear, is threefold, 1. that the vain dream of many spirits of error, dreaming of a perfection in this life, might be overthrown. Prov. 28.14. Beatus qui semper pavidus. If any have perfection in this life, he cannot fall: if he cannot fall, fear is superstuous: but because we might know that during this life there is an unperfect perfectness therefore this fear is always necessary. 2. The children of God feel always in themselves how feeble their faith, how doubtful their hope, how cold and unsavoury their prayers, how slack their repentance, and how all the rest of the duties are weakened in them: in some more, in some less; as the Spirit in measure more or less communicateth to them, as they did in David: yet if fear remain, we shall recover ourselves to God again: and he that loseth it not, Prov. 28.14. his heart shall never be hardened: there is a good preservative for the heart. Though all other duties be failing, yet if this tarry, there shall come no despair. Bernard saith, In veritate comperi, that he knows the truth of it by experience: that for the keeping, recovering, assuring of the virtues and duties that God hath commanded, there is not a more profitable rule then to fear, while the grace of God is present with us; The Fathers, Custos omnium virtutum est timor. Fear is the guard of all other virtues. and when that is once departed, then there is nothing left but to fear, and never rest, till we have made ourselves fit for the receiving of it again: knowing this, quia si deficit illa, deficis & tu; if once thy fear decay, thou decayest with it: and when we have recovered it, then to fear lest we should lose it again: for fear of relapse will make us more circumspect. Jerome calleth it Custodem omnium virtutum, the preserver of all other virtues. 3 That this excellent duty love, 3. Reason. the effect of this fear, might not wax carclesse: Cant. 3.1. Love fell asleep with her beloved in her arms: and her beloved was gone: so if there be not a mixture of fear with our love, it falleth asleep, and waxeth secure: and so it loseth her beloved: therefore that we may be sure we keep love in our arms, and keep her waking, there must be a mixture of fear with it. So in these three Reasons, fear is necessary, even in our perfect estate. And withal, this we see, how that Solomon, Prov. 1.7. as also David, Psal. 111.10. how they call it the beginning of wisdom: As fear is the first, so it is the last work, and thus is timor castus, Col haadam. This filial fear, the whole man, or the sum of all. The Negative part. and Col haadam, the whole man. In the end of the Preacher the conclusion of all things, Fear God, and keep his Commandments; Prov. 14.27. it is called, fons vitae, the fear of the Lord, is a wellspring of life, etc. Faith is the beginning of Christian religion, as principles of sciences: so fear is the beginning, as the first work: so the other, the reverend fear, that is the conclusion of all things. There is forbidden here, first want of fear: the effect whereof is, hardness of heart: and that is of two sorts, and the first is a way to the second. The first cometh of a false erroneous persuasion, Eccles. 8.11. Because sentence against those, that set their heart on evil, is not speedily executed; the children of men they harden their hearts: there goeth away fear: and the conclusion of this is, Psal. 50.21. they will say to us, God is like to us, that will suffer men to do wickedly, and let them go unpunished; whereas, Rom. 2.4. they ought to have reasoned, that God doth delay his punishment, that we should not delay, but be brought to repentance Prov. 29.1. If we delay, and profit not by it, his destruction will be sudden upon us. By this means cometh it to pass, which the Prophet saith Psal. 36.1. that his heart giveth him, that there is no fear of God before the eyes of the ungodly: Gen. 20.11. as Abraham said, there is no fear of God in this place: therefore no care of the Commandments of God, no care of duty. According as thou art feared, so is thy displeasure. 2. So secondly, because there must be still a proportion between the object, and the power apprehending, Psal. 90.11. our fear, if it be not according to the power of God's wrath, we shall not have so reverend an esteem of his judgements as we ought, not that we can fear God as much as he ought to be feared: Si contereremur usque ad pulverem, though we grind ourselves to powder, though we should tremble, till one bone fell from another; yet there is a measure: Our fear must go fare beyond man's tradition. Esa 29.13. when a man is sure he feareth God beyond men's precepts, Mat. 15.2. that he abstaineth from such things, as man's law forbiddeth not, nor punisheth: if he go no further than man's law, his fear is short. This then is the trial of our fear, if we make the like conscience of doing those things which man's law doth not forbid, as of those which both Gods and man's law do take hold of. This fear is in respect of an object that is not to be feared, it pleaseth God to punish the fear of man 2. ways. 1. In this life, Psalm. 53.6. 2 Prov. 10.24. that whereas they give over the fear of God, that which they most fear, shall fall on them, as Exod. 1. and 1 King. 12.11. Again, as want of fear is forbidden, so on the contrary, to fear that we should not fear; Psal. 53. the reprobates have this for their punishment; v. 2. Corrupt are they, and become abominable in their do. v. 6. They were afraid where no fear was, etc. Trepidaverunt timore, ubi not erat causa timoris. So we see, where superstition, and the religion of God are mixed; there is small account made of God's fear that he hath set down: and of the other, what man hath invented, there is great fear of conscience. So likewise, Luk. 12.4. the fear of man is forbidden. Revel. 21.8. the fearful, that for fear have transgressed, their portion shall be with the unbelievers. We have examples: Pharaoh was afraid of the growing of the Israelites into too great a number, and made edicts to kill the male children of the Israelites: 1 King. 12.27. Jeroboam feared the heart of the people would return to their Lord Rehoboam, if they should go up and do sacrifice in the house of the Lord at Jerusalem, and therefore he made two calves of gold, and so brought the people to Idolatry: Mat. 2. Herod was afraid that he should lose his Kingdom, therefore he commanded all the male children that were in Bethlehem, and in all the coasts thereof, to be killed, from two years old and under: Joh. 11.47. the Jews were afraid, that if they suffered Christ's doctrine so to prevail, all would believe in it, and the Romans would come and take away the Kingdom from them. 2. Punishment Prov. 10.24. The second, the punishment: Prov. 10.24. Quod timet impius, accidet illi, the fear of the wicked it shall come upon him: so that thing that these four most feared, that happened to them: the Romans came, and the Jews lost their Kingdom: Herod missed of his purpose, and lost his Kingdom: Jeroboam was put out in the next generation: and the Israelites increased, and prevailed against Pharaoh and the Egyptians. 4. Rule. Media timoris means to beget fear. The means. Seeing how vehement a mover fear is, beside that that hath been spoken before, the first way or motive to fear is, the weighing of such Scriptures as contain matter, that may give occasion of meditation of God's judgements: Heb. 6.4. as that to fall into God's hands, how terrible a thing it is. And if God mark what is done amiss, no flesh can be righteous in his eyes. Esay 66.2. And to him will I look, even to him that is poor, and of a contrite spirit, and that trembleth at my words. There must be a trembling at his Words, else his spirit cometh not. 2 The consideration of the judgements of God, and examples in former ages, 1 Cor. 10.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. All these things (having named many) are examples for us, they are our monitors. Quot habetis historias judicii Dei, in Bibliis, tot habetis conciones: so many examples of divine justice as thou meetest withal in the holy Bible, they are as so many Sermons of God's justice, and severity, unto thee: to move you to fear God, and to be modest when we see his justice on his Angels, on man and his posterity, on the whole world in the deluge, on the Egyptians, on the Jews, on his own Church Jerusalem: and last of all, on his own Son, Such was the bitterness of sin, that was executed on Christ. it pursuing him to the fullness of bitterness, insomuch, that one of the Fathers saith, Magna fuit amaritude propter quam tanta sustinenda fuit amaritudo: deadly was the bitterness of sin, which could not be cured, but by the bloodshed passion of the Son of God. [And because the judgements aforetime move not every one hath a great store of judgements in himself.] 1 Inhaerentia. 3 So the present judgements in our age; and they are three. 1 Those that it pleaseth God we should feel in some measure: as fear, sickness in our bowels, 2 Impendentia. hunger, cross; etc. 2 Those that are near us, 3 Excubantia. that we see not, yet they are hanging over our heads. 3 Kind, which they call, Excubans pro foribus, the horror of a guilty and wounded conscience, which as God said to Cain, lies at our door, it shall grind them to powder. Tria novissima; 1 the meditation of the day of ones death: 2 Of the day of judgement. 3 The horror of the torments following. So the other three, which they call, tria novissima; which shall be at the representing of our death: Psal. 90.12. O teach us to number our days, that we may apply our hearts unto wisdom. The Prophet maketh the special means to bring us to wisdom, or fear of the Lord, to number our days. 2 The consideration of the judgement of God, and what account we are to give, and that we are never able to make account if God assist it not: 2 Cor. 5.10. We must all appear before the judgement seat, etc. 3 The terror of the torments which follow the impenitent. Esa 66.24. Their worm shall never die, but be always gnawing upon their consciences, the fire that shall never be quenched, the weeping, wailing, and gnashing of teeth after sentence of eternal death, shall pass on them, 5 Rule. this made the Saints to pass in fear. Reg. There was never any apparition of any thing above nature, but presently a fear came upon them: Luk. 1.30. Then the Angel said unto her, Fear not Mary, etc. Act. 10.4. But when he looked on him, he was afraid, etc. The signs: there are so many questions and cavils of duties, as its an evident sign there is no fear among us. 1 The Heathen man saith, Timor est credulus, fear is lazy of belief, Deut. 5.27. that is, a true sign of fear, giving credit to that is taught by them, The true sign is to credit that which is taught that have authority and knowledge to give it: not studying after questions, and frivolous distinctions, and cavils: for this questioning is a sign that we have no fear. 2 An evil sign is negligence: 2 Diligence. Wisd. 7.19. Qui timet Dominum, nihil negligit, He that fears the Lord neglecteth nothing. Fear is the diligentest that can be. Gen. 32. Jacob being in fear of his brother, could not rest all the night before, but would be either sending messengers before to his brother, or ordering his household, and his goods, or praying to the Lord, etc. 3 Humility. 3 That we must raise out of fear Humility, Gen. 33.3. Jacob he falls seven times to the ground, before he comes to his brother. For (as the Philosopher saith) Timor contrahit, non extendit: Fear it shrinks (not swells) the heart. Prov. 3.7. There is a plain medicine for pride: (Be not wise in thine own eyes, but fear the Lord, and departed from evil) Nothing so bold as ignorance, but knowledge is very fearful, as the Prophets &c. (that having more knowledge; and less cause to fear) yet feared most. He that hath more knowledge, and less cause to fear, he most commonly feareth more. When the governor of the ship, or mariner feareth, than the passenger must needs fear. 4 The fear of sin. 4 The surest sign is the fear of sin: and that is all one with the fear of God. Psal. 34.11. Come ye children and hearken to me; I will teach you the fear of the Lord. They join fear of sins, with the fear of God Job 1.1. Job was an upright and just man, one that feared God, and eschewed evil. Job 28.28. The fear of the Lord is wisdom, and to departed from evil is understanding. 5 To fly from sin. 5 Timor est fugitivus, ergo non potest armari, fear bids us not resist, but flee, though he put on never so much armour on his back. A thief being taken in the manner, runneth away: and if he be chased after, he will, dimittere furtum, drop the thing that he hath stolen, in the way, so when God cometh, we must be sure not to have that, that thing will be to our condemnation with us: i. not to have sin about us; if we do hold it still, our furtum, we are very bold thiefs: therefore it is a sure sign of fear, when we take heed of this, at least, ne eapiamur de furto, not to be taken in the very manner and act of sinning. 6 Rule to be accessary. 6 For the sixth and last rule, Deut. 10.12. And now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God with all thy heart, and with all thy soul? And Psal. 33.8. we must wish with the Prophet there, that all the Earth may fear the Lord [Let all the earth fear the Lord, stand in awe of him, all ye that dwell in the world] So asso a special regard must be had, that we do not strengthen the arm of the wicked; EZek. 13.22. Not to discourage him from his wickedness, but to embolden and make him stronger, is there condemned. (Because with your lies ye have made the heart of the righteous sad, whom I have not made sad, and strengthened the hand of the wicked, that he should not return from his wicked ways, etc.) Therefore that sin by us, may be discouraged in others. Thus than we see that fear is the end of the Law. 2 It is the property of him that feareth to shrink down: therefore Humility ariseth out of fear. 1 Pet. 5.6. The Apostle writing, that we should humble ourselves under the hand of God; one of the Fathers saith, Tanquam securi venienti loquitur. the Apostle speaketh as if God's hand were lift up with his axe ready, and we should shrink down: such a casting down of ourselves, is the first effect of that fear, Psal. 119.120. My flesh trembleth for fear of thee, & I am afraid of thy judgements. So that is before by the example of Good men: 1 Casting down of ourselves. jacob, Gen. 33.3. bowed and humbled himself seven times for fear of Esau. So of the wicked: 1 King. 20.23. Then they girded sackcloth about their loins, and put ropes about their necks, etc. Benhadad, and his noble men were smitten with the fear of Ahab. Such is the force of the fear of God's justice, that we should be by it humiles, thrown down to the ground, until we can say with the Prophet, Psal. 119.25. adhaesit anima mea pavimento, & pulveri: My soul cleaveth to the very dust: and still remember, that the Glory of God is the end of our Creation, & Redemption, and we shall never make this our end, until man be clean void of glory and made even to to the ground, which is at the lowest that can be, and it is that that David wisheth to be counted the basest thing of all, that his honour might become as the most vile and contemptible things, and no better than that that every man treads upon; Psal. 7.5. yea let him tread my life down upon the earth, and lay mine honour in the dust. So that when we come to this case, that in truth we have that, which the Patriarches, and Prophets bad in resemblance and figure, in forbearing meats and drinks, and putting on of sackcloth, as judging themselves not worthy to be clothed: in throwing dust and ashes on their heads, thereby even condemning themselves, and thinking so basely of themselves, that they were worthy to be cast under the earth, and not to tread on the ground: when we are thus humbled, and have given God all the glory, and ourselves none, than our exaltation will assuredly follow. Ad tangenda inferna. God never leaveth us, till he have brought us to the pit of hell. 2 The second point, 1 Exaltation: for when he hath brought us to the nethermost pit, and as it were to deaths, and hell's door, that is, at the very botrome of humility, that we can go no lower, than we are low enough for a foundation to build upon: and we may begin to build: (Luk. 14.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted. And we shall cometruly to be humbled, by truly fearing: and truly humbling ourselves, not by comparing ourselves to that we have been, or with the Publicans about us, but with the the Tables of Moses, God's justice; this is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, selfe-knowledg of every Christian, as the rule is to be commended in a true sense: so as the Heathen took it, it could not be commendable: for this was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that a man should know the excellency of his own soul, and so it served to puff up, but ours serveth for humility, and to know our wants. Pride never ariseth, but either through want of knowledge, or through false knowledge. Therefore the considering of the nobility, and excellency of man in the heathen, and a false consideration of God's justice, it was it that made them fall into that, 1 Cor. 1.13. that the Preaching of Christ crucified became an offence to the jews, and foolishness to the Gentiles; and it brought them to that case, that when Christ came to exalt and to heal them, they were high enough, and sound enough: therefore Aug. Superbis Pharisaeis viluit Christus, the Pharisees pride made them vilely esteem of Christ. The true way to know ourselves, 1. there is humilitas memis: and of the understanding part: when a man in his mind considereth the infinite excellency of God, & his own baseness: the belief in the mind must raise a quality in the heart the 2. therefore is humilitas cordis, voluntatis, affectuum, etc. that he imagines he is not worthy apparel, not to be above the ground a base mind, a base heart. Therefore this appetite be restrained, that seeing there is no excellency in him, he should not seek for any excellency: Psal. 131.1. O Lord, I am not high minded, I have no proud looks, etc. It is necessary that the appetite of every man should be measured by that which is in him. Not but that the nature of man is most excellent, but remembering withal that which was said before, The more excellent a thing is, the mose base and vile it is, if it degenerate: therefore seeing our state, and it hath pleased God to vouchsafe us a more wise way: we are to take it, and not to go against our own nature: and so we come to our humiliation. Then we see the end and use of humility, to bring a man out of conceit with himself, and make him resign all his glory to God, and so the building may begin: for, as the Heathen man hath well said, Superbus miser indignus est misericordia, a proud wretch deserves no pity: Ezek. 17.24. the course that God protesteth he will take; Bring down the high trees, and exalt the low trees: make dry the green trees, and make the dry trees to flourish: for this cause, Matth. 18.3. Christ saith, except men be humble, and have no more spirits of pride in them, than babes, there is no entrance for them into Heaven: for if any thing else were granted them, yet Gloriam suam dabit alteri, could not be granted, Esa. 42.8. no part of his glory shall go from him: therefore we must utterly be emptied, that his grace might fill us. And this of the nature of humiliation. 1. Rule. The thing commanded. The thing commanded here is, the making of ourselves low in our own eyes. They define it to be an opinion or conceit of a man proceeding out of true knowledge, qua quisque sibi vilescit, which makes a man vile in his own eyes. And to be made thus low, hath this privilege, it cannot fall; rise it may: It cannot fall; for there is nothing under it. If a man stood upright, he might happily fall: but this maketh him to fall down flat on the ground; therefore all the words of destruction, in the tongue of the holy Ghost, are casting down, hewing down, cutting down; which are so often mentioned: But when a man is thus, he need not fear God and his judgement, to cast him down, for he casteth himself down enough: he may look for exalting. Humiliation hath a promi●●e of exaltation. A further privilege it hath, that God hath added a promise of exaltation: it is the course of God in all things. God, as he hath made all things of nothing, and light to come out of darkness; so here, (as Basil saith) he hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, humility the way to exaltation. As it was agreeable to Gods working to make ex nihilo aliquid: so is it agreeable to the manner of his working, by making low, to make high. And in this humiliation, they comprehend three things. 1. Humilitas cordis, humility of the heart. 1. Not only a base conceit of our own nature, that goeth no further than the brain, the object whereof is the Majesty of God: but also (Matth. 11.29.) humilitas cordis, in heart: the humbling of the heart through fear, taking his effect there where his cause is, a desire of no glory for ourselves; but that God may have all, and Luk. 15.19. to say with the prodigal son, confessing that we are not worthy to be called his sons: make us as thy hired servants. 2. A restraint of our appetites from the degrees of excellency: for our degrees must be proportionable to our gifts; if there be no proportion, there is no measure: & if no measure, there is no reason: so that our degree must be answerable to our gifts. 2. Besides this, it comprehendeth in regard of ourselves, a restraining of our appetite from that good in this life, that is above us, and to which the gift of God hath bestowed on us, is not proportionable; for our degrees must be proportionable to our gifts: and every man should desire that place, that is answerable to his gift: but now there is nothing more common in the world, then to aspire, and account ourselves worthy of high callings, and as Bernard saith, quod adepti sunt nummis, meritis attribuere, what preferment they buy for money, they would be thought to have attained unto by desert: and as this belongeth to the second, so that in Psal. 131.1. Domine non est exaltatum cor meum, neque elati sunt oculi mei, neque ambulavi in magnis supra me, neque in mirabilibus supra me: Lord, my heart is not haughty, nor mine eyes lofty, neither have I walked in great matters, and hid from me, Psal. 131.1. But this is not proper to this place. 3. So the third is not properly pertaining to the first Commandment, whereby we submit ourselves to our brethren: Phil. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That nothing be done through contention and vainglory, but in meekness of mind, so that every one should think better of others, then of himself. And in the first of these, because that especially is proper to this place: as in fear, there is a fear that beginneth, and a fear that continueth, and endeth: so is there an humility that beginneth, and another that perfecteth. The beginning humility, that we shall commonly see in the Saints of God: there never was any, that in regard of any excellent thing, that God did work by him, but he did first prepare him by humiliation: as Joseph was sold, first to the Ismaelites, then to Potiphar: and Moses was 40. years in Egypt, and 40. years after in the land of Madian, before that those excellent signs and wonders were wrought by him: so we read of David and others. This goeth before the beginning of God's delivery; whether in regard of this life, or of that to come, as a preparative to make us more sensible of our future condition. The other is following; example and rules we have, that there must be an humility even to the end; as fear is continual, so must humility be continual. If not, then as Noah was preserved by his fear, in the midst of a wicked generation, in the general flood: but when the flood dried up, after growing into a carelessness, he remitted his watch: & being void of his former humility, and fear, fell so grossly, that he was scorned of his own son: So we see the like in Lot; so long as he was in Sodom, and in danger, he had a low mind to the Lord: but after, when he came into the mountain, thought himself to be saved there, and so fell into Incest with both his daughters. So David was free from all crime, during the time of his persecution under Saul, and his dwelling in the Tents: but coming to prosperity, and to dwell in his Palace, shortly after he falls into two grievous sins, adultery and murder: and therefore Gregory saith, when we have got our virtues, perit omne quod acquiritur, si non humilitate custoditur, the virtues are soon lost which humility keeps not: and Christ in his prayer (placing, and lead us not into temptation, immediately after the fifth petition, and forgive us our sins) doth plainly show, that in our greatest peace and safety, there is greatest danger: and therefore when our sins are remitted us, we must then most of all take heed that we fall not into other sins. But for the affinity that these two humilities have with the two fears, though much more might have been said, yet this may suffice. Of the contraries to Humility. NOw we come to that which is forbidden. 1. As humility is commanded: so pride is forbidden, the excess of it. 1. Pride. Humility compared with Pride. The comparison of it and humility may be thus: that come what sin soever will come with humility, it weigheth it down: and obtaineth pardon for it: but come all the good works that a man can do, with pride, it weigheth all down, and choketh all the good things it cometh with: and this sin is the last of the four impediments spoken of before, 1. ignorance, 2. unbelief, 3. security, and the 4. is pride, and it hath taken deeper root in all then any of the other. This, as it is Luke 3.8. is the high mountain, that stands in Christ's way; and unless John Baptist take pains to remove it, he cannot come to us. I find that this vice through the Fathers is called morbus Satanicus (and it hath a resemblance to our diseases that have their names of the persons, as Morbus Gallicus, etc. the French disease, so this the Devils disease: it is high-born, and so lightly taketh hold of them that are high-born, for it was first borne in Heaven, and so no other can be concluded by the rules of Divinity, by Esa. 14.14. applying that to Satan, Ero similis Altissimo, I will be like the most High: because he would have a part of God's glory, and be above his degree: therefore this was the cause that made him fall. The Devil hath knowledge and fear, but not humility: so the Devil took it first, and Adam took it from him: so we come to be heirs of it: and as he said to himself, Ero, I will be: so in Gen. 3. he said to Adam and Eve, Eritis sicut d. i, i similes Altissimo, ye shall be as Gods, i.e. ye shall be like the most High, not suffering them to be content with that honourable place that God had assigned them, but persuading them to aspire to an higher. Christ (Luke 10.8.) when the Apostles were come home joyful and proud that the Devils were made subject to them in his name, saith to them, that that may be profitable in meditation to us [Vidi Satanam cadentem sicut fulgur, behold, I beheld Satan as lightning fall from Heaven; but rejoice not in this * because they rejoiced therein, and gave not glory to God. but rather that your names be written in Heaven] for taking joy in that that we should not. And that which Christ said of them, may be fitly said of any, that this pride taketh hold of. This pride standeth specially in two things, which both are in the speech of Nabuchadnezzar, All the heads of glory may be referred to these two, 1. from ourselves 2. to our own glory. Dan. 4.27. And the King spoke, and said, Is not this great Babel, that I have built for the house of the Kingdom, by the might of my power; and for the honour of my Majesty? If we ascribe to ourselves either of these, that we do any thing by the might of our own power, or for the glory of our own Majesty, i. either that it cometh from us, or that we do it for our glory, this is pride. More particularly, as we say, it is a desire to have that excellency attributed to us, that is not in us: so 4. ways it falleth out. 1. For he must first think that he hath a greater good thing than he hath, and often times that which he hath not at all: as Revel. 3.17. to the Angel of the Laodiceans; Thou thoughtest thyself rich, and wise: and behold thou art blind, naked, miserable, and wretched: and there was no such matter in thee: and as 1 Tim. 3.6. none so subject to this as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, young novices, that have green shallow things in them: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not a novice, lest being lifted up with pride, he fall into the condemnation of the Devil: of which chrysostom writing, saith, if they be humble, it is no commendation to them: for if the servant submit himself to his Master, he hath no commendation for it: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if one have wherewithal to be proud, and yet is humble; he is worthy of the commendation. 2. When we have a little good, to think that there is a greater good in us, than we have indeed, Ezek. 28.12. that men are given to seal up great sums, above that that is in them: 2 Cor. 10.14. of stretching and setting on the tenterhooks; and the reason is, because that where a man hath a little, there is a stretching of that little by self-love, and the Devil he draws up a false light, and showing ourselves to ourselves in a mist, or when he hath made us drunk with self-love, maketh a little seem very much: and so we come to see gemina objecta, & geminos soles, every thing will seem double. 3. It is more excellent for a man to have a thing of himself, * And that is of two sorts, 1. when he thinks he hath a thing growing from his own nature: or when he attributes it to his own desert. then of another; if we have it of ourselves, than our glory is the more: This is a great way in pride, to imagine that we are the causes of that good we have. But 1 Cor. 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. who made thee to differ, etc. Name one thing that thou hast not received: he abates that pride well. 2. But another is, Though a man have it not of himself, yet if he deserve to have it, and not upon courtesy of another, it is somewhat worth: and so cometh the 4. degree of pride, but that is laid flat to the ground, Gen. 32.10. If we will be heirs to Israel, we will say with him, O Lord I am not worthy of the least of all the mercies, and of all the truth that thou hast showed unto thy servant: so we are to think that God is the cause, and that without any deserving of ours, but of his own free grace. The Church of Rome is charged with these two degrees of pride in Nabuchadnezzar: and we are so fare from thinking that any good cometh from ourselves, that we know we have received all from the Father of lights: but how true it is, that we think so, these two things will shrewdly try us. 1. If any one of us, mispending time or money riotously, or any abuse of any gift of God to be found fault withal, presently we forget that we have received it: So in our practice we disallow that which we allow in our Theory. and all into the bias of our own nature, and every one will be ready to say, Why? what tell you me of this? Is it not mine own? In deed it should seem by our spending, that we deal with it, as if it were our own, not as if we were Stewards of it. 2. Another is this, that which is not our own, but borrowed: we know we must be willing to render it at the owners call. Let God visit us with a depriving of any of his gifts, there is such murmuring, such grudging at it, as plainly showeth that we are not willing to render freely as we have received it freely: and it is hard for us to be persuaded that it is borrowed, which is an argument that we account all as our own. These are trials concerning our judgement, and we commonly err in these two. 5. The last is on this ground, though the gift in us be equal to others: yet if we employ it better, we think it more excellency; Luke 18.11. it is the Pharisees fault, O God I thank thee that I am not as other men are, oppressors, unjust, or as this publican: he did so as he saith, he fasted twice in the week, he gave tithe of all that he had, he was no robber, no extortioner, no unjust person: he said not untrue: and on the other side, he was as far as we, he acknowledgeth that God did it in him: for he saith, I thank God; but then this, that he was not as other men were, His fault, because he gave more excellency to himself, then to others. and that he possessed the same gift as others did, but after a more excellent manner, the giving of this to himself, and in another manner bringing in the contempt of his brethren, this bringing in of singularity, hindered the justifying of his prayer, and singular men will have new ways, differing from other men's: every man will have a strange way by himself; whereof that followeth that I spoke of before. I would gladly make this sin more hateful unto us: for it is a singular impediment to hinder any grace of God. The Papists great praisers of humility. The common place of humility is very strange among us now adays: and the reason is, because it is the Papists theme. There is no good thing they use, but I would wish we had it more common than they: and the leaving of this, hath brought our Religion to this case it is in: whether we consider those that are without a feeling of God, or those that have eminency of parts, or if we look to persons in high estate; the opinion of Rome, that there is a man that cannot err; there is nothing more common in practice with us, then that to hold, that a man cannot err: and so that which we think so absurd in the Papists, to ascribe to man, that which is proper to God, we ourselves ascribe to man. 2. Is a degree of excellency, they will say as God saith, Exod. 33.19. I will have mercy upon whom I will: and compassion on whom I will: so they will favour whom they will, and prefer whom they will; and whereas God hath appointed with whom he will have preferred, But they hold this, that how good soever he is, yet it is not to be bestowed on him, but upon the courtesy. they will prefer without gifts: and whereas there is no merit, but all is of favour, they will have all merit, and no favour: Ezek. 28.2. in all things they behave themselves not as if they were men, but God; but they are men, and not God: so non cujus volo miserebor, it must not be, I will have mercy upon whom I will: but merit and favour, it must be pulled down, it must not prevail, else are we guilty of this. Come to the common sort, take Bernard's seven notes of pride, out of his Sermon an missus est: two of them are in our soul, 1. following and pursuing after our own counsel, As there is a pride in those those of higher estate, so in those of lower also. 2. following our own will and pleasure. Two in our mouth, 1. either grudging at our betters, and condemning their speeches, and murmuring, 2. or speaking swelling words of vanity against our inferiors, or commending ourselves. Three in outward matters; Superbia habitus, pride of raiment, tables, Those that should humble us, puff us up: and we care not whether we use them or no. Use the means that God hath set down, and when y●● use them, use them with credit and estimation. and furniture. For the means that God sends us, in them also we show special pride: Those means that God hath given us to beget in us regeneration, in many there is with them a pride of heart, and a cloyednesse, and so they are indifferent whether they pray, hear, or not. A degree beyond this, and that a fearful degree of pride is, if the word be effectual, when it toucheth them at the heart; yet in a pride of themselves, because they will not seem to be so moved at a Sermon, they will suppress it, and so put it away: and if they will have it be effectual and move them inwardly, yet they will not show themselves outwardly to be moved one whit: and so they will resist that good motion, thinking they can have it again at their beck: whereas they know not whether that be the last time that it pleased God to offer it to them; and that he will never offer it after. This is an exalting of ourselves against God's ordinance. Now not only with the means, but with the graces of God also pride joineth itself: The object of pride, most excellent things. where with further graces it hath pleased God to bless, because that is the natural seat of pride; there it will be more busy, and it is harder to resist it. In other sins we see the objects of them are base, Cineres reliquorum peccatorum, foams superbiae. There is a pride in the Cross, even when we are humbled under God's hand. We may be proud, that we are not so proud. Where most bestowed, there most required: where the great est gift, there the greatest peril: and therefore aught to be the greatest watch. vile, and most commonly brutish: only pride will deal with nothing but with most excellent gifts, best exercises, highest offices; and when a man is highest, then will pride be most busy with him: and even when all other sins are burnt up clean to ashes, yet of their ashes cometh pride: nay it riseth oft times of the contrary to it: for humility itself begetteth pride, for he that is humble waxeth proud, because he is not so proud as others, or because he is not so proud as he was before: so that the ashes of one pride will beget another pride: therefore it is more to be feared, and so by pride they fall into such a secure quietness, as that they have no jealousy or suspicion, either of themselves, or of their do: and so they are overtaken as Noah, Lot, and David were. For we must thus think, the greater grace God blesseth us withal, God will send the greater trial: and the richer the prey is, the more will the Devil bend his force to rob us: therefore the more every man receiveth, the more he ought to humble himself, so shall he be sure that he will keep it to the end. We will add a few things of the punishment. Poena superbiae, the punishment of pride. Fiscus regalis, de● ipsius gloria, to th●● Exchequer is due, not only the receiving of grace, but also preserving of it: so that man that forgers his return for preserving of his grace, is ingrateful to God, both for the receiving, and preserving. Pride breaketh the net, wherein we should be ca●●ied to God, i humility. 1. God's glory (as one saith well) being fiscus regalis, his chief treasure, his Exchequer, the proud man breaking in upon it, is guilty of treason against God, as [being not content to be the Steward of God, but] seeking to alienate God's glory from him, and to entitle himself to it; therefore he shall be punished, as Prov. 15.25. the Lord will destroy the house of the proud men, etc. even in the time wherein he magnified himself, he is taken away, as Haman and Herod, etc. or is punished with the loss of his gift, that was the cause of his pride▪ his tongue shall cleave to the roof of his mouth, his right hand shall forget her cunning. 2. Because he will be singular, as Jerome calleth it, because he will be an Unicorn, one that will have no match: therefore as they rumpunt rete, break the net, i. humility, wherein God's prey is: so he delivereth them over to be people by themselves: and so they begin to be authors, and beginners of erroneous opinions and heresies: and as the Fathers of the Greek Church say very well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall at length come to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by abstaining from usual things, they shall come to hold absurd things, and to be more absurd than they were, when they were young. Ratio. For when one is young, he is marvellous fearful to stand to any thing: after when he comes to be a man, and hath found as he thinketh, some experience of his strength, than he cannot so much distrust as before; and consequently he cometh to be absurd: and there is never an Heretic, but may be an example that way. 3. Being once brought to this, that he is able by himself to deal well enough, and to lean on his own staff, the staff of God, i prayer, must needs give over: so not craving a supply of God; whereas in humility he could have withstood great assaults, in his pride he is overcome with every little temptation. At a man's first entry into Christianity and regeneration, God giveth him great strength, for every little want; whereby he may resist great sins and temptations; because than he wholly relieth himself to God: afterward relying to himself, and leaving God, he prayeth not, and not praying, he taketh tge foil. 4. When it pleaseth God to leave those three, and to suffer the gift to remain, yet it is an example [that they are not fruitless;] we see, that where he joineth them with this pride, he doth leave them fruitless, and no gain returneth to God by them: excellent graces of God have been employed, great eloquence hath been showed, and yet no fruit comes of them, not one soul gained to God, when as a simple man with his simple gift, well employed in humility, shall gain more than a glorious tongue, that is as eloquent as ever Tertullus was. 5. Last of all, and that punishment which we ought most of all to fear [it is to be observed toward the latter end of a man, the Fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] There is a thing in the mind comparable to the Palsy, This dulness is so ordinary a punishment of pride, that it falleth on the children of God but of this dulness do not prevail, then followeth judgement. or apoplexy in the body, and it is the state that the most part of the world passeth away in, a certain numbness or blockishness, that neither reason can persuade them, nor all the threaten terrify them, nor all the promises allure them, nor any thing move them: then they pass to death without any sense of God's judgements: so they perish and die as beasts, nothing differing from them, but only for the furniture of beds and pillows. This in them is in great measure, those that have their hearts as fat as brawn, that can feel nothing; and in small measure it is in all: thus God makes our hearts and state the punishment of our pride, while we not making use of pride in us, there shall a dulness come upon us: therefore 2 Cor. 12. God lest in Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the best interpreters interpret it, a privy wrestling or fight and conflict against his own pride: keeping himself exercised, that those things might not fall out in effect, which he felt within him: he that feeleth any of these, he may ascribe it to the blessing of himself in his own heart, and security of his conscience. The other extreme, and that is, Coacta or Spuria Humilitas. Alterum h●●itita●● extremum Another extreme is constrained humility. 1. Either constrained humility, Exod. 4. in Pharaoh, the practice of it is in the 6.7, 8 9 chap. so long as God's hand was on him, and his people, and he felt his plagues▪ so long he humbled himself to the Lord, and promised to let the people go: Exod. 9.27. I have now sinned: the Lord is righteous; but I and my people are wicked, v. 28. pray ye to the Lord, for it is enough that there be no more mighty thunders and hails, and I will let you go: and ye shall tarry no longer, but vers. 34. when Pharaoh saw that the thunder, and rain, and hail ceased; he sinned again, and hardened his heart, both he and his servants; and in the next chap. he asketh, Who is the Lord, that he should let his people go? There is in every virtue beside the 2. extremes, an habit that hath the likelihood of the good habit, which they call sp●●tam ●i●●utem, a bastard virtue. Malum c●namentum humilitatis, veritatis detrimentum. 3. Rules how we are to stand affected in humility, and to know whether our humility be in the truth. Bernard expresseth it in one word, videmus multos, saith he, humiliatos, sed non humiles, we see many humbled, but few humble men. 2. The other is that which they call Spuriam humilitatem, a bastard humility, common, and especially in some natures, that by disposition are humble; Ecclus. 13.9. we must not be humiles in sapientia nostra, we must be humble in a good cause, not in our own conceits; if we know it is God's matter that we have in hand, there must no humility be showed in it: detrimentum veritatis non est ornamentum humilitatis, we must so be humble, as that we keep our humility for cases unlike. In every man there is of God somewhat, somewhat of nature, and somewhat of the evil spirit: Ephes. 3.5. the Apostle warrants me to know the gift that God hath bestowed on me, and that it is not to give place to the gift of nature * Nature must give place to grace. In the gifts of nature he preferreth himself. . Gal. 2.15 of the gifts of nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We who are Jew's by nature, and not sinners of the Gentiles: by nature he preferreth the Jews before the Gentiles: the good gifts of nature, before the corruption of nature: only this, 1 Tim. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. Every one may thus think, that in my nature there is so monstrous a mass of corruption, as is in no man else: and in another there is that good, and such a gift as is not in me: and so I to honour it, So is the place to the Philip. understood. or in regard of the great mass of corruption in me, may say with the Apostle, Quorum ego maximus, of whom I am chief. But to submit the better to the worse, as the gift of grace in me to the gift of nature in another; or the good gift of nature in me, to the evil gift of nature in another, that is not God's mind. Means to Humility. There is no grace in us, that God might not have put in any other creature. The means are manifold, but they may be reduced to these. 1. From the state of our bodies, grounded upon good reason; Basil in his Hexemeron saith, that man's life is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a schoolhouse of humility: his ground is out of Psal. 8.4. where the Prophet comparing his body with the body of the heavens, and the spheres, falleth into an admiration, why God chose his body rather to put a reasonable soul into it, than any of the celestial bodies; and out of Gen. 18.27. I have begun to speak to my Lord, and am but dust and ashes * Our nature is but an heap of dust and ashes, : and therefore Augustin cryeth out, Good Lord what should move thee to give such an excellent soul to my body, which is but a piece of clay, passing over the glorious body of the Sun, the Moon, and the Stars, and all the celestial spheres, and to bestow it upon a pottle of choler and phlegm! and the Philosopher saith, O homo si considerares quid per os, quid per nares, per reliquas corporis partes exiret, nunquam tam turpe sterquilinium reperires. O man consider but what filthiness comes forth from thy mouth, what from thy nostrils, and what from the other parts of thy body, and thou wilt easily see that there is no such dunghill as thyself. 2. From the state of our souls, Luke 18.13. Lord have mercy on me a sinner: and as a Father well mendeth it, mihi peccato, that am nothing else but sin: for so it is with many of us, and such sinners as that, Rom. 7.14. we are sold for slaves to sin: and that as it is in the 18. vers. in us, i in our flesh, as of nature, dwelleth no good thing: in so much as we cannot once think a good thought of ourselves. 2 Cor. 3.5. And not only this, but if we consider that we have so multiplied our transgressions, as that they be more in number then the hairs of our head: and as it is Psal. 38.4. beside the number, Psal. 40.15. David the flower of our nature, had both infinite sins for the number and intolerable for the weight. that they are such a weighty burden to us, as is intolerable. The consideration of these will humble us; if the Devil carry us up into our own mountain, and show us any good thing in us, we must resist him with these, and that we have no one good thing, but we have received; and that not of merit in us; but to confess with Jacob, Gen. 32.10. that we are not worthy the least of his mercies, nor of all the truth that he hath showed us: and if we use the gifts that we have received never so well; yet to say, as it is Luke 17.10. we are unprofitable servants, that no gain can come to him from us: then shall we come to pray with Daniel, chap. 9 v. 7. O Lord, righteousness belongeth unto thee, and to us open shame and confusion: and say with the Prophet, Psal. 115.1. Not unto us Lord, not unto us, but unto thine own name give the praise, for thy loving mercy and truth's sake. Even in the wicked a kind● of humility. A blessing to a blaze of humility in Ahab. Adversity no great enemy to humility. 3. Beside these, when we consider the crosses of God which he hath or may bring upon us, 1 King. 21.29. the cross falling on the wicked, 〈◊〉 Ahab: it brought a blaze of humility into him; and that was not unrewarded of God: Our conceit concerning adversity must be, not that it is an enemy to us, not to be humble: for the Prophet, Psal. 119.71. confesseth that it was good for him that he was in trouble; because he thereby learned the Statutes of the Lord, when it pleaseth God to send his grace with it, it driveth us to seek comfort by the word, and by prayer; and to be willing to go to the houses of mourning, and to them that have had a perplexity, and to be a discipline to ourselves, in this want of it, and to speak to others to tell them of their sins. But the chief and best example, is the example of Christ: when he had many good things (no doubt) to be learned; yet this especially, and above all, he would have us to learn of him: humility, Discite à me, quia ego mitis sum & humilis cord. For his order and manner of preaching, John 8.50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I seek not mine own glory, there is one that seeketh & judgeth: for his miracles, Matth. 8.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he chargeth the Keeper to tell it no man: he would all the glory should redound to his Father's praise and glory: humble in his practice, (but especially that action was to commend humility to them) John 13.15. after he had washed his Disciples feet, he said, Exemplum vobis dedi, ut sicut ego vobis feci, & vos invicem faciatis, I have given you an example, that ye should do as I have done to you. His birth was humble, [his life * Luke 2.51. be obeyed his Patents in all things. His first beatitude, beati sunt pau●●●es spiritu. , humble] but his death more humble, as humble as could be, even at hell gates: inso much that he was feign to cry a little before his death, Quare dereliquisti me? Why hast thou sorsaken me? so Matth. 5.3. his first Theme in his first Sermon is, Blessed are the poor in spirit, for theirs is the Kingdom of Heaven: the mark of his Church, Zeph. 3.12. Then will I leave in the midst of thee an humble and poor people: and they shall trust in the name of the Lord: and it is the mark of his Apostles, 1 Cor. 4. An ancient Father saith, Ne contemnerent homines humilitatem, placuit Deo plura largiri in humilitate sua, For in his Majesty he made the world, and in his humility he remade it, & redeemed it. quam in Majestate: & qui veretur humiliare se, veretur ea facere quae Deus fecit. Let no man lightly esteem of Humility, seeing it pleased God to effect more in Humility then in Majesty: and he that fears to humble himself, fears to do that which God hath done. The signs. I dare not put Absaloms' signs, 2 Sam. 15.5. which our humble men like very well of, wherein he went very fare beyond them: he a King's son, every one that came near him, and did him obeisance, he put forth his hand, took him and kissed him: there was no outward sign of true humility but he had it, low countenance, courtesy, etc. yet we see, he took a dangerous way: for as it is in the next verse. he stolen the hearis of the Israclues to him from his father. So, many are humble in show to those that they will seem to bear a good will, or friendship to: whereas in their hearts they have war, and privily shoot it out, and God will severely punish it. But the true signs are these: 1 In speech (Basils' eschelica) not delighting to talk of high matters, of matters of State, as Bernard noteth very well upon Gen. the reason of the writing of the Scriptures of base matters, as of shepherds, & falling ou● about wells, is to delude the vanity of men [to show us an example, not to attempt high matters] but that every man might have a mind affected according to his estate, without thinking of a higher condition, and yet of a lower: this, Phil. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ie● 45.5. 〈◊〉 seekest thou things for thyself, seek them not▪ etc. I both know how to be abased, and I know how to abound, every where, and in all things I am instructed, both to be full, and to be hungry, both to abound and to suffer need. je. 45.5. this quaerere grandia, seeking of great things, as God misliketh it in Baruch, Our sins must ●ver be before us, connealy with the proud If any evil come to any, we are ready to draw a cause from their evil light, but we never think of out own estate and we have no leisure. They were David's Juniper coals, tacul D●mire, quia tu fe●●si●. And it is of two sorts, I when he hath of●entded God, to pray that though it please him privily to lay never so great a plague on him, yet that it may not publicly redound to the dishonour of the Church. 2 As if a man should stand thus resolute, that though he cared not what became of him, yet that his Church might speed well, and no evil, and hurt come unto it The seeking of glory at men's hands. so it is a certain argument of no true humility. 2 From the commonest of man's thoughts: a man's commonest mediation is either to consider of that evil that is in others, or that good that he may do ●o others: [the pr●uds man's meditation] a wise man's object, is, ●omal ena, mala sua: illa, ut aemuletur; haec ut emendet atque corrigat, The good that is in others, and the evil that is in himself, that he may emulate them, and amend himself: Psal. 51.3. For I knowledge my fault, and my sin is ever before me: but it is a common fault among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: giving reasons of our brethren. 3 An insallible sign, posse tractare contumeliosum; to be able to suffer obirectations and detrectations of sundry. Psal. 38.13. It is David's argument: As for me I was like a deaf man, and heard not, and as one that is dumb, which doth not open his mouth: 14. I became even as a man that heareth not, and in whose mouth there are no reproofs: 2 Sam. 16.11, 12. his humility at the malicious upbraiding of Shimei. Suffer him to curse, for the Lord hath biddem him: It may be the Lord will look upon mine affliction, and do me● good, for his cursing this day. 1 Pet. 2.23. Christ, when he was reviled, held his peace. 4. The fourth is the surest, when a man is thus affected; if he being a sinner, desireth God that his glory by him be not impeached, and prayeth that that reproach that cometh by him, may not redound to his Church, nor to the opening of the mouth of the wicked. Psal. 69 6. Let not them that trust in thee, O Lord God of Hosts, be ashamed for my cause: Let not those that seek thee be confounded through me, O Lord God of Israel. 2 But especially this, that though a man were never so certain of his own damnation, yet to wish well to the Church of God, and that God may be glorified, though we be firebrands of hell. 5 Rule, joh. 5.44. How can ye believe, when ye seek glory each of other, etc. Not to consent to any that seeketh to give glory one to another, and to have it, and to deprive God of his Glory. And Psal. 15.4. to be most abject and vile in his own eyes, and that the proud man be most contemptible in his eyes. Therefore we are not to seek it of men, but to look for it from God alone: and to return it to God alone: and if not that, yet that the man that is proud may be most contemptible in our eyes. Where this is, it is a necessary sign of grace approaching: evidentissimum signum appropinquantis gratiae, humilitas, as it is Prov. 15.33. (and beofre honour goeth humility:) and on the contrary side, where there is pride, there is a fall also presently at hand. Hope. NOw as out of knowledge apprehending God's justice came fear and humility, so out of it apprehending mercy, cometh Hope; for if we confer that strength that is in us, with the straight rule of God's justice, it will seem impossible to us, to attain salvation by any performance of our own. Now after Humility, it followeth, as it is Hosea 2.15. That the valley of Anchor shall be to us the gate of hope. i. When we are first brought into the valley of mourning, fear cometh and despair, than he will open the gate of hope, and so instead of the first, i. the spirit of bondage to fear, we shall receive in measures and degrees the spirit of adoption to hope; and that after this manner. 1 By conference of our own strength with the straight rule of God's righteousness, we find our duties impossible to us to be performed in that measure that is required. But our Faith knoweth that a thing may be possible to us two ways. 1. If we may attain to it our selver. 2 If we may have it by another: And the former effect of faith, i ●eare, (having his object God's justice) serveth for nothing, but to show that it is impossible to us, as of ourselves: that so, as it is Rom. 3.19. every mouth may be stopped, and all the world may be found culpable before the Lord. Yet we are not left clean in despair: for though it be impossible to us of ourselves, if yet it be possible by another, if he may be found, there is hope. For Faith thus reasoneth, as the Psalmist doth, Psal. 89.47. Hath God made all men for nought? If then, why then falleth not his wrath all at once? and why are we not in his wrath all at once swept away? and searching further for the cause of this, why we are not consumed, and in a moment swept away with the bosom of destruction; we find Lament. 3.22. that it is the mercy of God that we are none consumed; And that the work of the creation is not in vain: and then consequently, as it is Esa 6.13. that a remnant there shall be, and God will have a tenth part always reserved to himself: yet plainer, Luk. 12.32. That there shall be a little flock, pusillus grex, but yet that our hope is, that of those few we are. If the Lord were sparing and pinching of his mercy, there were a great impediment to our hope: but when we read Esa. 30.18. Expectat Dominus ut misereatur vestri, the Lord waiteth that he may have mercy upon you; this setteth our hope in better forwardness: and so because that out of the gate of mercy all our hope cometh; Faith is set on work to consider the persons upon whom God will vouchsafe to bestow this hope: Lament. 3.29. he saith, He will even thrust his face into the dust: i. humble his soul, If peradventure he may have hope. Esay 66.2. Hope is given to them that 1. hear, and rest not in ignorance and unbelief: and 2 tremble at his words (wherein fear is included) and that are 3 poor in spirit, (wherein humility is forced) of such God hath a care; and so consequently the faith of the Law, and the spirit of humility and fear, having wrought this (in the special promise) in us, we then come to be of the number of the hopers. But much more, when our faith findeth, Psalm. 17.7. the promise of God: (Show thy marvellous loving kindness, thou that art the saviour of them which put their trust in thee, from such as resist thy right hand). And Psal. 34.21. Not one of them that trust in him shall perish, or be destitute. And Psal. 91.14. when we hear him speak in his own person: Liberaho cum, quia speravit in me: I will deliver him, because he hath hoped in me. When as the very act of hope shall have such a reward, there is good encouragement to it: & there may be great expectation if it. Now what it is to hope in God, the Prophet showeth it, Psal. 13.5. to hope in God, it is to hope in his mercy, for that is porta spoi, Sperare in Deo quid? the gate of hope. There is no entrance to God, but by it: there is no issue of any good from him to us, but by it: so faith apprehending mercy, hopeth: and the rather, because there is such plenty of mercy promised, Psal. 32.11. he that hopeth in the Lord shall have such plenty of mercy, is that he shall be compassed about with it. Object. Quomodo fides precreate in nobis possit timorem, & spem, own adversentur sibi. Now if one demand, how Faith begetteth in us both fear and hope, two Contraries, and doubt that it cannot belong to one man, both to fear, and hope in God. But seeing the Holy Ghost hath so nearly k●●t them together in divers places, we are not to doubt of it, as Psalm. 147.11. & 31.19. & 33.17. Behold the eye of the Lord is upon them that fear him, and upon them that put their trust in his mercy. Sol. Ps. 147.11. But the Lord's delight is in them that fear him, and put their trust in his mercy. So neither is the reason fare to seek, because faith breedeth fear in us in regard of our own weakness: Hope in regard of the mercy of God. So they being non secundum idem, are not contraries, and may be both together in one subject, in one soul of a just man. For distinguishing between faith & hope, because there may seem to be no difference between them; though much might be said, Reason. yet this is sufficient, that it is faith that believeth the promises: The difference betwixt faith and hope. and hope that expectat credita, looketh for that that is believed: the meaning is this: A thing may be believed, and not hoped for; as hell, it's a thing that every man believeth, but none will hope for it: and a thing may be hoped for, and not believed. So the gener all truth of God, being the object of our Faith, and that containing terrors, bringeth forth fear: and the matter of love and mercy in his promises, bringeth forth hope: so we see they are dislinguished ab objecto: for one hath God's truth for his object, and the other his goodness. The three virtues, Faith, Hope, and Charity, Bernard very well divideth them by attributing to each her speech, faith saith, reposita su●t bona: good things there are that pass the conceit of man's heart: Hope saith, mihi illa servantur: those good things are reserved for me: and Charity saith, curro ad illa, and I do so run to them, that I may attain them. Thus out of the faith of the Gospel's hope ariseth, as fear out of the faith of the law: and therefore hope is called of the Fathers, the Izhaak of faith. Thus we see the nature of hope. Uses it hath two. V●us. 1. Is in Heb. 6.19. when a man with fear of the wrath of God, and the conscience bewraying his own unworthiness, and in soul his crosses and terrors feeling them in some part to light on him in this life, being tossed up and down, Hop● our Anchor. hope cometh to be his anchor: that when the ship of faith being tossed to and fro, as Acts 27.29. the Apostles ship, when it was bereft of her loading, tackle and all, the ship being yet tossed of the waves, when all else was gone, they cast out the anchor. Hope our interim. It is also called by some of the Fathers our Interim, i. that which stayeth us in the mean time, till the performance come: when we are tossed in humility and fear, that that we first draw breath by, is hope: and giveth a certain binding, i. religion. This anchor must be fastened in the inside of the veil, which is Christ: and we tied to it by religion, and thither we shall come, being fastened there. The 2. Use is, not so much to stay us, as toretaine Christ: so they call it in their common precept, Hope cust●● Christ's, that which retaineth Christ. Custodi spem, custodem Christi, custodem dei: that Heb. 10.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us hold fast the profession of our faith without wavering: we have a charge given us, to take fast hold of it: and as, when we are in danger, (as when we are under the hands and wrath of God, we are in the case of them that are ready to be drowned) or to fall into a pit) we cast away gold, and whatsoever we have in our hands, and that that cometh first to hand, yea if it be a bramble bush, we take fast hold of it; which otherwise we could never touch: such an use hath hope to us. Let us therefore keep fast, as the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it be not gotten from us: for there is one that goeth about, so much as in him lieth, by flattering, bribing, or pricking and wounding us, to extort it from us. 3. And under this Use, that other may be, that thus keeping Christ, we have a possession of heaven in this life: and therefore as Basil saith, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one heaven for another; and as one may be praesens absens: so a thing absent, is present only by hope. Thus as of the affection of fear it hath been said, that it hath such an use for our humbling, that by it all impediments are removed, that grace might fully possess us: so likewise of this affection of hope, we see how great and excellent an use God hath made of it; and here, (that which the Philosophers never knew) these affections, fear, hope, and love, they are become Virtutes theologicae to his children: and those that they made but affections, are the perfectest, and excellen●●●● verives that we have in Divinity: and the reason is, because they make good those that have them; and the reason of that is, because our nature, being not its own rule, but having it from a better, and higher nature: Whatsoever good thing was with man, it forsook him. whatsoever it is that applieth it to us, it must needs bring some part of goodness to us: but that hope doth in some part, in respect of the promises: therefore it is a virtue to us, and as the Heathen man expresseth it in the box of Pandora, that at the opening of the box, all good forsook it, and only hope remained under the lid: and therefore Philo judaeus calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inborn comforter, that forsaketh us not, when all the rest have left us: so that in the regenerate the very same use hath hope, as Psal. 27.13. that he should utterly have fainted, but that he hoped to see the Lord in the land of the living: and so consequently in the next verse, he professeth that this is the hope that must make all strong: and so this spes vitae immortalis est vita vitae mortalis, the hope of life immortal, is the life of that life which is mortal: and if we were without it, we should lose breath, according to the rule of the Schoolmen: and it is true in the spiritual life, Qui desperavit, expiravit. For conclusion of this first rule, to this, i hope is given (Psal. 84.13.) that which is to faith and fear, (O Lord God of hosts, blessed is the man that putteth his trust in thee) the blessing in this life being indeed nothing else but the certainty that when the Bridegroom cometh we shall enter in with him, into the fruition that is reserved to the world to come. Thus of the nature, necessity, and end of hope. Now for the 2. rule, i. the thing, 1. commanded, and 2. forbidden: 2. Rule our rule for faith and hope is contrary to that we said in humility, as Dan. 4.27. Is not this great Babel that I have built, for the house of the Kingdom, by the might of my power, and for the honour of my Majesty? i. that hope thus accounteth of God, as of the principal and sole efficient; and as of the last and principal end, which it looketh for, and whereunto it referreth the glory of the redemption. For the 1. that our hope is to go out of ourselves, 2 Cor. 3.5. that there is not sufficiency in us, as of ourselves, to think a good thought: and thinking being the first, if that fall, the rest must fall: for, not thinking, we cannot will: Phil. 2.13. it is God that worketh velle in us, and so consequently perficere: and yet lest we should imagine some help might come of us between, john 15.5. Christ addeth, sine me nihil potestis agere, without me ye can do nothing: and as Austin hath well noted upon the place, it is not nihil magni, but nihil, no great thing, but nothing at all: and it is not perficere, but nihil facere, not bring to perfection, but not so much as to do any thing: so our hope must wholly rely itself upon him, as sole efficient of all good to us. 2. And for the other, the last end, for the referring of whatsoever glory shall proceed from us for any grace of God bestowed on us; it is plain, 1 Cor. 1.29. he hath done it in this respect, that no flesh should rejoice before him: but (vers. 31.) that all should rejoice in him. In the nature of hope, there are two things necessarily to be considered, 1. a grief, 2. a joy, or rather è converso. These two, if the hope be true, it never suffereth us to be secure: but we shall be in a continual warfare, as 1 Thes. 5.8. where hope is, there is a fight: because it is compared to an helmet. And in Psal. 27. the Prophet is beaten down first on the one side, than lifis up, then down again: and so in sundry of the Psalms, he is three or four times beaten down and raised up again in one Psalm; sometime hope should get the upper hand, and joy, and anon fear: for in as much as dilatio boni, the deferring of good, must needs have rationem mali, some appearance of evil: and as in Prov. 13.12. hope deferred affligit animam, [it is a mighty affliction to the soul] it must needs be, that when a Christian man shall see no accomplishment of God's promises; and not only that, but he shall see the clean contrary to that which is promised, fall to him: (as when peace is promised, there shall happen tumult, terror, anguish) and he shall be driven, not only by the wicked men exprobating to us, as they did to David, Where is now your hope? but by the enemy also, or our own reason, which shall make a problem with our spirit, of the applying of it; V●●● spe●●estra? surely this must needs work: for (Rom. 8.23.) it worketh even in the dumb creatures, though they shall not be partakers with us of the Resurrection: yet because they see the deliverance of man is not yet performed, they groan and desire to be delivered. The only remedy for this, is the consideration expressed by Auslin in his Sermon upon Ps. 36. Sustine illum, sustinuit te, dum mutares vitam malam: sustine tu illum, dum coronat vitam bonam, Wait upon God, he waited long upon thee to amend thee, wait thou patiently upon him till he crown thee: this hath great reasons of it, which after shall be showed in patience. Spes quibus ●●●us comparatur. Now on the other side comes in that which it is compared to. It is compared by the Fathers, to a cork in fisher-men's nets: if that were not, down would the net go: but that suffereth it not to sink: the certainty of both, Rom. 12.12. spe gaudenies, rejoicing in hope: there is the joy, Heb. 10.23. Let us hold fast the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there is hope holding fast the profession of our hope without wavering: for he is faithful that hath promised: and all these are necessarily in the hope of God commanded. Another thing commanded, is in the Isaac hope, as it was in Abraham as God, Luke 16.10. exerciseth our faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in heavenly things, by a faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in earthly things: so doth he in the exercise of our hope: And as it is said, he that will not understand earthly things, how much less heavenly? so that man that will not hope for earthly things, will not hope for heavenly: he that will not hope for that which is less, will not hope for that which is more: Matth. 6.25. Christ argueth, 1. from the greater to the less, 2. then from the less to the greater. God having given as a soul, and providing us food to maintain our life, how much more will he provide us raiment for our bodies? If we are bound to put him in trust with our souls, how much more for our bodies? how much more for apparel? If the Sun shine on the wicked, and the rain fall on the ungodly, shall it not much more on the godly? Qui pascit contemnentes, non pascet colentes? Then he cometh to the beasts & birds, and showeth (for food) that the Lord provideth for them; (for raiment) even the Lilies of the field, that have no other end, but to be seen, yet that they pass Solomon, for all his royalty: Shall not man trust in him for earthly things? will he neglect him for whom all things were made? therefore we must first cast ourselves, and our hope upon him, and not as Psal. 40.4, 5. to turn ourselves to the proud, and to such as go about with les: or as Esa. 28.25. casting ourselves upon his policy, that what religion soever come, we will be at a league with it: we will meddle with no true religion, we will fall at an agreement with Hell, Devil, etc. (but as a Father saith, as Terrena bene curantur, nil male agendo contra illa: so, bene contemnuntur, nil male agendo propter illa; as we are sufficiently careful for the things of this life, if we do not waste them, so they are sufficiently contemned by us, if we use no ill means to get them) out common disease in these days. Objectum spei, Bonum futurum possibile. We come to that which is forbidden. The object of hope is bonum, good, & not every bonum, but futurum, the future good, Rom. 8.24. Spes, quae videtur, non est spes, hope which is seen is not hope: but yet that is the hope of the wiseman of this world; yet they may see that, that they hope for: whereas our promises are not in present things, but in things to come. 2. Beside that of futurum, (because all that we have in the Creed is remission of sins) it must be also bonum possibile, the good, it must be possible to attain it: and yet that possibility must not be got with ease, but with some difficulty, else we shall contemn it: and indeed if we could get it at the first, we needed not hope for it. Extrema spei, extremes of hope. Presumption. Out of these two, there arise the two extremes of hope: for whereas a man thinketh thus, that this good, i eternal life, is possible, arduum tamen, and yet difficult to get; there is in our mind an affection called presumption, and it apprehends it as possible and easy, and so labours and runs after it accordingly. But as it is Psal. 147.11. there must be a fear in regard of the hardness, ne forte reprobi fiamus, lest we become reprobate, as Paul, after that he had been taken up into the third heaven, yet he feared, lest he should afterward have become a reprobate, etc. As there must be a hope and comfort in regard of the possibility; so presumption is forbidden, whether it be of ourselves, (for in us there is no good thing) or of others: there is a preventing grace; (to begin) and a following grace (to continue) the preventing grace, i. divinum auxilium, divine aid. The Papists they say of the preventing, or first grace, that there is no preparation to it, but that it is freely given: but deny that the following grace is given freely: [but that we have it of ourselves.] Seeing we must not only be prevented, Psal. 59.10. but also followed Psal. 23.6. it is a sign, that we are not then to presume of ourselves. And as not of ourselves, so not of others, Esa. 63.16. not of Abraham, nor of Israel, job 15.15. the Saints are not clean in his sight; and there is none that can resist his strength but God: and therefore saith Austin, solus fiduciam homini praestat apud Deum Deus h●mo, It is he alone that makes man confident of the mercies of God, that is both God and man, Christ Jesus. Psal. 18.30. he is clypeus sperantibus in eum, our Buckler. God hath his Axe in his hand to strike us, no creature is able to bear off his blow; but God if he put his Shield over us, and set himself between us and the Axe, he may bear off the blow. As a man may presume 1. of himself, or 2. of others: so there is also a presumption of God: for as hope is the Isaac of faith, which is the Abraham; so hope is the Isaac of hope And: Hope is the Isaac of faith, faith of the promise, this of the word. so doth necessarily point us to the promises, and these are not to be found but in the word, so that nothing is hoped for, but that which is believed: and nothing believed, but that which is promised: and that which is promised, is only in his word, so that there must be no hope conceived of God, but that which is in his word: so Psal. 119.49. secundum verbum tuum, in quo spem dedisti mihi, remember the word unto thy servant, unto which thou hast caused me to hope: therefore that man that hath no warrant to continue in his sin, without repentance, and hope for mercy, and that is, where there is no promise: his hope in God is presumption, which ariseth of a false knowledge, or ignorance, and of a great and intolerable pride, thinking that we are such trim things, that God will spare us, though we continue never so much in sin. The other extreme cometh by another way, Desperation. contrary to that that hope conceiveth: for whereas it conceiveth that it is hard, yet possible; there is desperation that thinketh it to be so hard, that it is not possible. Despair is made of two sorts. 1. The first is, Psal. 78.21. (he smote the stony rock indeed, that the waters gushed out, and the streams flowed withal: but can be give bread also, or provide flesh for his people?) Greg. in the 31. of his Morals, giveth us a note of observation, because he did see it proved always ex luxuria, because of their lust: as the Israelites, because they were not fed with Quails, as their lust was, presently desperaverunt, they fell into despair: and it is, when a man conceiveth either that it will always be bonum futurum, a good ever in expectation: or that it hath no taste in the world with him, or that it is a thing not greatly to be esteemed, and so giveth himself to carnal living: as Austin faith, Quia non possum habere quae spero, Habeo quae possum, & quae sunt contra spem. because I cannot (at my own will) have those things I hope for, therefore I will have those things quae sunt contra spem, which contradict all hope: those things that I can in this life: this is a desperate despair, as the Epicure, Ede, bibe, lude, post mortem nulla voluptas, eat, drink, and be merry, for there is no good to be hoped for after death. 2. The other is, 2 Cor. 2.7. the Apostle he was afraid lest the incestuous person, by too great sorrow, should have been swallowed up with despair: it is more to be pitied, and yet no less erroneous than the other: because it imagineth that there can proceed such an evil from a creature, as that God should not be able to master it, but it should master him: whereas it is certain, that God's mercy exceedeth all sin, and is stronger than all. This was cain's error, Gen. 4.13. and Ambrose writing on that place, saith plainly, Mentiris Cain, thou liest Cain: for if it be possible that there should be larger dimensions of any one attribute of God, then of another, it must needs be of mercy: because that only is proper to God; the rest are communicable to other creatures with him; Psal. 36.6. his justice and righteousness standeth as the strong mountains, and his judgements are like the great deep: but his mercy, it reacheth up unto the heavens, and his faithfulness unto the clouds (i heavens.) The Fathers they have ruled a case in the Schools; for, disputing of the two faults of judas, his betraying of Christ, and his despair in the mercy of God, and examining whether was the greater, they have certainly determined, that his despair was the greater sin, because it was utterly uncurable, and took his breath from him: Therefore we must be sure that we hope: and that our hope be in verbo Dei, in quo spem nobis dedit, in the word of God, in which he hath caused us to trust: so of this we must take heed that we do not as the Devil, that will make God so poor in mercy, as if it served for small fins only. Media spei▪ Means unto hope. 1. The means: a special means to move us to look to our hope in due time, is that Prov. 11.7. a consideration of his end: when the wicked man perisheth, his hope perisheth, i. we must be sure to extend our hope further than this life: Prov. 23.18. his advice is, that there shall an end come, and then thy hope shall not be cut off: but as it is Psal. 16.10. and Acts 2.26. thy heart shall be glad, and thy flesh shall rest in hope: and that at the hour of death no man knoweth, but only they that are in like case, how much a poor soul will then set by this feeling of the judgements of God. 2. Another is Psal. 22.4. our Fathers, they hoped in God, and were not ashamed, they trusted in God and he delivered them: the example of others, when it pleased God, that others that have hoped in him, should not want the fruit of their hope; that we might comfort ourselves with the same hope: there was never greater engine laid of the enemy, then against this: for that is the Devil's policy, to persuade us, that there are none so great sinners as we be: and that there were never men in that case that we are in, but they have been in the like case, and have felt comfort. 3. In the 1 Sam. 17.37. the remembrances of the graces of God bestowed on us, when we had power by his help, to resist the like sins, as David reasoneth there; the Lord that delivered me out of the paw of the Lion, and of the Bear, he will also deliver this uncircumcised Philistim into my hands: Argum. ab experientia nostra, an argument drawn from our own experience. 4. But the chief is, that we alleged before, out of Heb. 10.23. For he is faithful that hath promised: [the strength of this dependeth of that in faith] God great faithfulness is never wanting: and Rom. 15.4. there is an addition to it; There is nothing written, but it is written for our instruction, that by patience and comfort in it, we keep our hope: [and therefore considering that] the holy Ghost hath especial aim at our hope, in writing of it so oft in the Scriptures, and that it is he only, whose dixit, factum est followeth continually, his word and work go always together; and example of the 30. great promises, there remaineth but one unaccomplished: and Ephes. 2.6. his manner in penning it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Nathan] i. dedit, transtulit, non transferet, not he will, but he hath already raised us, he hath set us in heavenly places in Christ Jesus; whereas it is not yet come, but yet is as certain, as if it were now; de futuris in praeterito, if God be God. Indeed, as Prov. 25.19. confidence in an unfaithful man, is like a broken tooth, and a sliding foot: and therefore the Heathen, that are such scorners of hope, call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a waking dream: 2 King. 18.21. there is one good thing in the speech of Rabshaleh; He that trusteth to [the King] of Egypt, trusteth to a broken reed, that will run into his hand: and it is to be said of every one. Relation to this, is in 1 Pet. 1.3. our hope must be spes viva, a lively hope: the other, the worldlings hope is spes mortua, a dead hope; or at least, spes mortalis, it is a mortal hope, and if we trust to it, it will wound us, if not with harm, yet with shame. Erubescere, signum spei morivae, to be ashamed, is a sign that our hope was dead: as job. 6.20. when they came, they found nothing, and were ashamed: but our hope must be planted on the mercies of God, and Christ's merits: and then shall we never be ashamed: so (God having wrought this hope in us) we may be bold with the Apostle to say, (2 Cor. 5.5.) that we have the earnest of the spirit: so we may be bold to say, as the Prophet saith, Psal. 43.5. Why art thou so cast down O my soul, and why art thou so disquieted within me? O put thy trust in God, who is the health of my countenance and my God. Signa, sign, of true hope. For the signs, to discern our hope; As a man thinks he believeth, when he doth not believe: and as he thinks he hath a thing, when the species of it swimmeth in his head: so there is a fleeting hope, when a man thinks he hopeth, and doth not: it may be tried thus. 1. The first is Hezekiah his sign, 2 King. 20.3. when he was in the time of his sickness, he prayed, Remember Lord I pray thee, how in my prosperity, I have walked with an upright heart, etc. this is a sign that our hope is good, this maketh us cheerful, that in the time of affliction and danger, we may say that we have been mindful of him in (our) prosperity. 2. The second is Saint john's sign, 1 john 3.3. it is a purger: not like the presumers hope, which is a very sink to receive and maintain whatsoever corruption our hands, our eyes, our hearts, or any other member hath: But it must be resident in the conscience. So the Fathers say, that conscientia est custos spei, conscience is the preserver of hope: and if that be clean [kept] then our hope is true; if not, then there is no true hope. 3. The third is of David, Psal. 37.3. hope thou in the Lord, and be doing good. The Heathen call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labour, the husband of hope: there is hope the harlot, and hope the married woman; we shall know hope the wife, from hope the harlot, by her husband: for she is always with her husband: Psal. 4.5. sacrificate sacrificium justitiae, & sperate in Domino, offer the Sacrifice of righteousness, and put your trust in the Lord: there must be a travelling and striving to do good. 4. The fourth is, Rom. 5.3. And not so only; but we rejoice in our afflictions, knowing that affliction worketh patience, and Esa. 33.15. there must be tribulation, to bring a proof of our hope: in sile●tio & spe erit fortitudo vestra, in quietness and in confidence shall be your strength: Such as we are in adversity, such we are in deed such as our hope was in adversity, such it is, if you faint in adversity, thy hope is fainting: and thererefore the heathen call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribulation, the bud or blossom of hope: which you must pass through: if that be not nipped, there will be fruit of it: otherwise, if it bring forth no fruit, it is spurium vitulamen, a bastard joy. The 6. rule, for the provoking of it in others: Rule ●. not only to have it in ourselves, but as Psal. 40.3. that many may see it, and fear, and trust in the Lord: and as it is Psal. 62.8. that all the nations may put their trust in him: so fare as it is possible: and Psal. 115.9. that the house of Israel, 10. the house of Aaron, 11. and all that fear the Lord may trust in him. An encouragement & endeavour thereto, Ps. 51.13. David's promise, [to the wicked, & to sinners] that he would teach them to hope and Ps. 75.5. to the presumers, that he would plainly tell them, that they should not be so foolish, & so mad, and set up their horn. Invocation. The necessity and use of prayer. Unto every affection there is an action: as the action of faith is hope; so the action of hope is prayer: spei operatio, oratio: so to come bacl again, as the fruit of faith is hope, and of hope prayer; and as the property of hope is prayer, Interpres spei orati●. so the property of prayer is to be interpres spei: to make plain the desire of the hope conceived. In which respect, as the Articles of our faith are summa credendorum, the sum of our belief; and the Law summa agendorum, the sum of our actions: so the Lords prayer is summa sperandorum, the sum of our hope: for the soul of man, by considering and believing the judgements of God, being humble and brought down to the dust, [and as it were dead and buried] by it hath some life again put into it, by conceiving an hope in his mercy: for which mercy we must go to God: and Prayer becometh suitor for it. Aug. Precibus, non passibus itur ad Deum: therefore, that hope may be made partaker of her object, ●. mercy; we must know that (Psal. 13.5.) mercy is of God. [And not only prayer of words with the lips, but it must be from the heart, that it may ascend.] Austin writes on the 66. Psal. ut descendat miseratio, ascendat oratio; that mercy may descend, prayer must ascend: and so there shall be a blessed exchange between our prayer, and his mercy. When we speak of prayer, lest there should be an error, it is not to be conceived that the entreaty is made concerning that prayer in the Congregation, which with lips and outward gesture we deliver: such prayer, Hosea 14.3. calleth vitulum labiorum, the sacrifice of our lips, that cometh not into the compass of the first Commandment, which is only inward: but in the 1 Cor. 14.15. Orabo spiritu, orabo & ment; I will pray with the spirit, and I will pray with the understanding also; * The growing of the inward (man.) when the spirit cometh to God: which howsoever it be not heard of men, [by the outward ear] how vehement it is: yet we know it hath its effect with God, for so Exod. 14.15. we read that Moses made so fervent intercession to God, though there be no mention, nor sign of any word he spoke: yet the Lord saith, Why criest thou thus unto me? So that this being the especial part, and the soul of every prayer to God, without this inward prayer, the lips prevail not, as Matth. 15.8. there is a drawing near with the lips: Matth. 7.21. a doubling of Lord, Lord, it prevaileth nothing, neither will it gain him the Kingdom of Heaven. And therefore Aug. Hoc negotium plus gemitibus constat, quam sermonibus: the work of prayer consists more in grievance than words. And Rom. 8.26. The spirit groaneth for us, with sighs inenarrable, as Esay 38.3. And so conceiving of it, as of an inward oblation, or speech of soul to God: then whether it be of persons without the Church, as Act. 10.2. of Cornelius: or of those that are within the Church, and have cast themselves out of God's favour by their sins, and so, as Psal. 130.1. be in the depth: whether it be of an Heathen, or of a sinner, it is no less acceptable to God in substance, [though not in degree] then the prayer of a just and righteous man. Now the applying of this to Hope, to the main scope and end of it, i Gods glory, as Psal. 123.2. it pleaseth God by the Prophet to account it a special honour done to him, that even as the servants eyes are always on the hands of his Master, and the eyes of the handmaiden are on the hands of her Mistress: so that our eyes should wait upon the Lord till he have mercy on us. Or as Austin in his fifth Sermon de verbis Domini, Magna est gloria Dei, ut nos simus mendici. God accounts it great glory done unto him, when we become beggars, and suitors unto him. And not only this glory, but also a double glory returneth to God by it: & so the action is so much the more to be commended to us, and so much the more to be esteemed of us: for both this, when we acknowledge that we have it not from ourselves, but from him, this is great magnifying of God's bounty: as also when we have received, thanksgiving, i. that homage that we do to him, that is a thing that he maketh most account of. Psal. 50.15. when he hath given commandment to call upon him in the time of trouble: and hath made promise that he will hear: [So I will hear thee, and thou shalt praise me.] But more excellently in Psal. 107. it is five times repeated, and it is the keep of the song: he entreating of five sorts of men, that are especially bound to God, 1. those that go astray in the wilderness, out of the way, and find no City to dwell in. 2. Those that are at the point of death and escape. 3. Those that are delivered from prison, and from the sentence of death. 4. Those that be saved from the raging of the tempest. 5. Those that are delivered from the enemy; he saith, v. 6. So they cried unto the Lord in their trouble; then cometh performance of promise: and he delivered them from their distress: and then last, O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men. For when as the prayer of the poor afflicted is heard, then seeing both the humble mind by the having of his request granted, is raised up, and beginneth to be glad, Psal. 34.3. and secondly, forasmuch as sinners, when they see the fulfilling of their prayers, and forgiveness of sins granted them, Ps. 51.13. are converted: and thirdly, Psal. 107.42. that the mouth of sin may be stopped all these three ways, there doth still glory return to God. Then if it be so necessary, and God without it, is defrauded of much honour, it imposeth on us a necessity, diligently to consider of it; and to practise it in regard of God's glory: so, in regard of ourselves: thus Luk. 18.1. Christ being in exhortation, showeth his Apostles by a parable, that they ought to pray always: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not to faint: for the which end, he that never did any superfluous thing, being as the Apostles call him, our Advocate; (1 Joh. 2.2.) it is said Luk. 11.2. he hath indicted us a form of prayer. In the use whereof that cometh first to mind, that chrysostom hath in his 1. book de orando Deum, out of Dan. 6.10. that death of body being set before his eyes, on this only condition, to abstain from prayer 30. days, tanquam si, as if the forbearing from it for that time, could be the death of the soul: so he was content rather to hazard his life, than not to perform his daily custom. As in that respect in Numb. 28.3, 8. there is set down by way of figure, that God requireth of the Israelites, as a necessary thing, beside the hallowing of the Sabbath, a morning and evening Sacrifice. What this in truth is, it is expounded Ps. 141.2. the lifting up of his hands he compareth to the morning, and evening sacrifice: as the first is, burning of incense: so the morning prayer is nothing else, but as an incense, that goeth up into the nostrils of God, & the lifting up of his hands in the evening is the true evening sacrifice of the Christians. If a man should read what the fathers have written in this point; as Cyprian on the Lord's prayer, Gregory in his book of Prayer, Austin ad Probam, etc. he shall rather see them spent in persuading the necessity, then in teaching the manner to perform it; that being an especial means to perform it, to think it so necessary. They call it Clavim diei, et seram noctis, the key that openeth the day, and the bar that shutteth in the night: Chysostome calleth it signaculum diei, the seal of the day: Out of 1 Tim. 4.5. where the use of the creatures be noisome, without blessing by prayer and thanksgiving: and out of Mat. 14.19. and out of Mat. 26.26. Christ's prayer before supper: and Mat. 26.30. his last seal, and the end of his supper was hymno dicto, after an hymn: it having been no new thing, but the outward practice having continued so from the days of Abraham, as the Jews record, their manner remaining, that the chief of the family taketh first the bread▪ and with that delivereth prayer, and then breaketh it; as the last thing he taketh is the cup, and then he delivereth the second blessing: this being so holy an use, as that it was used generally in the whole Church; from this general custom of the Church, Christ translated it to his own supper. In Eph. 6.18. for the necessity of it: as head, foot, breast, were armed before by the Apostle, there being no place to put it in: yet in all cases and times, he recommendeth it unto us. Prayer goeth through (out) all things, which the Fathers call armaturam armaturae, the very armour of armour: without which, all the armour we put on beside, is of no greater strength, then if we were naked: as in regard of the necessity of the spiritual enemies, they call it flag ellum Daemonum, a scourge for the Devils. Athanasius standeth very stiff on this assertion, that at the bare, Psal. 68.1. Let God arise, and let his enemies be scattered, etc. but hearty recital of the 68 Psal. v. 1. it is a verse that makes all the devils of hell to quake: and as Maximus, another of the Fathers, commendeth the 1. v. of the 70. Psal. to be that, which as an instrument or means he found always effectual to deliver him from any temptation: Jam. 5.13. when he will commend it, he taketh no other course to show the great strength that it hath: for as in hope it saw nothing of itself to be performed: but that which was impossible to us, was possible per alium, by another: so there being the same in Prayer, It hath its force in miracles. it is the more to be esteemed. That in Jam. 5.17. is nothing but a certain miracle wrought in the air by prayer, that the Prophet Elias shut up the middle region, that no rain could come down for three years and an half. If we desire to see it in other elements, we may see it in fire, by the same Elias, 2 King. 1.10. at his call, fire descended from heaven, and devoured the Captain with his 50. men: and in the earth, Psal. 106.17. at the prayer of Moses, the earth opened, and swallowed up Corah, Dathan, and Abiram with their Companies. In Water, Exod. 14.16. the division of the red sea. And we see the performance of it from God's behalf, not in elements only, but also, as Josh. 10.12. it hath an efficacle on the heaven itself: at the prayer of Joshuah, both the Sun, and Moon stood still. For putting to flight of earthly powers, Exod. 17.11. When Moses held up his hands Israel prevailed, but when he let his hand down Amaleck prevailed. The examples be infinite: but these seem less: because it hath power on spiritual powers, on death, and hell; on death, Esay 38.5. in Hezekiah. [I have heard thy prayer, and seen thy tears, behold I will add to thy days 15. years.] on hell, Mat. 17.21. the Apostles being to deal with strong devils, and being not able through their unbelief to cast them out, Christ saith to them, This kind goeth not out, but by prayer and fasting. But that that drowneth all, is that in Exod. 32.10. where there was no violence done of Moses, but he only gave himself to prayer, and yet we see a strange speech of God, Dimitte me, let me alone; as that violence had been done him, and he had been mastered by Moses his prayer: and if it be able so to work on God, much more will it prevail in every thing else. And this is for the necessity and use of Prayer. The promises made unto prayer. Now for the Commandment, but first we will consider as it standeth on God's behalf, both how willing he is, and what promises he hath made to it. True it is, as it is in Gen. 18.27. as Abraham [spoke of himself] so we being nothing but a handful of dust and ashes, it were infinite presumption, once to presume to speak to him, being so excellent a God, without his warrant, and promise: therefore Gen. 32. jacob's prayer to God. 1 King. 8. Solomon's prayer, for a piece of earth to speak, they fence themselves, with a promise, whereupon one saith, non mea praesumptione, sed tua promissione. For the promise, and for the Commandment, we spoke before, Psal. 50.15. Call upon me in the time of trouble, so will I hear thee, and thou shalt praise me. He commandeth it with abjecting external sacrifices: so Joel 2.32. But whosoever shall call on the name of the Lord shall be saved. For in mount Zion, and in Jerusalem shall be deliverance, as the Lord hath said: and in the remnant whom the Lord shall call: alleged also Act. 2.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. As on the other side, Jer. 10.25. the curse of God is on all those that call not on him. There is nothing can be more required than that Ps. 91.15. God saith, He shall call upon me, & I will hear him, deliver him, and save him But the joining together of those two places, Mat. 7.7. Petite, & dabitur vobis: Ask, and it shall be given unto you; and Joh. 16.23. wherein the one place, i. Mat. 7.8. is, Omnis qui petit accipit: Every one that asketh receiveth: and in the other, Quaecunque petieritis à patre (meo) in nomine meo, dabuntur vobis: Whatsoever you shall ask the Father in my name, he shall give it you. This is very much, there can no more be required then these, that omnis qui petit accipit: and, quaecunque petitis, accipietis. [But we will expound it after.] And as he is ready to promise, so he is ready to perform. But that is the strangest, Esay 65.24. Etiam antequam invocaveritis; before ye pray I will hear you: so ready is he on his part. And to testify this indeed, Exod. 30.6. in the Law he erecteth a Mercy seat: or if first (Esay 56.7.) he causeth a Temple, and that he giveth this name, as of the special exercise, The house of Prayer; and 1 King. 8.41. it is for the stranger also: Esdr. 7.3. so defined by the King, (the house of the God of heaven) and in this he sets a Mercy seat: before which (in the 7. v.) are Priests, and Levites, and Singers, and Nethimins; and the 1. part of the service, Incense: often as Psal. 141.2. interpreted Prayer; and that in the time of the Law. And so is it meant Luk. 1.10. that the people without were at their prayers, while the Priest within was at the Altar, at the typical worship: i. burning of incense. And proportionable to this is that, Heb. 4.16. that God, as here he hath set a seat of mercy, so in heaven he hath set up a Throne of grace: from whence, si ascendat oratio, descendet gratia: if prayer ascend, gtace shall descend. Now because we ourselves have no access unto it, therefore Rom. 5.2. order is taken that we should have access per alium, by another: he, Heb. 7.26. that was Heb. 5.7. in his flesh, and offered up prayers, and supplications, with strong crying and tears, not only for his Apostles, but also for all that believe in him, Joh. 17.20. and not only then, but now also, Rom. 8.34. He maketh still intercession for us: and his intercession is from himself, not from another: but Revel. 8.3. he is figured by an Angel: where the prayers of the godly are received by the Angel, and there is incense put into them, to season them withal, that the smell of them may be acceptable to the Lord: and then offereth them up to his Father: so he not only prayeth himself, but maketh our prayers accepted of God: and therefore, Revel. 1.6. every one shall be a Priest to God: and every priest must offer sacrifice: and there is no other sacrifice in the new Testament, but praise and thanksgiving so he hath promised Zach. 12.10. spiritum gratiae, the spirit of grace: and that is accomplished, Gal. 4.6. because ye are sons, God hath sent forth the spirit of his Son into your hearts, which cryeth, Abba, Father. And Rom. 8.26. We have not any power to call upon God, neither do we know what to pray for, or how to pray, but the Spirit asketh for us with sighs and groans, that cannot be expressed: therefore there can be nothing required, but we shall have it. Thus we see that all is performed on God's behalf. Now to the duty. The duty of P●a●er commanded. The duty commanded, it is of two sorts; but first in gererall Invocation containeth them both: so Hilary, and Austin, 59 Ep●st. taketh Invocation. We understand it by these two things: the first is, Psal. 25.1. a lifting up of our soul, i. a sixing of our mind on God, who is the author and giver of all good: secondly, as Psal. 6●. 8. a pouring out of our hearts, i. a full declaration of our desire, and that we require, Psal. 142.2. expounded to be our thoughts and meditation. These two in general concur to the making of Invocation. This Invocation, as it is, 1 Tim. 2.1. doth receive a fourfold division: for it is divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, P●e●a●ion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Interaction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thanksgiving. The first we may divide into Prayer, & Thanksgiving. The other three are thus divided: prayer is made either for Ourselves. Others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For our selves, either a Petition of some good to be givenus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deprecation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that evil things may be taken away from us. Thus it is interpreted by the Fathers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deprecation of evil. For deprecatio, that evil may be turned away, it is certaineely, as james 5.17. the most essential kind of prayer. (Is any of you afflicted? let him pray) And the reason is, for that the removing of evil, being sub ratione boni, though hope apprehend nothing but good, yet this cometh under the show of good; and so cometh under hope. avertatur, Auferatur, Minuatur, malum. It is in these three things. 1. As it is Dan. 9.16. that the wrath of God may be turned away before it come upon us. 2. Or as Psal. 25.22. Deliver Israel O God, out of all his troubles, i. being now in it; that we may be delivered: it is called liberatio, deliverance. 3. Or as Psal. 85.4. Mitiga iram tuam Domino: when we pray for a diminution, that we may be able to sustain it. 1. The first part standeth always in a confession of our sins, and defects in doing of that which we should do, and that we might be justly punished for not doing of it. So the Prophet in sundry Psalms runneth through all his sins, original and actual; those which he committed before his conversion and after, those that he had done by omission or commission, those that he had committed in thought, word, or deed, against God, or against his brethren; either by instigation of himself, or enforced by others, Prov. 28.13. H●e that covereth his sin shall not prosper; there is a dangerous saying; and Psal. 32.3, 4, 5. there is a dangerous example; till he had opened his sins, and made them known, his bones wore away, and his moisture became as the drought in Summer. 2. That being done, than we come to the essential deprecation, to desire of God that he would divert his just deserved judgements from us: and 1. against that malum that is maxim deprecandum, that evil that is most to be prayed against. Luke. 22.31. the Sieve of Satan, cribrum satanae, that our sins in affliction winnow us not; as Satan desired that he might winnow Peter. Not wishing as they commonly wish, I would I were out of the world: but as john 17.15. Christ, non ut tollas eos è mundo, sed ut liberes à malo, I pray not that thou wouldst take them from the world, but that thou shouldest keep them from the evil: And desiring this, certain it is, that that promise, 1 Cor. 10.13. cannot be void, He will not suffer us to be tempted above our strength: and that either our strength shall increase, as the cross increaseth: or as our strength diminisheth, our cross shall so diminish also. Then 1 King. 8.38. What plague soever any shall seel in his heart, and shall make prayer and supplication for it, it shall be removed. In temporal danger, (2 Chron. 10.12. jehosophat) Cum ignoramus quid agendum sit, hoc solum restat, ut ad te oculos dirigamus Domine, Neither know we what to do, but our eyes are upon thee: for as Prov. 18.10. that same nomen Domini, the name of the Lord, it shall be turris fortissima, the strongest Tower to us; as to the Saints it hath been. But yet for this temporal evil, we must submit to Gods will in that, we must stand as the three children, Dan. 3.17. they answered to the King: We are sure that the Lord whom we serve, is able to deliver us out of this fiery furnace; but though he will not (because the covenant is in the remission of sins) yet will we not serve thy gods, nor worship the golden image which thou hast set up: and as Christ, Luke. 22.42. If it be possible, let this cup pass from me: and yet fiat voluntas non mea, sed tua, thy will, not my will be done; for those reasons alleged. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precation of good. Give to them that have not; Establish them which have it weak in them; Increase it in them that have it but little. 2. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a desiring of something that is good: there is nothing more common in the Psalms than this: 1. Give me a true understanding: 2. so Psal. 68.28. Establish the thing that thou hast wrought in us; 3. so in Luke, Domine adaugenobis fidem, Lord increase our faith: so that in these three, 1. that it be given, 2. that it be established, 3. that it be increased in us, is this kind of prayer contained. Concerning this petition of good, because we have it so seldom granted, Christ's saying is verified, Mat. 20.22. his answer to the sons of Zebede is, Ye ask ye know not what: so it may be said of all such that desire that good which is more agreeable to their own humours then to the will of God. chrysostom reporteth of a thief, qui orabat Deum, (being not minded notwithstanding to become true) ut non capere●ur: & eo citius capiebatur, that desired of God that he might not be taken, and his prayer was an occasion that he was the sooner taken: therefore our rule must be that, 1 john 5.14. Quicquid secundum voluntatem ejus petimus, whatsoever we ask according to his will, he will hear us: i. whereof we have promise in his word: and those in degrees too: as Psal. 27.4. unum petii a jehouâ, one thing have I desired of the Lord: i one thing above the rest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I might dwell in the house of the Lord, all the days of my life; Luke 11.13. interpreted to be that that shall not be denied, the holy Ghost. Now with these, or after these, we may pray for temporal good things. Gen. 28.20. jacobs' prayer is, that he may have soode and raymeni: and Prov. 30.8. Give me not poverty, nor riches, but sufficientiam victus, a sufficiency only: and Austin saith, non indecenter petit, quia eam petit, & non amplius, it is no misbeseeming prayer, because he asks but for so much and no more. Else we must desire this with a condition, as, if it be possible, let it be; yet thy will be done: so 2 Sam. 15.25. King David to Zadok, the petition of a Kingdom. If I have found favour in the eyes of the Lord, (he will bring me again, etc.) if not, (and if it be best for me to resign) here I am, let him do what he will. There is no way more compendious, nor sooner to obtain, then to resign over into his hands. For divising means, and struggling he suffereth not to obtain, resignation is the best part. Now that we said before, (to fall into this omnis & omnia, what we are to think of it) because it may be best expounded here: It seems a strange thing, that every one that asketh, should receive; and whatsoever we desire, we should have: for it is certain, many ask and have not: therefore we are thus to stand affected here, as Augustin saith, jubet ut petas, & si non petas, displacer? & non negabit quod petis, & tu non petes? Doth God command thee to pray, and is he displeased if thou prayest not? and will he not deny thee that thou prayest for, and yet wilt thou not pray? No, but it is to be feared, that the cause why we receive not, is not in his promise, but in our ask: therefore thus we are to think, 1. that it is not a marvellous demonstrative argument of favour, to have all things granted: for Psal. 78.29. the Israelites, they prayed to God for flesh, and flesh he sent: yet with displeasure. While the meat was yet in their mouths, the heavy wrath of God came upon them and slew them, etc. 1 Sam. 8.22. The people, they would needs have a King, and they have one: but the Lord granted it in his wrath, whereas not only wicked men, but (Mark 5.12.) the Devil hath his prayer granted him. As on the other side, the denying of somethings to us, is not a sure sign of God's displeasure: 2 Cor. 12.8. Paul, he prayed thrice, that the prick in his flesh might be taken away, and was not heard. This being so, than we come to the second. 1. That our prayer is either made aright, or not aright: then 1. either it is not denied, (though we presently have it not) but defered, that we might ask it more instantly: and obtaining it, esteem it the more: Desideria dilatione crescunt, & ci●o data vilescunt, delay increaseth desire, and easy things are slighted: So in our prayers in desiring a good after an indirect manner, we are denied; or else if we pray for good things in a right manner, yet God oft slayeth his hand, because he loves our importunity: this our Saviour hath laid down in two Parables, the one Luke 18.5. the Parable of the wicked Judge and the poor Widow, the other Luke 11.8. of the friend that was importunate for three loaves. 2. Or secondly, aut dabit quod petimus, aut dabit quod movit esse utilius, either God will give us that we pray for, or that which he knows is better for us: as to Paul, though he would not take away the prick in his flesh, lest he should be puffed up; yet he gave him a better thing, i. his grace, and the perfecting of his strength in Paul's weakness. Where our prayer is not made aright, there is a new consideration, because as chrysostom saith, there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there be certain childish and aguish prayers; children's: as if you be a child, and ask bread, you shall have it: if a knife, you shall not have it: so of sundry men, that will ask those things that will hurt: so they should be frustrate of their desire [though they be in an erroneous opinion:] to these chrysostom saith, in these cases thus persuade yourselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye receive it, in not receiving it, for to miss a man's benefit, is to have it. This is in the matter of our ask; the other, in the manner, shall be delivered after. But to come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interpellation for others, intercession: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Intercession. the Father's very seldom cite Fathers; but here Aug. citeth out of Ambrose his Exemption, i. fra●er mi, si pro te tantum rogas, solus pro te rogabis; si pro omnibus rogas, omnes pro ●e rogabunt, if thou prayest only for thyself, than thy prayers shall go up alone; but if thou prayest for all, thou shalt have the prayers of all: so though you be not heard in your own petition, you shall be heard in your petition for all in general, [that these things may be.] After ourselves, we must remember our brethren: Paul saith, we must pray for all men, but specially, Psal. 122.6. for those things that make to the peace of jerusalem: and the Prophet wisheth his tongue to cleave to the roof of his mouth, that forgets it: and in jerusalem, [all in the Church have need of this: but especially the chief Rulers and Governors:] Rom. 15.30. the Apostles needed the prayers of the brethren: and Ephes. 6.19. he commendeth himself to their prayers. And not only to those that are in the Church, but to those also that concern us in nature, and those that are afar off, without the Church: the ground of it is, 1 john 5.16. Pray for sinners, that have not sinned unto death: and the promise, jam. 5.15. he shall be heard. In which respect, in the ancient Liturgy of the Church, there is first a prayer for them that are without the Church; for Infidels, Idolaters, Jews, Turks, Heretics, Schismatics; then for those that be in the Church, that are not of us: those that are in ignorance, or those that know, and practise not: for those that are in temptation, those that are oppressed with the burden of their sins, and persecuted, and for the perseverance of the faithful, and those that stand: there is a worse thing behind, Matth. 5.44. Orate pro iis, qui vos persequuntur, Pray for them that persecute you, they must come in too. Gregory in his 27. Homily on the Evangelists, falling on that place jer. 15.1. where it is said, Though Moses and Samuel stood before me, yet mine affection could not be toward this people, etc. he asketh why it pleased God to make choice of them, and giveth a reason of it: and the reason is very good: for that his prayer is most effectual, that can hearty pray to God after he hath received an injury of any wretch, and desire of God to bestow his grace upon him immediately upon the injury received, his prayer is most accepted. So Moses, Exod. 17.4. the people were ready to stone him, and presently after he prayeth for them to the Lord: and 1 Sam. 12.23. they deposed him from bearing rule over them; and yet he saith, God forbidden but that I should pray for you: therefore such prayers are most effectual. Certain it is, that whereas our enemies, or sinners do not pertain to God's election: therefore some may say, that we shall in vain pray for them. It is not so, for our encouragement we have example, Psal. 35.15. of the Prophet David, for his enemies, they continued, but my prayer returned to mine own bosom; it purchased me a commodity. Qui pro aliis oral, pro se laborat, He that prays for others, taketh pains for himself. The 4. part is thanks, Invocation being a desiring of that we have not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thanksgiving. and thanks for receiving of that we desire: so that whether we ask not and receive, as Esa. 65.24. when we have it granted before, or whether we ask and have, Matth. 7.7. both ways it is reason that we enter into this consultation, Psal. 116.12. Quid retribuam Domino? What shall I render unto the Lord for all the benefits that he hath bestowed on me? the beginning, middle, end, and chief end (of it) is the glory of God. For this glory, all that is made, is made: therefore after the accomplishment of the days of his work, presently he instituted the seventh day, for his praise and glory, Gen. 2.3. this was man's state in Paradise: after man fell, all had perished, Esa. 24.13. but that God might have a company to glorify him: and of those that perish, Prov. 16.4. they are kept for the day of evil, that his glory might beshewed. How God may be exactly glorified, it is showed in the Psalms; and Psal. 50.23. he saith plainly, he that ossereth me thanks, giveth me glory: and yet more plainly and fully, 2 Cor. 4.15. all things are to this end, that most plenteous grace through the thanksgiving of many, might return to his glory. For as the Heathen said, it is certain, that graius animus est meta benignitatis, gratitude is the end of bounty: and it is the Lords aim in penning: and therefore we see in the Obligation, wherein he bindeth himself and us, Psal. 50.15. Call upon me, and I will hear you: and if I do hear you, you shall praise me, he that receiveth aught, receiveth it with this condition, (else he is but an usurper) and is to make account for it. This thanksgiving by the learned of the Hebrews, is made to consist of four parts, according to the four words that they find usually set down by them that give thanks. 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confession: and for that 1 Cor. 4.7. we have nothing but we have received it, Psal. 121.1. and that from above the hills, i. no inferior creature hath given it us, and from above these hills, not to imagine as the Priests of Israel, 1 Sam. 6.9. that if the Kine went not with the Ark that way that it was wont, it was by chance: 1 jam. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from above: and how? from the Father of lights; this is our confession: so neither are we to dissemble that which we have received; August. Qui habere se affirmat, quod non habet, is temerarius est: so qui non confi●etur se habere, quod habet, ingratus est, He that saith he hath that which he hath not, is rash; and he which confesseth not that he hath that, which he hath, is unthankful: and so consequently, we are to use them as dans, and not as innatis, as free, not natural gifts. 2. The second part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 16.6. it is, I like well, I am content he saith, his lot is well fallen unto him, it liketh him: and so consequently, whatsoever we have, that we find a rich portion in it, and are content: this is the worthy valuing of God's gifts, which excludeth the disease of the Israelites that could never be content, and were never well, though they received very much; but murmured 40. years for all his promises. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annunciabo, I will declare it, that we tell it to others: so Psal. 66.16. he calls them that fear the Lord, I will tell you (saith he) what he hath done for my soul: and Psal. 111.1. he professeth that he will tell it in the congregation, in a public assembly: and Psal. 40.9. in magna congregatione, in the great congregation; and because that was not enough: therefore Psal. 56.5. omnibus gentibus, to all the Nations, as indeed he hath: and that being not great enough, Psal. 22.31. to his seed: Psal. 71.18. to all posterity: and Psal. 40.9.10. that which is contrary to this, I will not refrain my lips, I will not keep bacl, I will not hid thy righteousness, etc. 4. The fourth is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venue, (Come ye) but that pertaineth to the sixth Precept or Rule. This thanksgiving, is prayer made; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that good that we did want; so thanks for receiving that good: the first example is out of Abraham's household, Gen. 24.27. his servant gave thanks presently, after he had found a wife for his Master's son. Dan. 2.20. for a secret revealed to him. So for the deliverance of the Israelites from the Egyptians, Exod. 15.1.20. the song of Moses: judg. 5. the song of Deborah and Bara●, after the victory over Sisera. As there is a deprecation for others, D●p●●●●●, 〈…〉. so an interpellation for others, Act. 11.18. for the benefit of the Gentiles; It is called complementum ora●ionis, the perfection and end of prayer: because it is the especiallest thing in prayer which tends at God's glory; it is especially to be commended: therefore we will speak a little more of the excellency of it, and how it pleaseth God. David hath this testimony, that he was a man after God's heart: chrysostom examining why he was a man after God's heart, more than Abraham, or Moses, etc. he saith he can find no other reason, then that he did perceive God's desire to have his name praised, more than the rest of the Saints: and so laboured more plenteously than any other, and so deserved that title above any other: for Psal. 55.17. he protesteth for prayer, that he will keep his hours: morning, noon, and evening: (every day thrice he will pray) but Psal. 119.164. it is not thrice that will serve him, but that must be done seven times a day: but vers. 62. Psal. 119. he would give thanks to God at midnight: according to that wisdom God revealed unto him, that he knew God's mind: (did he pray, Psal. 6.5. that he might yet live to give him thanks, for in death no man remembreth thee, and who will give thee thanks in the pit?) Ps. 118.17. I will not die, but live, and declare the works of the Lord: this is his desire, that he may not yet die, and he giveth no other reason but this, if his body come once into the grave, he cannot glorify God. Thus ought every man desire to live: and therefore our life to be dear unto us for this end; Psal. 39.15. O spare me a little, that I may recover my strength, before I go hence, and be no more seen: therefore this is the end of man's life, and consequently it must not be slacked, while we live here; and it is not the end of man's creation alone, but it is also the end of the creation of the Angles: to put us in mind of an excellency, that then we do that the Angels do: as Luke 2.14. their song is Gloria in excelsis Deo, Glory to God in the highest: Revel. 7.12. they cry and say, Let all praise, glory, honour, thanks, power be given to God, etc. In which consideration David, Psal. 108.1. when his tongue was to be occupied in praise and thanksgiving, than he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory, his glorious member, his best member: and in deed this is the way to make all our members glorious, to bestow them on God's praise, in glorifying him: so if any man be desirous to be occupied, as the Angels are occupied, this is the means. Now as this is a way to lift us up: so it is a way, if we walk not in it, to cast us down: Psal. 19.1, 2, 3, 4. Psal. 148. showeth that the creation of the world (the duty of the creatures) is nothing else, but to declare the glory of God, in so much as we see Psal. 148.10. he called the very worms, and basest creatures to their function and duty: and Chrysostom's note upon it is, that that man that is ingrateful, and a sinner, his state is worse, and more vile than the worm, the basest, vilest creature, in so much as he will not vouchsafe himself to come into their number, to sing praise to God. This for the creatures. But for the Church, Psal. 29.9. there, in the Temple every man speaketh of his praise: the natural duty of it. What is preaching, praedicare, but a declaring of his creation, and his benefits of his own free mercy, then in electing us, of our Saviour and his redemption, and the shutting up of these per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To whom with the Son and the holy Ghost be honour, etc. as the Father's use is. And for the Sacraments, the Sacrament of perfection, it sets down to us so much, that it is called Eucharistia, a thanksgiving: and it ends with Gloria, Glory be to God on high, etc. And for prayer, this is the compliment of prayer; So all the exercises of the Church did tend to this. Psal. 133.1. Where the unity is not only called a good, but also a pleasant thing, the Fathers say, that many things are good, but not pleasant: and many things pleasant, and not good: but this hath an excellent commendation, that it hath both: and Psal. 147.1. there is a third thing: a thing may be pleasant and good, but not comely: but there it is said, that it is a good, pleasant, and comely thing to praise the Lord, and be thankful. Profit we see, is a great mover: if profit be not, all excellency else is contemned: and Act. 20.35. Beatius est dare, quam accipere, It is more blessed to give then to receive: this is the only thing, and there is nothing else that a man can give to God. And August. saith here: If we will, we may be beatiores: but the Lord, he hath called it, magnification, glorification, sanctification, etc. as if we made him greater, or more glorious, or holier than he is, by it: and there is never this given, but something is received. Luke 17.15. Ten Lepers were cleansed, nine came not bacl to give God thanks: he which cometh back, and giveth God thanks, receiveth again the second time, that is, forgiveness of his sins: so that it is never given gratis, but as there is first ascension of prayer, then decursus gratiae, a descending of grace: so as Bernard saith, after there is recursus gratiarum actionis, a sending bacl of thanks; and then a new decursus gratiae, a coming down of benefits: so there is decursus gratiae, & recursus: cesset recursus gratiarum actionis, cessabit decursus gratiae: a coming down of grace, and a return of thanks, if thy thanks be not returned, grace will no more come down; and if that come not, then as it is compared to water, so it receiveth the quality of water: which if it have not perpetual succession, it standeth still, and stinketh: so this standing still, it rotteth the gifts of God bestowed on us, and those graces that we have received before. Bernard on the seventh of the Acts, in his book of minores sermons, hath this question, Wherefore the excellent gifts, and rare examples of all virtues and good things in the Primitive Church, and in the times before are not now seen. We have the same beginnings that they had, but we, if a man continue as he hath begun, wonder at it; but they did not only continue as they begun, but went forward: and therefore they had the greater gifts, and he saith, It is not, because God's hand is shortened, or his will altered; but because scant and thin is our thanksgiving sown: [and therefore our harvest and our reaping must needs be scant and thin:] and therefore Vae aetati nostrae propier ingratitudinem, Woe to this age of ours, even for its unthankfulness: and there is no other reason else, why there is not the same progressus of graces with us, that was before with them. Prosper in his second book the vocatione gentium; Gratiae nullum cer●ius est signum, quam gratiae: there is no surer sign of Grace then thanksgiving. There is one reason more. That work must needs be excellent, that must not be left, though God willeth it: this though God should forbid it should be done, yet it must be done: Luke 5.14. Mark 5.20. there was a plain Inhibition to him, that he should tell it no body: but he went and proclaimed it: and it is there set down for his great commendation, though Christ was no way proud; yet this disobedience was a godly disobedience; and it was but a commandment to try him, but nothing must hinder us. So for agenda, the parts of prayer to be performed by us; the next is modus, the manner how we must perform them. 2. For the manner of praying right, and giving thanks, (1) it is required that our thanksgiving be animata, alive: (a common fault amongst us, that our thanks and prayers be exanimes, without life) David, he chargeth his soul; My soul praise thou the Lord, and all that is within me praise his holy name: that it may have, not a tongue, but soul: and we have a pouring out of our lungs, not of our hearts. In 1 Sam. 7.3. there is a direct commandment, that in their prayer they should direct their hearts unto the Lord. In the 1 Cor. 14.15. I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, I will sing with the understanding also: else it is dead, and returneth empty; that Bernard saith of himself, nihil in mundo est fugacius corde meo, they allege Psal. 40. 1●. cor meum dereliquit me, not so properly said, as our common translation hath it, (but yet it is Ieromes) the ascending thoughts come up so thick, that they will not suffer our prayers to come to God: the plain duty to civil men, and to our superiors, not to turn away our mind till our tale be done, may teach us how God in justice may judge of our deal and esteem of them. This is much augmented by an humour of men in our age, that are delighted with long prayer, and so fall into a great offence, praying above the measure of their faith: and of praying sundry times, and to sundry purposes. Aug. in the 10. chap. of his epistles, speaking of the gods of Egypt, and their worships saith, dicuntur in Aegypto crebras habere orationes, sed brevissimas habere quidem orationes, sed raptim ejaculatas, the Egyptians are said to make many, but very short prayers, and they shot forth, as it were on the sudden: and therefore such were called ejaculationes; his reason is, ne intentio quae oranti plurimum confert, per productiores moras hebeteiur & evanescat, lest the intention which availeth much in prayer, should by overlong continuance lose its edge and grow dull: therefore his note is, that as intentio is not obtundenda; si perdurare non potest: so, si perduraverit, non cito rumpenda, as the intention is not to be dulled if it cannot hold out; so, if it can, we are not abruptly to break off: and divers are troubled in conscience for this. For the breaking off this intention, sundry times it is broken for a better thing; if it be so, it is not a thing to be repent of: if otherwise, as we are to withstand it, and if not that, grow into an indignation with it, as Vincentius writeth of Anthony, Cupio salvus fieri, sed non permi●tunt me cogitationes meae, Lord I desire to work out my salvation, but my thoughts will not permit me: and therefore he cryeth, Domine vim patior a cogitationibus meis, in Domine responde pro me, Lord my thoughts do continually trouble and torment me, Lord do thou answer for me: then the Lord will not observe our ascending thoughts, but our prayers, if it please us not, but that in our drawing near to him, if we cannot drive these fowl from our Sacrifice; but yet if we have but a care to prepare our hearts, a short ejaculation will not be uneffectuall. See how it wrought for a whole assembly, 12 Chron. 30.18, 19 Where Hezekiah prayeth for him that prepareth his heart to seek the Lord, though he be not cleansed according to the purification of the Sanctuary: this also pertaineth to us, though not to the exact rules of invocation: Psal. 119. is full of these ejaculations, and in every one of them is a prayer. 2. The prayers that in I am. 1.6. that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ebb and flow; whereas prayer, it is nothing else but interpres spei, the interpreter of Hope; and Hope being the anchor, it must be stayed fast, and stir no more than Hope: Psal. 145.18. he distinguisheth them that call upon the Lord (The Lord is nigh unto all them that call on him, yea all such as call upon him faithfully:) that are not moved with the waves, Rom. 10.14. it is an especial effect of prayer; belief, the root of this: and I eriullian, Breviarium fidei, a breviary of faith: Mar. 11.24. Therefore I say unto you, whatsoever ye desire, when ye pray, believe that ye shall have it, and it shall be done unto you: I am. 1.7. he that asketh not so, he shall be sure that he shall receive nothing. So there must be (1.) attention, (2.) it must be of faith: and Prov. 18.9. the trial of that is, that man shuts his ears at the preaching of the Law: so he that hath light thoughts, at the preaching of the word, he hath no faith: ratio, because the word of God, being the seed of faith, he that will not receive the seed in, cannot bring forth the fruit. 3. The Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer, no prayer, a proud prayer; where the spirit of prayer is, there is the spirit of humility: Luke 18.8.9. Psal. 63.1. & 42.1. it must be anima siticulosa, a thirsty soul: Psal. 102. the form of prayer, vers. 17. he will give ear unto the prayer of the humble: Luke 7.38. Marry (And she stood at his feet behind him, weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment:) and Luke 18.13. the Publican: they had their suit. Dan. 9.18. We do not present our supplications before thee, for our own righteousnesses, but for thy great tender mercies. True prayer, it hath no confidence in itself. 4. The fourth is that the Fathers call absurda oratio: oratio sine ratione, an absurd prayer. Ter●ullian, Quid est hoc? accedere ad Deum pro pace, sine pace; pro remissione peccatorum, cum re●entione? What's this? a man come unto God for peace, that is an enemy unto peace; for pardon of sin, with a purpose to continue in sin? Matth. 18. what coherence is there between Forgive me, and Pay me? so this of being not consonant in our prayers; Prov. 21.13. He that casteth away the cry of the poor, his prayer shall be cast away: If there be a giving, there must be a forgiving, Mar. 11.25. Forgive others, and your heavenly shall forgive you. They call it cain's prayer, that did offer a Sacrifice to God, and murder his brother. 5. The last, 7. of judith 20. hath his name from the men of Bethulia, and is called the Bethulian prayer: help must come within five days, else farewell prayer: contrary to those Euchites, Luke 18.1. to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, always, 1 Thes. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without ceasing, Col. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all this for continuance: not continually, but interpolatim, and that in Luke 11.8. in his parable (of him that went to his friend's house, to borrow three loaves) he meaneth not that he continually knocked at his friend's door, but successively, interpolatim. That then that is here forbidden, are the two extremes; The extreme●. 1. of the Euchites; August. 57 heresy ad quod vult Deum, of them speaketh, that they never left; which was a brutish heresy. The other extreme, 1. Book 22. chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sleepy heretics, that held, that a man was not made to pray, but in the night: to see in the day, and to the use of the creatures: our practice is the like, that use not to pray but when we are upon our beds, if then; This for the defect in the manner, 1. that we ask not unprofitably or greedily, 2. neither carelessly, 3. or proudly, 4. or grudgingly, 5. or not continually. So for thanksgiving that is commanded, as ingratitude condemned: the Heathen counted it all the evil that could be said against a man, to be called an ungrateful person: Cuncta maledicta dixeris, cum ingratum dixeris, call him an ungrateful man, and thou canst not call him worse: Gen. 14.21. the King of Sodom, though he were a wretch, yet the law of nature taught him thus much, that he should be thankful to Abraham; 2 Sam. 16.17. an unkind son condemned an unkind friend: here unkindness condemneth unkindness. So the degrees of it also; 1. When a man hath the benefits, and contemneth them, Numb. 11.6. But now our soul is dried away, we can see nothing but this Manna. 2. So the cold and careless thanksgiving, which cometh usu magis quam sensu, by a customary use of them, rather than of any true sense of the value of them. God be thanked, is of course, and with all. 2 King. 5.18. Naaman the Syrian had received a benefit by the Prophet: he would be thankful: but you must pardon him in this, when the King his Master should come into the house of Rymmon, etc. he will not hazard his place in Court, nor the King's disfavour; a cold thanksgiving that a man should sacrifice to his net for God. 1 Chron. 21.4. and that of joah in a case of numbering the people, yet must be thankful, and falls to it. 1 Chron. 10.5.6. When his Armour-bearer saw that Saul was dead, he fell likewise upon the swordand died. The means. Prayer itself is a means, and the means of all means: therefore it hath means, The Means. i helps; none to begin it, but to help it: and they are these. 1. Psal. 42.14. A consideration of the state of our soul, as of our body, and so he hath a table before him, wherein he seethe what those evil things be, that he is most inclinable to, and what those good things are, that he wants: his soul brought a thirst upon him, it grew into heaviness. Nothing more fit, then to have a perfect and true sense of our wants. 2. And on the other side, to have a Register of the benefits of God; David received great benefits, and there is not one of them but we have a Psalm for it. This is his course, Psal. 40.3. Now when he had a new benefit, he would have a new song: many times he wanted some singular benefit, and then he comes to reck on up mean benefits: for his new house, he wrote the 30. Psal. for his deliverance from the hands of Achish, the 34. Psal. Augustin calleth it colligere fragmenta, the collecting of fragments; When he came colligere fragmenta, and make great account of them: [and] as Matth. 15.27. the woman of Canaan counteth of the crumbs, so to be thankful for a small benefit is means; sometimes when he had no new benefits, than 38. and 70. Psal. he takes an old benefit, and makes of it a new song, for the remembrance of it: and rather than he would be idle, he maketh Psalms, and especially the 139. Psal. to give God thanks, that he had framed him in his mother's womb: and when he wanteth all these occasions than he hath meditations of the whole world: Psal. 8. & 19 & 104. he is thankful for all the earth, and for the wild Asses, that they have water in the wilderness to quench their thirst. 2. The second means is that which the Fathers call alae orationis, the wings of prayer; that is, 1. fasting, as 1 Cor. 7.5. Defraud not each other, unless it be for a time, with mutual consent, that you may give yourselves to fasting and prayer: and August. upon that place, jejunium orationis robur, & oratio jejunium sanctificat, fasting strengtheneth prayer, and prayer sanctifieth fasting. 2. The second is alms, whereof Daniel was a Preacher, cap. 4. v. 24. to Nabuchadonoser. 3. The third is out of Matth. 18.20. and lame 5.15. Si oratio tua fulminet, that it may come up into Heaven, then ora solus, pray apart by thyself: otherwise, esto gutia in imbre grandinis, thy prayer is but as a single drop in a shower: when our own prayer is weak, than we are to desire the prayer of more, and the prayer of the Church. 4. Last, if none of all these help, yet there is oratio fidei, as oratio sensus, though I cannot have the prayer of feeling, yet I may have the prayer of faith: for these spiritual duties are likened to the seed: there cometh not harvest at the first, but they being laid up in the bosom of the Lord, will in time fructify. Now for the signs of Prayer. 1. The earnestness of the soul, The signs of Prayer. Rom. 8.26. when it sendeth forth groans and sighs, that cannot be expressed by the tongue: plus gemitibus plerunque constat hoc negotium, quam sermonibus, prayer is often better expressed by groans then words. 2. The second is that in Psal. 6.9. where David being before cast down, presently after saith, that God heard his prayer, and he answereth, habuit aliquem gustum divinorum, that he had some taste that God l●vd forgiven him his sins: so if we feel a detestation of our sins, it is a good sign. 3. The third sign is for the fourth means: it is a patiented waiting upon God, as the Psalmist saith, Psal. 101.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till thou comest, yet will I walk in no evil thing. The signs of thanksgiving. 1. Psal. 63.5. he saith, he feeleth his soul filled with marrow and fatness; the children of God have been rapt, when they have fallen into the consideration of God's benefits. 2. The second sign, Psal. 66.18. when it breedeth in us a jealeusie, that if I walk in sin hereafter, God will hear me no more. 3. The third sign, Psal. 58.5. beneficia, be, veneficia, enchanters: when his benefits charm us, like a strong charmer: as in Gen. 39.9. josesh answereth his Master's wife; My Master hath bestowed these, and these things upon me, and how then can I do him this dishonesty? so it is a sign that we are rightly thankful to God, if we can say, God hath bestowed these, and thus great benefits upon us, how then can we break his Law? 4. The fourth (Levit. 7.15.) is, not to defer thanksgiving; which is gathered out of the type of thanksgiving, where the people were commanded, that the flesh of the peace-offerings for thanksgiving should be eaten the same day, and nothing left till the morning. Nihil citius senescit gratia: we must not defer thanksgiving. Rule 6. Now for the sixth Rule, the procuring of it in others, 1 Sam. 14.19. Saul, when he should fall to prayer, thought the enemies came too fast, and laid away the Ephod, and wilied the Priest to withdraw his hand: and we see what a censure the holy Ghost giveth of him for it: therefore we are to see, that as we are not impediments to ourselves, so not to other: job 21.15. not of those that discourage others, and say, Who is the Almighty, that we should serve him? and what profit should we have, if we had prayed to him? One of the Fathers maketh this answer, that whereas a benefit projicitur ingrato, collecatur grato: is cast away upon the unthankful and evil, as well as conferred upon the thankful and good, God doth hereby provoke us to the like to be beneficial unto all by his example, and so to be made sons of the Highest. Luke 6.35. And for the affirmative part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invitation of others to the same, Psal. 95.1. the beginning of our Liturgy, O come let us sing unto the Lord, let us, etc. and Psal. 34.3. Come let us pray, let us magnify his name together: but especially, Psal. 148. he is not content to have men only for company, but Dragons, Snow, and all creatures: not that they could praise the Lord; but this, that there is not the basest creature of them all, but if it breath, it hath cause enough to praise him. Amor Dei, the love of God. OF the love of God, Amor Dei. that that's said Gal. 3.17. we see it verisied: as the Law is said to have been added for a time, till the Seed came: so here may likewise be affirmed, that the other affections and actions were only till our nature received trial, till the love of God come. Of which love the Fathers say, that the having of that occupare amorem, (the being possessed of love) drowneth all other affections. For therefore we fear for a time, that being delivered, we may love: and being humbled, we may hope and pray: that we may say, Psalm 116.1. Dilexi, quia audivit Dominus vocem orationis meae: the coherence of prayer and love: I have loved, because the Lord hath heard the voice of my prayer. From the beginning it was said, 1. that having of God, is in knowing him: albeit we have him naturally, yet if we know him not, we have him not: 2. in esteeming of him; this estimation is properly in this affection of love: and those that went before, fear and hope, are for no other end, but for this, that when God hath bestowed it on us, it may the better be esteemed of us, when we have been in fear: and for this end it cometh, that as cito data vilesount, we commonly slight that which we can but ask and have: so these things that we have felt the want of so long, having been humbled, when they come, we may have more regard of them. 〈…〉 Concerning the object thereof, it is bonum, good; wherein the very natural reason of man hath found two properties, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a communicative and an attractive property, whatsoever is good, it is such a thing as is desire us to communicate it self to as many as will ta●e it, and are meet to take it: as we see in the Sun, and other celestial creatures, and in the natural elements: and consequently there being a quality of desiring to communicate good, in God, which is his goodness, no doubt it is in greater and excellenter manner; and that was the cause in deed, of the creation of all things, that he might have a Church, and show his glory and mercy on it. So the mind of man seeing this nature in good consequently desireth it: and that desire goeth thus fare, till it come to a conjunction, and that conjunction to an union: ita conjuagi ut uniamur: Ratio, because by the union of two good things, there shall come good to the desirer, that he had not before; and so he is made better. It hath been said that the inferior things, if they be coupled & united with things of more excellent nature, they are made more noble: as for a potsherd to be covered with gold: as on the other side, things excellent being joined with viler things, are made more abject: as the mind of man with inferior creatures; and there can be no greater excellency of it, then by the conjunction of it with that, that is all good, and containeth in it all good things, and so as it containeth them for evermore. And so of this, cometh the 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈…〉 the attractive force. In every good there is a force, and that allureth: and therefore it is, that faith and knowledge must necessarily go before: so when a good thing, because we cannot take from it his good, if that the force be not, then as the Schoolmen say, Bonum quod non amatur, the good we love not, it is a sign quod non cognoscitur, that we know not: for if it were the natural desire of all, being that it is to better us, 〈…〉 we should love it, to be bettered by it: therefore it is well said, that to good things there is no greater enemy than ignorance: therefore it is the part of knowledge and faith, to show us this good, and that will stir up love in us: and so having stirred up that in us, there will follow here unio affectus, unio a●us; and for sides, visio. This love is of two sorts, 1. mercenarius, 2. gratuitus: that love that beginneth, and that that is free not respecting reward, they are distinguished. When a man saith he loveth his meat, and drink; and his friend, and brother; it is certain that these are not all one: the one is a desire to have it, to turn it to his own benefit for the present time, not caring what become of it after: but he loveth his friend to do him good, and to wish him well: so in the one he seeketh his own good; in the other, to do good to other, and to him cui bene volumus, whom we wish well unto. The Philosopher distinguisheth them by unde, & quo, whence and whither. In the first love, the question is made by quo, in the other unde: what good it hath in it, though it be no benefit to us. So the one hath the eye inward in itself, the other outward to other: for as we see sundry times, the one is the beginning of the other: and after, those that have been beneficial to us, we fall to love them for themselves, and not for their benefits. The first love ariseth out of hope, because the soul of man by fear being brought low, to the ground, then conceiving hope, and consequently sending forth prayer, and then receiving the fruit of it, saith, as it is Psal. 116.1. I am well pleased, (or I have loved) that the Lord hath heard the voice of my prayer, so Psal. 20.7. Now I know that God hath heard his anoynied, when he had received the fruit of it; and so was stirred up to this first love: so the first love of God is, because he receiveth from him: that which the Apostle applieth to that which he had in hand: That which is spiritual is not first, but that which is natural, or carnal; August. Basil, Ambrose, Bernard, refer to saith and love, showing plainly that Caesar's virtues were in greater account then and Cato's; Caesar's being courtesy, affability, clemency, liberality, etc. Cato's, conscience, and faithfulness, and justice, etc. which were not to others commodity: yet because in the other there was sui & suum, they were of better account: for that which is natural will be first, (i. to love that, by which we receive commodity:) concupiscentia before cupiditas: this love is the inchoation of the other: for nemo repent fit summus, no man comes to the height at first: God hath taken order for it. chrysostom, he marvelleth, how men can slip themselves out of this love of God: for if they will have amorem mercenarium, that love which is mercenary, he offereth more for it then any man: for he biddeth the Kingdom of heaven: but this is the state of this love, as before in fear; So the Fathers, they have compared this love and the other, to the land of promise: this to that part of the land, that is beyond Iorden: and the other, to that on this side, where jerusalem and Zion stood. And for amor gratuitus, the love that aims not at reward, as Bernard saith, though it be gratuitus, yet Deus nunquam sine praemio diligitur, tametsi sit sine intuitu praemii diligendus, Our love to God shall not be unrewarded, though we should love without respect to the reward: and so they begin, I love, because I have received. But Rom. 9.3. there is a strange end of it, where the Apostle respected his own commodity so little, that he wished himself accursed, that the glory of God might shine to the salvation of Israel. This distinction is profitable, that we may know we are not in the state of reprobates, though we love not God propter se, merely for himself. Vsius ameris, the use of this love. Now we come to the use of this love: there is a chap. 1 Cor. 13. to end, where he plainly showeth the necessity of it: he setteth it down thus, If a man for his knowledge were an Angel; and for his Faith, were able to remove mountains; and for his liberality, had given away all that he had, and had left himself nothing; and for his constancy, had endured Martyrdom; yet they should not prevail, they should be nothing, except he had the love of God with him: and in the end of the same chap. there is a singular commendation of it: though not to show the necessity of it, yet it may be a great motive to love. Faith, hope, and love; it is the greatest of the three: if we take it in quantity, it is the greatest, both for the breadth and for the length: for whereas faith and hope consist in the bounds of man's person, and in singular men; this spreadeth abroad, and reacheth to God and man: and in man, to ourselves and to others: and in others, to our friends, and even to our enemies. Austin, Bea●us qui te amat, & amicum in te, & inimicum property, Blessed is he that loveth thee O Lord, and his friend in thee, and his enemy for thee: And this for the breadth. Now for the length, whereas the other are in us but in the form of a lease, & but for the term of our life: the gift of charity shall be even as a freehold, and continue for ever in Heaven. In these respects, and of that honourable place that Christ and God vouchsafe it, is that of our Saviour, Matth. 22.40. saying, all the Law and the Prophets make two heads, and both these are love: and Saint Paul, Rom. 13.9. & 11. maketh but one head of all, and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fulfilling and abtidgment of all: and that in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt love thy neighbour, etc. john 13.34. it is called mandatum novum, a new Commandment: admitting, that though all the old Commandments were canceled, yet we have it in the new Commandment: and 1 john 2.7. it is but the old Commandment: for both the old and the new are all one: there is in the old and the new Diliges, thou shalt love. But that which goeth beyond these, and which imposeth a necessity in this, that whereas all other before spoken, as faith, hope, etc. or that shall be spoken, as patience, etc. none of them are mutual, nay they are not in God at all: and when as he dealeth in them, we are not to answer him, as he dealeth with us: if he promise or threaten, we must not likewise promise or threaten: but here in this, there is mu●ua vicissitudo, a mutual vicissitude: (if God love us, we must love him again) and therefore most necessary. Gregory saith, Magnum est vinculum charitatis, que & ipse Deus ligari se voluit, strong is the bond of love, seeing God himself will be bound with it: this affection saith Bernard, Solus triumphat de Deo, doth only get the victory over God: and as he also saith, Nescio quid magis dici debeat in laude tua O charitas, I know not what can be spoken more in thy praise (divine love) then that thou hast brought God out of heaven into earth, and hast lift up man from earth into heaven: hominem Deo reconciliasti, & Deum homini pacasti: Therefore as on this side we are to consider, how willing God is, that this should grow in us; so now we must consider what is on God's behalf performed to stir us up unto it. The Heathen say, magnes amorisamor, nothing is more effectual to move love, then to love: and therefore that is it, that continually is first set down on God's part, i. where the love of God is beaten on, that on God's part is set first: which how great it is, it appeareth by nothing more, then that of Bernard: he in his book de diligendo Deo, sets it down in these six, quod nos (1.) prius dilexit, (2.) tantus, (3.) tantillos, (4.) tales, (5.) tantum, (6.) gratis. For the first, the Priority, 1 john 4.10. herein is that love, Prior. Prius. not that we loved God, but that he loved us, and sent his Son to be a reconciliation for our sins: and vers. 19 We love him, because he lved us first: for our prior, [it was] his love, because he loved us first. Aug. Nulla est major ad amorem invitati●, quam praevenire amando: nimis enim est darus animus, qui etsi noluit impendere, noluit rependere, no more kindly attractive in love, then in loving to prevent; for exceeding stony is that heart, which though it like not to love first, will not love again neither; neither first, nor second. For the second, ● Tantus. tantus, the greatness of his love, and the consideration thereof: Aug. saith in the same place, tantus, ut non liceat conaridicere quantus, it is so great, that it is not possible to say how great. For the third, 3. Tantillos, , tantillos, for our estate, he loved us, when we were worms; our smallness is set down, Rom. 9.11. applied to jacob and Esan: and to all that are elect, Cum nondum essemus, when as yet we were not: we cannot be smaller than so, not to be at all: and yet he loved us, even before we were. For the fourth, 4. Tales. Tales, what we were, Rom. 5.10. he loved us, when we were his enemies: we estranged ourselves so fare from him, that we served his very enemy. For the fifth, 5. Tantum, Tantum, i. for the exceedingness of it, we may say, as we said before; but yet we have great light in the Scriptures, God being not willing that it should be buried. The Fathers upon john. 3.13. Sic Deus dilexit mundum, etc. So God loved the world; to that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So, saith chrysostom, a man may put all the adverbs, that will set up a comparison in the highest degree: Patru, Fil●●, Sp. Sancti, Tantum. How great? Rom. 8.32. it was so great, that he spared not his own Son; and that for God the Father's tantum: and on Christ's behalf, his tantum was, that for our sakes, being such wretches, he was content to leave the society of the Angels, and Saints, and to come down here to endure such things: he suffered all Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, five fearful things: 1. ignominy, 2. need, 3. sickness, 4. enmity, 5. death. 1. for the first, i. ignominy and reproach, he had it while he lived, and as it is Matth. 27.63. he was not free from it after he was dead: for they call him caus●ner and deceiver; We remember that this cozener and deceiver said while, etc. 2. And for his need, his own mouth may witness, Luke 9.58. that he was in poorer case than the fowls and beasts. 3. For his infirmities, Esa. 53.4.5. he suffered wounds, and blue wounds, li●ores, for our sakes. 4. For his enmity, john 15.18. he saith that the world hated him while he was in it. 5. But that which is the infallible sign of his love, and the greatness thereof towards us, john 15.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there can be no greater love, then to die for a man's friend: but Christ suffered a most shameful death for us, that hated him, and were his enemies: and as Cantic. 8.6. the love that is as strong as death, is perfect love, that he took upon him too. For the holy Ghosts tantum is this, that in stead of Christ, he descended: and Rom. 5 5. shed this gift of the grace of God, and all other good gifts among us: and is content to make his residence with us, to the world's end. And now we may judge between God and ourselves, as Esa. 5.4. Whether a man may not justly demand, whether there be any thing that he hath not done and suffered for us? Now for the last, 6. Gratis. i. gratis, the freeness of it: as Psal. 16.2. he is like to have no reward of us, for we cannot help him, nor reward him: nothing but only this, amorem pro amore, Our love for His; and nihil est decen●●●, nothing is more feemely, their that all these which God hath bestowed upon us per amorem, by his love, should be requited amore, with love again: 11. Wiseman 27. the Wiseman calleth to God, and that most justly and truly, all these ways having testified this his affection to us: and he enjoining us nothing but this, to love him again. Aug. Quid est homo, quod a●ar● vis ab eo: & si non anat ●e, minaris ingeniem poenam? anon poena satis magna est, non amare●e? What is man that thou commandest him to love thee (O God) and if he love thee nor, thou threatnest to punish him? can there be a greater punishment, than not to love thee? For our natural love of meat and drink, there need no threatening, nor reward: but this love that is supernatural, and should make us supernatural, must have threaten and rewards; so untoward we are. This for that that God performeth on his behalf. Love commanded. Now we come to that which is commanded, and that is love, whether it be natural, and consequently by nature due to God: that we should amare cum a quo habemus potentiam anandi, bestow that affection of love upon him that gave it us, equity it is: or whether it be amor delectus, a love of choice, For when we have made a sum of all our thoughts, we cannot find that is more to be loved then God: or whether it be amore infuso; Rom. 5.5. he hath shed this love into our hearts; and it is reason, that he that hath scattered, should gather that which he hath scattered: for so the wicked and unjust servant can tell us. This love, and the measure thereof is considered in itself, first either as it is hindered, or not hindered: As it proceedeth freely, Denre. it hath two parts, 1. desiderium, 2. gaud 'em, Desire and Joy. Desire, so long as we seal not the certifying of God's spirit in our hearts: as the Prophet David, he had Psal. 42.1. and joy when God giveth it: cum sustulit gaudium, posuit gaudium: the Devils have a desire unto that good which they know they want, and shall never enjoy, which makes them break out into malice and blasphemy; but the desire which is wrought in our hearts by the work of the holy Ghost produceth the effects which the Apostle speaks of Gal. 5.22. But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith. When it is hindered, and resisted, that it cannot get a desire, Zelus ex ira & delore. then cometh zelus, zeal; ira est vindex laesi desiderii; it is called sacra ebullitio, a boiling of grief and anger incensed against all impediments: and it is one of the signs of love: for qui non zelas, non amat, there is no love when there is no zeal: he that can see impediments to the glory of God, if he have not an earnest desire for the removing of them, he hath no love. Modus amoris, the measure of love. For the measure, it must proceed thus high, as that we be ready to hate Father and Mother, Wife, Children, Brother, and our own soul for it, i. as it is somewhat more gently set down, Matth. 10.37. that they must not be loved more than God, nor come in comparision with him: but when their Commandment cometh against God's Commandment, that must yield to this: and God alone must come to have our love. The royal law saith, that we must love him with all our soul, withal the mind, with all the heart, and with all the strength: As the heart is said improperly to believe, so the mind is said no less improperly to love: but it must be so forced in us, as that all [the powers of the body and mind] must yield to it, and show forth their actions: else we come short. Quia fecisti me, because thou hast created me: therefore I own myself to thee: si tantum; pro facto, quantum pro refecto? if so much for making thee, then how much more for making thee a new? saith Bernard: For it is harder to make again, then for to make. All things at the first were made with a word, but when it came to the remaking, there was not dixis & facta sunt, He spoke and they were made: but there were many things spoken: Christ was feign mulia dicere, mulia facere, gravia perpeti, etiam indigne perpeti, to speak much, and to do much; yea, and to suffer much, even cruel and unworthy things, before we could be restored: and with the second making, there came the gift of God himself: nisi dedisset se, non reddidisset te, He had not restored thee, unless he had given himself for thee. Benard upon Datus est nobis filius, Nam etsi millies p●ssem rependere me: tamen quid sum ego ad illum If he had but given me unto myself, I could have given myself to him again: but when it cometh to this, that I must recompense him for giving himself; though I could give myself a thousand times, yet what am I to make amends for that gift? yet this is to our comfort, that followeth there, quod etiamsi non possum, quantum debeo, tamen non possum ulira quam possum; sed si possem ulierius, vellem: and if I were able to render more, I would be willing to do it: etsi minus reddo, quia minor sum, tamen quia tota anima ex se dilegit, nihil deest, ubi totum est, although he can give but little that hath but little, yet seeing it is the utmost power of the whole soul that is employed in this love, where the whole is, there is nothing wanting: and that is all that God desireth, and we must labour to come unto it. Now we come to that that is forbidden. The Negative part. 1. For the first, Basil calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a disordered loveris. whereas God should stand highest, and nothing should be loved extra Deum, beyond God; when it is not so, but we love other things more than God, than our love is out of order, and putteth all out of order: It was said before, that not only the doing of evil, but deserti● mediorum, est peccatum, the passing by of better duties is a sin: so here especially in the love of God, it must be dilectio, and that with a choice: and to make choice of the abased creatures, whether we [do] as they that make their belly their God, Phil. 3.19. or money, Ephes. 5.5. or 3. Epist. john. 9 primatum gerere, i. to bestow the first honour due to God upon himself: here our love is out of order. Pro Deo colitur, quicquid prae caeteri● diligitur: quia amo● meus, Deus meus. We make that our God on which we in a special manner place our affections. Every man hath somewhat, that he esteemeth above all, and that is his Idol, rather than his God: and they are all of two sorts, amor mundi, or sui, the love of the world, or the love of himself. August. saith, O si possemus excitare homines, & cum illis ipsi pariter excitari, ut possemus esse amatores vitae permanentis, quales quotidie videmus vitae fugientis! O that we could stir up the hearts of men, and with theirs, our own, to be as deeply in love with the things that concern eternal life, as we are with those which concern that which is but transient and momentany! There are Philosophers which say, that the soul of man est in medio loco inter Deum & creaturas, hath a middle place between God and the creatures: and a thing that standeth in the midst between two things, cannot move to both, but motibus contrariis, by contrary motions: certainly the soul standeth so, in regard of the world and God, and it cannot move to both, but by contrary motions: and because it is through the baseness of original sin abased; it liketh well of bodily things: and because worldly things are near at hand, therefore we take them, & illis nos ingurgitamus, and fill cur selves with them, (and so have no taste of heavenly things:) and as it is Prov. 27.7. Anima saturata calcabit favum, the soul filled despiseth an honeycomb: so when we cram our soul with worldly pleasures, we come to have no taste of God, and consequently despise him: therefore we must first jejunare, and wean ourselves from these. And beside this amor mundi, there is amor sui, the love of ones self: it is harder repressed than the other: and it is it that men are wilfully given to: and till a great measure of the Spirit come into their hearts, they will not rid themselves; and therefore as Prosper saith, se amanies donantur sibi, because they love themselves, and lose God's love, and reward too. Yet not so, but that in this disobedience of our affection, there be degrees: the degrees, they be two. 1. When a thing is loved more, and above that it should. 2. When it is preferred above God. The first is a degree to the second: for when men have tasted worldly things, and are acquainted with base things; then nothing will have any taste with them but only those: and so many come to say with him in Plavius, Malo me mulier ista plus amet, quam dri; so brutish are many in their heart, and their do proclaim it, that they had rather have the favour of this man, or this woman, then of God. 2. The second thing here forbidden, is opposed to zeal, commonly called stupor, i. when we account of all alike, as if there were no difference between good dealing and evil dealing, God and Baal; and we can bear both: Aug. saith that this stupor, To bear with sinners. to bear with evil things, is pejor omnibus vitiis, of all vices the worst: this God punisheth with other grievous sins: for it is a special prejudice against the love of God. 3. The third is more rare, but yet in some, which the Fathers call nauseam spiritus: we may call it the hatred of God, when thinking of God is a burden to them, and dealers in good causes are odious to them, and they are glad when they have not success. The case of these men is very perilous, and it is the extremity of mischief, that a man can come to in his life. All these (both of sirmative and negative) are to be examined per contemptum, non apsius, by the contempt not of God himself, (for every man will say be is content to love God for his part) but per contemptum legis ipsius, by the contempt of the Law of God. The state of God, is as of an earthly Prince: as in earthly Kingdoms, qui diligit regem, diligit l●gem: so qui dil●git Deum, diligit ●e●bum: he that loves the King, loves his laws, so ●e that loves God, loves the word of God: this was David● touchstone, Psal. 119.97. O how love I thy Law? and ideo mandata tua dilex●, qua ●xultatio cordis mei sunt, therefore have I loved thy Commandments, because they a●e the delight of my heart. M● 〈…〉 M●●● 〈◊〉 love. Now we will add something of the Means. What means soever there are that move men to love, they are all reduced to these three, 1. p●lchrum, beauty, 2. conjunct●m, nearness, 3. utile, benefits. 1. Beauty is of itself a means, prom●seuum argumentum, it moveth love, till we find a deformed guest in a same house. 2. Vbi ego, & meum, illa trutina necesse est praeponde●et, that must needs be the better end of the balances that holds both me and mine. 3. He is good, because he doth us good: and so consequently ipso facto, he is good, because we think that what good soever we have, it comes from him. Visible beauty 〈…〉. 1. Beauty: there is a visible, and invisible beauty. The visible is such as our eyes are drawn to: one of the Heathen calleth it radium divinae essentiae,, a beam of the divine essence: another, florem divini seminis, a flower sprung up of a divine seed. This visible beauty is not such as should move us much. One of the Heathen saith Damihi solem aest●vum, bring it but into the summer's sun it is done: da mihi ventum vernum, or to the March wind, it will mar it: duc unguem transversum, scratch it but with thy nail, it is clean spoilt: or let all alone, yet it is soloccidens, a declining sun, it will set of itself; years and sickness will abridge it. The beauty of God, if a man had a glorified eye, fare passeth all these streams: Psal. 16. last v. the Prophet saith that he saw the likeness of God but in a vision, and it filled him continually. For the invisible beauty, Augustin showeth a good way to find it. It may happily be that thou lovest a man because he is thy friend: may it not also be that he is an old man? and what lovest thou then in him? his head is white, his body is crooked, his face wrinkled. O thou wilt say, fidelis homo est, he is a faithful honest man: Well saith he, quibus oculis videtur fides, iisdem videtur & Deus, God is seen by those eyes by which thou discernest thy friend's fidelity. This motive is no where greater: in God we shall have most perfect rest: otherwise set thine eye or heart on any countenance or pleasure in the earth, thou shalt find no rest: But, quicquid est per quod satigationi occurritur, whatsoever we take pains about, that same thing in fatigationem vertitur; it wearieth us, if it be but awhile. 2. For the other, i for nearness, propinquitas: name any name of nearness, not the mention of Dominus & servus, of Lord and servant: but there it is, and that is a great privilege that we have, that the Angels are not our Lords, but our fellow-servants: but the name of a friend is greater nearness. john. 15.15. I will call you my friends: and that such a friend, as we see that his glorious estate made him not think scorn of us, and in the pitch of our adversity he did most love us. Brother, john 20.17. Go tell my brethren, etc. and whereas in a natural thing it is, that if there be many, it diminisheth: as the affection of Parents, when they have many children: Gen. 37.3. this, otherwise. Luke 12.13. Brethren according to the flesh, they are a means that the inheritance cometh not whole; but this brother is so fare from keeping any portion of the inheritance from us, as that having two rights, he was content to part with one right, and to entitle us wholly with it. Father, Deut. 32.6. Dealest thou so with the Lord? is not he thy Father that bought thee? etc. not as thy father after the flesh, that hath begot thee, happily to a benefit, peradventure to a curse: if thy other Father take no better order for thee, than thy father after the flesh, especially the (Spouse) through the whole book of the Cantic. Deus zelotypus, he is jealous over us. And that that goeth beyond all these: because he was not near enough, Heb. 2.17. that in all things he might be like unto us, he took upon him our nature, and made himself like unto us in all things, (only sin excepted, which made us unlike him) that there might be perfectus amor, ubi perfecta similitudo, perfect love, where there was perfect likeness. 3. Benefits: that motive is used Esa. 1.3. hang up a crib, and see thou put provender into it, and the Ox and the Ass will know you for it. So is the state of benefits among men, Luke 7.47. he to whom is more forgiven, or given to, loveth more: and his love, it waxeth and waneth according to the benefit. For benefits, that we are facti & refecti, our own particular Table will instruct us how bountiful he is in serving up all the creatures to our use, so promotion, riches, and honour, they come not from men, but God: ipse est, qui inclinavit corda corum: what benefit soever we receive of men, we are accountable to him for all: and then considering that dedit filium, he hath given us his son, Deus, Filius pretium. Spiritus, pignus Pater, praemium. for a price: & Spiritum Sanctum, the holy Ghost, for a pledge and earnest; & servat se tantum in praemium, and hath reserved himself for a crown and reward of that love, that we shall afford him: therefore if we know not his crib, then let the Ox teach us to know our Master's crib: and he is nothing comparable to God. The signs of love. The proper signs are obedience and patience: which are the proper effects of love: but others are to be recounted; Signa amoris, the signs of love. and they are particularly to be handled. 1. The first is, in Matth. 6.21. Christ saith, we shall know where our treasure is, i. our love, by the heart: i. by the thoughts of our heart: The bending of a man's thoughts upon any thing. so that a man may know that which he loveth most if he can know the thing, that he doth oftenest think of; we have example of it Mar. 8.14. if there be any thing that a man setteth his mind upon, he thinketh it is mentioned, when aught is spoken that may be taken that way: as it is said, that when our Saviour Christ began to teach them, to beware of the leaven of the Pharisces, and of Herod, their mind was on bread, and they thought Christ spoke to them to warn them of bread, when he spoke the Parable of Leaven: so then, that is a sign of the love of God, if our thoughts be upon him. Thoughts are of three sorts: either a thought Deep, Long, Often repeated. Cogitatio Profunda, Prolixa, Crebra. The deep thought is that which in the Saints of God is especially to show forth itself: Cogitatio profunda. so that sundry seemed to be in an exiasie in recounting the mercy of God, the matter of their love: and it is a sign of great love in them. The other a long continued thought: continuae cogitationes, though not profundae * When the mind runneth upon a thing continually, though it cannot think of it seriously. : Prolixa. Ezek. 33.31. their mind ran so much upon worldly affairs (as it is the manner of age to think of wealth, and covetousness, so of youth, to think of pastime) that in the mean while they thought not of the word of God. So these continued thoughts showed what they loved: so then, if our thoughts upon God may be continued, though they be not very deep, yet they are a good sign of love. Now for the third, when a man hath neither deep nor long thoughts, yet if those that he hath may be crebrae, often repeated; if any man is thus affected to God, Crebra. it is a good sign that the love of God hath taken deep root in him: though they are not extaticall, nor continual, yet at times with some intermission. 2. The second sign of love, is this: if we esteem the pledges of that party to whom we bear love: 2 Look what estimation we give to them, we give to God. if we account of those earnests which he hath left us: as David, Psal. 119 97. saith, he loveth the Law of the Lord. Look what estimation a man beareth to his word and Sacraments, and outward means of prayer, the same he beareth to God if he love him: as on the contrary, Gen. 25.30. and it is afterward urged, Heb. 12.16. that whereas the primogenitura, the birthright was a pledge of God's favour, Esau is called a profane man, and one that loved not God, (and his reason is, because he did forgo that pledge. 3 If we forgo that that is most dear unto us, it is a sign of love. We have the picture of God in his creatures, Vbi amor, ibi oculus. 3. So out of Gen. 25.30. that forasmuch as we cannot see him, and as the Heathen saith, ubi amor, ibi oculus; we love the party, that if we have his picture, our eye will not be off it: yet so if we have an eye to his creatures. So this third also was in that profane Esau, we see his love to his brother's pottage was so great, as that he cared not what he did forgo, for that which he liked; the best thing that he had, scil. the title of the eldership among his brethren, the pledge of God, it was not dear unto him: so great a care had he of his belly. This may be for an instruction to us, when we can accept of any condition, though it be never so hard, that may set us into God's favour, that may be to us a good and perfect sign. 4 Desiderium, an earnest desire that thinks the time thing, till it come to the fruition of that it loveth. 4. Psal. 12.5. all these fall indesiderium, if as we have a desire, so if we can have a grief, for the absence of God, as for the deferring of that we love, and for not being able to enjoy it; such is the saying of David, Psal. 42.2. When shall I come to appear before the presence of the Lord? Gregory saith, inauditu● est hic amor, an unheard of love, that a man should love one, and not desire his presence: so he that desireth to live here, and never to be dissolved, hath no love. These are signs of that part of love that is called desiderium, or desire. Now follow the signs of the second part. Joy. A general rule for those things that we love, if we be greatly joyful when we have obtained, when we feeze in ourselves, that which the Prophet, Psal. 4.7. protesteth. 1 When a man's affection is occupied in that thing that he loves, he thinks the time short, so long as he is occupied about it. The second part is joy: an especial effect and part of love, and a sign of it, as Gal. 5.22. But the fruit of the Spirit, is love, joy, peace-&c. as Psal. 4.8. when a man hath no less joy for the increase of spiritual things, than the worldly man hath, that he hath a good seed time, or a good harvest. Of this love there are sundry signs. 1. Gen. 29.20. To think the time that we spend in his affairs that we love, a short time, though it be many years: as jacob served Laban seven years for Rachel; yet because he loved her, they seemed to him but a few days: this if we can do in God's affairs, it is a sign we love him; as on the contrary, if a man think one hour three in doing good, surely he hath no joy, no delight: and so his love is not stable. 2. Again, in the the true affection of love, when there is joy, it is showed thus: the Philosopher saith, Quicquid cupis habere, times perdere: cuicunnque cupis conjungi, ab eo times separari, 2 In regard of fear; whatsoever a man loveth, he is afraid to lose. Whatsoever a man desireth to keep, he feareth to lose, and to whomsoever we desire to be united, from them we fear to be separated. Now if any man's heart can bear him witness, that he can tremble at sin, and those operations are marvellous fearful to him, that he should be separated by from God, it is a good sign. All affections discover love, as on the other side fear, umor▪ occupat omnes affectiones. jobn 19.3. Pilat had a good mind to Christ: but his love came to be touched when (notwithstanding all the innocence he found in him) he would deliver him up to the people to be crucified, and all was by reason of the fear he had of foregoing that that he best esteemed, namely Caesar's favour, and so that fear was a sign that he loved that best. So Acts 19.25. the Silver. Smith being afraid that his Craft (whereunto his love was) should down, he stirs up sedition, preferring his own gain before the disquietness of all the people. 3 That that we love most, we will forgo any thing for it: so if we be overtaken, that we have lost it, to be in continual grief, till we recover it. 3. And as for fear, so grief, when we have lost it: for if we be grieved, when we feel not the ancient comfort and vigour of the spirit, that we were wont to have, it is a sign that we loved it: as Luke 18.23. there was a good mind in that young man, that came to Christ, and our Saviour Christ was well affected towards him, but when he came to be touched in his love, he was grieved more to part from his possessions, then from Christ: so grief will be a way to love. 4 If we take great care for the recovery of what we lost, it is a sign, that we took joy in it. 4. Again, the care that we take for the recovery, to be marvellous careful to recover it. Psal. 132.4. When a man will not suffer his eyes to sleep, nor his eyelids to slumber, nor the temples of his head to take any rest, until he had recovered it; and in the songs of Solomon. This care is in worldly men, Numb. 23. the care of Balaam, loving the wages of unrighteousness, though God said he should not go, and albeit he himself had said, vers. 19 God would not lie as a man, nor change as the son of man, yet he would try again, whether God would change his mind: so careful was he to obtain it. 5 If we sti●k last to God when all ●lse forsake him, 〈◊〉 a sign of love. 5. Again, in Psal. 119. vers. 127. a certain sign, it is a conclusion, to set down, that when all the world have forsaken God, therefore to love God the more: this is the nature of the worldly man, while there is a liking, his liking goeth with other men's liking: but when a man can continue his affection, so that his love is, when others mislike, and the more a thing is hated, the more he will love it, this is a good sign. 6 If we can say as the Church sa●●h, C●nt. 8 7. M●ch water cannot quench love, neither can the floods drown it, if a man should give all the substance of his h●use for love, they would greatly contemn it: that it is str●nger than death, i. when any affliction cometh, it is stronger than it He that loveth for his own commodity, feareth ●est the quantity of that he loveth, be diminished. In concupiscence, quo quis vult l●men suu●n, there, the fewer, the better, but in b●no ●●●●●l●niiae, in quo vult v●lle att●●tus, there we wish that all had him. Deus omnibus eo inunis, cuique t●tus. 6. The last sign is out of Cant. 8.7.8. that the true love can abide trial, and false love cannot abide it: the Heathen man saith, falsus amor inde fugit, unde probatur, false love will not stand the trial: but when water cannot quench it, nor fire consume it, and we can be contented to forego all, and our jealousy can wrestle with death and the grave, and overcommeth them, than we may say as Christ saith, john 15.13. greater love than this cannot be. The sixth precept, As we must ourselves love God, so likewise we must be desirous to bring others to his love: and here appeareth the difference between amor mercenarius & gratuitus, that love which is mercenary, and that which is free: for in the former, because a man seeketh his own profit, he is loath that another should love that that he loveth, and have any part with him, lest by the communicating of that thing to other, it should be restrained to himself; thereof cometh jealousy: but in the other, where our own commodity is not sought, where we wish not our own good, but good to him, whom we love for himself, there is a desire to communicate all the good things we have, so as▪ that all men may have them in common: so they that love God, would bring all men to love that they love, for itself, and yet all in whole; Ps. 31.24. the Prophet showing his good mind in this point, i. he desired to draw all to the love of God. Ps. 31.26. O love the Lord, all ye his Saints, etc. As on the contrary, Psal. 139.21. that is also a sign of love: Lord do not I have them that hate thee? Yea, I hate them with a perfect haired, as though they were mine enemies, and had done me injury; Psal. 94.16. he to draw all men into the hatred of the Lords enemies, there his challenge is, Who will rise up with me against the wicked, or who will take my part against the evil doers? and as he would take part himself against them, so he laboured that others would join with him. The second principal signs, as proper effects of love, are obedien●●▪ & patience: Obedientia, Obedience. there is no saying of all the Fathers, of greater use, then that of Gregory, Probatio d●lectionis, exhibitio est operis: and that indeed is a true sign of love, when it worketh: for the Will being inflamed with this affection, and having the government of all the parts and powers of the body and mind, necessary it is, that wheresoever desire in the Will taketh hold, it must elicere motum, cause motion: as if a man be given to the love of wine, that love kindleth in him a desire to have it, and that desire doth elicere motum, that he may work and earn so much money: and after still he worketh to get a vessel or bottle till he may have that too. This active part doth depend thus of love, john 14.15. If you love me (as Christ said to Peter, Lovest thou me? Feed my sheep:) show it by your obedience, keep my Commandments: 1 john 2.3. if a man obey not, he is so fare from love, that he doth not know God. Obedience, the proper effect of love, among them that are unequal, but not equal. We must understand, that where the parties are equal, between whom love is, that mutual affection is called amicitia, friendship: but where one party is superior, there they are not called friends, though the Prince on her part and good will, call other so, but they properly call it observantiam, observance: the very natural actus whereof is obedience. john 15.15. Christ calleth us his friends, and by the nearest names of consanguinity: Matth. 12.49. yet Paul and the rest of the Apostles presumed not upon those titles, but acknowledged this observantia, and in the beginning of their Epistles, and writings, entitled themselves the servants of God and of Jesus Christ. Rom. 6.16. Paul saith, Look whom ye obey, his servants ye are: so of this duty, this is the perfect sign (of obedience.) The order of the petitions showeth the end of the Commandments: and so consequently, in regard of this glory, that God hath by our obedience Now the applying of obedience to the end of the Commandment: in our petitions that is first, that God's name may be hallowed and glorified: How? if he be a King: and if he bear rule over us: how shall this Kingdom and rule be established? if we fulfil his will here in Earth, as his Angels do in Heaven: and so is his name glorified. And it is so necessary, as that Gen. 2.17. God for his glory appointed in Paradise, the obedience of Adam; when he was in that state: and therefore ordained a Commandment, that he should not eat of the tree of knowledge, [that in the obedience of that prescript, his glory might be showed.] The manners of the glory of God, two. The glory of God cometh either directly from us to him, or by others: from us, Psal. 50.15. Call upon me in the time of trouble, and I will hear thee, and thou shalt glorify me: this is for every one: that is for the first glorifying. But being not content with this, Matth. 5.16. God will have glory of us both mediately and immediately Jam. 2. So let your light shine, that other men seeing your good works may glorify your Father for your sakes: there is that by other he may be glorified for us, which is the second justification: the first is to him by faith alone: but the other before men, by such works as God may be glorified by them; and so other by them, reconciled to God: this glory cometh to God. [Now for manners,] Augustin, Si mores Christianorum sint amabiles, neque quicquam facit bonos vel malos mores, nisi boni vel mali amores, for amor male inflammen, & timor male humilians, If the manners of Christians be any way amiable, we must know that our manners are said to be good or bad, according as our love is either good or bad; for that love which inflames, but not aright, and that fear which humbles, but not aright, are the causes of all evil in the world. Our love is never true, but inter similes, where there is a likeness: therefore there must follow in God and us, idem velle, & idem nolle: this is obedience: our Will being moved by his Will: and suffering him to be the principal mover: for where two must Will, either the one must be proportioned to the other, The Will of God, righteousness itself. or they both to a third: and there is no reason that Gods Will should be proportioned to our; no more reason than a straight rule to a crooked piece of timber or stone, M●●●●●i, alie●●●●lun●●●●, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not his straight Will must be made proportionable to our crooked; but our crooked to his strength: so the special end and scope that God hath enjoined us obedience, is, that he may have glory, and our love be truly expressed. The necessity of Obedience, Necessitas obedi●ntiae. Now for the necessity of obedience, the necessity or excellency of it we may consider thus: by the good weighing of that v. 1 Sam. 15.22. where God having ordained sacrifice an especial thing in Religion; yet before this special part, he preferreth obedience: and it must needs be so. 1. For if a man will offer to any, that which shall be accepted, it is better if he offer somewhat of his own, then of others: for that which we offer of our own, is dearer unto us: and therefore he to whom it is offered, taketh it better. In obedience, offertur propria voluntas, I offer up mine own Will: and as it is, Heb. 4.12. the two edged sword divideth my Will, and pierceth it: and consquently I offer it up to God. In a sacrifice offertur aliena caro, I offer up other, not mine own flesh. 2. Again, the better that a thing is, that is offered, the better it will be accepted; but what is offered in obedience, is better than that offered in sacrifice; because in obedience there is a live thing offered: a beast I cannot offer, but when it is killed. Again, in a sacrifice, there is but a brute beast, and unreasonable: in obedience, there is a reasonable soul, which is more acceptable to God. 3. The third is this, the more ye give, the better it is accepted: in obedience there cannot be more given, then is given: In sacrifice I give of the fruit of my cattles, a part of my fruit: but in obedience I give the fruit, tree and all. I offer myself and all that I have; as one saith very well, Obedientia non potest plus dare, quam dedit, dedit en●m●se. 4. Last, that that is offered, the longer continuance it is of, the better it is. In a sacrifice, it is but two hours' work, while the fire is kindled, and the beast burned to ashes: but in obedience, when I offer up myself to God, it is a continual sacrifice: it is a perpetual mortifying of my Will, my Reason, and all my members. Obedientia est juge sacrificium: therefore it is plain that obedience is better than sacrifice: not that sacrifice should be neglected or condemned; it is not condemned, when a better thing is preferred. jer. 7.22.23. When the people was marvellous careful that the Lord should not be defrauded of his offerings and sacrifices, God saith: I spoke not to your Fathers, when I brought them out of the land of Egypt, that they should sacrifice: but this was the thing, that I spoke to them for, that they should obey my voice: that is, in respect of obedience: That thing is not denied simply, which in comparison to another is set far behind it. Again, the excellency and necessity of obedience appeareth in this, that though it be a good thing, or though neither good nor bad; yet for obedience, it must be restrained: obedience hath power to make of evil, good: and of good, evil; in observation or contempt: for had not God forbidden to ca●e of the fruit, the eating had been neither a good nor an evil thing: but we see the disobedience, and the breach thereof, made it evil: A more plain example we have, 1 King. 20.36. A Prophet comes to one of his neighbours, in the host, and willeth him to smite and wound him: the man knew it was unlawful, and refused to do it: but he delivered a message from God: (Because thou hast not obeyed the voice of the Lord, behold as soon as ever thou art departed from me, a Lion shall find thee, and slay thee:) and for this his disobedience a Lion slew him. Thus appeareth the excellency of obedience, that it is able to change the nature of a good thing, and to make it evil: and evil, good. The last example is of Christ: who showeth the great necessity of this virtue, in his Dilemma. Father, if it be possible, let me not obey: but let this Cup pass from me; if it be not possible, thy Will be done: and when one of these must needs have been chosen; either mori, or non obedire, to die, or to disobey: elegit potius mori, quam non obedire, he chose rather to die then to disobey: and so consequently showed, that obedience is more necessary than life itself, and the breath we draw: and this his obedience recovered the world: 2 Cor. 10.6. as the obedience of the Saints, for it is the small number of the obedient persons, that are the pillars of the world: otherwise without them, it could not stand but fall. The second rule is the precept of Obedience. Now to the second rule, to that that is commanded: here is commanded obedience: not as it is the general, as it is in the execution of every particular Commandment, but as it hath a respect to the intent of him that commandeth: an earnest endeavour that a man hath towards God to do good, and hath a Will to answer whatsoever is prescribed. It is as the other are, of two sorts: either Unperfect or inchoate. Or Perfect. 1. For the first is an obedience of fear: as 1 Sam. 15.24. but that is unperfect obedience: and every effect is there to be discerned, where it is perfectly wrought. The perfect. Gen. 22.12. God himself by the obedience of Abraham concludeth his fear, not such as falls: [for the thing, it is nothing else, but the labouring of a man's soul.] Then that is here commanded, is obedire; it is a compound: and our rule is, that in compositis & copulativis oportet utrumque quaerere, non suffic●t alterum, in compounds and copulatives we must not take up with a part, but both must be performed. 1. Then we will take the simple first, audire, hearing; audire & sequ●, to hear and follow, are God's words for obedience. The Fathers in the Greek Church call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the Latin Church oba●dire, both which imply hearing and obeying. For audire, hearing, it is good reason that we perform it to God: if it be but for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia audivit nos, because he hath heard us: when we were indeprofundis, in the deep: therefore we should hear him: and not that alone, but we know not where to have a better guide to follow, and a better Counsellor to hear. If a man follow Lot out of Sodom, and Noah into the Ark, he shall do well: when a good guide, and Counsellor is set before our eyes, and we neither follow nor hear, we shall have that punishment to follow naughty guides, and to hear evil counsel. And that is very hard dealing with God, not to perform that to him, which we will perform to the absurdest heretic. The not hearing of God, maketh that there can come no man that shall hold never so absurd a thing, but he shall have some hearers: the absurdest Heretic shall have some followers, and the reason is, because they will not follow the Shepherd: and one wisheth that all the sheep, ut incidant in lupos oves, quae nolunt sequi pastorem, they that will not follow the Shepherd to the pastures, shall follow the Butcher to the Shambles. What is there in this our hearing, that makes the most part of the world so loath to it? even this, audire & sequi, this hearing and following discourage many: for they will not be hearers of others, but devisers and inventors themselves, and leaders, and will be heard and followed: it is that that the great wise men of the world seek after. Malus assecla ratio, pejor voluntas, our own reason is an ill guide, and our will a worse; for reason, he must be waited on, if there be a good wit: and Will is a tyrant, before grace cast him down. In this respect, because auduus, it is sensus d●sciplinae, hearing the sense of discipline: and men will not learn; therefore it cometh that this special and first part is neglected and denied: therefore this is first commanded, that we be con●●●t to be led, and to receive rules of God. 2. Another thing in audire, in hearing, is this; that whereas we said before, Quod cor non facit, non fit, ●hat which the ●●art doth not, is as if it were not done at all: this aud●tu● must not be▪ as Augustin saith, only canorum per cartilag n●um, a bare sound in the ear: but unless the heart hear also, the ea●es are b●t au●es aequivocae, 〈◊〉 Idols ears, that have ears and hear not: such are the ears of him that when his heart is about strange objects, can be content to lend God an ear, and that's all, such are men of uncircumcised ears. jer. 6.10. We see, that as there is a circumcision of the foreskin of the flesh, Circumcisio auriwn. so it is not there only, but in every part: and there is a praeputium auris, a foreskin of the ear, which the Devil useth: for he is Master of all that is superfluous: and so consequently openeth it to those speeches, as make best for his purposes: and shutteth it to the contrary, unless men do strive against it; and until men may take away this praeputium, this foreskin, they are of uncircumcised ●a●es. As we use commonly to say, he will not hear good counsel, i. he will not follow, albeit it be sure he is one that will nor stop his ear at the advice of his friend, yet if his heart be not bend to follow it, his hearing profiteth him not. And the Heathen man saith, mens videt, non oculus; & men's audit, non auris, it is not the e●es, but them ●●de that seethe, nor the ear, but the mind that heareth: as this is true to lest men should think that obedience consisted only in hearing▪ God doth use to put an & a copulative after it: as & custodiant, & a●●●lent, & faciant, etc. they shall hear, and keep, and walk, and do, etc. The best sign is the similitude of the fish-hooke, cum capit, capitur: & tum cap●tur, cum artrahitur, when it taketh, it is taken: and that is a sign that hearing sticketh in us. We come to the other part, to the preposition (ob.) as there is loqui, a saying, & obloqui, a gainsaying: so there is an hearing, and an hearing against: or again-hearing: audire & obedire, i. that you shall never hear the word of God, but ever when he speaketh, there will be an oblocutor; neither shall you heat the world confirmed of all; but when he speaketh, there will be an oblocutor also: As you must have a hearing, so you must have a contrary hearing; We shall always heat two speakers. Amor Dei, & sui, or mundi. there are two speakers: 1. amor Dei, the love of God, 2. sui & mundi, of ourselves and the world: than you must not only hear him what he saith, but also the other, what he saith: as in amor mundi & sui, in the love of ourselves and the world, that make disordered love, there are two speakers; we must hear the contrary of that, that the world saith unto us: and of that we ourselves say to ourselves: For the world, john 15.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If the world hate you, etc. Christ saith, that the world could not abide him: so it is like to speak of him; but not to his good. Now as it is Gen. 5.22. Enoch, he is said to have walked with God; so must we do: God and the world will not walk together, Amos 3.3. it is impossible that two should walk together, except they be agreed: the world cannot walk with Christ, because it hateth him: Enoch gave over the world's company, and chose to walk with God alone, and so was translated: the world, i. whatsoever evil counsel (we may receive) not only of profane men, but of gainsayers, we receive it of the world: 1 King. 22.12. the King, as he shall have a Micaiah to tell him true; so it is certain, there will be a Zidkiah to speak against it: There shall be a number of Divines, and Preachers that will say to men, id quod volunt, sanctum est, that's the best way which they like best: that will lose, let other bind as fast as they can: therefore they are to be taken heed of: Then this is required, that we frame not ourselves to the world, whether to the old world, as jer. 44.17. (their reason, why they would burn Incense to the Queen of Heaven, was, because they and their fathers never did otherwise, etc. or the present world, as 1 Sam. 8.20. the people, they would needs have a King, and their reason was; We will be like other Nations, and other men. The other speaker, are we ourselves, and we before God, put new notions in us: we are at as great odds with God, as the world: Rom. 8.7. the wisdom of the natural and carnal man is plain enmity with God: and as he is a carnal man, Ezek. 13.3. there is a desire in him to follow his own spirit: and Prov. 21.2. omnis via viri recta sibi, every way of man is right in his own eyes: if he follow that, than he thinketh he hath followed a right way: And as we have this liking in us, so there is another liking in God; there is no such way in God; jer. 18.11. revertatur quisque à via sua, return every man from his own way, they must come bacl: therefore they were in a wrong way. Gen. 6.5. God's own testimony that man's thoughts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rak rang col hajom, naught and exceeding naught, etc. therefore there is like to come but little fruit of this oblocutor, 1 Pet. 2.11. his fruit that doth follow them, that they do militare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, war against the soul: above all, this is that that showeth us, that it is the punishment of God, Psal. 78.29. they had their desire, (he let fall Quails round about their Tents) but lost his favour: i. with their desire they had the wrath of God: Psal. 81.12. he would have had no strange God to be amongst them, nor any other God worshipped; but they refused to hear his voice, and to obey him: therefore he gave them over, and let them fall away. What is the reward? Such as Rom. 1.24. it is the punishment of the greatest offences of Idolatry: and yet 1 Cor. 5.5. there is a delivering of one to the Devil, & a good effect cometh of it: 2 Cor. 2.8. there is a delivering to a man's self: and it is better to be delivered to Satan, then to our own desires. And it is the course of Moses, Exod. 4.14. whereas God required him a very plausible thing to man, to be a Magistrate, he being suspicious lest his will should beguile him, because he felt no oblocutions, so he made four denials, before he would take it, till God was very wrath with him: The judgements of the Fath●●●●●vellous. for true obedience, it hath nothing the suo, of its own, but totum de alieno, all from another: it is a continual gainesayer of itself. 3. A third thing: and that is a joining of these two together: for there are some that will hear God; and because they will have no gainsaying, they will hear the gainesayer too. This we are commanded from: for when they have heard what God can say, then Gal. 1.16. they call a conference, and hear what flesh and blood can say, and they themselves will sit Judges. Paul saith, when I was to preach Christ to the Gentiles, I never consulted with flesh and blood: As one saith very well of our affections, that they are like Lime, which where it should be coldest, as in water, it is there hottest: and there coldest, where it should be hottest: so a man's reason is never so suspicious and wary, as when it cometh to deal with God: and never so careless, as when we are farthest from him: as if he were persona malae fidei, They do transig●e tanq●●m ●u● homine pessimae fidei. one not to be trusted: where they need least to fear. If they heard the Minister of the word, there they are most afraid, and are marvellous careful for examining all circumstances, lest happily they should be seduced: whereas in worldly matters, where most peril is, there they are most secure. Of this proceedeth a partial obedience, the Fathers call it delicatam obedientiam: for certain things, to sit and hear an hour, and receive the Cup, the Sacrament; the flesh seethe no harm in it: but as 2 Sam. 16.18. Chusai then ready for another: this is specially to be taken heed of: we must be content to hear God, and so, that we be willing to gainsay his gainsayers, and never make a mixture of them. The last thing commanded, for the measure or qualtity of it: that it be ready and willing, as Bernard saith, though contra voluntatem, yet ex voluntate, cheerfully: Rom. 6.17. he commends them, that from the heart they obeyed; for there is an obedience that is coacta, constrained: jer. 23.33. there the people, they were content to hear, but their account was, What is the burden of the Lord? and God saith, I will even forsake them for this saying, I will visit every such one, etc. the burden of the Lord shall ye mention no more: thus shall ye say, etc. Amor erubescit nomen difficultatis, Love scorns the name of difficulty: it counteth it a light yoke and very easy: against them that do unwillingly: john 6.60. their opinion of the Sacrament, durus e● hic sermo, this is a hard saying: Matth. 8.29. there is obedience in the Devil, he came out, but with great grudging, and renting, (and casting him down) and he made much ado before he came out: those that cannot do cheerfully, show their measure to be with the Devil: Psal. 19.10. this durus sermo, to him was as sweet as an honyco●be, whereas the Jews counted it a burden. The last part that we have relation to that [in obedience] that God especially aimeth at; and will have done. The intent of the precept, is the object (of this precept) of obedience: yea, though they be harder than Saul; for of Saul, 1 Sam. 15.20. the leanest he could have offered, and in killing of the poor multitude, he could have obeyed God: but Agag, and certain of the Nobility, and the fattest of the sheep and cattles he spared: whereas God's intent was rather to have had his obedience in them: but because there was a greater difficulty, and a better estimation, he heard the oblocution. The end is to be delivered at the third rule: of things forbidden: N●g what is forbidden? it is called disobedience: the state whereof may be conjectured, if we compare it with that that it is resembled to, of the Teraphim; and see the effects of it in our nature, 1 Sam. 15.23. it is said that rebellion or disobedience is as the sin of witchcraft: and the abomination of the Teraphim: The reason of the resemblance: as in witchcraft, we will yield obedience [so long] as God will answer us in any evil thing, we will obey him: and again, because it was noted in the law, that the Witches and Sorcerers, they should give false answers, so we see here in this place, his disobedience answered him like a Witch: for he disobeyed for fear of the people, lest he should be put out of the Kingdom: he did disobey, and yet the Kingdom was translated. 2. To the abomination of the Teraphim: Gen. 31.30. they had their d●i penates, their household Gods, about the corners of their houses, and in their high ways; and such is the sin of disobedience; for in the Temple all held obedience outward to the means; but abroad our Teraphim and our Gods. We see by punishing for it, what account he makes of●● 2. In the effect, Deut. 27.26. we see that the curse of God, whose maledicere est malefacere, is due to this sin of disobedience: for it is a very reproachful thing to God, to account his Commandments, as the servant Matth. 25.24. I knew that thou wast an hard man, reaping where thou sowedst not. A sign of this, the Rainbow, which doth not only mind us of the covenant, but of the general deluge whereby God punished the disobedience of the old world, the performance showeth what effect it wrought in God, but especially Rom. 5.19. the cause of death is properly ascribed to this sin of disobedience. Bernard: and that disobedience is the cause of our death, our daily experience telleth us. Quotidie experimur, quotidie enim morimur: and God saith, by that a man sinneth, he shall be punished: so that, as we withdraw our obedience from God; so (Rom 8.20.) the creatures, they shall withdraw their obedience from us: and that is attributed to this cause. And not that only [during this life we have not only without us] but we find a disobedience in ourselves, Rom. 7.23. the 2. laws in us: in which the affections will not be subject to reason, and reason cannot have any government over them, because we disobey our Creator. More particularly, by Psal. 119.32. the way of obedience is the path of his Commandments: Deut. 5.32. from which way, we have a division of ways; a way to the right hand, and a way to the left hand. Preach. 10.2. the heart of a wise man is on his right hand, but the heart of a fool, on his jest: from that place the Fathers fetch this interpretation, It is said that the heart of the wiseman is on his right hand: there is probabilis inobedientia, a disobedience that is not void of some probable pretence: and such was saul's here in Gilgal, his answer might seem reasonable, but that it is not it that God commanded, which we should ever make our rule, and not the guidance of our own reason; and into this fall the opposites of those before, not subjecting ourselves to hear and follow, the giving ear to the voice of our own reason, and of the world, and of mingling them: all these ways lead ad dexiram, to the right hand. The way whereby we are led into the lefthand way, we may count their folly, that have no probability, that 2 Thes. 3.2. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked and absurdly wicked: insomuch as the course of life they take, beareth no colour: but whosoever shall look upon it, shall presently see it debauched, with out all colour or excuse. The manner is opposed to Readily, Phil. 2.14. that their obedience must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without murmur and dispute. As in obedience, so in disobedience, the two exorbitations, and the manner disordered. Murmuring was always almost the fault of the Israelites; for making of dialogues, and ask of causes, Why for this cause rather than for that, and why now rather then at another time, as Luther saith well of the sect of the Quaeristae: they will go with Why, in infinitum. Both these are to be removed: and under these you may include the fault of them in Matth. 22.5. or more plain, Luke 14.18. they fell all at once to make excuses. The Angels yield no reasons why they should not obey, nor excuse, nor murmur. The last thing is in the degree: the degrees be two, 1. neglect. 2. contempt: Neglect, Matth. 22.12. he that came in negligently without his wedding garment: 2. in the same place, vers. 5. of those that set themselves to excuses, and refused to come, contempt. This rule Austin giveth of them both, Neglectus ubique culpabilis, contempius ubique damnabilis, Neglect is always , but contempt is always damnable. The means. Heb. 11. that being in a good way, they gave over all possibility, and yielded themselves wholly to God. 1. The special to this is the consideration of the good service that God hath had of his Saint's before-time, and how they had great offers in the world, as Moses, joseph, Esay, etc. if they had listed to have followed and heard the oblocutor: but they were resolute that nothing should draw them from God: this is the first. 2. Our Saviour Christ his example may be as a second, as he was man, Et subjectus est ●llis quibus●llis? pauperi fabro & foeminae. Luke 2.51. he went to Nazareth, and was subject to them. Bernard's question upon these words, Who are they that the Son of God should be subject unto them? faber & foemina, a Carpenter and a Woman: as he was God, or rather as he was Christ, God and man, Heb. 5.8. where it is said, that though he were the Son of God, yet learned he obedience: and indeed by his obedience to the Cross, he recovered the world. And if any will make exception and say, that we are not able to match with him, or with the Saints of God; 3. Then we may take for the third example, the state and course of all creatures: Matth. 8.27. the 2. unruliest creatures, the Wind and Sea obey the word of Christ; What fellow is this, cui venti & mare obediunt? that even the winds and the seas obey him? Take all the creatures, the heavens, the elements, etc. there should be no manner of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disorder in them, were it not that only man hath broken it, and so hath put himself and all other creatures out of order: and this their obedience they have been ready to give over, i. they have obeyed against their own course at God's will, as the Sun standing still at joshuahs' commandment, whereas it is his nature to move continually: and the fire not burning the three children, and Dan. 6. the Lions refraining from devouring of Daniel: the earth moving, being of her own nature immovable: so that they are not only audientes verbo divino, but also obedientes, hearers of the word, but obeyers: which is the very true and perfect obedience, to obey in giving over our own nature. That if any man be disobedient, he is therefore disobedient, because it cannot be conveniently performed. 4. Another may be taken from the nature of our obedience, for natural reason saith, where there is one duty, there are at the least two extremes, and of the obedience of sin is multiplicior, than the obedience of God. It is truly said of the Heathen man, negligentia plus laborat quam diligentia, idleness is more toil than employment: and so we may say of every virtue, the adulterous man laboureth more than the chaste: and the covetous man more than the well contented man. 5. Now as this is true, that there is such equity in the Commandment, as if there were no reward, yet without reward we should obey it; (yet which may be the 5.) there is so great reward annexed unto it, that though there were more difficulty, and less equity, yet it were justly to be performed in regard of the greatness of the reward: concerning which reward, Gen. 15.1. it is an exceeding great reward, or as the Fathers say upon that place, merces magna nimis, too great for all the obedience we can perform; and such, as that one of them saith, that the Saints of God, they repent themselves that their obedience was so straight, and no more upon earth, and wish that they might come hither again to do more good works, and perform more exact obedience. The signs. Signa. 1. For the first part, 1. for audire, Hearing, the signs before would be sufficient, if we could once be persuaded that we do it not ex opere operato: but our practice doth so commend it, and confirm it, as that we think our bare hearing pleaseth God; for after we have heard, what care we have to gather and sum up our estates? how is our thoughts wholly taken up with the world? what grief we have if we do thereby by neglect our profit? again, how easily we frame ourselves reasons to absent us from thence? it is a sign that we are not aright, whereas that business we would leave at the call of man: but if we hear with fruit and profit, and do it carefully, if in particular application we apply it, and study to profit, it is a true sign of right Hearing. For the other, i. obedire, obedience: as it falls out, we have a very good trial of it: for in the dissoluteness of this time, the only benefit in our want of discipline is this, that as there be divers punished, that would annoy the civil body, so those that they think the civil state will bear, are left, which should not be, as the Primitive Church; but then sundry would obey, as to the precepts having correctivam vim, rather than directivam, a correcting rather than a directing power: whereas now it is seen who doth it for conscience sake; when God gives us a rule of obedience, and the laws inflict not any penalty for the breach of it, there our obedience is free and voluntary; when Gods forbidding and man's concur●e not, if we be obedient in as great measure, as if they do concur, than it is a good sign of the truth and soundness of our obedience. 2. The other and the best, when there falls out a question, wherein our nature taketh one part, and the Commandment another: [as Gen. 22. in Abraham, Nature bade him net sacrifice his son: God commanded him to sacrifice his son:] then we may know to whom we are obedient, if God have the victory and comman●● 〈◊〉 ●●●come, and the flesh go down, than we know that ou● obedience is right: on the other side, if God give place, the oblocutor gets the victory than we know what becomes of our obedience: so or the world, when that and the fashion take one part, and God and the Commandment the other; look what we follow, there is our obedience. Aug. Si Dominus sit, si Domini amicus, while they two walk together we cannot know the Dog's Master: but he that it followeth when they are parted, is his Master. 6. For the sixth rule, for procuring of obedience in other; the two words aedificatio & scandalum, edification and scandal must be it. For Edification, Rom. 14.19. for Scandal, Rom. ●4. 13. that which is lawful, is not lawful, as it is both in the first and second Epistle to Timothy, except it edify, or if it be scandalous. Patience. But we make ●t an especial effect of love, as when love is active, obedience, passive, patience. Qui amat t●lerat: si desistis ●●lerare, desistis amare. NOw we come to Patience; it may be comprehended under obedience: they use to call it obedientiam crucis, the obedience of the Cross: it is a fruit of love, and the first of all very necessary. 1. Cor. 13.4. Charitas patiens est, Charity suffers ●ong: the Heathen man hath a strange saying, Non amo quenquam nisi offendero, I love no man but whom I offend: the reason is, because ●ea●ing and forbearing is a great sign of love: he that loveth, will bear much; but if not, he loveth not: so that we see, patience cometh with obedience: for thus it is: This Telerare must necessarily have relation to evil, i. malum poenae. Of our nature, as we are natural, it cannot be said ●ruer, than that it is durum pati, loath to suffer: especially evil, the object of it. Amos 3.6. non est malum in civitate, there is no evil in a City but it cometh of God: Rom. 5.3. if we suffer sickness, poverty, etc. in the being rid of it, we put our felicity: then this may be truly said, that that which is evil, is never patiently borne propter se, for itself; but thus, if the good we shall get by suffering be greater than the evil: learning is a good thing, so is ease: now without labour, learning cannot be attained to: if any think that forbearing of ease is better than the want of learning, and he know that the privation of ease will so affect him, that he shall come to be learned, he taketh pains, and consequently proveth learned: and so on the other side, that is the judgement of the reason, that saith thus: I will do this, because it is good: but I will do that rather, because though I be deprived of a good, yet by the privation of that good, I shall get a greater good: so is the judgement of patience. The wants and troubles in this life, are less than the pleasing of God: Gregory saith well, Ardour desideriorum facit tolerantiam laborum, the ardency of desire provoketh unto labour. The end of Patience. For the end, or applying of it to the scope; it falleth into the same that obedience, not glorifying God from ourselves, but from others. Another, He will have glory over the Devils by us: and it is a means whereby God useth to quell their malice by us, therefore is patience commanded, job 2.3. See the triumph of God above the Devil, in jobs patience: though Satan afflicted him with sundry plagues, yet he continued, and so God was glorified in his servant, above the malice of the wicked adversary. The necessity of it, Heb. 10.36. is too plain, [you must labour after patience,] for ye had need of patience: a reason Christ bringeth, Luke 21.19. for there he saith, we cannot possess our souls without it. How? thus: if any cross come upon us, either it is too great for us to bear, and we fall into exceeding great worldly sorrow: 2 Cor. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the sorrow of the world worketh death: and consequently, that sorrow will deprive us of our souls, as Ahitophell, a wise man as any worldly man: or else, if we have not patience, we shall fall to set ourselves against that party, that we think offered us injury; in anger, 1 Cor 15.26. and so we come to hatred, and then to injurious dealing, and so we lose our soul. Then in this respect that we see, when we have gone through the fair promises of the gainesayer; we are to deal with other enemies, as anguishs of this life, etc. then with the last enemies: and then we are to make account, that when we deal with the last enemy, i. death, if we escape him, we shall be sure to keep our souls. Patience the roof of god●●nesse: tectum▪ In consideration whereof, as we said in faith, that it is fundamentum virtutum, the foundation of other virtues: so patience is tectum virtutum omnium, the roof to keep them from the storms of afflictions: without which, showers would fall into the building, and rot it. And this may well be warranted, Luke 8.15. our Saviour describing the spiritual harvest, saith that they brought fruit in patience: the fruit is the last thing: in the other the bud and the blossom; the fruit that must come through the blade: more plain, I am. 1.4. that therefore patience must be, that we may be perfect and want nothing: i. that perfection may be added: Phil. 1.29. he joins them both together, to believe and to suffer: Unto you it is given, not only to believe in him, but also to suffer for him. Heb. 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ye be not slothful, but followers of them, who through faith and patience inherit the promises: faith and patience, the first and the last, the beginning and the ending. Sure it is, that when this virtue is come, and covered the roof, we have good cause to rejoice, in so much as the Apostle, 2 Cor. 12, 10. he will rejoice in his patience, that he had suffered reproaches, infirmities, persecutions and anguishes for Christ's sake. Which patience [Rom. 5.4.] working experience, than he hath spem solidiorem, more sure and solid hope: then he comes to that Rom. 8.35. that he throweth down his Gauntlet to any thing that can separate him from the love of God: and he beginneth with the stoutest enemies, speaking by experience, as the work being perfect in him. If ●n punishment, it brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the precept, what is commanded; that is patience: but we will distinguish it according to this object, to affliction, that is of two sorts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, precept for direction, punishment for correction: and accordingly [on both sides] there is a divers patience. It is said, that in every law there is a directive and corrective force: if the first escape, the second will take hold: aut faciendum quod oporter, aut patiendum quod oporiet: either we must do what is due, or suffer what is due; we must be either Active or Passive. 1. The first, patience, this whereby when we see that we are under the rod, we submit ourselves to the corrective law, knowing it to be just for our deserts. The reasons be two, but one for suffering, 1 Pet. 4.19. [the maine reason of both these] because it is the will of God. Of his Will we inquire not the cause, but the reason it is revealed: therefore we are bold for the confirmation of our faith: one this, he will have the whole world know, The manifestation of his own justice. that sin shall not be unpunished: partly plain, Numb. 20.12. the waters of Meribah cost Moses his life: his wavering, that waters came not at the first, was the forfeiture of entrance into the land of promise: and many more may be brought, but they are all darkened by Christ, his punishment for sin may show how well God liketh it. Now albeit the main punishment fell on Christ the Son of God, and this passio Christi, his Passion was the greatest sign of the love that he bore to us: so must it be reciproce, though that fell on him, yet so it fell, that there should still be a visitation of his Church: though it was promised in the beginning, God makes a covenant with us, and to this end, that his mercy may not be withdrawn from us; yet Psal. 89.31.32. (But if his children forsake my law, than I will visit their transgression with the rod, etc.) So it is a part of the league between him and us, that we shall endure the fatherly correction. 1 Pet. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the time is that justice shall begin at the house of God: an argument; if justice begin at the house of God: if God show his justice in punishing those which he hath a special favour and love unto: therefore it doth argue, that he will punish the unbelievers more grievously: Luke 23.31. It in me, that am a green tree, what shall become of a dry tree? therefore the green shall down too: jer. 25.29. If mine own house, where my name is called upon, offend, I will begin to plague it, and shall you go scotfree? therefore there is a not sparing of the house of God. This would be very unpleasant unto us, but that, if we suffer not this, a worse thing [to be left] would follow, Heb. 12.6. Whom the Lord loveth he chasteneth: Revel. 3.19. God doth castigare omnem silium, quem recipit, he scourgeth every son whom he receiveth: so herein is our choice, whether we will be disinherited or chastened: Aug. Si hoc tibi magis malum videtur, exhaeredari, quam non casligari, ist hoc elige: So that if a man will be of the company of the wicked, than Psal. 73. he may share prosperity with them, if not, then jer. 12. he shall be of the afflicted heritage, and if our inheritance be magis bonum, a good rather than the other, we must pass under this. 2. The procuring of out own benefit either by calling us bacl when we are gone, or retaining us in the state we 〈◊〉 in. 2. Another reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, correction; as the first was the declaration of God's judgements, so this for our own benefit: 1. Esa. 28.19. vexatio dat intellectum, vexation gives understanding: Psal. 119.14. it was good for David that he was in trouble: i. many men cannot be without it, Aug. saith of himself, that when he did follow with a full stream worddly pleasures; pectoris dol●r, a grief in his chest, was the first visitation that recalled him: by Paul's unhorsing and smiting blind, was his entrance: and so many have been recovered to God: and unless we be thus smitten and awaked, the natural folly, and the world ringing in our ears, will make us that we shall not hear. So in our continuance, of sundry, Hase. 2.6. Sepiam viam tuam spinis, I will hedge up thy way with thorns: if thou wilt out of the way, a thorn shall prick thee, and bring thee in again. Basil is said, that being a man much subject to infirmity and sickness, once in his sickness was very earnest with God for the recovery of his health: and when he had obtained it, he remembered that he had left out a condition, that when he requested of the Lord, that he might recover his health, he should have put this condition in, if that the restoring of his health would not make him proud: otherwise, that his sickness might come again, and he put it in: and as Nazianzen reports of him, it did so. So in regard of our own benefit, this correction, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we see is needful. Father in detaining some good thing from us, longer than we would, o● if malum p●●n● he continued upon us. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trial, that is two sorts: 1. for there is either dilatio ●ou, a deferring of good, touched before in hope, which always hath rationem mali, a show of evil: Prov. 13.12. spes quae differtur affligit animam, hope deferred maketh the heart sick: the bearing of that oft, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, longanimity: [for the Commandment] Habak. 2.3. he will stay: yet wait, and he will surely come: Psal. 37.7. wait patiently for the Lord, and God will at the last come. This virtue in all the points of patience it said to be in God. This aught to be dear unto us, because this is the only patience that is in God: whereby he doth expect, ut misereatur nostri, that he may have mercy on us: Aug. de patientia: Dominus patitur neglectus, patitur contemptus, patitur negatus: the Lord, though we neglect, despise, deny him, he still bears with us: ought not we therefore with the like patience wait for his approach? That man falleth into infidelity, that thinketh him long a coming: for he seemeth to make this conclusion; it is long a coming, therefore it will never come. 2 Pet. 3.3.4. In passione mali it hath his ground, Luke 12.48. To whom most is given, he must suffer most 2. The second indeed is the bearing of some real affliction [not for sins, as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but for righteousness sake:] To whom more is given, of him more is required: the Devil shall have a larger licence to tempt him: And the Philosopher said very well, Deus non habet amorem maternum erga bonos viros, sed paternum, God loveth not as a mother, but as a father: i. he will not keep them in his lap, and cocker them as a mother; but put them to trial as a father: (the trial is between facere malum, & pati malum: do ill & suffer ill:) and this is it that Austin saith, utrum velint malum non patiendo facere; or non faciendo pati. And this real affliction, 1 Pet. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the trial of faith is a thing which, as he expresseth it, is better than the finest gold of Arabia, i. in the eyes of God fare more precious than any thing. Now this is separate from the former, i. suffering for our sins: but this is a suffering for righteousness, because we will not be constant, unless we be kept under the yoke. The reasons be four, why God set down this: 1. That commonly we see, that res prosperae, are mare mortuum; that lacus asphaltues, that dead and noisome lake (where once Sodom and Gomorra stood) that standeth and corrupteth, as armour contracts rustiness; a body, evil humours; fallow ground, weeds, etc. So we quickly settle upon our lees, if not emptied from vessel to vessel: graces grow bright by exercise, and for want of use die within us; there must be a stirring up of them, else there will be a fogginess of the soul by want of trial: [therefore necessary it is, that there should be a trial.] The right of desert was given to us, and consequently we are to hold it by his right, of his desert. 2. He setteth down, Rom. 8.29. that between Christ and us there might be a conformity: Christ hath two rights in Heaven; first, by inheritance, as he is the first begotten Son of his Father; and secondly, in his desert by obedience. We see the clause that be holdeth it by, he setteth down, Luke 24.26. Know ye not quod oporivit haec pati Christum? that Christ ought to have suffered these things? so, he holding of the inheritance by Christ, includeth this condition, that we be conformable to him in his sufferings. In man's law it is a principle, that the inheritance goeth to no other, but by him which held it: and hath no other right, than he had which had it before: It is that that the Apostles plead, Acts 14.22. quod oportet per multas tribulationes pervenire ad regnum Dei, that we must through much tribulation enter into the Kingdom of God: and lest any should think himself excepted, 2 Tim. 3.12. Omnes qui volunt pie vivere in Christo jesu, persecutionem patientur, All that will live godly in Christ Jesus, shall suffer persecution. And for this cause, whereas it hath six resemblances, 1. to a Camp, 2. to a Ship, 3. a Building. 4. Corn, 5. a Vine, 6. a Flock: the nature of all these import a patience. 2 Tim. 2.4. To a Camp, the Soldier's life is nothing else but agere sub die, to lie abroad: to a Ship, Matth. 8.24. tossed with winds and waves: Matth. 9.37. to Corn, which cometh not to the table, but under the sickle, flail, millstone, oven: unto a Vine, Esa. 5.1. and in the Vine-yard there is a Winepress, where the Grapes must suffer the press: john 10.1. to a Flock, they are to be shorn, and carried to the shambles: and in a Building there are Axes and Hammers daily heard, nails & such other things are required. 3. The third is that which we said before: when God gives great gifts, as the gifts are, so is the Devil's sieve, Satanae ventilabrum: Luke 22.31. and the larger gifts one hath, the larger patience [and the larger trial for Satan] he hath: and where there are most gifts, there the Devil sueth most for his indulgences and licences: therefore every man must prepare himself, for Satan will have his Sieve: a Sieve is to make a separation of that which is good of the corn and the refuse: therefore it is that God doth permit evil, and evil men in the world, because God should not use good men as scourges for good men; therefore this benefit we have, [that there shall be a separation] and how? A note of separation, Matt. 3.12. the separation is this, that as we see that vituli triturantes quotidie ligantur, etc. even by the Cross. August. saith, vituli iriturantes quotidie ligantur (ad stabulum,) vituli mactandi quotidie in pascuis libere relinquuntur, the Oxen that are for use, are kept tied up, when those that are fatted for the shambles, are let lose into the pastures to feed at their pleasure. Generally most of the Fathers use the similitude of the Reds' Sea, through which the Israelites were to pass to the land of promise, not without mire and dirt, and entangling their feet in the weeds (as Saint Gregory speaks:) so in our journey from earth to heaven, to the new jerusalem, to the land of Canaan, there is something to pass through; to which affliction is resembled: The reason of the resemblance: If you be a true Israelue, you shall go through the Red-Sea: if an Egyptian, you pass not. The last is, the confusion of the Devil himself: to confound him, that he may not say, Do they serve thee for nought? as in job 2. This is an especial end of patience, to stop his mouth; God often rewards not at all, nay he often sends malam mercedem, an ill reward, to show that we serve grataito, freely. The manner: there were in the Primitive Church a sort called C●rcumcelliones (a sect of the Donatists, When it is not a senseless thing but mixed of sensus doloris in the soul, and oppressio doloris in the body and it hath voluntatem liberandi sui, & voluntatem patiendi●tui. ) that hearing patience to be so much commended for such an excellent thing, they presently conceived of it, as of the Stoics doctrine, to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they whipped themselves, and acquainted themselves so much with it, that they could bear any thing. We see Paul's disputation with Epicures and Stoics: therefore we must understand, that Christian Religion, as it is not Epicurism, so it is not any doctrine of the Stoics. Christian patience is not a Stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For we see in job, David, Christ, though they were patiented, yet they gave notable signs, that they felt that which they suffered. But this is patience, when a man feeleth it, and would be rid of it, and yet doth abide it to the pleasure of God. It is not to have a will only to be punished; patience is not a monothelite, as Christ saith, Luke 22.42. his will was to be rid of the Cup: but yet he prayed, that not his will, but that Gods will might be done: and 1 Pet. 4.19. because it was the will of God, he should drink the Cup: therefore he conformed himself to it. August. in his book de patientia, chap. 7. showeth the distinction between the Heathens patience, and the true: the Heathens patience, and the Heretics, etc. was not for a good cause, nor for a right end: but possible it was, that they used themselves to it, and felt it not: this is, as he saith, stupor morbi potius, quam rebur sanitatis: so miranda est: duritia, quae magna est: sed neganda patientia, quae nulla est: an unsensibleness of disease rather than soundness of health; admire their hardiness you may, which is great, but deny their patience you must, for it is none at all. The Negative part. Want of due regard of the Cross, and the fainting under it. The first concemeth all, the regard is after the Cross: this they call patientia panica. The second degree, for awhile we regard it; the Prophets compare it to the morning dew, or the clouds. That which is forbidden, is in Heb. 12.5. comprised under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the small regard, and despising of the chastisement of the Lord: and a fainting under his correction: for the one is the one extreme, and the other is the other. 1. For the first it is sure, that as we see Exod. 9.28. and as Chrysost. upon that place noteth: there is not in the wicked no regard, but a small and short regard: we see a momentany regard of the plagues of Egypt in Pharaoh a reprobate, he regarded it no longer than he was under it: and it is no other in jeroboam, 1 King. 13.6. there was in jeroboam, a present humiliation, till his hand was restored. But the common resemblance to that effect, which the chastisement of the Lord bringeth upon the wicked, is of the horror that is in Bears and Wolves, at the sound of a Drum or Trumpet, they are as it were clean beside themselves; and are in a horror, which for a time continueth, so long as they hear the sound: or as they that are tossed on the Sea, and being not used to it, fall sick; but when they come to shore, they have no sooner footing on the land, but they are well again, and return to their former health: and that present forgetfulness is the first step; jer. 12.13. he showeth a kind of them, they were sick, and profited not by it: making it as a mark of wickedness in them. Now by this and other degrees, we come to that which in the ancient Fathers is called stupor morbi, & duritia, non robur sanitatis: a numbness of soul, and hardness, not coming from the strength of health: in one word they call it animi paralysin, the Palsy of the soul: it is one thing to thrust in him that is in health, and another in dead flesh: this is of two sorts; the one ye shall find, Prov. 23.35. he speaketh there of a person given to excess of eating and drinking: Stupor contractus, is of drunkenness, that are drunken ebrietate. They have smitten me, but I was not sick: they have beaten me, but I know not when I awoke. Their life is like to theirs, that sleep in the top of a mast; their ship is broken, but yet they continue: and so they come to a kind of drunkenness. Now this drunkenness which is spoken of in Esa. 51.21. Ebrii sunt, Contractus is that that troubleth the world sed non vino, they are drunk, but not with wine: it falleth out also even in other vices; as when a man is bewitched with any fin; he is smitten, but feeleth not. 2. The other is such, as we read 1 King. 18.28. for it is said there of the Prophets of Baal, when their god would not hear them, that they cut themselves with knives and lances; Immissus stupor, whether the Devil possess us in soul, of actually in body. and so they might seem patiented: this is not stupor contractus, but stupor immissus, not an acquired, but an insensibleness infused by the Devil: as we see in Mar. 5.5. in the man that could break chains, and cut his own flesh with sharp stones very pitifully: For in the Circumcellions, the Manichees and Donatists, and whosoever they were, that did, as Aug. saith, pati malum, ut facerent malum, sufferevill, the better to do evil; we may see that this manliness, or rather hardness was in the soul of them all: it is a thing to be regarded. The reason of both these, either because they consider not the true efficient, or the true end of afflictions. We return to the former, first, stupor contractus; we come to that by two means. 1. Is a not considering of the cause from whence. 2. A not considering of the end whereunto. 1. When the afflicted doth not consider the cause from whence their affliction cometh, as jer. 5.3. & 2.30. & Esa. 1.5. you shall see what he saith, Esa. 1.5. God saith, Why should you be smitten any more? etc. from the sole of the foot to the head, there is nothing whole, but wounds, etc. Where is there any place, where I should smite thee? and in jer. 5.3. Thou hast stricken them, but they have not sorrowed, thou hast consumed them, etc. and chap. 2.30. he had corrected their children, but they sorrowed not. There is no doubt but the same examples are among us, and no doubt but God calleth before him, and arresteth them, with these his Sergeants, but they are no whit called nearer to the Lord, nor amended. These men are usually compared to Simon of Cyren, Luke 23. which was violently caught, and was forced but to bear the Cross, whereupon, not he, but Christ should be crucified. Now these men that carry a Cross, but are not crucified on it themselves, they are in the same case that he was: a Cross they bear, but profit not: and the reason, because they ascribe it to a cause beside God: and that is it that the Divines call caecum tormentum, or caecus dolour, a blind torment or grief: a grief they have on the sudden, and they are not able to say, for this and this cause, this heaviness is come upon them: Purblind Christians, that cannot look up to the hand that striketh, nor discern the intended end of their chastisement 〈◊〉 if any alteration befall them, they ascribe it not rori gratiae, but humori naturae, not to grace, but nature: and so consequently they get them terrenas consolatiunculas, some poor earthly delight, as Bernard saith, pleasures and friends, and so drive it away. If the effect be not within them, but come from without them; then nothing is more common than this, insurgere in instrumenium, (August) to hack the staff, & omittere percussorem, to let God go: which is a great oversight, by reason of two concurrences: for we must note, that affliction is just on God's behalf; on the behalf of the instrument, injust: as the calamities of job, they were therefore just, because they were of God, cui nil nisi justum placet, that delights in nothing but what is just: More plain, Matth. 5.11. it is said, that men shall be blessed, when they shall be injuried of men, persecuted and accused falsely: so they shall receive injury from men, but recompense from God: The not distinguishing of these two, breedeth a desire of revenge, Psal. 7.3. when David saith, O Lord my God (speaking in regard of the instrument of Saul and Doeg) if I have done any such thing, if there be any wickedness in mine hands, etc. yet he ascribed this to God; and though he ascribed it to God, yet that thing argueth not, but that he was injuriously dealt withal: even as he doth ascribe that of Shimei to the same cause; peradventure the Lord hath stricken with his instrument. As these two; when we look not high enough to the efficient cause: so on the other side, when we conceive not aright of the end; that tribulation being of tribulus, August. Ideo mittitur, aut ut detineat, aut ut revocet, which is sent to keep us in, or to call us. When they consider not this, through these two, they begin not to regard it; and so get a numbness of soul, and consequently they gather a thick skin. 2. We come to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cause of it is most commonly from thence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fainting under the cross either for want of due consideration of God's justice, or of his mercy. that men cannot distinguish (as 2 Cor. 4.8.) between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: between being shaken, and cast down: the Apostle he could say, they were often in trouble, but never in perplexity, and cast down. When a man imagineth that God afflicteth him in his wrath, and that he aimeth at nothing but his destruction, whereas the chastisement of God is not to drive us to despair, [but only to bring us to a godly perplexity.] When a man cannot distinguish these, than he falleth to have an heaviness, and that breedeth death: Psal. 42.6.9.11. he is cast down: and there is a question between him and his soul, Why art thou so heavy O my soul? etc. but then we see he cometh to the other part: Put thy trust in God, for he is thy refuge: he is the light of thy countenance: and so standeth as Paul doth here: which thing, when it is not considered, men first feel their courage die: and as Prov. 18.14. fall into a wounded spirit, which cannot be borne: howsoever the spirit of an heathen man can sustain his infirmity [& though the patience that appeared in the Heathen were great:] yet [as the Prophet saith] A wounded spirit who can bear? Gen. 4.13. My punishment is greater than I can bear. or if not into that, than they fall to murmuring against God's justice; Gen. 4.13. cain's murmuring, that they bear a greater punishment than they deserve; as on the other side in regard of the mistaking of his justice, they fall away, so for want of a due consideration of his mercy they are of saul's mind, 1 Sam. 28.9. if God will not answer him, neither by Dreams, nor by Urim, nor by Prophets, than he will come to the witch: if this fall not out, than he will try by another way, he falleth into another extreme, he lieth flat on the ground, with a brutish kind of patience, and is not moved. These two they come either by a misconstruing of God's justice, or by a miscontruing of his mercy: that because he correcteth like a Father, he will condemn like a Judge. The means, in that it is truly said of Jerome, that quot sunt causae, for God, Means common to us with the Heathen, 3 the other proper to Christians. ad puniendum, look how many causes he hath to punish us: so many means are there to move us ad patiendum, to suffer; of the trial of patience, we have handled before. It is sure that the examples of Scevola, Rutilius, Regulus, etc. among the Heathen, they carried a show of patience: and we have their reasons: if the heathen could say, Sis asinus, quemcunque asinum sors prospera fecit; 1 The indignity to call down a 〈◊〉 ●all man, under any cross whatsoever. there ought to be in Christians a more heroical courage, seeing we know the causes from whom, and the end why: and therefore this is one special reason, that as in unreasonable creatures, so much more in reasonable, it is an ignominious thing, and great shame to prostrate so excellent a virtue to these. 2. That the 〈◊〉 of ●●e mining of 〈◊〉 in●o a good ●●●●ing, if they could not amend it. Seeing therefore we must needs do it, let us do it with commendation. 2. Again, this they saw, that quicquid corrigere est nefas, what cannot be amended, it were best to make of the necessity of it some commendable action, and turn it into a virtue; as Act. 9.5. it was hard to kick against the prick: that yielding being necessarily laid, even that that is laid upon us, we may do it with commendation, not like to those that have no hope. The 3. is this, that which the heathen saith, Quantum mercator pro lucro, quantum venator pro ludo, tantum ego nondum passus sum pro virtute: which was indeed nothing else but his ambition; 3 The compatison of that we suffer, with the suffering of that that is much less weighty. so much as the Merchant for his gain, and the hunter for his gain, so much had not he suffered for his honour, or rather ambition. To this we may add, Quantum Mercator prolucro, quantum venator pro ludo, quantum Ethnicus pro vano honore, or, pro ambitione, tantum ego nondum passus sum pro Christo meo: So much as the merchant for his gain, and the hunter for his game, and the Heathen for vain honour, and ambition: so much have not I suffered for my Christ. But on the other side, if we consider ourselves, Those that are more proper to us. as we are Christians, and are afflicted with them, tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or proved (with these) tanquam per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have these means to be patiented. For the first, Luk. 23.41. for punishment, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we see what the less unhonest thief of the two said, before he was converted to Christ, It is no reason that we that are in the same condemnation with this man, should condemn him, seeing we suffer justly, and according to our deserts; he wrongfully: i. Whatsoever it is that we suffer, it is deserved; it is just punishment, it is not so much as we deserve; but this man both done nothing amiss: this course will take from us impatience. A second is Ps. 119, 75. he saith, that God of faithfulness hath thus afflicted him, that as the punishment is just; so if he afflict us, to ascribe it to God of very faithsulnesse: Psal. 89.32. if he visit our offences with the rod, and our sins with the scourges, yet that his mercy may not utterly be taken from us, nor his truth fail, this is sent that we may be retained or recalled, and so because fearing God, and making use of his punishment, we are sure of his promise, Rom. 8.28. we are sure that within the compass of that promise, all shall at length work with them for their good: and hereof it is, that the Heathen man saith, patior ne patiar, I suffer here, We have strength here to endure it, we have hope to be delivered, or the end will wear it. that I may not suffer hereafter: that Abraham (Luk. 16.25.) make not that argument of me, that he made of the rich man, Now therefore he enjoyeth pleasure, and thou sufferest pains. Now therefore, that this conclusion may not be, and that here we may suffer those pains that may be bidden, mitigated, ended, and have patience and hope for the end; that we may not suffer those pains that have no patience to abide them, no hope to be delivered from them, no mitigation of them, the end without end. And indeed one of them calleth it a sea: continuus cursus temporalium, as of those, Psal. 73. that are said not to come into misfortune with other men. There is none more dangerous sign of the purpose of God, and there is none more certain than the contrary. Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for trial: a means for that: Christ commendeth unto us Luk. 14.28. that before we build, or go forth to war, we sit down and cast our accounts before, what it will cost us, and with what loss we shall bring our matters to pass: for want of this forecasting, because they do not sit down before they enter into a godly life, what troubles and temptations they may fall into, promising to themselves rest, therefore they are unprepared when the cross cometh, and give over. Therefore, beforehand we must set down what it will come to. 2. Another [that we shall know] we have set down, Rom. 15. 4. and no doubt it is equally to be understood of other virtues: but there it is only to be attributed to patience; that whatsoever is written, is written, that through patience and comfort we may have hopo: i. that we may see, what it hath cost the Saints of God, and what they have endured; and so by considering their cost, and their suffering, we may see what it will cost us, and what we shall endure; in which we may include the sufferings of Christ: [but the especial] Heb. 12.3. 1 Pet. 4.1. recogitate illum, consider him, that for your sakes hath endured such gainsaying of wicked sinners, that you be not wearied and faint in your hearts. Gregory, St passio Christi in memoriam revocetur, nihil tam arduum est, quod non aequo animo toleretur: do but seriously contemplate the passion of Christ, what he suffered for thee, and there will no sufferings seem grievous to thee. For his heart, hands, seete, body, soul, etc. suffered so much for us, as it is impossible for us to equal him in his sufferings. 3. The third, 1 Cor. 10.13, that being in the fire burning, Martyrs sine flamma esse possumus, In regard of the infinite reward, the greater the reward, the greater the means: he calls it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. this is the consideration of the infinite reward that cannot be expressed. The reward the greatest means that no figure in the world is able to express si in anima patientiam retineamus: there it is promised that God will give us an issue: our trial shall not be above our patience: either he will give us more patience, to suffer greater afflictions, or as our patience decreaseth, so shall our trial be less. 4. Lastly, 2 Cor. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [for our light affliction, which is but for a moment, causeth unto us a far more excellent, & eternal weight of glory:] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is that that will by and by be calm, this is that that layeth up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it rewards us with an everlasting huge mass of glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from hyperbole to hyperbole, that no hyperbole in the world can suffer▪ it cannot be expressed by all hyperboles, Rom. 8.18. he saith there, that he counted all that man could suffer, and he knew that it was not worthy to be mentioned in regard of the glory that shall be revealed to the Saints of God. The Signs: thus he shall be able to examine, by having an eye to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to abide under: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That so the sin that it is sent for, may be taken away, he can be con●●nt to bear the punishment. a very effectual and a good sign this is, when a man is thus affected to the Cross, so that it please God to take away his sin, the cause of punishment, that he is willing to bear the punishment still: so only let me be assured that I shall have forgiveness of my sins, the guilt taken away, and I am content to let the Cross lie upon me still: He that is contented, he hath laid up a good sign. 2. Tolerane & amare: i. When our bearing and enduring of pains, it worketh not in us a murmuring, or a discontented mind: but so affecteth us as we can notwithstanding love God with his chastisement, and for his chastisement: Job in the end of his 2. Chap. saith, Blessed be the name of the Lord, even for his afflictions. When it is, Benedictus Dominus in donis suis, Blessed be the Lord for his gifts; then Jobs wife will say that Grace as well as he: but when it cometh to ablationibus suis; The Lord giveth, and the Lord taketh away: that is it that maketh the true note of difference between the true patience and the counterfeit: and as it hath been said of the affections, that that turneth it to the contrary, is a most sure and true note. So from mercy, fear, Psal. 130.4. Mercy, that thou mayest be feared: Mercy properly stirreth up love; and justice, fear. When an affection is stirred up, that properly stirreth up the contrary, that is a most true note, the love that is in us, provoked by the justice of God, and the fear by his mercy, these are true and uncounterfeit: otherwise, they are in the wicked sometimes: That when 〈◊〉 affection 〈◊〉 wrought p●●●r●n ●l●●c●um s●●●n, that is, a ●●●ere affection but if it come from a contrary object, that is it, as the heathen man saith, cum amare possis post injuriam, a man loveth him well, that can love him that hath injured him. So when that, that the world counteth injury, is passed, when a man can amare Deum, not post injuriam, though we count it so; he that can love after that, his love is true. 3. & 4. We have a special use of them, because the fathers in the Primitive Church had much ado to make the people understand how the patience of a true Christian, and a Donatist should be distinguished; and therefore they used these two notes: 1. that in the Donatists' suffering (and you shall find it in them that suffer in our days) you shall find in them a spirit of vanity, and pride: The spirit of patience is the spirit of humility. whereas true patience is humble; as the Prophet saith, Tacui Domine, quia tu fecisli, I kept silence O Lord, because thou hast done it. That humbleness and silence that appeareth in the martyrs sufferings, is a true mark: When a man falleth not into disputation concerning the causes, for which it is laid upon him, nor bursteth into speeches, how great torments he hath suffered, etc. but either tolerat & gemit, or else respondet pro Deo: he either bears it, and mourneth in silence, or, if he reply, it is on God's behalf: as Job 1.22. and 20.10. In all this did not Job sin with his lips: he did not give out that, that might bewray his impatience. The other is called alacrity: for this they commonly note, that in their Circumcellions' sufferings, that they had not an alacrity, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they were not moved, but that not being not moved, was not with alacrity: they grounded themselves upon Rom. 8.37. in all these, In some diseases a man's flesh shall be able to suffer any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to overcome, is to match them, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rejoice for the suffering of them. 6. Reg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we do more then overcome, he that not only suffereth, but rejoiceth; that which is noted in the Apostles, Act. 5.41. that they departed from the council after they had been whipped, not grieved, but rejoicing that they were accounted worthy to suffer shame for the name of Christ: the other suffering importeth no fear, or grief, but it hath no alacrity. Last, is the precept for procuring it in others: for it is not enough for every man to say in his own soul, Why art thou so impatient O my soul; etc. but also Psal. 27.16. that we may be able to say to others, Sustine Dominum, wait on the Lord: that we do what we can by our comfort and gifts, to make them patiented: as on the other side, Not to give any words or occasion to move impatience in others. if there be any provocation in others to impatiency, as his wife, Job 2.10. as if affliction be come upon him, and they counsel him to give over, if we should continue in uprightness, till we suffered for it, we must answer them, as his answer was to his wife: that we set ourselves against them, that hold that we are to bear good things, but not afflictions. And this is the knowledge, that every one is to have; so especially it concerneth them, Prov. 19.11. Doctrina viri per patientiam noscitur: Patience espeally required in the learned. and as Gregory saith, Tanto minus quisque [cognoscitur esse] doctior, quanto minus [convincitur esse] patience. The lesser our patience, the lesser our knowledge ever. Thus much for the first proposition: 1. Thou shalt have a God. The 2. Proposition, Thou shalt have me for thy God; and that containeth but one virtue, Habebis me Dewn. called True religion, or religion; the other are the extremes. The 3. Proposition, Thou shalt have none other Gods but me: 1. Thou shalt have one alone, 1 True Religion. and thou shalt have me alone: and that also containeth one virtue, i. sincerity, not mingling true religion with any other: 2 Sincerity. Besides these out of the word gnal panai, there is grounded integrity, 3 Integrity. that we be not hypocrites: and lastly, in regard of the verb, erunt, which runneth through our whole life, Perseverance. The 2. Proposition, 4 Perseverance. that it is not enough to have a God, unless he be the true God, 1 That there is no man, but that he doth bestow all his affections, actions, and actions upon some one thing. Aug. unusquisque comeditur ab ali quo zelo. which is Religion: for sure it is, that the affections of the mind, and actions of the body, in every one are all bend to some one thing, and that to him that is our God: for either they are bestowed upon an idol, a false God, 1 Cor. 8. which is nothing: or else upon the God of this world, 2 Cor. 4.4. that is the Devil: or else as it is Phil. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (whose end is destruction, whose God is their belly,) upon the belly, the flesh: or else Ephes. 5.5. on the idol of the covetous man: i. upon money, and wealth, the service whereof is, as he saith there, idolatry: therefore touching all these, Mention of 4. false gods. 1 Idols. 2 God of this world. 3 Their pleasure, & lust. 4 Their own goods it is that the Prophet, Psal. 4.2. maketh his complaint, that there is a generation of men, that turn the glory of the true God into dishonour, i. are not careful to deliver unto him his true honour. And therefore, 1 Tim. 6.20. to have scientiam falsi nominis, i. to follow vanity and lies: [and come to have the fruit,] as Hosea: they shall eat the fruit of lies. i. Grief of mind, smart of body, confusion of soul, therefore to have, it is not sufficient, but we must also have the truth. And indeed, that which the heathen man Plato saith of this, is true: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man, if he will have a thing, he will have it according to the truth. Every soul, if it have not the truth, it is not because it is not desirous of the truth; but if it find not out the truth, it is against the will of it: unless it go against nature. Gen. 20.9. When as Abraham had made answer to Abimelech, not in truth, as he thought; Every m●n for knowledge, is desirous to have the truth. Abimelech, being an heathen, could tell him that he had done those things that he should not; so these men can say, that see merely by the eye of reason, that truth is it which we all seek after. But that which is yet more strange, Gen. 3.1. the Devil gins there, Yea is it true indeed, hath God said indeed, Ye shall not eat of every tree of the garden? so that he himself being the author of lies, Now when ●t cometh to practise, Aug. distinction, bonum dulce, & bonum amabile, we will first seek after. yet this is his desire, that the woman should make him a true answer: So we see the mighty force of truth, that howsoever it is not sought in practice, yet in judgement, not only good men, but also the wicked, the Heathen, yea and the devils themselves would not willingly be beguiled, but witness to it. This Commandment is because of our trial, and our trial is, because it ●s precious in God's eyes: and that is, because it is the course of nature. The end and scope of the Law, and the Lord the Lawgiver, it is in respect of trial, which before was named, 1 Pet. 1.7. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the trial of our faith is more precious to the Lord, than all the riches and goods in the world. This trial of us hath been the cause why God hath permitted & doth permit so many errors, heresies, and false worships. Deu. 15.11. We may say in a fit comparison, that albeit God hath plenty, and abundance of all things, that he could have made all rich: yet for the trial of a liberal, and a compassionable mind in the rich, he would suffer the poor always to be. So it may be said of truth: it had been an easy matter for him to have taken order for every one to have had the true profession: but only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our trial. 1 Cor. 11.19. Ideo oportet esse haereses inter vos: therefore there must be heresies among you, that there may be a trial, and that they may be known that are sound and true. He said, fiat lux, & facta est: let there be light, and there was light: As easy had it been for him to have said, fiat veritas, let there be truth, let there be great plenty of truth, & there should have been nothing else but truth only. He hath given a cause, and a reason why he suffereth error, that they may be tried, that seek after the truth. The meaning is this, Psal. 138. ●. that forasmuch as it being set down that God hath magnified his word and truth above all, i. that it is the highest thing that he maketh account of, and most highly esteemeth it: therefore he would have it diligently to be sought of us, that we should show our estimation conformable to his, and that we likewise should esteem it, and magnify it above all things: and this is Paul's counsel, and this is the end, and he would thus have his glory sought. For the necessity of it: we need not speak much of it: for it hath partly been handled heretofore. And for as much as truth, and true religion is a way, and is called so, 2 Pet. 2.2. and that way must bring us unto the right end, then necessary it is we find it: if we find it not; aliquis erit terminus eunti in via, but error immensus est: if a man keep the right way he shall at length come to the end of his journey, Jam. 1.8. but error hath no end. Therefore it is requisite. By the spirit of truth, and the way of truth, we shall come into the truth. The thing commanded is Religion, or true religion, veri nominis religio: which Christ, Mat. 13.35. under the name of the Kingdom of heaven likeneth to a pearl, and him that sought after it to a Merchant, that sought many pearls, and at the last found one of inestimable value, and when he had found it, he sold all that ever he had and bought it. Herein are three things, 1. that we seek the truth: 2. that when we have found it, we rest in it: 3. that it be to us a girdle. Then this desire is first: an earnest study, and applying of the mind to find out the truth among errors, and falsehood in the world, aught to be in us. Whereas the common manner is this, every man in that religion he is borne in, he will grow up in it: and die in it: and we presuppose ourselves to have found the pearl, before we seek it: and so when our studies begin to ripen, we only stick to some learned man's institutions. Deut. 4.32. Moses seemeth to be of another mind, it is not only an exhortation, but cometh in the way of a commandment, that the Israelites, they should inquire into all antiquities, and in all parts, and ends of the world, whether there were any such religion as theirs: and that they had nothing but truth itself, and wisdom itself. So that this is the first thing, As there is inquisitio dubii, so there is examinatio veri. Esa. 65.1. Rom. 10.20. that no man do suppose that he hath found the truth, before he hath sought it: and Mat. 7.7. he that seeketh for it, he hath a promise that he shall find it. The promise of the calling of the Gentiles, that God would be found of them that sought him not, is not a pattern for us in this case; but as we are to inquire into all doubts, so are we to examine all truths: among the pearls that sundry show us, and promise us that they have worthy stuff for us, we must take that course, that we can distinguish, that all those are not such pearls, as that a man should sell all that he hath for them: but that we indeed have the inestimable pearl that the Merchant found, and bought with all that he had. Hereditary religion, religion upon offence, or religion upon a sudden, these three at this day occupy the greatest persons of mankind, and most of mankind: either because they are of Auxentius his mind, In hac fide natus sum, in hac item moriar. This faith was I borne in, and in this will I die. So we see sundry either to this, or to the other part inclined, because it was the religion of their Ancestors, and of their country, this they were taught, and this they will keep. This religion findeth us, and we find not it. Or on the other side: when it is not sought, but because we find some grief and crosses in some religion: and because we have sustained loss by it, we will be revenged of it, in leaving it. And the third [that which we find so Soon, as if we should stumble on it:] they go over seas, and in one or two years they come and have sought and found the pearl, and are able to defend it, this is religio repentina, this is a stumbling upon religion. Now adays Revelations are but few or none: we must have an ordinary time and study, and ordinary means, and according to them we must address ourselves to find it, otherwise he hath no promise. Now if any man will say, we have found it before we have sought: because we are borne in the true religion, I answer that there must nevertheless be a trial of it, 1 Thess. 5.21. which answereth to seeking. They that have it must either seek it, or examine it: not as the Turks, which make it a matter of Death to examine it. This order of seeking must be kept with the two precepts concerning the manner of seeking. The Fathers make many points: but we may bring them to two. The first is Mat. 6.36▪ Quaerite primum, that it must be first sought: because the seeking of it will sanctify to us all our [other] exercises, that come after: and if that be not sought first, neither that shall be sanctified: and it is very likely, that the other shall not. God is ●necreil at the first. Esa. 55.6. he saith, that God must be sought, while he is nigh: and at the first he is nigh. Phil. 2.21. When the question is made, An quaeremus quae nostra sunt, an quae Christi Jesus? whether, quae sursum, or, quae deorsum? whether we will seek our own things, or the things which are Jesus Christ's: whether the things which are above, or the things which are below? Now when it is come to this point when we give primum to things beneath, while they may be found, God may be near; but when they have primum, God may go away. The other, Deut. 4.29. a serious seeking with the whole heart, with an earnest desire to find: Jer. 29.13. They sought me and found me, because they sought me seriously, with all their heart: Now the contrary to this is, Esa. 21.12. If you do seek him, seek him indeed: for me thinketh you seek him as if you cared not whether you ever found him or no: you do but trifle in your seeking. And though our state be miserable, because it must come to such a comparison as that in Prov. 2.4. Solomon noteth a seeker of wisdom, when a man seeketh for wisdom, as a worldly man seeketh for silver, and for hidden treasures: if we can come so fare, let that Comparison stand. Jer. 45.5. And seekest thou great things for thyself? Opposite to this in the matter itself, is the affection of those that thu●k religion is hereditary, as th● opposite to seeking, so to diligent seeking, that of Esay, a seeking not worthy its name. 2. Another, Joh. 20.15. When we stand weeping, and desiring him with tears to grant us his truth, though he grant us nothing else: as Mary did, when she could not see Christ's body in the Sepulchre. So on the other side, as Jer. 45.5. when we do primum quaerere grandia, seek first great things for ourselves, and after Religion: or as Esay calleth it, a seeking, and no seeking, when as our seeking cannot properly be called a seeking: saul's seeking his Father's asses, and the woman in the Gospel, her groat, shall be with more care, than ours for religion. 2. The second point, 1 Tim. 6.3. as we must seek, for the truth, when we have it not: or if we have it, examine it: so when we know that we have it, we must acquiescere religioni, rest in it. Thirdly, the use of religion, Eph. 6.14. that it may serve us instead of a girdle, to gird our loins: i. the truth must be hard applied to our reins, as the girdle. Regula distinguendi inter excessum & def●ctum. On the other side, that which is forbidden: the two extremes, nimium, and parum; the excess and the defect: the rule distinguishing these in all: that the excess is, where the negative must be set behind, as if we yield honour cui non oportet, A rule of the Schoolmen▪ set your particula neg. after it, you have the excess, contra the defect. & quantum non oportet, that argueth an excess: and the defect, where the negative is set before, as if we honour, non quem oportet, non quantum oportet: they are both in Religion. Cui non oportet, where we honour whom we ought not: and there cometh in Idolatry: whether it be by honour, or by office and use, as August. de doctr. Christiana speaketh: and so it is, that we come in aliquod pactum, into covenant with the Devils, Sorcerers, Charmers, Stars, Dreams, and other inchanting: all come into this: if a man yield any of the former affections and virtues, as love, fear, etc. to the Devil: or if he fear the Stars, as the Genethliaci: and those that, quia usum non habent, etc. Or attribute to dreams, enchantments, to ligatures, lots, characters, etc. it is comprehended in this. 1 Tim. 1.19. They shall make shipwreck etc. Esa. 41.23. God saith, that none can foreshow things to come, but himself: not meaning those things that are known by natural causes; but where the cause is libera causa, free; therefore if that honour be attributed to any of these, they take a peculiar office from him. Deut. 18.10, 11, 12. there are almost all these forbidden, that were reckoned up before; Jer. 10.2. there is a plain commandment, that we should not ascribe to the Stars the event; Esa. 8.19. EZek. 21.21. there is the same thing. Examples of these condemned, 1 Sam. 28.8. Saul consulteth with the witch of Endor. 2 King. 1.3. Eliah to Ahaziah, because he sent mesengers, being sick, to inquire of Baal Zebub the god of Ekron, if he should recover his disease: Is it not because there is no God in Israel, that ye go to inquire of Baal Zebub the god of Ekron? And albeit, true it is, that in regard of the former's wisdom, the truth was told: As the death of Saul was showed by the witch of Endor, and Act, 16.17. the Pythonisse said true, that they were the servants of the living God; yet God condemneth saul's act, 1 Chron, 10.13. and the cause of his death is attributed to the seeking and ask counsel of a familiar spirit: and Act. 16. Paul rebuketh the spirit that spoke in her, and made him to come forth: And Deut. 13.2. there is a commandment, though a Prophet foretell a truth, and say, Let us have another God, he must not be followed, but he shall be stoned. The other, i. Quantum non oportet, when we give more honour than is required, is commonly referred to superstition; but rather it is in idolatry: as the other (in profaneness) it lightly doth end in Atheism. Superstitie. Quantum non: as it appeareth by the second Council of Nice, they that brought up Images, their principal reason among all, is this, because God cannot be too much remembered: and therefore that it were good to have images, that we may have God always in our mind: which is no argument; for then there should be no superstition: Tully showing the first beginning of superstition, he saith that certain of the old Romans did nothing but pray day and night, that their children might be superstites, and survive them, and upon that occasion these men were called superstitiosi: and after it went to other things. In this respect also we condemn the Euchites. It is true, as the Fathers say, that for quantitas absoluta, R●●● 〈…〉 quan●●●● 〈…〉 ●●dum ara●● 〈…〉. We must 〈◊〉 so, that we 〈◊〉 continue N●n cut, n●● quantum. if we were as the Angels, there were no nimium, no excess: but for as much as in an earthly man there is but quantitas ad proportionem: that he may still go forward in the worshipping of God: and so how an absoluteness, exconduione; he is but weak, and therefore not to consume himself in one day, but so that he may continue; this maketh that there is a nimium in religion, and so consequently a superstition. For the other extreme, parum, the defect: they call it commonly profaneness: and it was a punishment in the beginning; that a man should be such a one, that he should not be suffered to come within the Church intra fanum: [but to stand extra fanum,] without the Church: but now in these days there are many, that account it no punishment, nay it is to be feared, that it hath a reward, and they are better thought of, which be such. We come to the second point, to non acquiescere, that proceedeth from a corrupt vein in us, a desire of new and strange things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore that God might make them more odious unto us, he hath made it a name for those things, that he hateth most of all: Num. 18.7. he calleth him externum ministrum, the stranger that offereth: Levit. 10.1. Nadab and Abihu are said to have offered strange fire to the Lord, ignis alienus: Prov. 2.16. an Harlot is called aliena mulier, the strange woman: Gen. 35.5. alieni or peregrini dii, and to follow strange Gods, Deut. 31.16. is called fornicari post deos alienos. And thus we come to that, That Witch being our 〈◊〉 wi●●. Gal. 3.1. to be bewitched by this Witch, and desire of novelty, being the Witch. This putting to new devises is that, that hath changed the pure doctrine in the Primitive Church, and it hath made our religion so as it is: Acts 17.21. these Attica ingenia, Academic wits, are lightly given to it. In both these, there be three degrees, according to our exceed and defects. 1. Schism in superstition, and in the way to superstition, and so in the way to profaneness: and to have such a conceit, that he should not, or not that, that he should. 2. Haeresis. 3. Apostasia. 1. A Schism is, when a man upon indifferent things, and for trifles, will make a rent in the whole body, 1 Cor. 1.10. Heb. 10.25. 2. But, when it cometh to a point of doctrine, than it is an Heresy, as 1 Cor. 11.19. Acts 5.17. haeresis Sadducaeorum. 3. (But if all be given over,) Apostasy, a denying of all the points of religion. Heb. 6.14. The means for finding out the truth and true religion, They be four●. * The Father's derive religion a religande, but Cicero & Varro a relegende, of often reading: and the Prophet Daniel seemeth to be of the same mind chap. 12. v. 12. we see what they be in the state of them that are Heathens: 1. in the Eunuch, Acts 8.28. his means was, that he read the Prophet Esay. 2. Acts 10.2. in an Heathen, Cornelius, a Centurion: his means were prayers, and alms, and fasting: and that which is somewhat strange, before he was called, he was said to be a man that feared God: but that the Fathers have well resolved it, that say, he was called so, quia non detinuit veritatem naturae suae in injustitia: by holding, (as contra, Rom. 1.18.) that truth of nature, which God hath given him, and not abusing it to licentiousness, but exercising it with good and godly exercises: therefore God bestowed a further light upon him: i. his fear, and such is the fear of God, that is in men before they are called: so then, if we use Cornelrus his means, and if we shall fear God thus much, that that light [and truth] we have, we do not press it nor detain it in unrighteousness. 3. The third is in Acts. 18.24. [the means] of Apollo's, that in that he knew he was ready to speak fervently, and teach diligently the things of the Lord, i. in the Baptism of john: [that we be ready and willing to speak for the confirmation of that we know, till more come. These are the principal means: the rest may be taken from the ways of increasing knowledge. Signa. 1. Antiquitas. 2 Pu●gati ●●●nae. 3. P●●g●e●ius. 4. Exemplum morum. The signs of true religion, twenty and more, we spoke before of them, and therefore we need not to repeat them here: but only this we say, that of them, 1. the antiquity, 2. the purgation of the soul, 3. the beginning and growing up of religion, and 4. the examples of excellent virtues in the professors: these four Aug. de civet. dei, accounteth to be the especial. For longer life he moveth his petition for this end. The sixth rule for the promoting of it in other. Psal. 30.10. David's desire there is, that he may not yet die, because the dust shall not declare his truth: and john 18.37. Christ saith, that he was borne, and came into the world to this end, to bear witness of the truth: On the other side, as it is Rom. 16.17. whosoever cause strife and offences, we are bidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to avoid them. The third part, if we have him, it is not enough; but we must have him alone: the Chaldee, he addeth Barmin, [so have the 70. Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but me:] Matth. 4.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt worship the Lord thy God, and him only shalt thou serve: [this maketh] the full affirmative of this, and is all one with that Deut. 6.4. or Deut. 10.20. only there is not there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him only: but by him is supplied, and all by the same spirit. The reasons were before touched: the reasons why, and the scope, that we may say Soli Deo, God only can deliver us from evil, only give us good: therefore his alone is the glory. honour et gloria, glory be unto God alone: as the Apostles and other holy men did, in the end of their Epistles and Writings, as in the end of the Epistle to the Romans, of the second of Peter, and the last of jude: and the reason, Esa. 42.8. because he will give his glory to none other: his glory is indivisible. If any will add another, he shall see the conditions, 1 Sam. 7.3. If you seek me only, then will I help you, than you shall have help both of body and soul by me: if others, then as it is, judg. 10.14. let them whom ye serve, help you. 2. Another is this, that the name wherewith God is entitled of a Father, and of a Master, Mal. 1.6. of a King, Psal. 5.2. (Harken thou unto the voice of my calling, my King and my God) of an Husband, Hoseah 2.20. all these can be but one: there is one Master, one King, one Father, one Husband: unless it be an adulterous wife: Luke 16.13. you cannot serve God and Mammon: to this Et, you (as one noteth very well) may join any thing: Matth. 6.24. it is impossible for any to serve two Masters: so the same estate being of God, were see the precept standeth on good ground, that there must be no other God. In a conjunction of two things. 3. The third was touched before, Esa. 1.22. if you join any with him, that is worse than he, (as he must needs be worse, whosoever he be) than you abase him: if there were any matchable with him, than it were no abasing: and therefore you shall see a continual course in Scriptures. Gen. 35.2. [by the light of nature) if you go to Bethel, and make an Altar to jehovah, you must put away other, and strange Gods. In the Law, by the way of a Commandment, Deut. 4.10. and by way of figure, Deut. 22.9. there are all mixtures forbidden: 1 King. 18.21. there is a reconciling humour in us: the Israelites they would halt between two opinions, and please both God and Baal: 2 King. 17.41. against the Samaritans, So these Nations served the Lord, and served their Images also: So did their children, and their children's childrenias did their fathers, so do they, to this day: and Zeph. 1.5. against them that would swear by jehovah and by Malchom with one breath: Luke 16.13. No servant can serve two Masters, for either he shall hate the one, Sincere religion, sincere affection. and love the other: or else he shall lean to the one, and despise the other: ye cannot serve God and Mammon: 2 Cor. 6.14. there is a perpetual enmity of this mixture of religion. That thing that is commanded, Mandatum. 2 Cor. 1.12. 1 Cor. 5.8. & 2 Cor. 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that in simplicity and godly sincerity, and not with fleshly wisdom, etc. he alludeth to a figure, that we must keep our Passeover in azymis, with unleavened bread: that figure of bread he applieth to immixtion of religion: there must be no mixture: and there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and that is here commanded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifieth a judging of such wares as have counterfeit with them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synceritas favi, mel syncerum. and carrying of them into the Sun, and the Sunne-light must judge whether they be counterfeit or no. God saith, he will seek us with Lanterns. This is synceritas mellis: when there is nothing but pure honey, and no wax mingled with it: such an affection in religion is called synceritas religionis. This is in two respects: 1. for the matter, Luke 5.36. a joining of old patches with new garments, or putting new wine into old bottles, making a corrupt religion to be an incorrupt and true religion: Revel. 18.6. the Whore of Babylon is said to have a mixed cup, of a perfect mixture: and in the Turks religion, there is a mixture of all paganism: for they worship jupiter, Minerva, etc. and they have a Temple dedicated to Minerva; and of the Nestorians, and of the jews, and beside he hath added devises of his own: this for the matter. We must be careful to preserve our affection sincere. 2. Now for the mixture of our affections; that as our religion ought to be sincere, so that we come sincerely to it: that in regard of the quality that cometh of the mixture of hot and cold water, which is luke warm, Esa. 28.20 reason of it, the heart to a straight bed. as Revel. 3.16. they that are affected with this quality, the Lord will cast them out, i. such men as come unto him with a narrow heart, that will not serve him in the full Latitude of religion, but will be sharers for themselves apart, though they be not wholly like them in john 6.26. yet as he saith Esa. 36.16. [and] Esa. 28.15. Because ye have said, we have made a covenant with death, and with hell we are at agreement: they are at league with death and hell, if persecution come; they will not shrink: if josiahs' Statutes go down, and if Omries come, they are ready to receive them also: jam. 4.8. he calleth them homines duplici cord, men of a double heart: and jam. 1.8. he giveth a reason, because their affection is not sincere: because of their inconstancy. The other extreme is the defect: you shall find it, Prov. 30.39. we must not be so affected, as he that will blow, till there come blood: Qui mungit nimium, sanguinem elicit, he that will have his nose too clean maketh it bleed: that we must not desire purity in the Church so, and in so much measure, that while we seek to make it too clean, we make it bleed, at the nose. The means. 1. There is no better thing than that Revel. 3.15. of lukewarm: Gods wish there is, that we would resolve with ourselves, to be either hot or cold. So we shall come to the cera syncera, or mel syncerum; that resolution must be: for men stand wavering. How much he esteemeth it & how long he will esteem it. 2. When we are resolved, and we say, we will be hot, then that we come to our price: job 28.13. if it be the truth, it is said, there is no price of it: nor that it is to be found in the land of the living, i. though we give ourselves, and all that we have, yet we must set no price: The Simile is taken from Merchants, that at the end of their clothes and wares, will set a mark of the lowest price, that they will sell them at. Otherwise, as it is in Zach. 11.12. the Prophet in Christ's person saith; Let's see what you will value me at: & they weighed for my wages 30. pieces of silver: and what he esteemeth of the price, we see: he turneth it over to the Potter: a goodly price for me to be valued at of them: a price more fit to buy potsherds: there is not such a price set on us, God hath not valued us at so small a rate, whatsoever we esteem of the truth or Christ. To know how God is to be esteemed, is how he and Christ esteemed us, 1 Pet. 1.18 as no corruptible thing, neither silver, nor gold could buy us. 1 Cor. 6.20. Empti estis precio magno, ye are bought with a great price, more than 30. pieces of silver: for it is certain, that all should have gone, rather than he; if it would have served: therefore we must so price him, for he is the truth, that no corruptible thing buy us from Christ. The signs of [true religion] likewise were handled before: these four, 1. If it ascribe to God alone all things; and give no part to any other: 2. If it favour not man in any of his corrupted desires, but urge the contempt of father, mother, friends, and himself, and all: 3. If it be merely spiritual, and have no mixtures; that were the decay of religion: Mixtio theolog. ●um Philosoph. Judaismo, the 1. in Col. 2.8. the mingling of Religion with the errors of Philosophy: Aug. calleth them very well, orationes Philosophorum acute abtusae: and thus, (as Clemens Alexandrinus, and Origen witness,) Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By divers Platonists conversed to religion, so divers Aristoteleans and other errors of the Philosophers crept into the Church, and at length prevailed. 2. The other is in Tit. 1.14. of Jewish fables: i. that part of Judaisme, that is abrogated: more plainly, Gal. 4.9. egena & infirma elementa, weak and beggarly elements: i. Jewish ceremonies, and Philosophers principles: for these did the Whore mingle in her Cup. Among the 20. ●easons. The signs of the sincerity of affection, if we have no end, or reward, but our eye only upon him. 4. Last is, penetratio cordis, circumcisio cordis: that that taketh away the circumcised skin of the heart; this in its full extent giveth a marvellous scope to Non concupisces. For sincerity of affection: 1. Psal. 73.24. john 21.15. In the Psalm he saith: Whom do I respect in heaven or in earth, but thee: i. that he had no other end but God: but the other place, Diligis me plus his? lovest thou me more than these? then these things here on earth, or else our heart is not aright: for if we come not to that, certainly look how fare short we come of it, so fare are we short of true sincerity. Of an example of a mixture that Peter would have brought in. The 6. rule, for the procuring of it in others: 1 Tim. 6.14. there is enjoined by the Apostle, that Timothy, and especially all those that are in the room of Timothy, keep the commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without spot, without wrinkle: Gal. 2.11. though Peter bring in Judaisme, withstand him to his face: to hinder whatsoever corruption is brought, or ready to be brought into our religion. [Jest any man should think that this coram me, were of no importance:] Aug. saith, that this [Coram me] magnam habet emphasim: Coram me. this addition coram me, hath a great emphasy, and force: and indeed so great force, as it maketh a distinction between this commandment, and the other three in this table. The first rule here is that, Rom. 7.14. the law is spiritual: 1. For there is a great rule of it in Rom. 7.14. 2. It maketh two distinctions this rule is grounded on these words, gnalpanai, before me: coram facie humana, & coram luce, etc. in the sight of man, they fall into the exterior act: but coram tenebris, & coram facie Dei, in the sight of God, they come only to the thought, to the inward part of the soul: and therefore properly pertain to this Commandment, and come only to the sight of God. Esa. 45.7. He hath framed the light and created the darkness: therefore it is all one to him, to see in darkness and in light: Psal. 94.9. he made the eye, and by virtue thereof he seethe whatsoever the eye can see: and by a further virtue [by creating and forming the spirit of man] Zach. 21.1. he seethe that the eye seethe not; It is against the nature of a Maker to make any thing prejudicial to himself but only the spirit of man: so that (as Aug. saith) whether the candle burneth, or be put out, he seethe: and that which is above all these, 1 john 3.20. he seethe more than our spirit can see, in us: though the heart cannot condemn us, yet he can condemn us: for he is greater than our heart. The other distinction. Another thing touching this point, in the moral Philosophy of Christians, the distinction of bonum apparens & verum, good in appearance, and true good: this coram me, before me, i. God, maketh it: coram homine, before man, makes it not; for coram homine, or any other coram, it argueth nothing else, but every thing as it appeareth; but it cannot truly be so, except it be so to God: that that appeareth so coram facie Dei, that is so: and for the better and plainer understanding of this, we must know how Ephes. 3.16. he divideth man: every one is divided into two men: and the same words are used by Plato before him: whereby some gather that he had read him: there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the outward man, and the inward man. Now whether of these two pleaseth God, he himself showeth, speaking of himself: 1 Sam. 16.7. Samuel had a liking to saul's countenance, and high and comely stature: man looketh into the eyes, or face, or comeliness of body: but God looketh not as man looketh, he looketh into the heart, and consequently, because he looketh into the heart, Psal. 51.6. for this cause it is, that he requireth truth in the inward parts: and for the same cause is it, that Luke 17.21. the Kingdom of God beginneth within us: and not as certain (Pharisee like) who look only to the outside of the dish, and rest in some external pieces of God's worship. It is the integrity of the heart which God especially looketh at: for, First, there is the principal rule of the Sceptre of Christ set, subduing our will unto God's will: there is in us a corrupt affection of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that our desire is contrary to the desire of God. We desire only to seem: as 1 Sam. 15.30. Yet honour me I pray thee, before the elders of my people, and before Israel: that he might seem before them to be in good state still. Such is our nature: and in Saul our nature bewrayeth itself: so than we see the coherence. To apply it to the glory of God: the common saying is, Every man is delighted with that especially, in the which he exceeds other: and because we know that gnalpanai, is a thing that God excelleth all other in, (for he only is a searcher of the heart) therefore 'tis that God delighteth so much in this. Another, and two more, they are both, Prov. 4.23. the wise man's counsel is to look to our heart especially: there is his reason; because from thence cometh life, and all the faculties of soul and body: that is a cause containing a double reason; 1. because it is the principal member: therefore it must principally give glory to God. 2. If it be corrupt, there will be no glory by the fountains. The necessity appeareth in this, that all those glorious duties before handled, take them and remove them from this, they are not only not accepted before God, but an abomination before his eyes: therefore if our belief must be acceptable to him, Rom. 10.10. it must come from the heart; if our prayer, 2 Tim. 2.22. it must come from the heart; if our love, 1 john 3.18. it must be in word and in truth, which is from the heart: so likewise our obedience must be from the heart, Rom. 6.17. and to conclude, whatsoever we do, we must do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the heart. Col. 3.23. Mandatum. Inward soundness, against inward hallownesse, sincerity against mingling. That which is commanded: it is called by the Fathers virius integritatis, the virtue of integrity: they ground it on Gen. 17.1. [when he beginneth the covenant of circumcision] Ambula coram me, walk before me: what is that? that is, esto integer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou perfect: you shall find it commonly used with another word: as in job 1.1. that job was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they properly sound thus, [strength and sound:] the nature of the words is taken from timber, in which there must be straightness, that it be not crooked; that is coram facie humana: and soundness, that it be not hollow; that is coram facie divina: this is for God, the other man may see: Luke 8.15. Christ expresseth them under these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an honest and good heart. Nazianzen speaking of that place, in the person of God, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give me the pithy and not that only; but straightness is required without too: so that without and within, we must be such as is required in good timber. In Exod. 25.11. & 37.2. all his embroydering and works, they were both foris & intus, without and within: but for the distinguishing other King's daughters, from the King's daughter, i. the Church, Psal. 45.14. it is said there, that her beauty is specially within: for the outward beauty may be counterfeit; and represented by them that are not of the Church: but the inward beauty is required: and that is it, that admitteth no hypocrisy. The defect, hypocrisy. That which is forbidden; there is forbidden here the fault of the Pharisees, Matth. 23.26. whose fashion was, to make clean the outside of the cup: quod intus autem est, non curare, and never regard the inside: and we see hypocrisy, is the sin of seven woes: more than ever any sin had. Excessus, when a man is simple without wisdom. The other extreme is, as in Hoseah 7.11. i. soundness and plainness: [the Prophet calleth it] columba sine cord, a Dove without a heart. Matth. 10.16. Christ calls it columba sine serpenie, the Dove without the Serpent. It is of one that is, as we read, Prov. 29.11. pouring out his spirit without any manner of wisdom and discretion before every man: our integrity, it must be preserved with wisdom. The Means. Media. Where we are commanded a good thing, there is also the means of it commanded. 1. Senecaes' counsel to lucilius (for he desired integrity) was, that whatsoever hetooke in hand, he should imagine Cato, or Scipio, or some other of the ancient Romans, renowned for this virtue, to stand before him; and it is a good means, we have in Psal. 16.8. of the same kind, but it fare better exceeds that: Let a man (as the Prophet there saith) say, I have set the Lord always before mine eyes; i. imagining that whatsoever he doth, he is in the presence of God. And if that will not move him, then that in Rom. 2.16. possibly will, if he set not God only absolutely, but as he sitteth, when all hearts and the secrets of man shall be opened: i. the adding to God the day of judgement: Preac. 12. the last vers. Every thing, though it be never so secret, shall come into judgement. 2. Another is, Ephes. 6.6. and it may be a forcible reason, if this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eye-service satisfy not God, no not to our earthly masters: if God will not allow that for currant to men; but will have it done even to them in singleness of heart: surely this may be a sufficient argument to persuade us, that he will much more exact it of us for himself. 3. The last is the dealing of Christ with us for the integrity of our heart: for he yielded the integrity of his heart to us: he suffered it to be ripped and pierced: therefore it is reason that we should yield up the integrity of ours to him. Bernard: just cor nostrum vendicat, qui suum pro nostro dedit, he justly challengeth our hearts, that hath given his own for ours: he thought not his hands and feet, etc. enough, i. when he had given all his members beside, he thought not himself, that he had given enough to us, except he had given his heart too: therefore it is not our hands, and our feet that can requite it; for they cannot make recompense for his hands and his feet: but the integrity of the heart also is to be yielded. The Signs. Nilcons●ire sili, nulla pallescere culpa: hic murus aheneus esto. 1. You shall know it by that of the Heathen man: you shall know a sound heart by a wall of brass about it: it is so full of courage, as we see what Paul saith, 1 Cor. 4.3. Mihi pro minimo est, at a vobis judicer, with me it is a small thing that I should be judged of you: i. that the soundness of the heart, it is it that will put courage to the heart: (if he be not conscius mali, conscious of evil) as that all the strength in the world cannot appall it: Contra, if we want a sound heart, our courage will fall. We have examples of both, Mar. 6.18. john's courage in a good cause, and in an heart accordingly affected, was exalted even above the Majesty of a Prince: contra, where the heart was false, in Peter, [Mar. 14.66, 69.] we see two silly maids outcountenanced him, and he is feign to cast himself down under them both: he becometh a peasant. 2. Another sign like to this; but it is under the Cross: Look how we are there, When a man receives comfort under the Cross, by that that he hath done out of the Cross, a good sign. so we are in deed: that will bewray what our heart is. 2 King. 20.3. there is a Cross, that dismayeth not Hezekiah: Why? because he knoweth that in his health he walked aright before God: but contra, Psal. 22.14. it is in the midst of a man's body, like melting wax. 1. A detestation of sin in ourselves, and in others. 3. Gen. 38.14. by the example of judah: that if the like hatred of any sin be in himself, or rather greater, when he doth no less punish it in himself, then in other: if it be the case of Thamar, then to cry, Away with her, to the fire, let her be burned: but we see a strange and sudden alteration in vers. 26. if it be his own case, than he saith, Sure I am not so righteous, as she is: this falleth much into the account as the Heathen man saith of Anthony and his fellow, Brutus & Cassius The true hatred of sin must begin at ourselves. that they did odisse tyrannum, but not tyrannidem, hate the traitor, but not the treason, etc. But the true hatred of sin must begin of ourselves: yea, and that for the least, as Rom. 7.24. the Apostle for concupiscence in himself, we see what a great hatred and grief he falleth into, that he crieth out, O wretched man that I am, who shall deliver, etc. 4. The last may be this: [it is somewhat an hard sign] if there be any man that can say the two last verses of Psal. 139. an excellent Psalm in this behalf, if he can say it without panting of his heart, and fear, or changing of the affections: Prove me, and try me, O Lord, etc. If any dare take this upon him, if he deceive not his own heart, it is upright. But a gentler than this, Psal. 7.3. where he saith, If my heart be not true and sound in this respect, then let me feel the hand of God, then let the enemy persecute me, etc. or when Psal. 4.4. when a man entering into his chamber, can say, As mine heart hath been upright before thee, so I desire to be helped in my greatest need, and to be comforted in the last gasp: so to offer up obedience within us must needs be a true sign. 6. Rule, for the procuring of it in others: Reg. 6. we have the Apostles desire and commandment, Phil. 1.10. and the example we have in the friends of job, though after a corrupt manner. for though they took a wrong course, yet the desire was good, to see that his heart was upright: haec de integraute. Perseverance. THe knitting up of all is to persevere. Perseverance, it standeth first, Perseverantia. Non habebis, or non erunt, thou shalt not have, or there shall not be, but in the order of handling hath the last place, because it hath the shutting up of all: It is in the words non erunt, which will not be answered with non sunt, or non habui, or non habeo: but this must answer it, non habebo, I will never have any other God. And this is a greater matter than many do imagine: fui, sum, and ero, are the notes of the three times: surely every man examining these three times, shall find that fui, the time past, to remember is a sorrowful thing; and as Bernard saith, Recordare praeteriti, & erubesce: it is a great shame for us to remember what we have been: In sum, the present time, peradventure there may be comfort, because we strive to attain: but howsoever it is, ero, the future time, must needs be a fearful thing, for a man to consider in what case he shall be hereafter, and what his latter end shall be, whether God will forsake him, as he hath done many that have been in as good, and peradventure in better case than he is: and therefore non erunt is a sharp commandment. We place it last; and this is the natural order, for it to come in here: both because the Heathen have seen it, that say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the end or last part of fortitude is perseverance: and because that all virtues are preserved by this, (or to allude to the phrase of the holy Ghost) powdered with it; as 2 Cor. 13.5. Abijam King of juda to jeroboam of Israel, Ought you not to know that the God of Israel hath given the Kingdom over Israel, to David forever; that is, to him, and to his sons, by a covenant of salt, by serving him in a covenant of salt: and the truth of that is, [that every virtue should not be as summer fruit, but as a virtue conserved and powdered.] There was no Sacrifice without Salt in the Type of the Law. Now the reason is in regard of the end that God looketh at in all our actions, by our perseurance is made known the truth of our performances, otherwise the Hypocrite might go for a true Professor. 2. It pleaseth God to make a propotrion in every virtue, to some quality in God. But another and peculiar to this; For there is in every virtue a conforming of ourselves to some attribute in God; as in our knowledge, to his wisdom: in our belief, to his truth: in our sear, to his justice: in love, to his mercy: in integrity, to his ubiquity: and in our perseverance, to his eternity: because he (Revel. 1.8.) is α and ω the beginning and ending; which is the book of perseverance: so we according to our Quamdiu, begnadi, till I die, usque ad mortem, and as he saith to the Angel of Smyrna, Revel. 2.10. not only to natural death, but also to violent death: Heb. 12.4. there is another usque: and that usque includeth blood: usque ad sanguinem. So doth the Apostle resolve it, Acts 21.13. I am ready not only to be bound, but also to die at jerusalem: this is our ω, and howsoever, or wheresoever our α is placed, this must be our ω: this must be our eternity, even till I die. Otherwise, as Bernard saith, Quid levitati, & aeternitati? there is no fellowship of God and man, without perseverance. So on the other side against our nature; as we had in regard of the last affection, a desire to seem, rather than to be: because it is easier: and we love ease: so here we have an affection, that is, of a back-starting Bow, Psal. 78.5.8. as he describeth the nature of the Israelites, We have often a desire to start back, so that it cometh to be a pain to go forward. and of all, to be like a Bow: that is bend almost: and let it go never so little, and it starts back again: or as Gal. 6.9. no less excellent, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. to feel a grudging in our bones all the while we are a doing good. Now the subduing of this natural desire, and the conforming of it to God's eternity, that is a thing that specially pertaineth to his glory. But this bountifulness is but on this condition, si permanseris. The necessity of perseverance is plain: Esa. 7.9. the like, Rom. 11.22. this is our first covenant, Nisi credideritis, non stabiliemini: here is the last, T●bi bonitatem Dei, si in ea permanseris, alioquin excidêris & iu: it standeth on the forfeiture of all. In the reason and laws of man, it is set down (for all bargains) that nihil praesupponitur esse actum, donec aliquid manet esse agendum: as in a building, it is not said to be done, till the last stone be laid: so we shall be condemned even according to our own reason; for even by our own reason perseverance is very necessary. Mandate. The heaviness of the eye, and the heaviness of the soul, is that that hindereth us in our duties. That which is commanded here is perseverance, set down Matth. 24.13. and in many other places; but metaphorically it is called watching, Matth. 24.42. and so the contrary is called in the Parable of the Virgins, Matth. 25.5. sleeping: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they all slumbered and slept: Matth. 26.43. it is not in Parable, but the very action of the Apostles, and the saying of Christ to Peter, Can ye not watch with me one hour? etc. It is is distinguished from patience: the object of patience is tristitia crucis, the heaviness of the Cross: the object of this is taedium diuturnitatis. Perseverance is in regard of a longtime: and a certain tediousness withal; which, he that overcommeth, hath it: it is to do well of great continuance: i. as the Apostle saith, Heb. 3.13. While it is called to day: this hodie, to day, saith Jerome, it is quotidie, every day; when we have done with, to day, it is not blotted out, but when to morrow cometh, it is there still: and that is so long as we live: usque ad mortem. That which is forbidden. The first fault is of them that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wilful continuers: as they that have taken an evil course, as Esa. 5.11. there be some, that can rise early to the wine, and continue at it till night; even till the wine inflame them: and Prov. 23.29. there is a greater continuance set down: till they get them red faces, and red eyes: It is the use of all evil persons, [to labour then most, when other labour least.] Mat. 26. When the rest of the Apostles fell asleep, it is said of judas, judas autem festinavit, judas was busy how to betray him: & Aug. upon that place saith, Petre dormis tu, & non dormit judas, sed festina●? the night broke not his naughty continuance. We see it also in the drunkard, and in the glutton; that will not give out while their skins will hold: the avaricious, till he burst, he will suck with the horseleech: and the adulterer, while his loins last: and the contentious man, so long as his purse will last. In so much that Jerome saith, Infel●x populus Dei, qui tantam perseverantiam non habet in bono, quantam improbi in malo! O unhappy people of God, which do not so persevere in goodness, as the wicked do in evil! The other extreme is more riese, and more usual now adays, i. to be like to the Romines, Rom. 1.8. What a glorious sort of professors speaketh he of there? I thank my God, through Jesus Christ for you all, that your faith is spread abroad over the whole world: yet 2 Tim. 4.16. there, when he was at Rome, at his first appearing before Nero, he complaineth, that all forsook him: This is the manner of those that want perseverance: for a while they are hot, and zealous, afterwards they leave Paul quite: The state of sundry Christians is like this Image. i. they have the just resemblance of the image that Nabuchadnezzar saw, Dan. 2.32. his head was of Gold, his feet of Clay: they begin in gold, but end in dirt. Sure it is, there is none so evil in the whole world, but a beginning he hath in good: john. 1.9. the light must lighten every one that cometh into the world: so that there is not the worst man, but sometimes he seemeth good: and then he falleth into his former excess of riot again. These revolters are of two sorts: 1. either they will be as Demas, They begin well, but give over. (Phil. v. 24.) of whom there was great account made in the Church, and was always joined with Luke: but 2 Tim. 4.10. Demas hath forsaken me, and hath embraced this present world: and either they do fall together away at once, and without any sign of return: or else in the 2. place, they are such as may well be compared to Pharaoh, from Exod. 6. to the 11. we read of many beginnings and interruptions that he had; come a shower of rain or hail, etc. come a new plague; then he cryeth, The Lord is righteous, and I and my people are sinners: then, pray for me, that this plague may be taken from the land, and I will let you go: so there are some that have a great many beginnings, that have every day a beginning and never go forward: it is very fitly called a religion of brunts, or that cometh by fits; but hath no continuance: It may be thought not so fitly likened to the Beast, Revel. 12.3. that had seven heads, seven beginnings, first, many beginnings. The second sort are they that out of malice set themselves to oppose the truth which they formerly professed, with a resolution never to return again; which is high Apostasy. The means in regard of the near conjunction of patience with perseverance. 1. The first in patience [for every man] to regard, and to cast, how long his time would be: so here in perseverance, knowing that he shall have many rubs in his way, and the time will be happily long, so that the Lord will not in the first watch, nor in the second: yet that he prepare himself, not to be found asleep, whensoever the Lord shall come: but consider what God saith to Joshuah, cap. 1. v. 6, 7, & 9 he was to undertake the possessing of the land: and such a thing do we undertake, Eph. 6. and in sundry other places, an encamping against Captains, the flesh, the world, and the Devil: and rather than we should want, God himself would wrestle with us: Be strong and of a good courage, etc. only be thoustrong, etc. Have not I commanded thee? etc. This purpose, and acquainting of ourselves with the difficulty of the matter, and so arming ourselves against our stout enemies, is a special means to hold out in times, and things either difficult or dangerous: for this here thrice repeated, showeth, that there is great need of this affection in us. 2. Another means, if we consider our own judgement in the case that is not our own: touching those things which continue not: if we compare Christianity to a tree, what account is made of that fruit, that is bitten in the blossom, or that is wind-shaken? that is rotten, or worm-eaten, or that cannot come to the gathering? If we consider the hatred of the husbandman, Hosea 6.4. against the morning cloud, he knoweth it is a deceitful cloud, and that it is not like to rain all that morning, Amos 8. of the summer fruit; that even it rotteth in the hand of him that beareth it: or as Luk. 8.13. of the seed that falleth on a stone wall, that groweth, but yet there returneth no profit of it: neither the mower, neither the reaper filleth his hand, or bosom of it: or thus; In our possessions, in our vessels we occupy: how glorious a show soever there be in glass, yet we better esteem of pewter, and wood, then of it: or in our possessions, more of a poor croft, or a silly close, than of a fair house; rents: and all in regard of continuance. Seeing then it is our practice, we must needs by that condemn ourselves. It is the desire of all, not to beat the wind, not to run in vain: this vanity may be in two respects. 1. In the behalf of the party of Christ: untolerable to make him, so royal a person, Pretium non vile laberis. to come down from heaven, to be borne, to live amongst us, and to die in so unworthy an order, being of great excellency, Laber irrius supra emmen laborem. The want of perseverance makes a man's action ipso facto vain. and that in vain; and all because we continue not: whereas he went through all, and would not suffer the cup to pass away, but drank it up clean; this is the price of all his labours, man's continuance: otherwise it is more grief to him, than it was for him to suffer; and that vain suffering is more to him, than all the torments he suffered, that wrought so upon him, that he cried, Eli, Eli, etc. That is a thing may happily move us to perseverance. 2. And for ourselves, our case standeth thus, as 2 Pet. 2.22. our washing is but a vain washing: for there is after a casting up, and we return to our wallow and vomit: and what are we better for our washing? Num. 6.12. of the ceremony, the Nazarite that vowed more particularly to God's service, and lived a strater life, than all other, if he had at the last day of accomplishing his rite, but touched a dead body, he must have begun all those days anew: for all that was done afore, was counted as nothing. The same in figure, that Ezekiel in truth setteth down, Ezek. 18.24. Look in what hour he giveth over, his righteousness, it shall be as if he had not done a righteous deed. Therefore if we will not lose the fruit of our former labours, we must look to our perseverance: He shall not only not b● better for it, but be worse, otherwise a worse thing shall follow: not only Christ and we shall lose our pains, but that man that hath swept his house, and garnished it, keeping it empty, there shall come the same spirit, and not that alone, but seven more; and how? the end of that man shall be worse than the beginning. i. we shall make our state much worse, without hope of recovery. Intuitu prae●●i. 4. Last, to prevale with them that are the children of grace; that the reward which he purposeth to bestow on us, shall not be a reward of days and years, but it shall be an endless reward for ever, Seeing it hath pleased God, not to reward us as hirelings, but have the inheritance of sons, it is no reason that we should labour as hirelings. It is somewhat hard to find the signs of it, because it is a sign itself. and ever; and sure it is, (as the Philosopher saith) that our labour should be proportionable to the price of our labour; we should not serve as hirelings, for a year or term, but quamdiu, that our obedience endure quamdiu nos, as the reward quamdiu ille: we are to serve him in our eternity, seeing he rewards us with his. The signs; the principal sign is perseverance: the Gentiles could see this, that this is a sign itself à posteriori, that deceiveth not: so could the heathen say, Ante obitum nemo, supremaque sunera foelix Esse potest: but after that was past, they could pronounce what was in him. It is an especial sign, for as much as in Joh. 10. it is Christ's note: and indeed it is the note that doth infallibly separate the true professor, and the hypocrite. If you take this gratiam gratis datam, Praecipuum perseverantiae signum perse●●rantia. grace as a free gift; as sharpness of wit, etc. you shall have it in as great measure in the hypocrite, as in the true professor: if a glorious profession, they commonly go beyond in that: if diligence, it falleth out alike, sometimes more. But when the wolf cometh, Joh. 10.12. there is a distinction; for than continueth the true shepherd, and will lay down his life for their safety: and the hireling betaketh him to his flight. In hearing we may make the like difference of seed: so whether a man be begotten with mortal seed, that is, whether in hearing of a Sermon, (which because it is made of good words, peradventure he shall be moved for a while:) or of the immortal seed, when as not any thing in man moveth him, but the power of the word, the pure and immortal seed, that will continue: notwithstanding a man may have use of these two notes, to be able to judge of the like. So whether we be humbled before God, or before his judgements; if that, it will continue: if this, it will continue but for a while. But we may have two notes to judge of this: 1. If we have that, Phil. 3.12. which the Apostle so earnestly urgeth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As if that he should say, I do not look bacl, but I still look forward, and consider not how long I have continued, i. I flatter not myself in respect of my life past: non dicere, sufficit: si dixisli sufficit, defecisti: not to say, I have done enough, if we say, we have done enough, it is a sign we are yet fare short. So, whensoever we are moved to look back, we must not hearken to them that would tell us, how fare we have gone, but follow on still toward the hope of the reward, and press to the mark. Whereunto Gregory on Gen. 28.12. his allusion of the life of a Christian man to jacob's ladder: For there Jacob saw the Angels ascending and descending, but none standing still. Quando desinis esse melior, incipis esse deterior. When we cease to be better, we begin to be worse: for there is in us a nature like to the bow; as in the bow, if you bend it not forward, it will bacl of it own accord: and therefore it must be still thrust forward, until the string be in the very neck. 2. A 2. and a better is a mark, Revel. 2.19. of the Church of Thyatira, there the Angel witnesseth that her last fruits were more than her first; Psal. 84.7. We must grow from strength to strength. Ps. 84.7. they shall bring forth more fruit in their age. i. the true worshippers. Blessed are they that dwell in thine house, they will be always prasing thee: Phil. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that your love may abound yet more and more: Psal. 92.14. they shall also bring forth more fruit in their age, they shall be fat, and well liking. 3. For a 3. that may serve of the wolf: if we persevere then, when the wolf cometh. 2 King. 2.11. Elias was not afraid of the fiery chariot. If we fear not the fiery chariot, or the fiery horses, it is the last, if this make us not afraid, then shall we have that spoken by God, of us (Job 2.) which God saith to the Devil of Job; What sayest thou now Satan? for yet he continueth in his uprightness, though thou movedst me against him to destroy him without cause. 6. Rule. For procuring it in other: We see, Heb. 12.12. how it standeth us upon to strengthen our ●●ke brethren, that we be as to ourselves, so to others: Act. 11.23▪ ●●●nabas, and Silas, exhorted all, that with purpose of heart, they would continue in the Lord. Act. 13.43. Paul and Barnabas spoke to them, and exhorted them to continue in the grace of God; Act. 14.22. confirming the Disciples hearts, and exhorting them to continue in the faith, etc. As contra, Ezek. 34.4. not to provoke our brethren, to leave to strengthen the weak, not to bind up the broken, nor to reduce the strayers, is set down there as the mark of evil shepherds, and evil sheep. Joh. 19.30. as the receiving of the vinegar was Christ's Consummatum est: so perseverance is the consummatum est of the Christians. Ezek. 9.4. so shall we have the sure mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last letter: the letter of perfection, the letter of endurance, and continuance: which whosoever have, they shall not be slain, and they shall enter into the holy City: And they that have it not, shall be slain without pity. So much for the first Commandment. The II. Commandment. Thou shalt not make, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecepti. THE Commandments of the first Table are divided into such as concern the worship of God; either inward, as the first Commandment; or outward, as the second, third, and fourth. The outward, is either continual, or for a time, on a set day: or, either private and public, or public only. That for one day, and public only, as the fourth Commandment: The other continual and private, teacheth either the outward gesture, In honore, reverentia, in gestibus, as the second Commandment: Or in praise, which is exhibited in speech, as the third Commandment: Or else, concerning the manner of worship, in the second, or the end, as the third Commandment. That part of outward worship which concerneth the manner of it, and behaviour, to behave our, selves in all parts of the body, and in external signs, is distributed into the Precept itself; and the Sanction, which is brought in by way of a reason. v. 5. For I the Lord thy God, etc. And ye know in Prince's Laws and Statures, after they have set down those things that they command, and that we should do; then they set this down, Qui secus faxit, punietur: He that doth not thus, shall be punished: And that is called Sanctio praecepti. i. the part of the precept that toucheth the corrective part, and sheweth how we shall be corrected, that will not be directed by the precept. The Precept is of two sorts; for first, either it prescribeth what manner of worship he requireth, in respect of himself: Thou shalt not make, etc. Or secondly, how we are to be affected to him in that manner so prescribed: Thou shalt not how down, etc. That is as much to say, as God will have his honour in outward worship: but he will prescribe it himself: And secondly, he will require at our hands, that unto that manner of him prescribed, we should every way behave ourselves reverently. So first, he will have modum à se praescriptum: And secondly, he will have reverentiam exhibitam to that modus. If we mark, as the other precepts stand, the other eight are very short: This and the fourth may for their length be called Statutes, containing a long sum of words; and you shall see it was not without cause. For an inward honour to be given to God, all Laws took some order for it; as Solons, Deos castè adeunto: and then again for the keeping of their oaths, they were exact, severe, and strict. So the Heathen, they knew these two parts, but they knew not the other two. And for the second Table, they are altogether exact in it, the last excepted. But the outward manner of God's worship, and the day of worship, were things blotted out in the time of Gentility; and were most grossly of all the rest, transgressed. Then it is, because these were in especial fear to be violated; and ergo it is not for nothing, that he useth such order in them. For inward honour and keeping of the vow, we agree with Turks and Pagans: But this is it wherein we disagree, the outward manner of worship; and this makes the distinction between Christ's Church, and Satan's Synagogue. Let us come to the opening of the meaning of this Commandment: Thou shalt not make, etc. And as all the rest, so this standeth upon a Synecdoche, under one general, comprehending all the rest. The general thing forbidden here, is not the making of a similitude or graven Image; but a farther thing, set down, Col. 2.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invented worship, Will-worship, devised by man. Will-worship. For the energy or force of the Commandment, is in these words, non facies tibi; that is, we must not invent any thing whatsoever: Non simulachrum, non imago damnatur, sed, non facies tibi. The invented, or will-worship hath two things in it to allure us unto it: they are both seen in the worshipping of Images. First, because it hath a show of wisdom; that a man should invent such an excellent thing. When any man is thought to be wise, that he may be taken to devise a worship for God. Secondly, it hath a show of humility; that a man should not cast down himself before God, but before his Image, and Angels, etc. as Paul setteth down, Col. 2.23. But if we so run, it will make us lose our reward. The affirmative part, or general thing commanded, is set down, Heb. 8.5. cited out of Exod. 25.40. That seeing God hath prescribed an order, we should do after it. It is said, as Moses was warned, as Moses received an Oracle: See thou make all these things like the pattern of them that were showed thee in the Mount, precisely in every thing; in the length, breadth and fashion; swerve not one whit, but do all things according to the pattern received. i. Because God, after the delivery of the moral Law, shown him every thing precisely of the outward worship in every particular point; he giveth him a charge at his departure, ver. last, that he square it according to the order that he had prescribed. So the affirmative is, that our outward worship be as he hath prescribed it. We must make his word our pattern. The negative, that we mingle none of our will-worship with his precept or worship; as it is * These words may be taken of the inward worship also, but especially it concerneth the outward worship of God. Deut. 12.32. God speaketh very generally; that he will have a man Hoc tantum facere, quod tibi praecepero; hoc autem faciemus, si nihil addamus aut detrahamus. If we do either, or both of them, it will follow, which is Mat. 15.19. Frustra colet is me; Worship him we may, but we shall lose our labour: Quis ista requisivit à manibus vestris? The reasons whereupon any thing is here denied or commanded: 1. Seeing there is an honour to be given to God, and he will be worshipped; the question is, Whether it should be given as we, or as he thinketh good? And for this, Socrates in Plat. 7. Lib. de legibus, can tell us, that every god will be worshipped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that manner that best liketh him. chrysostom also Homil. 51. on Matth. Qui honoratur, eo maximè honore delectatur, quem ipse vult, non quem nos volumus; else, non est honour, sed dedecus, si vel contra, velpraeter mandatum aliquid fiat. When it cometh to man's worship, we make no question of it, whether he be to be worshipped and honoured in that manner that best pleaseth him: but in honouring Great men, we endeavour to fit their humours: So then much more is it hard, not to allow God so much wisdom, as to appoint himself his own honour, seeing we perform it to man. This than may be the conclusion, that Jerome sets down, that honos praeter mandatum est dedecus; that honour that we give contrary to the commandment of the honoured, or that he doth not care for, it is a dishonour to the party, and no honour. This for the general; now for the particulars. This being set down, our first question concerning that that God hath made choice of; is, Whether God will have us worship him with Images or not. In which there is a very mere translatio scopi, as the Logicians term it, between us and the Papists, or Church of Rome. For whereas God hath delivered his will in these two terms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see all the great stir they make, is about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words that are not in the Commandment. And ergo whosoever falleth into any stir with them about these words, must needs fall into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a shadow-fight. This is then that I require, Whether when God nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sculptile, and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word very general and large, and so general, as neither in the Latin, nor Greek, there can any word be found, that can answer to it, and contain it; it containing both exemplum and exemplar; and not that only, but extracta notio, & inducta in materiam, whether it be in our brain, or brought into matter: and so many kinds of it, as it is very universal, whether he do not rise from the Species to the Genus; It is true that Gregory Martin saith, that there be thirteen Hebrew words here forbidden; and there may be added to them three more: and for avoiding of tediousness are cast under one of them. For there is Sculptile, any carved, or graven Image; and fusile, any thing that may be melted; and conflatile, a thing of the mingling of both these; and there is a picture, etc. In that Martin saith true and well, that Sculptile was more common in those days, than the rest; and it was taken of Moses as most usual, to comprehend all the rest. But when it pleased God to ascend to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. as the Seventy interpret it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a likeness or semblance: albeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not fully express it, and wholly: Let any man judge, whether in forbidding all kind of Images, there be not a flat precept containing both Idola and Icones: These two have a plain distinction; but so cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the use and abuse: so that we see what the ascension of the holy Ghost is here; that no kind of graven Images might be used. And to the other there is a special word joined, all kind of Images; whether they be resemblances of true things, or false. So most impudently is that set down in the censure of Collen, that God hath forbidden in no place of the Scriptures generally the use of Images. Now then after he had so ascended, to the general, we see how to make all sure, what he doth. So because we should have no pattern to frame ourselves to, he maketh an enumeration of heavenly and earthly things. The reason, first, to take from them the gods that then were worshipped. Secondly, that forbidding all manner Images, he might comprehend them under one general word; so that it might not be lawful to have any Images, which the Nations about them had; neither any other at all. For he maketh sure work, after this ascending; in taking away all kinds of things, whose likeness or Images they should have; as first, all that is in Heaven. Things in Heaven. First, for the deity; the Papists, as Hosius, and others of their late writers, begin utterly to disclaim us, and are weary to defend that an Image should be made to represent the Deity. Esa. 40. is wonderful vehement that way. Secondly, Angels; a special cause why he should forbid them, because these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these petty gods, and these intelligences, there was none of the Philosophers, but he knew them, and worshipped them. Thirdly, for ourselves, and for the soul of man, no less necessary; because we know they were received up into Heaven, and an usual thing it hath been, to deify them. Fourthly, so for the Sun and the Moon: Jer. 44.17. a worship given to the Queen of Heaven: The Sun was so called, because in the Hebrew it is of the Feminine gender, and it was the god of the Persians. For the Stars, Acts 7.43. The Stars were their gods: And wheresoever there is mention of Moloch, there is nothing else meant by it, but the Star of Saturn; and there is also mention made of the Star of the god Rempham. Fifthly, after those things that are in Heaven, than he cometh down to the earth: and there is forbidden the serving of any in earth, to men, as the Images of Baal P●rizzim, Baal Peor, Baal Zebus, Hercules, Antidote Muscarum. Secondly, Women, as was that of Astarothe. Thirdly, of fowls, as Ibis in Egypt; the Owl amongst the wise Grecians. Fourthly, Serpents; as the Otter and Crocodiles, and Belus was one while worshipped in the shape of a Dragon. Fifthly, Worms, as the Snails among the Troglodytae. Sixthly, Plants, as Isis in Egypt; and all other things whatsoever, even things made by art, as pieces of red cloth, as Strabo testifieth of them that were towards the East and West. Ezek. 8.14. 2 Kings 23.11. Jer. 44.17. Exod. 6.32. 1 Kings 12. Golden Calf. Sixthly, All that is in the water, as Sirens, water-snakes, fishes, Neptune god of Philistims. Dagon his similitude was like a male watersnake. Aesculapius was worshipped under a watersnakes shape. There was occasion given him by the Gentiles of all those that are here forbidden; so that we are not only forbidden our Simile, but also our Pattern. Now Deut. 4.12, 13, 14. Moses making as it were a Comment on this Commandment, saith; Remember this, that when God came into the Mount, ye saw no likeness or similitude, but only heard a voice: and ergo a voice, say the Rabbins, because a voice not being able to be painted, nor drawn into any shape, it was never like to deprive God any way of his honour. But the reasons they weigh thus much in the Chap: as if he should say, If it had been the will of God that there should have been any Image, he would have showed you somewhat when he came into the Mount: but you saw nothing, but heard only a voice; take heed ergo that you correct not God, and make to yourselves any Image. And as it is, Heb. 11.1. it is the nature of faith to be rerum invisibilium, not to see: Now to bring visible things into Religion and Faith, it is the next way to dishonour God, and the overthrow of Faith and Religion, Joh. 4.23. Christ himself telleth the Woman, that the time was come, when all Ceremonies and invented places for worship should go for nothing; and even the very Temple at Jerusalem God would not accept it: But this was it that should be accepted, that they should worship him in spirit and truth; whereunto nothing is more opposite than Images, no truth being in them, but only the show of a truth and visible. Then they will ask, if all likenesses be condemned, why was then that of the Cherubims permitted? yea prescribed by God to be made; for that was a resemblance, Heb. 9.5. But yet it was no such * Num. 21.8. 2 King. 10. resemblance, as they define an Image to be, quod habet exemplar in rerum natura. For the Cherubims were made round like two young men or boys, without arms, and in stead thereof with two wings. But for that matter it is plain, that he made them, not to be worshipped; but if he would have had them worshipped, he would not have put them into the darkest place; but they were put into the Sanctum Sanctorum, where none ever came, but the high Priest, and he but once in the year. And they were made, as appeareth, Exod. 25.22. to this end, that the high Priest might know from whence God would give answer. But Tertullian in his Book De Idololatria, Tom. 2. pag. 447. answereth this fully. God saith not, that an Image may not be made: But, non facies tibi, that we make not any to ourselves. But they say then; Why did Moses make an Image? and he hath that objection in the same place: Ait quidam, Cur ergo Moses ex aere fecit serpentem? His answer is there, Quod idem Deus & lege vetuit similitudinem fieri, & extraordinario praescripto aeneum serpentem fieri fecit. Tibi eundem deum observa: Legem habes, eam observa; quod si post praeceptum factum, sine libidine feceris, & tu imitare Mosem. i. ne facias nisi & deus te jusserit: licuit deo legem ponere, licet ei quod vult; si idem deus diceret tibi, Fancies, qui dixerat, Non facies, jure faceres. God by his general law forbade that any Image should be made; then by an extraordinary cause, by an extraordinary privilege of an extraordinary matter, caused an Image to be made: except you have particular commandment from God, as Moses had, do not you make any Image. Concerning this point we have showed on God's behalf, what did move him to make this restraint: now it followeth that we show that in regard of ourselves, and our own corruptions, it is necessary this restraint should be made. Tertullian in the same Book, De Idololatria, setteth it down, that before the Flood, even during the days of Seth, the worship of God was corrupted with Images: and that Enoch's restoring, was nothing else, but the restoring of the true Religion unto her pureness again; and that he is ergo said in his days to have walked with God. This is it that Tertullian saith: For the likelihood of it, since Adam, we have example of it that it was true; for Jacob by being in the house of Laban, had learned to take Teraphim, gods of Images, to mingle them with God. The reason of this is in Gen. 6.3. God will trouble himself no more, nor set himself against man; and his reason is, because man is wholly evil, fleshly: i. though he consist of two natures; one of flesh and bones, the other of the spirit; yet he suffereth the grossness of the flesh to overgrow the pureness of the spirit, and to corrupt it, turning the spiritual nature into flesh: so that we wholly become flesh; and ergo love that with which the flesh is delighted, i. sense. Insomuch as the Apostles many times in their writings, and Paul giveth us warning to take heed of the flesh of the soul; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The meaning of this is, that we have an affection in us; and that affection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a desire to feel or see him. This was Saint Thomas his disease, that would not believe, except he did feel his wounds, and see him himself, etc. And it was the disease of Mary Magdalen, about the death of her brother: Master, if thou hadst been here, he had not died. And we see it was not hers alone, but of all the Apostles; they desired that Christ might stay to erect an earthly kingdom, and that they might be with him always; insomuch that he was feign to tell them, that except he were taken from them, the Comforter could not come to them. Such a thing there is in Religion. In Exodus, Moses had been in the Mount but a few days, but there is a general cry of the Israelites, a little after they came out of Egypt: Fac nobis Deos visibiles; make us gods that we may see, to go before us. And this affection of man's nature to See, was the beginning of all Paganism and Idolatry. So saith Lactant. Lib. 2. de Orig. Erroris. Verentur, they fear lest if they should not see what they worship, they should be thought to worship nothing at all. For Esa. 36.7. such was the conceit of Rabshakeh, touching Hezekiah and the people of Judah, that they had no god at all; because Hezekiah had taken away the Idols, etc. and there was no god to be seen. The very same thing in Serapion. They had a desire of visible gods; Where are your gods? You have no visible gods, but only bare Altars, as you had in the beginning. This desire of sense, was the cause of all evil in the primitive Church. Now than this was a special cause. Secondly, the other dependeth on the first Commandment: For as in the first Commandment they had excess, worshipping what they should not; so here in this Commandment they would not keep a mean; they thought they could never have Monitors enough, to stir them up to worship. So they would not hold themselves to that mean, that God himself had ordained, (viz.) First, verbum Scriptum, the Scriptures: Secondly, Praedicatum, the Preaching of the Word: Thirdly, the visible Word, i. the Sacraments: Fourthly, the great Book of the creatures; of whom David saith, Psal. 19.1. Their sound is gone out into all Lands, and their words unto the ends of the World. These four be Canori monitores: Yet they would not content themselves with them, thinking that there could be no Nimium in Religione & cultu divino: and consequently, no superstition. Thus they gave the honour due to God unto creatures, which were not Divinae, but Humanae, Rom. 1.23. This is certain, that seeing God had such care of his people, he would never have forbidden Images, if they had been good for them to move them to the duties of worship; it had been injury to them if they had been so good teachers: no grosser people than they. Let us ergo weigh this superstition, against the Euchites, and against the private Mass, which came in by too much communicating, and then they were weary of that, and came to have it privately in their houses. The writer of the Book of Wisdom (which hath as great authority as any of the Heathen) Cap. 14. setteth down the reasons how Idolatry grew before the coming of Christ; one of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a desire and love of sense; insomuch as there was nothing excellent in sight, but it was corrupted. Rabbi Solomon of Laban's Teraphim saith, that they signify nothing else but an Astrolabe, or Mathematical instruments of the Astronomers, having the proportion of men, as Dial's, etc. And a Teraphim in the beginning signified nothing but an instrument used in Astronomy. And the Syriake translation of it, is a Mathematical instrument. Thus they were brought to turn them to Images. So the Symbola amongst the Egyptians are arms and Emblems, to distinguish countries; as Isis, a clod with grass: showing that part of the country to be fertile, and Ibis a dog, showing the woody country, and Images upon the tombs of the dead, as the Statuae dedicated to Belus, and Minos. And the cause of it was, because they too much addicted themselves to the senses, as it is said in Wisdom. Though there came an occasion that did help them forward, in this (viz.) to please their Princes, Belus for his virtues, and Minos then living: and then they came to be tyrannical; worshipping them at first of favour, as Belus and Minos; they were afterward by edicts of Princes constrained to worship them for necessity. And this was before Christ; about which we agree with them. Now since the time of Christ, they begin to strain, a special thing in the controversy wherewith they think to dash us, which is this, Show us (say they) when Images came up first: And there is nothing more easy then to show the beginning of Images. For Ireneus who lived not long after the Apostles times, the first two hundred years after Christ, Lib. 1. Cap. 24.27. and Epiphanius, 3.24. De haeresibus. Haeresi 27. rehearsed a kind of Heretics called Gnostics, one of whose errors is, that they had Images of Christ, Paul and Peter, etc. Which they said they received of Pilate; and Ireneus saith that they had the Cross, which they feigned to have power against Devils, and many operations; and that the first founder of these, was Carpocras commonly called Carpocrates, and Ireneus Lib. 1. Cap. 1. against Valentine: That the Valentinians were the first men that found out any divine virtues in the Cross; they attributed two virtues to it: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirdly, Epiphanius, lib. 3. Haeres. 79. showeth that the Collyridians', Valentinians and others, had Images of the Virgin Mary; and he there speaketh against them that used to offer to her such outward gestures as were due to God; and there he speaketh against it very vehemently, even as a man may do: And if they are able to show more ancient Heretics than these, their Religion shall be true, and ours false. Thus were they at first. There were four occasions of the invention of them; two came up in persecution, the other two, when the Church was in peace. Aug. Lib. contra Adimantum. Cap. 3. showeth that both the forenamed Heretics, and also the Manichees, had Images for a policy; Aequi●res sunt simulachris ut misereantur; They show, saith he, themselves better friends to Images, than we; that they might make the Heathen idolaters, in their persecutions, more friends to them, than they are to us: So that it is a policy of them, to gain the more friendship of the persecutors, and not be so cruelly handled, as were the true Christians. 2. After this, that which is forbidden, Levit. 19.28. (that which is an especial thing for the bringing in of Images.) It is forbidden also in the new Testament; many men for the great love they bore to their dead friends, to express their love and grief, and for remembrance, would with hot Irons set marks in their face and other parts, that it might continue as long as they lived; which is forbidden by the Apostle, 1 Thes. 4.13. Yea, some of them would set up Images to remember them. chrysostom saith, that Milesius a Bishop of Constantinople, very learned and godly, dying, was so beloved of the Citizens and Clergy, as that when he was dead, every man would get his picture in remembrance of him, into their Parlours and Rings. And so he first came into their Rings, after into their Parlours; but afterward, as appeareth by the Epistle of Epiphanius ad Proepiscopos suos, his Image was removed at last ad praetoria, to the common places of judgement, and the Images of such men; and from thence, as appeareth by the fifth Canon of Carthage, into the high ways, as Crosses in memory of such a one that died; and from thence to the Churchyards, then to the Chuch-walls, then to the Church-porch, and door, and so at last into the Church, and to the Altar. Here was magnum ex parvis, sed ex pravis principiis. And the like is to be feared of us; for we have them in our Parlours already. So we see the beginning and causes of Images in persecution; first, a desire to please: secondly, an inordinate mourning. Now in the peace of the Church, there fell out two other causes: First, because they would have their Church as rich as themselves. For in the 2. Nicene Council, Sect. 4. is an Epistle of a Noble man of Syria, that had built a Church for the Christians, to one Nilus; he had made the Walls white, but not contented therewith, thought thereupon to have all the creatures of God painted; wherein he desired his advice. Who answered, that his advice was, there should be no such thing; but that he would be contented with the simpleness of the Christian Churches; but if he would needs paint, he should write nothing but the story of the Bible, and sentences of the Scripture; For it is seemlyer than beasts, etc. So that one cause was, by reason of their wealth, they desired things pleasant to the eye. Secondly, another cause, in the same place, was that of Paulinus, a Bishop of Nola in Campania: that having occasion of a Journey into Syria, and so into Egypt, and having none to preach to his people in his absence; because he would his people to have some teacher in his absence, thought good to paint on the walls the whole story of the Bible; (and did so) that they might preach to them; and so their Preachers and Schoolmasters, were nothing else but painted walls. But this is not any way to be commended in him, and the effect was accordingly: For it so came to pass, that they grew to be ignorant, and had no other teacher but the very walls? And as Syrenus saith, because their Pastors began to wax dumb Images, therefore their Images were their Pastors. But it is certain by the writings, that to the days of Hierome there was none such. So is the reason of the second Commandment. A brief recapitulation of what was said before. The second Commandment was divided into, first the charge, secondly the penalty; the charge of two sorts, concerning the manner of God's external worship. First, Non facies, etc. Thou shalt not make. Second, Non adorabis, etc. Thou shalt not worship. In the first is restrained, 1. Exemplum, in these words, Sculptile & Imago; 2. Exemplar, or the pattern, In things above, or in earth, or in the water, etc. The Exemplum, of two sorts; either particular, and then most usual, Sculptile: Yet so, that whatsoever else there is of the same kind, whether fusile, or ductile, or conflatile, there are words in the Law for every one of them, and therefore God was so manifold in setting down all the words. Or for taking away all quarrelling, he hath set down the common name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temunah, and Col temunah, all likeness; which condemneth the metaphysical notions abstracted from all matter: and in the matter, all kind of likeness, whether Idols or Images, true or fantastical; and all are comprehended in Temunah; let Arias and Pagnine be their Judges. For further exposition of this, there was added out of Deut. 4.2. and John 4.23. the gloss of Moses, and Christ; concerning the general restraint of this, there were seven reasons remembered. Now for the Exemplar; we shown it was necessary, because there was nothing almost, but the brain of Man had abused it; which was declared by five things in Heaven, six in the Earth, and three in the waters. Then we came to the particular question of Images; handling these three points: First, what might be alleged out of the Scriptures for them. Secondly, what reason there was for them. Thirdly, how, at what time, by whom, and by what means they came into the Church. For the first, in their Rhemish Testament, but one place found in all the New Testament, Heb. 9.5. Vetus arca habebat Cherubin: and that is taken out of the Old, Exod. 25.18. and so confess none to be in the New. And in the Old, that of the Cherubims, and of the Serpent, is all they can show for them; Unto which both, our answer is, ut ante, chief that of Tertullian. There were privileges for them; if they can show the like privilege, for the Crucifix, or any other Image in the New Testament, it is somewhat for them; Generi per speciem non derogatur: they have no express commandment for any Image. Again, the ends of both are otherwise; the Cherubin was not to represent God, but to be a place out of the Church, from whence God would give his answers, Exod. 25.22. And the Brazen serpent being a point in Physic, not in Divinity; the end of it was health to the sting with serpents: therefore they make nothing for the worshipping of Images. But 2 Kings 18.4. when the Brazen serpent began pati abusum, to be abused, we see how he used it; Which showeth plainly how little affinity it had with this Commandment. So the Cherubs should have been served, if they had been abused by the people. But God had taken order for them; for none could come to them, but the high Priests, and that but once in the year. Secondly, for the reasons: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only in the Israelites, but also in the Apostles; and in Moses, Exod. 33.18. he desired to see God, and he had nothing showed, but his backparts. This being condemned, 1 Cor. 3.3. and being not only in regard of the people of God, that this made them draw every thing to Idolatry, but even in the heathen: Aug. lib. 4. de Civit. Dei. cap. 21. saith that Varro spied it, that it brought great inconveniences to Religion: his reason, quia facile contemaere divos in stoliditate simulachrorum. It was also shown 2. nimium, is a broad way to superstition; and it is a vain assertion of theirs, that there can be no nimium in Religion. And Aug. in Psal. 101. scorneth it, and saith, that if we do so, we may soon bring a rock into the Church, because it did represent Christ too. So for the time when, and the Authors by whom Images began: we have showed out of Ireneus. 1. that the Cross came first from the Valentinians, the Images of Christ and his Saints from the Gnostics, 1. Iren. 24. in Epiphan. 27. heres. & Lib. 3. the Image of the Virgin Mary from the Collyridians'. August. in his 13. Book contr. Adimant. giveth four reasons. First, the policy of Heretics, to claw the Heathen persecutors, being themselves inclined to them. Secondly, too much mourning for the dead, noted, 1 Thes. 4.14. Thirdly, the wealth of the Church. Fourthly, idleness of the Ministers; these were the causes of Images. Now for the full handling of this question of Images, we will see what can be further showed for them out of the Fathers and Counsels. Their Fathers are either true, or counterfeit. Truly alleged for them, they have none, but only Basil and Eusebius. And Basils' sentence deceiveth Aquinas, and the Schoolmen. For where he saith, that the honour due to the abstract, redoundeth and is due to the pattern; he goeth about to prove, that Christ is equal with God, as he is the Image of God; and he speaketh there of this conclusion: that Christ is to be worshipped with the same worship, that is due to God the Father; out of Heb. 1.3. where Christ is called Character substantiae patris. If the Papists can show us any such Image of Christ, as Christ was of the Father; we will accept of it, and worship it. 2. Euseb. Lib. 10. Cap. 4. in his Panegyr. to Paulinus; that he is with us: and in his Epistle to Constantia the Empress; set down in the second Council of Ephes. the report he maketh there, is only of an Image of Christ that was set up by some of the Gentiles, for the miracle he wrought on the Woman of Syrophenissa. Which maketh nothing for the Papists. For it is absurd to say, The Heathen did it, therefore the Christians should do so. Their counterfeit Fathers, are Athanasius, Damasus, chrysostom. Athanas. in a certain absurd Book, not his, but going under his name, concerning a Crucifix, that wrought miracles. It is easy to be seen, whether it is his, or no. If there be any man that shall read it, he will say at the reading of one of the first periods, that it is fare from Athanasius; nay, that it is fare from a man of common sense. Such another is of Damasus, in his Pontifical, in the life of Sylvester. There is no more to be done in this case, but that which is said, Noveris, oderis. To know them is sufficient to make us hate them, and never like them again. Read the Treatises themselves. So may we say of Chrysostom's Liturgy, as Juell noteth in it, that there an Emperor is prayed for by name, that lived six hundred years after chrysostom was dead; for they prayed for Alexis, whereas chrysostom lived in Arcadius his time. Counsels there are none for them, but Concil. Nicen. 2. in which were more unlearned and evil disposed men, then in any that ever was. For the gatherer of this Council together, was Jrene the Empress; she an Heathen borne, daughter of an Emperor of Tartary, nuzzeled up in Paganism from her birth, till after matching with the Emperor Constantinus his Father, was converted from her Paganism to the Christian Religion; and so consequently after his death, because her son was too young to take upon him the Empire, she took it, in his name, soon after her conversion. Constantine at the first, seemed not to stand against her; but after when he came to any small judgement, rather than he would admit Images, lost both his eyes; for he was after put into prison, and had his eyes pulled out: Whereby we may see that she was a woman without natural affection; subject to that, Rom. 1.31. and 1 Tim. 3.3. The chief speakers in this Council, were Tharrasius a Layman, Bishop but of one year, and Patriarch of Constantinople; all his life before, a Courtier: and John, Legate of the East Church; of whom we need no other witness, then him for whom he was Legate, who testifieth, he was a good devout man, but of no great learning. The like may be said of Theodosius and Constantinus: These ruled the whole Council; and it may be truly said, that in any one Council, there were never such a sort of simple men, in respect of their gifts; and more evil disposed, in respect of their boldness and attempts, presuming above their gifts. There is not in all Durandus Scripture worse alleged; there are not in the Legenda more fabulous Narrations, then in the second Nicene Council. There are in it such errors, as they cannot defend. Action 2. there is a plain conclusion, that the Angels are bodily substances. Action 6. that Christ was borne the five thousand and first year of the World; and in the third, fourth, sixth, and seventh, there is Anathema against Honorius the Pope, for the Heresy of the Monothelites: insomuch that they cry out, the Council is corrupted in all those places. Lastly, the council is ranker on their side, and saith more than they would. Action 1. and 4. Non sunt duae adorationes, sed una & eadem adoratur, prototypus & idolum. And Action 2. there is a worse than this; Idem imaginibus honor debetur, qui & beatae Trinitati: That is, that the adorations of the Idol and the prototype are not two, but one adoration; that the same honour belongs to an Image, and the Trinity. Now what they say on our side against Images. First, an heathen, Elius Lampridius, in vita Adriani, saith that he in a good affection was content to build the Christians according to the manner of their Temples, bare Temples without any Ornaments: Which were after denied by the Senate of Rome; but it grew after into such contempt among the Heathen, that thereof came a proverb of them: If any of the Gentiles had built them a bare Temple, it was called Adriani templum. And for Fathers. First, Ireneus 1.24. cha. abhorreth them in the Gnostics and Euchits; they said they had the Images of Christ, and Paul, and Peter, and of Pilate; and that as he left them, of the drawing of the skilfullest men in Jury. This he disalloweth in them. Secondly, Clemens Alexandrinus, in his Paraenesis, goeth too far, Nobis vetitum est omnino fallacem hanc pingendi artem exercere; he is so fare from favouring Images, that he will have all painting and painters taken away; calling it the cheating art of painting: and he allegeth this Commandment. Thirdly, Tertullian, in Apologetico; Nos adoramus oculis in coelum sublatis, non ad imagines & picturas intentis. We adore with our eyes fixed on heaven, not bend upon Images and Pictures. Fourthly, Origen. Lib 4. contr. Celsum. Celsus nobis objicit, quod non habemus altaria & imagines; prositemur, inquit. Celsus upbraids us, That we want Altars, and Images; We profess, we do so, quoth he. Fifthly, Arnobius, Lib. 2. contr. Gentes. Objicis nohis imagines; quid hae, nisi vilissima fabrorum opera? Thou objectest Images unto us; what are those, but the most base works of Mechanics? Sixthly, Lactantius, Lib. 2. de origine erroris, wholly: there is nothing alleged, but you may find it there. Seventhly, Eusebius, Lib. 10. c. 4. Epist. ad Constantiam Augustam; set down in the second Ephesine council. That she must now require no Image of Christ, not as he is man, because now his glory is much more, than when he was in the Mount; and yet then the Apostles were not able to behold him; much less can then his glory, as he is now, be expressed. And in the first Ephes. council, Anathema sit, qui Christum ullo modo dividit. Let him be anathematised, who divide Christ, one nature from the other; which an Image of him doth. And as Augustine saith, 34. de moribus Ecclesiae, Omnino errare meruerunt, qui Christum non in divinis codicibus, sed in pictis parietibus quaeri voluerunt. They deserve to err, who will seek Christ not in inspired books, but on painted walls. And again, In stoliditate crucifixi, they easily bring Christ into contempt: In the Crucifix they show that Christ suffered no more than the Crucifix showeth; but he suffered in soul the pains of Hell, which no painter in the World is able to paint; neither do they show: and therefore they derogate from his passion, and the loss of that. Eighthly, Ambrose in his Book de fuga seculi, chap. 5. Nostra, inquit, Ecclesia, non novit has, etc. Our Church knows no such thing. Ninthly, Hierome, in Ezek. 4. & 16. Nos vero unam tantum veneramur imaginem, Jesum nempe Christum, qui est imago Dei patris. We worship only one Image, Christ, who is the express Image and character of his Father. Erasmus, in his preface to Hierome, saith, That till Hierome was dead, there was no Image received. Epiphanius is one that they cannot abide, Haeres. 79. and in Epist. to John Bishop of Jerusalem; that coming into a Temple that had an Image of Christ, he rend down the veil, wherein the Picture was, and pulled it down; and told them, it was against all Scripture and reason. Aug. 34. de moribus Ecclesiae catholicae; in that chap. he seemeth to say, that some among the Christians began then in corners to worship Images. Novi (saith he to the Manichees) esse in Ecclesia nostra adoratores imaginum sepulchrorum: sed isti viri prosessionis haec nec sciunt, etc. So branding Image-worshippers with ignorance, etc. So Lib. 1. cap. 10. De consensu Evang. against some that held Christ writ certain Books of Magic, and that he wrote them in Egypt; I think because Torrensis bringeth this to prove that Augustine allowed Images. But for Augustine's mind, it is straightway added, Sic omnino errare meruerunt, qui Christum non in divinis codicibus, sed in picturis & parietibus quaeri voluerunt, as was now alleged out of him. After when the five hundred years were expired, there was better hold for them, yet they had gainsayers; Cyrenus the Bishop upheld the matter, that he would not have them; so also in the year six hundred, and seven hundred, there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idol Champions, and combatants both for, and against them; and about Ann. eight hundred, they were much used. But Claudius' Bishop of Tarentum stood against them: saying, Amplexi sunt idololatriam permutatam, that the Christians embraced the same Idolatry, which the Gentiles did, but only that it was changed somewhat (in name.) At the same time Constantius 4. Leo 3. Philippicus 2. set themselves against them; It had entrance then, but it never got sound sooting till the second Nicene Council. We have four Counsels for us. First, The second Ephesine Council, wholly. Secondly, The second Council of Constantinople, wholly. Thirdly, Eleboris, where was Honorius the Bishop. Canon 36. Placuit, ut ne pingant in parietibus. It pleaseth us that there be no painting on walls, etc. Fourthly, for the taking of them down out of the way, 5. Concil. Carthage: Can. 14. Whereat Aurelius and Augustine were present. And so much for the controversy of Images. Now for our Rules. The third Rule, That not only that that is set down here, is forbidden, but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever is like, to make to a man's self, is here forbidden, as our own inventions. Hierom on Amos 5. God said well, quae fecerunt sibi; deus enim non fecit; They received them not of God, but themselves were forgers of them. So this is the rule of the Fathers, Idola ethnicorum exceperunt haereses Christianorum: meaning of the external worship of the Heretics. 2. That it be not against the spiritual worship; so that here is forbidden petitio cordis; a restraint of the first fancy, that riseth in the brain of man, concerning the substance of God, unreverently imagining a bodily shape of it, as Serapion a Monk; Reliq vorum Praeceptorum concupiscentiae sistendae in cord, hujus vero secundi Precepti in cerebro. The breaches of the other Precepts have their first rise in the heart, but of this, in the brain. The fourth rule; Here is forbidden the means that bring in will-worship; and they are four, handled in the former exercise. The fifth rule; the signs. For if it be true that is Judas 23. that we must hate even the very garment that the flesh hath defiled, surely because the Idol is an unclean and abominable thing; no less abominable must the garment be unto us, that it hath spotted, and the pillars whereon they stand. Deut. 16.22. God commandeth that there be not so much as Macsevah, the pillar, or basis, or statue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be raised for them. Thou shalt set up no pillar, nothing that the Lord thy God hateth. And Deut. 7.25. he doth there protest that the very gold and silver, the matter whereof they are made, are abomination unto him: and therefore he commandeth them to burn it, lest they be ensnared therewith. Deut. 16.21. they must plant no groves, the place of their worship. He will have no such place near his A●tar, to have Temples among the heathen; and not that only, but 1 King 15.14. even the very high places on which the groves were planted, in which the Temples were built. And he runneth along through the books of the Kings, with this, as a notable blemish against the Kings that would not dig down the high places, though they took away the Idols, etc. These things show how God abhorred Idols. In the other part it is not expressed, if it come contrary to the act, if a conceit come to help the act, 2 Sam. 6.6. If there be a good meaning to save the best and fattest of the sheep, 1 Sam. 15.21. But the people took of the spoil, sheep, etc. Because it is facis tibi, and because we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, selfe-taught to Idolatry, therefore the Lord abhorreth it. The sixth rule, we are commanded, as Gen. 31.19. not only not to deal, nor to have them ourselves, but even seek to deprive, not steal them, (for the means is not so convenient and commendable) but by all lawful means to deprive Laban our Father of his Idols: Joshua 22.27. we see if it had been an Altar of sacrifice, as it proved to be an Altar of remembrance, there had been store of blood shed for it. Thus much for the negative, now of the affirmative part of this Commandment. Affirm pa●● The affirmative is set down, Heb. 8.5. All things must be done according to the pattern shown in the Mount. Numbers 12.7. the commendation of Moses, that he was faithful in every point, that is, he varied not one whit from his pattern. And Heb. 3.2. Christ is said to be as faithful as he: He might have been an act above him, because he was the Son, and the other but the servant; that is, he was likewise faithful in God's house: his pattern must be precisely kept. It is commonly expressed by the phrase of the holy Ghost: Acts 3.22. by hearing of one Prophet, not adding nor detracting. A Prophet shall the Lord your God raise up to you, like to me, etc. The acknowledging of Christ to be our only Prophet; and that he hath set down whatsoever is necessary, and to which, as Deut. 12.32. we are neither to add, nor detract therefrom; nor to alter any thing. Deut. 2.11. nor of that that is commanded, to leave any thing undone, Deut. 5.32. Cultus Dei ext●rnus part●s ejus. 4. Of this affirmative part, the external worship of God, we are to consider, 1. the substance of it, 2. the ceremony. The substance consisteth of four parts, 1. Preaching. 2. Prayer. 3. Sacraments. 4. Discipline. First, Preaching the word. We see this hath been used always; as 1 Pet. 3.19. he preached to the spirits that are in Prison: Preaching, a part of God's outward worship; ever used in the Church Noah a Preacher before the Flood. Acts 15.21. in Moses time: Moses hath them that Preach him every Sabbath day. Deut. 33.10. the Priest's office was to Teach, to burn incense, to offer Sacrifice. In the time of the Prophets, Esa. 61.1, 2. And the same continued in the time of the second Temple: Nehem. 8.4. there was a Pulpit of wood set up, and in it, Ezra preached. In Christ's time, Luk. 4.16. Christ himself, anointed to preach the acceptable year of the Lord: and as he himself preached; so Mark. 16.15. a commission is there given forth to his Disciples, Go, preach the Gospel to every creature; and 1 Cor. 1.21. it is the foolish kind of preaching that God hath made to overthrow the wisdom of the wise. Secondly, Invocation; as it is called vitulus labiorum, the calves of the lips, in Amos; is of two sorts: 1. Petition. Gen. 4. ver. last, in the time of Enoch, then began men to invocate the name of the Lord, Gen. 20.7. and Exod. 8.8. Abimelech and Pharaoh knew this; so Gen. 24.11. & 28.20. Abraham's servants, and jacob's prayed. But when the Church began to be gathered, Numb. 10.35. the Army of Israel never moved nor stood still without Prayer; it never pitched, but it continued in Prayer. Rise up O Lord, etc. Return O Lord, etc. 1 Kings 8.22. At the building of the Temple, salomon's Prayer to bless his Temple, that it would please God to grant a blessing. Psalm. 102. there is a general Prayer. And Luke 11.12. an express form of Prayer, taught by Christ to his Disciples. 2. Thanksgiving is the other part, commanded Deutero. 31.19. Practised privately, Gen. 24.27. after he had obtained his request: Publicly, of Moses, Exod. 15.1. a manifest form of it. The general form of it, Psalm. 95. And that Psalm, and many other, the holy Ghost beareth witness. 2 Chron. 7.6. the Kings used to sing them. After, Ezra. 3.10. in the time of the second Temple. Psa. 92. a Psalm of thanksgiving. In Christ's time, Mat. 26.30. and when they had sung a song, etc. Ephes. 5.19. speaking to yourselves in Psalms and Hymns, etc. Col. 3.16. Thirdly, Sacraments. The Word is the speech that God hath to us; Prayer is the speech that we have to God. This is the covenant betwixt God and us, Goe 17.2. Circumcision, Exo. 12. the Passover, the Sacraments of the law, seals of things to come, Mat. 28.19. Baptism Mat. 26.26. the Supper of the Lord, the Sacraments of the Gospel, seals of benefits past. Fourthly, Discipline. Commanded Matth. 18.18. John 20.22. Executed extraordinarily, Acts 5.4. by Peter: Ordinarily, 1 Corinthians 5.3. by Paul. Rules for the full ordering of it, 1. Tim. 5. Secondly, the Ceremony. Of this we have four Rules. First, that they be not many, and those necessary. Acts 15.28. there are only four set down. Secondly, 1 Cor. 14.26. that they be to edification, Gal. 2.18. that the outward ceremony pull not down that which the inward substance hath set up. And it is the reason, why Paul, 1 Cor. 14.14, etc. refuseth that prayer that is made in an unknown tongue. Thirdly, that it be for order, 1 Cor. 14.32. 1 Cor. 11.33. without confusion in the Church, 1 Cor. 14.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to order, vers. 33. they broke order. Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it be for decency: in which respect he commandeth them that they come into the Church with their heads uncovered, 1 Cor. 11.4. The fourth rule, The means: the rule for it; to keep the depositum, that which is committed to us, as Paul willeth, 1 Tim. 6.20. without adding or detracting. It is strange that they of Rome allege it, that Religion is depositu, that is, a thing committed of trust: that we neither add thereto, nor detract from it; but we allege it, that we impair it. And the means for that is, Josu. 1.8. that God was shouldered up, by not letting the Law be lost: Let not this book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayst observe to do all therein. The volume was either gone, or else corrupt, as if it had never come forth; therefore that the Legend thrust it not out of the Church. They were wont to have the Legend read in the Church, and books of sentences, and other scholastical sums of the Schoolmen read among them that gave themselves to Divinity, and none of the Scriptures. There was ambo in medio posita, and nothing else but volumen utriusque foederis laid upon it. 2 Cor. 2.17. As we must take heed that it go not away; so that none come to it, that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our cultus arbitrarius & praescriptus. 1 Tim. 6.13. the Apostle interpreteth himself; he chargeth him under a severe charge, that he keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that there be not a spot in it, like the Lepers skin. 1 Cor. 5.6. a little leaven will sour a whole lump; or as Nazianzen, a little Wormwood will mar a whole Barrel of Honey. For the proceeding of this, the best way is, arcere coenaculis. 2 Kings 16.14. Uriah the Priest devised an Altar in all points like to that that King Ahab sent from Damascus; and being made, brought and set it hard by Gods own, the brazen Altar; and after that, brought it in further, betwixt the Altar, and the house; and at length it got the North-side of the Altar, that is, the upper hand: and so it will be; therefore we must take heed of this. The fifth Rule, Signs. There is no better sign, then if we say, or prove nothing, but either as the Prophets did, Dictum Jehovae, or else as Christ proved the Resurrection, by a Syllogism, Mat. 22.32. or as the Apostle, Quod accepistis; haud alterum quam accepistis: Quod accepi à Domino, etc. 1 Cor. 11. These three are good signs. The sixth rule, Be accessary to procure this, that others do it, Exod. 34.12. Deut. 12.2, 3. We must stand so affected to it, as that we be ready to break down whatsoever is contrary to it. But this must be understood of those that be in authority; as Moses, Exod. 32.20. He took the Calf and burned it in the fire, and ground it, etc. It was Hezekiabs' office to break the Brazen serpent. Secondly, the private man's office is, as Exod. 23.24. not to bow down to them, and to do as the three Children, Dan. 3.19. that is, Though they may not run and pull them down, yet they must not worship them. And so much for the first part, that is, the manner of God's external worship. The second part of the precept, is how we must be affected in this worship: 2 Part. Thou shalt not bow down to them, etc. For whereas it may be said to the first part, thus; Where he saith, Non facies, I may answer, Non facio: alius fecit, ego factum reperio; as we see, the Danites, Judg. 18. found in Michahs' house an Idol framed: and not that alone, but 1 King. 12. not a private man, but Jeroboam maketh a Calf of gold. And Dan. 3. Nabuchadnezzar doth not only erect an Idol, but also commandeth it, on pain of death, to be worshipped. Enough for the answer of this objection, is that that followeth, Non adorabis ea, neque coals. Howsoever they were made as thou hast no part in making; so also in worshipping thou must not have any part. The first word is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teshtacaveh: and before used; and the second, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tagnabhodh: as * Pesel and Temunah. 1. To bow down: 2. To serve: that word signifieth that, that was then the usual manner of adoring. That it was the usual manner, it may appear Gen. 18.21. as in Pesel and Temunah. Now from this, unto a general word, to Tagnabod, non servies, or non coals. For we know a man may Colere and Gnabod, unto that thing, unto which he may not bow down himself. It is a diffused word; and therefore as you find, Psal. 97.7. Gnobed Pesel; so Gen. 14.4. you shall find Gnobed, of men, Genes. 3.23. Gen. 2.15. Gnobed adamah, Esay 19.9. Gnobed pishtim, a trimmer of Lyme. As in Latin, Colo, is not only given to God, and man; but colore jus, vitam, glebam, hortum: And thereupon is Agricola called. So that the Papists are in an erronous opinion, that think the holy Ghost ascendeth from a word of less importance, to a word of greater importance: from the Species to the Genus. The like may be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But if these two, non incurvabis te, non coals, will not serve; then we must take a third thing, which is, Exod. 23.24. do nothing that any idolater doth to his gods; do nothing that pertaineth to the worship of them. For the making plain of truth against error, and first against the error of the Romans. We see the Commandment double, First, of making; Secondly, of serving and bowing down to Images. The Romans therefore, which do maintain them, should not only bring a general commandment for making them; but also for the worshipping which they cannot do, nor do they go about to do: For though they bring for the making, that of the Cherubims; yet not for the worshipping: We must have a warrant for both. Now, for bowing down, ye shall understand, that in their defence, they are constrained to give us over. And as in the former▪ they went from Pesel and Temunah, and leaned to Idolum and Icon● so here they leave the Hebrew Tishtacaveh and Tagnabod, and take them to the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They profess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet they break the Commandment. Now for some shift, they say in the Rhemish Testament, on Mat. 4.10. because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore say they, we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Saints, etc. But by looking to the verse precedent, we rejoice that the Devil required no more of Christ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and therefore unless we make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper to God, Christ's answer will not serve, nor be sufficient; and the Devil might have replied, that he required not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not joined. Secondly, we come to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although it have been long in the Schools; yet in the Fathers it is not found: except in August. Lib. 10. de Civit. Dei. cap. 1. & 1. de Trinit. cap. 6. he sets it down and holdeth it. But they do falsely allege Eusebius. Lib. 14. cap. 4. and Hierome Epist. 52.53. count. Vigilant. no such thing being to be found in them. For Augustine, we acknowledge him to have been a great and reverend man in the Church, and such a one as took pains. Yet this we may say of him without any irreverence, Augustine said of himself, he had no great knowledge in greek and Hebrew. that the best part of his learning lay not in the Tongues: And indeed he was very unskilful both in the Hebrew and Greek, which himself acknowledgeth in divers places; and therefore not a meet man to pronounce that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the service of men: and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of God. But if we will distinguish these words we may do it truly thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the service of our own servant, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the service of him that is hired; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is our own servant, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hireling: and so come in Latro, which, as Varro saith, at first signified nothing else, but an hired or stipendiary soldier, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Merces: and after by the abuse of their calling, and by their evil behaviour, came into this odious name as it is now used. It is not the service of God, Heb. 8.5. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The reason why for Lagnabod the Septuagints use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken out of Tertullian in Lib. de Idolat. Because they would not have God's people to be hired for money to dress, and adorn the Images of the Heathen. It was the use of some Christians in the primitive Church so to do, against whom Tertullian inveyeth. And though the Papists think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be for creatures; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for God; yet it is certain that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the creatures; as you may see in Aquinas his sums, part. 3. q. 25. determined there, that the picture of Christ, and that every part of the Cross is to be worshipped adoratione latriae. It is too manifest; but the Hebrew taketh away all these questions and controversies. Now the learneder sort among them, by a greater knowledge and use of the tongue, seeing that their distinction falleth to naught, have found out another shift; that they are no breakers of this Commandment, because non colunt imagines ipsas, sed Christum & Sanctos per eas; they worship not Images themselves, but Christ and the Saints by and through them. But how evil this succeedeth with them, it may appear by the records of antiquity; for this indeed was (but ' its varnished over a little) the answer of the old Idolaters in the primitive Church. For the Heathen, Lactantius Lib. 2. the orig. erroris. cap. 2. saith, that when it was objected to the Heathen, Quid timetis, aut quid fugitis? What fear ye? What fly ye? they would answer, Non Idolum, sed Deum, sed numen aliquod, cui Idolum aedisicatur: Not the Idol, but God, etc. and in that Chapter there followeth how Lactantius thinketh of it. 2. chrysostom Hom. 18. in Epist. ad Ephes. saith to the Heathen, Adoratis simulachra; Non simulachra, inquiunt, sed Venerem & Martemper simulachra Martis, etc. Still they same answer; not the Images, but the Deities represented thereby. 3. Augustine, on Psal. 79. vers. 7. Confounded be they that worship carved Images, etc. saith of an Heathen Philosopher, Sed extitit nescio quis disputator novus, qui sibi doctus videbatur, qui se non lapidem adorare dicit, novit enim tanquam Propheta, lapidem non sentire, nec loqui; sed illi numini se servire, quod non videt: Quis est iste? numen quoddam invisibile. To which Augustine answering saith; Hoc modo reddendo rationem de idolis, optime factum putant, ubi comprobarunt se non adorare. Idola. And this error is as ancient, as the Calse in the Wilderness, Exod. 22.32. and if we examine the case, it is all one with them. For the Israelites would not worship it, but God by and in it: For they did not think the Calf to be God, or that God could be made, but they desired only a visible representation of God; which may appear by these reasons: First, because they would have it to go before them as Moses did; and that was to represent God unto them: For Moses was a visible representation of God to them, and now they could not tell what was become of him. q.d. He whom we had as an assurance of God's presence with us, is not to be found; therefore let us have in his stead gods to go before us; Now either this reason must hold, or else Moses was their god before. And they made a Calf rather than any other thing, because they knew no other shape of God, than they had of the Ox, called Apis, in Egypt. Secondly, The assent of Aaron; if he had not had somewhat in his mind beside Idolatry, he had not received that favour, but had been destroyed with the rest: For vers. 4. the cry of the people, This is that that brought thee out of the Land of Egypt, cannot be understood but that they took it only as a representation: and Aaron took great hold of these words of the people, and built an Altar, and consequently made a feast to be held to Jehovah. And there Jehovah receiving a feast of them, sheweth plainly that it was but a representation of Jehovah; so that this was the Elench, that deceived Aaron, that they might worship God in it; but it could not so deceive Moses, for he breaks it in pieces, and burns it to ashes and gives it to, etc. Here the Romans fly to a third shift; they will not adore them, nor worship God by them; but they will be put in mind of God by them: the ignorant people must have somewhat to help them to remember God. This also is no new objection; but used of the old Idolaters; as we may see by Symmachus his words, Epist. 44.10. there must be something to put the ignoraut in mind of God. It is answered by Ambrose and Prudentius, Omnia deo plena. The like we have in Arnobius, Lib. 6. contra Gentes, simulachrorum ado●atores & assertores dicere solent; they knew there was no life nor sense in the Image, nor made any account of it; but for the ignorant people, that are put in mind of God by it. And Athanasius in an Oration contra Idola, Istiusmodi simulachra esse pro libris, quae dum legunt, cognitionem dei discunt: this he saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So we see there is nothing said in this cause, but hath been said before. Now if we ask them, that if the people must be put in mind, Of what it shall be? Not of the Deity, for they themselves began to be weary of that defence: Yet it was a very usual thing among them, in shapes of men to resemble God. And Hosius cap. 66. in decalogum, saith and confesseth, that such Images crept in, dormientibus Ecclesiarum praepositis & pastoribus: while the Watchmen slept. Then we must come to Christ; First, if they say, this is the picture of Christ, they must picture God; for he is God and man. They cannot as he is God, because his attributes are infinite, therefore as he is man only; Therefore they do as Nestorius, divide the natures of Christ; and so consequently run into the Anathema of the first Council of Ephesus. Secondly, if they speak of his manhood, as now it is; then Eusebius his answer to Constantia, his glory is now fare greater, then in the Mount where the Diseiples could not look on him; therefore neither of them can be exhibited by any Pencil. Thirdly, But they say, they will show his shape as he was in the days of his flesh. We answer, that their remembrance is evil; and as it is Habak. 2.18. they be teachers of lies: so this Image teacheth us to forget by it; for the whole Church hath taught us, that Christ suffered more than we can see painted; that is, piercing of naylos in his hands and feet; a blow in his side, and thorns on his head; the especial pains and torments he suffered for our sins, are forgotten: the heavy wrath of his Father, poured out in in most full manner upon him; and so consequently the Image hath taught us to forget the greatest part of his passion. Then if they will come to a third point, that they will have a remembrance of the Sacraments; this is a new question: that is, for the Sacraments themselves, we must come to this; they are no better than the Angels; therefore, since the Angels have refused, as the Angel, Revel. 22.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; therefore it must be restrained from men: And Augustine, on Psal. 96. saith of this very well; Si audirent angelos, discerent ab illis non adorare angelos. And we must remember the second signs of feigned worship, Col. 2.18. they have Speciem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a show of lowliness, but will at length beguile us of our reward. Thus much of the continuance of it with the other, and for the delivery of it from error. The affirmative part. The latter part of Exodus, after that Moses went up into the Mount, containeth the first part of this Commandment; that is, the manner of God's outward worship. And Leviticus containeth the second part, that is, how we ought to behave ourselves in this worship. And as the first Commandment must have Internum honorem & internam laudem; so this second Commandment must have Externum honorem; and the third Externam laudem, in word. So that Honour, whether it be signo or facto, is the thing commanded. The honour of the sign, in Tishtacaveh, in bowing down; of the deed, in the word Servies, Mat. 5.15. A candle is not lighted, to be put under a bushel: the maxim the Fathers have gathered thence, is this; Bono debetur manifestatio; for candles, that have bonum lucis, are not to be thrust sub malo tenebrarum; so that our candle must be put on a candlestick, to be made known: This is God's will, that if we have the candle light in our soul and heart; that is, the internal worship; we must set it on a candlestick; that is, we must bring it forth, and show it by outward worship: it must not be a chamber godliness. 2. We know that in copulativis, utrumque faciendum est; therefore we must next join that, 1 Cor. 6.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we must glorify him also with our bodies: glory being nothing else, but a conspicuousness and enlarging of honour and praise; as to glorify, is to honour and praise externally; therefore it containeth honour in it. Then this is requred, that God be honoured both outwardly and inwardly; therefore he must be honoured as well with our bodies, as with our souls. and the Devil knowing that God requireth both, doth therefore require the one, but the bowing of the body of Christ, Matthew. 4. because he knew, that if God have not the Copulative, body and spirit; he will have neither of both. The third is, Levit. 26.28. and Eccles. 4.17. or as it is in some Books, 5.1. in his Sanctuary, in times and places of religious exercises, we must observe Utrumque pedem: if we must have a care of our lowest parts, much more of our ears and hearts. This externus honour, is, either signi, or sacti. For Tishtakebeh, the signs be two, as the Apostle proveth Christ's humility, by these two signs, Phil. 2.7, 8. the first is to empty ourselves, and deponere magnificientam nostram; as it is called in the wisdom of men; so he being equal to God, made himself empty of that magnificence, and gave the whole honour to God. For the magnificence of ourselves is in reason and will: now if we can be content, though our reason show us good reason, yet to submit it to the reason of God, and our will to his will, so outward worship and magnificence. Job 19.9. he hath spoilt me of mine honour, and taken the crown away from my head: then to take our crowns, the best things that we have, and our glory, and to cast it at his feet with the Elders, Reve. 4.10. is this signum. So did David put off his Robes, 2 Sam. 6.22. and took the Ephod, and was contemptible in the sight of Michall; but he said it was his duty to be vile in the service of God: So nudatio capitis, 1 Cor. 11.14. For pileo donari, was a sign of honour, and peculiar to Freemen: It was the magnificence of the head; for ever after, si cepisset pileum, he became free. Which sign, if he laid aside, he was said deponere magnificentiam; and it is the sign of a servant, when he honoureth his Master; and it is that, the Apostle urgeth men should use at Prayers and Prophesying. Secondly, the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Humiliare, to make us near to the ground. First into this falleth Tishtacaveh: when we make that that is highest in us, nearer to the ground; this humiliation did the Devil require of Christ; God makes it a sign of his true worship, 1 Kings 19.18. in the seven thousand that had not bowed the knee to Baal outwardly. And Esay 2.9. this is his quarrel against them, because there was a carved Image, and a man bowed himself to it; so the contrary is condemned and plagued. 2. For honour facti, that is, service: we have two parts set down, Mat. 8.9. in the Centurion's servant, and commended of Christ. First, I say to one, Go, and he goeth; Come, and he cometh; that is, to be at commandment. The second is, Do this, and he doth it; that is, to do his work. In these two respects Christ will say to some in the day of judgement, Nescio vos; But how can, or shall he say so, but as a Master to his servants, or a King to his Subjects? but only as they come into his jurisdiction? and then this Nescio vos shall be pronounced either to those, which never came to his house of Prayer; or come of evil will, not to do his work: and so either they have nothing enjoined them; or hearing of him, he is not made known to them, nor have any part with him. The one is, of not being present; the other, not doing the Master's business. Gen. 22.1. God calling Abraham, he presently answereth, Ecce ego. This is that that God requireth; we must be present at his assemblies. David, Psal. 84.4. setteth down his affection in himself; that before he was called, he had a great longing to go into the Lord's house: When he is called, than you know what Christ saith of himself, Psal. 40.7. Then said I, Lo I come: the same readiness ought to be in us; Wisdom, Prov. 1.24. Because I have called, and ye refused; therefore I will take pleasure in your destruction. So they that refuse to come, being invited, Mat. 22.8. are pronounced unworthy. The manner of coming Pro. 8.17. it must be mature, and vers. 34. quotidie, early and daily to wait at his door, and so show ourselves desirous to be called. For service, Luke 17.8. the property of a servant is to do his Master's work; and so as he preferreth his Master's work before his own: that is, his Master's work shall be done first, and then his own. And Gen. 24. we see the practice of it in Abraham's servant: He would not eat, till his Master's work was done: and under this falleth the commandment of the service of the great work, Deut. 18.5. God saith he hath chosen the Tribe of Levi, to serve him at the Altar; so that service, is the service of choice; howsoever some account of it. That desire ought to be in every one. The outward behaviour in the outward worship was in bowing down, and in service; that is, for gesture, honour signi, which we call a reverend behaviour, it had two parts: First, the laying down of whatsoever sign of excellency is in us: secondly, a drawing near to the earth. The other, honour facti, which is in service, which is properly called devotion or devoutness; that is, the promptness and readiness of our will and of ourselves to serve God. By the service of God, we shown what was meant, by a division not given, but yet approved of Christ: first in going and coming when we are bidden: Secondly, in doing his business, preferring it before our own. For the making of this more manifest and plain, and applying it to the former parts; you shall understand, that the Prophet, in Psalm. 95.6. (which our Church hath used as an antepsalm, or introduction to the service of God) that there is placed, first, a coming; secondly, a worshipping; thirdly, a falling down; fourthly, a kneeling: whereby we may see, that in the substantial parts of the service of God, first, in Prayer; secondly, hearing the Word; thirdly, administration of the Sacraments; fourthly, in the execution of discipline; but in the two former especially, there is required a due gesture and manner of behaviour. And first this, as we have our direction according to the council of James, Cap. 5. vers. 10. to take the Prophets for examples: And 1 Pet. 3.6. that Women are to attire themselves, as holy Women in old time: Then laying down this, and it being the approved practice of the Church; we shall find that they never came without exhibiting some reverend external behaviour both in accessu & recessu, both in coming, and going; For their coming together, 2 Chron. 6.12, and 13. Solomon coming into the Temple of God, and standing upon the Altar, they all worshipped toward the Prince, and he himself before all the Congregation kneeled on his knees, and stretched out his hands towards heaven and prayed. For their departure, 2 Chron. 29.29. Hezekiah a devoute King, and the people departing; they all bowed to the earth and worshipped: And so they went to the Lords Temple, and returned: Then this is the first; there must be a reverend behaviour in access and recess. Now in particular, for our presence. 1. in prayer, seeing it cometh, as was said, partly from humility, partly from hope; the outward behaviour is to be conformed to the inward affection; therefore in prayer, there is an outward sign and behaviour. Behaviout in Prayer. First, for humility; there must be depositio magnificientiae, which is, 1 Cor. 11.4. With uncovered heads; in prayer and prophesying; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it came in this respect. The other part in humiliation, making ourselves near to the ground, in kneeling at prayer, Gen. 18.2. Abraham first did it to the three men, and his servant, Gen. 24.26. taught by him, performed the like duty. In the Law, Exod. 12.27. the people bowed themselves and worshipped. In the Prophet's time, Solomon and the people, 1 Kings 8.58. the Prophets, Dan. 6.10. Daniel kneeled three times a day and prayed. After the second Temple, Ezra, 9.6. Ezra fell on his knees, and spread out his hands to the Lord. Christ, Luke 22.41. The Apostles, Acts 9.40. Peter kneeling down, prayed. Paul, Ephes. 3.14. For this cause I bow my knees, Acts 20.36. When he had thus spoken, he kneeled down, and prayed; there, the whole Church of Ephesus, Acts 21.5. We kneeled down on the shore, and prayed. So we see our pattern; if we take the Patriarches, or Prophets, or Christ, or the Apostles, or the whole Church; and if we do thus, we see what our duty is. The word in Hebrew signifieth service, which is also in standing. True it is, that because not only in kneeling, but also in standing before another, there is a phrase of servitude; because they are both signs of service; therefore in many places we read, that the gesture in prayer was standing; and that some prayed standing; we speak now of it, as it is a part of service; as Gehezi stood before Elisha, and Samuel before the Lord; and in no other respect. Abraham, Gen. 19.27. And Abraham's servant, Gen. 24.13. Lo, I stand by the Well of water. Exod. 33.10. All the people rise up, and worship every man in his Tent door, Numb. 23.10. Balaam to Balak, Stand by the offerings and I will go, etc. Psal. 135.2. Ye that stand in the house of the Lord, and in the courts of the house of our God. 2 Chron. 23.13. And when she looked behold the King stood by his pillar, at his entering, etc. These are commonly read for public prayer. In private prayer, if he be so affected, a man may prostrate himself before the Lord; as did Moses and Aaron, Num. 20.6. Deut. 9.18. and Christ, Mat. 26.39. fell on his face and prayed; but this to every man, as he is affected inwardly. Sitting at prayer time, is not warranted by the word. Balaam willed Balak to stand by his offering, Numb. 23.15. and being set, he willed him to rise up. vers. 18. Secondly, for the sign that hope bringeth; Oculus elevatus expectat; manus elevata petit, & postulat, a lift-up eye hopeth and expecteth, and a lift-up hand beggeth and asketh; therefore we lift up our eyes and hands. The first is the effect of hope, the second, the effect of prayer; therefore these two gestures are used in prayer; and it is used in that part of prayer which is called Petition: otherwise in deprecation; for herein our eyes may be cast down, with the Publican, Luke 18.13. Else when we are to ask or to give thanks, Psal. 123.1. Unto the Hills lift up mine eyes; and of Christ, John 11.41. and John 17.1. He lift up his eyes to heaven; which show that it was the usual behaviour so to do. So for the hand, Exod. 17.11. When Moses held up his hands, Israel prevailed: Psal. 141.2. Let the lifting up of my hands be an evening sacrifice: and 88.9. I call daily upon thee, I stretch out mine hands unto thee. 1 Tim. 2.8. lifting up pure hands. These examples are set down for our instruction. In this part there is an evil and corrupt custom come up in our Church: Baalam would not suffer Balak to sit, but to stand by his offering. To pray sitting and covered, not warranted by any place or example in the Scriptures; In regard of the Angels, we should be reverend. For outward behaviour at the ministry of the Word, it is plain, that in the Old Testament, Ezek. 33.31. my people sit before thee; so in the New, Mar. 3.32. the people sat about him. Luke 5.17. and 10.39. Marry sat at Jesus feet, hearing his preaching: and Acts 20.9. there sat in a Window a certain young man, etc. that it was lawful for them to sit; as also, standing, Nehem. 8.5. When he opened it, all the people stood, etc. But this hath been a thing always indifferently used; and permitted to all estates at the preaching of the Word, to stand or sit. Thirdly, for the administration of the Sacraments; the very action showeth plainly itself, what behaviour ought to be used. Fourthly, for Discipline, and the executing of it, it is plain; the judge is to sit, the other to stand; and so it is manifest by the course of the judgements of the Law. It pleaseth God to set down these things for us; one end may be taken out of 1 Cor. 6.20. that we might glorify God with our bodies: And a second end, Psalm. 16.7. that our outward gesture might stir up our soul; and that our hearts might learn the duty of our outward parts: And a third, out of 1 Cor. 14.25. and Tit. 2.10. not only to stir up ourselves; but also for the moving of others; that they seeing our reverend behaviour, may fall down with us, and be moved to do that, which at any time they shall see in us. So we have gone through two parts of the Commandment. Now the negative is nothing else but the opposite of this that hath been taught and delivered. As if a man come with a proud eye, and behave himself proudly in his service: as it is, Pro. 6. ●●. a proud eye is the first and chiefest of the seven things that God hateth. And if he hate it at all times, much more at that time. To the second is stiffness, When we are not willing to fall down and worship, and to give him the honour and reverence of our eye, head and knee. In the other part of service, for not coming. chrysostom saith, Ludus jubet, & facis; vocat, & venis; cultus dei jubet, & non facis? vocat, & non venis? and whose servant art thou now? The Centurion will teach thee, whose servant thou art: even his that saith to thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go and come, and thou goest and comest. For the doing of the work, and in the first place, (for the chief part of his ministry is of purpose declined, because it hath been long time in controversy, and is as yet:) to the service of our work, and behaviour in the same work, five points are considerable. First, the service of God in the Liturgy: i. whether it be not the will of God, as his rule is, 1 Cor. 11.33. to stay one for another; that inward unanimity, and outward uniformity, be not a delight to God: Matth. 22.12. he without the wedding garment, when he was found unlike his fellows, and not uniform in his apparel; therefore he was separated from them, and condemned to be cast into utter darkness. So at that time that the Church doth pray or sing; when any one doth not pray or sing with the rest; it is a separation and breach. Psal. 122.2, 3. Jerusalem is a City compact in itself; and the spiritual compacting no doubt is an especial commendation of the Church: and it is that, that is so often set down in the Acts. Together with one accord, Acts 2.1. They were all with one accord in one place: When they heard, they did it together; when they sung, they sung altogether, Psalm. 34.3 and let us magnify his name together in idem. As if the whole Church were one person; and had but one lip: The separation of tongues and lips, a curse of God; and the earth was blessed in this respect, when it was said to be Unius labii, that it had but one lip; as this was a curse. So that in Revel. 14.2. And it shall be an especial blessing of the heavenly Jerusalem; that the Elders and all that stand before the throne, shall lift up their voice together, and with one consent, sing. This is a thing that the Fathers in their ages have much beat upon. We see how highly it is extolled, by chrysostom: That it smiteth upon Heaven and the Lord, as a shower of Hailstones; and Augustine concerning the singing of praise, saith, that it soundeth in the Lord ears, tanquam resonantia Maris, even as the Sea: And he seemeth to take it out of Revelations 14.2. and I heard a voice from Heaven, as the sound of many waters, etc. Then this is the first thing. The second, that whereas the service of men: therefore much more, the service of God, aught to be, as the Apostle saith, Eph. 6.5. in singleness of heart, 1 Peter 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all fear, and Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fear and trembling: even to men. But in our exterior service of God there is so little fear, or rather such want of fear, that commonly we see that thing, which is contrary to fear; namely, sleep: which cannot concur with fear; and our service cannot keep us from it: like the Apostles, which could not hold up their eyes, being with their Master in Horto. But Jacob, which feared his brother Esau, slept not all the night. The example of the Apostle was remembered as a special thing in the primitive Church, Acts 20. that the Christians watched and heard Paul's Sermon media nocte. Of which chrysostom saith, Ad hoc commemoravit eos, qui vigilabant media nocte, ut condemnet eos, qui dormiunt medio die; and that we may know how fare we are from them, whose seed we follow. Now the actions of a natural man, being first, cibus; secondly, potus; thirdly, somnus; meat, drink, and sleep; sleep condemned by the same reason of the Apostle, by which he condemneth the other two, 1 Cor. 11.22. because we have houses and chambers to sleep in. His reason there is, The Church is not appointed to that use, that is in private houses; therefore ye ought not to eat and drink in the Church: Have ye not houses to eat and drink in? What, contemn ye the Congregation? Apply it to sleep; we have our chambers and our houses, to that end, to sleep in: Despise ye the Church of God? And as from the place; so we may reason also against it from the time; 1 Thes. 5.7. he exhorteth to wake; Nam qui dormiunt, noctu dormiunt: but we say and see, Qui dormiunt, die dormiunt: Natural reason telleth us, that Actio vestita indebitis circumstantiis, mis-circumstanced actions are unlawful. Esay 5.27. there the Prophet, as his manner is, after the denouncing of a curse on a careless people, falleth into a blessing of the new Church: Non dormiet quisquam nec dormitabit. Mark 13.36. Take heed, that the Lord, when he cometh, take you not sleeping. As also we may see what loss the Church hath by sleep: Cantic. 3.1. she slept and awoke, and found not her Beloved; and we know not whether God will forsake us utterly in it, or not. As after this, of the Apostles, Matth. 26.40. some departed; nay, all left him, some forswore him; this measure of apostasy is to be feared. But howsoever it standeth in respect of God's punishments and mercies; yet the former reasons do condemn it; but especially, Luke 24.32. The heart rightly affected, is, ARDEN'S COR, and a Father saith, It is not possible that Sub gravi Oculo should be a burning heart. Again, seeing every sin is to be weighed and esteemed, In primo partu, & prima poena; as of disobedience in Adam; Murder in Cain; unlawful marriage in the old World; Pride in Sodom: so in the New Testament, unreverent hearing, punished in Eutiches, Acts 20. vers. 9 and in the Apostles, that after it forsook their Master. And this is the second sign. The third is, that our hearts be present; Many there be, that outwardly watch, yet their gesture testifieth to all that look on them, that they are praesentes absentes. Where the heart is absent, it is impossible but that the outward members should give a sign of his absence. If we have Cor fatui, Eccles. 7.6. it will be in the house of mirth; the mind runneth on the place where his sport lieth: and so as Prov. 15.7, & 14. Non dilatabit scientiam, non quaerit scientiam, as the wise heart doth, which doth not let knowledge pass: but Eccles. 21.14. the inner parts of a fool are like a broken vessel, they can keep no knowledge; it runneth out as fast as it is poured in: the wise, not so; Eccles. 21.17. They inquire at the mouth of the wise man in the Congregation, and ponder his words in their heart. That the fool's heart is such, as ante, will be testified by some sign, Proverbs 17.24. by having his eye in all quarters and corners; not as they, Luke 4.20. that fastened their eyes: nor an eye searching out the places of Scripture, Acts 17.11. and his hands and feet will tell you that he is not present, Proverbs 6.13. And when he heareth his fault reproved, it is but a laughing matter, Proverbs 14.9. to behave himself in this sort, Patrare scelus hoc. And it is nothing to hear, except we look how we hear, and be attentive, Luke 8.18. or be affected, as Lydia was, Acts 16.14. To give an ear, is nothing; but to give a wise ear, Proverb. 18.15. and 3.13. and happy is he that speaketh to a wise and understanding ear, Proverbs 25.12. it is compared to a golden ear-ring. The foolishness of the ears of this Generation is such, that you shall see the same attention given to him that giveth out a sort of words, as to him that telleth us the message of God. It is a sore plague and often repeated in the Scriptures, Esay 6.10. a fearful place, repeated by Christ, Matthew 13.15. Mark 13.12. Luke 8.10. John. 12.40. Acts 28.26. Rom. 11.8. beside three times in the Prophets: Give this people an heavy ear that they may hear, and not hear; give them a fat heart. This is the extremity of his wrath, and a heavy curse: and so to be accounted. If it be true, and the heathen could say, Pietas non est vultu laedenda, sive serio sive simulate; then our own reason will lay on us an hard rule of framing our gesture, when haec pietas is in place. The fourth, That we talk not in the time; for that is clean opposite unto it, not to allow unto it so much as silence. Preacher 4.17. When ye come into the house, be ready to hear, and not to offer the sacrifice of fools; to prate and talk, Joh 29.21. If I spoke, every man gave ear, and there was not a word: a note of reverence in them; for if any man should turn from us, to talk with another, whilst we tell him a tale, we will think he maketh little regard of us: and that is to offer the Sacrifice of fools. Zephe. 1.7. When the Lord speaketh, let all the earth give ear and keep silence: and he speaketh, when his messenger speaketh; for that, Qui vos audit, me audit: therefore Deus loquitur. And the Fathers say, that that place is taken out of Esay 32.17. Cultus justitiae silentium. So in the primitive Church, the first word was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that is out of Paul, Act. 13.16. he made silence with his hand. The fifth, not to departed from it, till it be done and ended; set down Exod. 33.11. and may be gathered out of Tit. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; said there of Joshuah, that he dealt faithfully in the Lord's service: because he departed not. Used in Psalm. 119.118. they had a relation to the departing out of the Congregation, when the Law was a reading. As preaching is the speaking of God to us: so prayer is a speaking of us to God. We pray that he would hear us: Psalm. 30. and 38. Go not fare from us, O Lord: Why then should we go fare from him? The Law is equal: as we deal with God, Psalm. 130. so will he deal with us; and if we be attentive to him, he will be attentive to our complaint; and so there shall be talio, Psalm. 38.21. we shall have occasion to say, Go not from me, O Lord: Why then, go not from him; forsake him not: Else, when we say, Quare dereliquisti me Domine? he will say again, Serve mi, quare dereliquisti me? that sentence, Discedite à me, Mat 25.41. shall be a punishment for them that go fare from him here, in this kingdom of grace, where he is willing to keep them. In the primitive Church, from the first word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the last words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, none might departed; for the punishment of it was no less than Excommunication, Concil. 4. Carthag. 24. so that none might go out till the end. The fourth Rule, the means. The first, in Eccles. 4. ver. last; well considered, and with it, Heb. 12.22, 25, & 28. These by meditation well digested before the service of God. Take heed to thy feet, when thou interest into the house of God; Give not the sacrifice of fools; Be not hasty. In the other place; Ye are not come to the Mount that might not be touched, but to Mount Zion, etc. Despise not him that speaketh. He maketh it more to come to the Church, then to the Mount. Secondly, to consider that the Angels are present among us, 1 Cor. 11.10. and 1 Pet. 1.12. the Doctrine of the Gospel is such, as the Angels of Heaven desire to behold: Therefore if they see any not to esteem it, which they so much esteem; shall they not be ministers of God's wrath, & c? therefore the Angel's presence, another means. Thirdly, we live to glorify God by our work; and how shall we do that, if we hear not? Ut audies, ita facies; for glorification cometh from instruction, and instruction from hearing. Fourthly, but if you put too, Ut audies, ita audieris; of God and men; it may be a fourth means: therefore this is the punishment of God upon Ministers, that they shall fall into such a company, that will not hear; because they had dull ears themselves in hearing before; and not only that, Pro. 28.9. but also to speak to a dull people. The fifth Rule, of signs. The Commandment itself is signum, i. Mal. 1.14. a way to examine us. God maketh there a very abject, and as Augustine saith, an unlawful comparison; to compare himself to a great King on earth: and vers. 8. he reasoneth, If you should offer such a gift to your Prince, would he accept thy person? If we would hear him, as we would hear a great Prince▪ 1 Sam. 19.8. Jonathan to David. To morrow is the day of the month, you will be looked for; for my Father will see your place empty. And our place may be empty, that is, we may be absent, for divers causes: First, 1 Sam. 19.14. sickness, Lawful causes of absence: from Church. for so Micholl answered to Saul, for David: Secondly, 2 Sam. 20.28. the answer of Jonathan for David; He went to Bethel; for my family, said he, offereth a sacrifice to day; so if a man be to offer a sacrifice himself, he may be absent from saul's sacrifice; for it is best to be the principal agent in God's service: Thirdly, Mat. 9.13. Misericordiam volo, potius quam sacrisicium: the works of mercy, to visit the sick, is lawful, etc. because they be means ordained for the duty of charity: therefore for such a duty we may departed and leave the other duty. The second sign, Judg. 9.7. the meditation of this talio; Look as you hear, so you shall be heard: Hear what I say, and I will hear what you say. It is a good sign if we can say, Even as I hear, even so hear me, O Lord. The third sign, Psalm. 119.63, & 79. If we be companions of those that worship God, and if those persons be more dear to us, because they are reverend and zealous in God's service; and the other more odious, because they be cold; it is a good sign. The sixth Rule, Accessary, to procure it in others. Hierome on Numb. 36.13. no man may be a curtain in the Lord's house, unless he hath a hook and a attach: Quilibet verus Christianus est cortina patris, to draw on another brother. Psalm. 42.4. David's affection. I remember it with joy. John 1.41, & 45. of Andrew to his brother; We have found that Messiah: and of Philip to Nathaniel, We have found him of whom Moses in the Law did speak, etc. 1 Cor. 11.33. the Rule spoken of before, one to stay for another, and one to bring another, that they may by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same mind, and one accord. The contrary condemned and punished, Acts 13.8. in Elymas, for seeking to hinder the Deputy from receiving the Gospel; he was stricken with bodily blindness, etc. Order is taken Com. 1. for the inward worship; and Com. 2. for the outward: now he proceeds to the Commination or Sanction, which containeth a penalty on the breakers, and a reward for the keepers of the Commandment. Every Commandment, sancitur praemo & poena. If it be asked, why this Commandment is the first that hath this punishment set down, as the fifth Commandment is said to be the first with promise, Ephes. 6.2. We have three reasons for the justifying of God's work in it. First, because that as Deut. 25.2. the punishment must be proportionable to the fault; and the sin against the first Commandment is hidden, and in the womb, in our hearts and bosoms, that God only can see it, and view it: therefore the punishment of it also is left to God; and Acts 17.30. he is content to oversee it. But this, because it comes into the light of the Sun, and is to be seen of every body; in this respect God hath more particularly pronounced a punishment against it, 1 Tim. 5.20. that others may fear. According to the rule of justice: Malum ubi contingit ibi moriatur: if the fault be open, so shall the punishment also be: if private, so also. And seeing this is committed in the sight of all, therefore to be punished in the sight of all. The second is, that whereas every punishment is brought in, Ut prohibeat impetum ad turpia: and our impetus or inclination being marvellously whetted to the breach of this, by profit and safety, the best Orators, annexed to it; I speak of that corruption, wherein every head is full of new platforms, that it will devise to itself; and that we cannot be vile in our own eyes, as David was, 2 Sam. 6.22. but of this, that sometimes it falleth out as God foretold, Revel. 14.9. that the Beast getteth place, and then he that will not receive the mark of the Beast in his forehead, he shall neither buy nor sell; and not that only, but he shall be rend in pieces: Here than is the motive, that man can be content to leave God, and bow down to the Beast, if they can be persuaded, they may thereby enjoy temporal commodities, and security of this life; for come what Religion will, they are ready for all. And in regard of the coming with these reasons, not only of that the Devil counted a great thing, Job. 2. the saving of men's Skins, but the Fleeces also, peace and tranquillity; so because this profit was annexed, it was necessary there should be a punishment, cohibere impetum hunc, to stop our inclination. Thirdly, because we see, Dan. 3.6. & 6.8. and Acts 4.18. Edicts and Commandments contrary given out: i. for receiving of a false invented worship; that men should at the sound of the Trumpet fall down and worship the golden Image; else to be cast into the midst of a hot fiery Furnace: And that who so should pray to God within thirty days, should be cast into the Lion's den; And an edict that the Apostles should speak no more in Christ's name. Therefore it was necessary that God should give a countermand, and a contrary edict: And that as Princes say, Qui secus faxit, he that transgresseth, shall forfeit this and this: So God should say, If you will not bow down and give me this worship, you shall forfeit you and your children after you, and your children's children shall be subject to mine indignation. This for the reason, why God hath made it a penal Statute. The Sanction or establishment is divided into Commination, visiting the iniquity, etc. Promise, and show mercy, etc. The preface was touched before, in the beginning of the Law, Of Jehovah thy God. Now of fortis & zelotes, strong, and zealous, the two words that remain; they contain the certainty of bringing to pass that which he threatneth or promiseth here in this Commandment: For mighty signifieth that there is no hindrance in performance of it: He is able to do it. It falleth out that where men, whose arms and hands are shortened, conceive mighty wrath and indignation, but there wanteth strength; and therefore are not feared; as 2 Sam. 16.13. great malice and hatred in Shimei, yet it was nothing but an handful of dust; and because he wanted might, it was feign to end in words only; Whereas if he had been mighty, his anger would more have prevailed: So the want of might is many times the hindrance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mighty; so in Esay 31.3. and in other places of the Scriptures, it pleaseth God, when he opposeth himself to men; Egypt is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there is such strength in God, that man's weakness is not able to match it. In Hebrew there be two words given to God, that comprehend the whole nature of strength; first, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnoz; the second, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cayl. The first is that we call Robur, internal strength; the other, external strength, either of Weapons, or Arms, etc. 1. For the first, as when it pleaseth the H. G. to debase the strength of man, 1 Cor. 1.25. that the weakness of God is stronger than the strength of men; so Exod. 8.19. when he speaketh of God's strength, and the mighty wonders which he wrought in Egypt, he compareth it to the finger of God: Which finger, Psal. 144.5. if it do but touch the Mountains, it will make them smoke; and not only his finger, but more; the puff, the wind of a man's mouth, is the least thing and weakest; and yet he saith, At the proceeding of it out of his nostrils, the foundations of the Hills were discovered, and the ground removed, Psalm. 18.15. This is positive; and not only this, but also privative: Psalm. 104.29. If he do but hold in his breath, all things perish; or he cast his eye aside, the World comes to an end in a moment. Secondly, for fortitudo, strength or munitions without him; albeit this is sufficient to move us, yet that, Jer. 23.29. Is not my Word even like a fire, saith the Lord? and like an Hammer, that breaketh the stone? And Psal. 7.13. Except a man return, he will whet his sword, he hath bend his bow and made it ready. For the other, his powers and Legions of Angels, Psalm. 68.17. twenty thousand: but in Dan. 7.10. they are said to be more; Thousand thousands, and ten thousand thousands of heavenly soldiers; Luke 2.13. Legions of heavenly soldiers. Besides in the 8, 9, 10. of Exodus, Armies of the basest creatures, Lice, Frogs, Caterpillars, Grasshoppers, etc. By which he brought mighty things to pass, against the great princes, as Psal. 105. 2. Zelotes, Jealousy; that seemeth to import thus much: It might be thought all one for God, whether we did afford him this outward worship or not; and that he careth not, nor regardeth this outward manner; and therefore conceiveth no anger against the breach of it: therefore he, to take away all such doubt, setteth this down, that he is a regarder, and a jealous regarder of this. Psalm. 10.13. he ascribeth to the wicked, this speech: Tush, God, he regardeth it not: The other possibly will make us regard, yet there are but few that make regard, whether he can; therefore he hath taken upon him that, that implieth the speciallest regard, that can be; and betokeneth such an affection as is in them, that have a regard. Jealousy is the excess of love, whereby every man regardeth a thing so, as Numbers 5. that he cannot abide it to be common to any with him; as he that is Impatiens consortis, and cannot abide to have any one part common, but he must have it whole himself. 1. For the first, Impatiens consortis; when he will have no fellow: 2 Cor. 11.2. the Apostle saith, he was jealous over them, with the zeal of the Lord, that he might present them a pure Virgin to Christ only. 2. For the second, that he must have the whole: Psalm. 69.9. The zeal of thine house hath even devoured me; and Christ hath applied it to himself. It is an affection, that it must devour the whole man, and eat him up clean, and separate him so, that he have no fellowship with any other; such regard than hath God to his outward worship. This affection in itself is good, else God, Numb. 5.14. would not have given that Commandment, allowing the spirit of jealousy: Yet by reason of hitting or missing, in us it is joined and mingled sometimes with other affections; and when we miss of our purpose, wholly, than it is Zelus amarus, ex laesa concupiscentia, as James calleth it, Quia extra non sentit; quod jutus concupiscit: and this grief stirreth up another, Vindicem laesae concupiscentiae, Nahum 1.23. such anger as will have revenge; and further than that, Prov. 6.34, 35. a raging and universal revenge. Now than if this fall into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it proveth not to be like a spark in a stack of Straw, or falling into an heap of Chaff; which maketh a flame, and vanisheth away; but like a spark of fire falling into a barrel of Gunpowder, bearing up all before it. According to man's strength is his anger: The King's anger is death, and the eternal Kings, eternal death, of body and soul, Luke 12.5. For avoiding error, touching this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is affirmed of God: what is to be thought of it; and what profit we may have of this affirmation. Whether there fall any affection of man into God? It is certain it doth not: if a man speak properly, if he speak not by a metaphor. And to them which say, Indignum est haec de Deo dici; we must answer with Augustine; Indignum certe est, si quid quod de eo diceretur, inveniretur dignum; but we cannot: for our great and glorious titles; of Majesty, magnificence, glory, are nothing to his glory: Magis congrua & accommoda sunt humanae imbecillitati, quam divinae majestati: so this is spoken for man's infirmity. The applying of it to the Scriptures. 1. Whereas it is said in many places, God is not as man, that he should repent him; and in other places, that it repent him that he made man, etc. For reconciling of such places, his rule is: Cum negantur istae affectiones de Deo, significari immutabilitatem; cum dicuntur de Deo, efficaciam; that he will work effectually. So that these affections here, show that God will do, as men do, which have the like affections; not that he hath these affections; but that he produceth these actions that they do, which have those affections. Secondly, also, as Augustine saith, that those things are affirmed of God and man, eodem verbo, sed non eodem modo. For jealousy in man may be light and for no cause; but in God with knowledge and wisdom: man's jealousy knoweth no order, it is disordered and raging; in God it is tranquilla justitia. Thirdly, to these two, we may add the end; that it is convenient to the same nature, these two being observed; that he will work the like effect, as men do for the breach of Wedlock. Out of these we have three commodities. First, we learn, that we are of dull spirits, not feared with God's proper names, of justice, etc. but he must take other, of raging men; so jealousy we fear: but when we hear that God is just, we hear it without any great motion. Secondly, that of Tertullian, Lib. 2. contra Martion: Utitur Spiritus hoc vocabulo, ad exaggeranda ejus scelera: that sin is so odious a thing, and so vile; that if it were possible, would make God angry, and to be, that he cannot be. Thirdly, it is the Apostles use, that he maketh of the justice of God, as we see in 1 Cor. 11.29. he protesteth himself to be jealous, that we ourselves might be jealous: that is, that every man enter into his own heart, and consider what God is; and say thus: What saith God, that he is jealous? let us consider what God is; and again, what we are; how excellent he is, and how vile and wretched creatures we are. Why then, it should appear, that this should pertain to us, and not to him; and rather of ourselves and our own salvation; there is nothing worthy in us, that he should be jealous of. And this for the entry to the thing. Now to the thing itself: Visiting the fins, etc. This commination hath two things: 1. The censure of the sin: 2. The punishment. The censure is by two names: First, by hatred; for if it be love that maketh us to keep the Commandments; than it must be hatred that maketh us to break them. But can any thing hate God? The nature of God is essentially good, Solut. nay goodness itself, which can no way come to be the object of hatred. Again, sundry of his effects come from his love; and they are such, as the very wicked love them; and him for them, because he bestoweth on them their being, life, sense, moving. But there is another kind of effects that proceed indeed from his love; by which he would have us preserved; and so consequently he giveth us Commandments, Cohibentia voluntatem inordinatam: that bridle our licentious will, and these are they that make him to be hated of us. For when a man is given to his own will, and is drowned with the zeal of himself, than he must needs hate those Commandments, because they are adversaries, and contrary to his will and affection: and indeed, God cometh to be hated, by too much love of ourselves. For it would have all our desires to be free to ourselves; and any that doth oppose itself, it hateth it. So then, as God saith, Mal. 1.5. Your eyes shall see it, and you shall say, The Lord will be magnified upon the borders of Israel. Secondly, I have loved you, saith the Lord: And ye say, Wherein hast thou loved us? Was not Esau jacob's brother? yet I loved Jacob and hated Esau; and made his Mountain's waist, etc. Expounded Rom. 9.13. to be nothing else, but that he did not choose Esau. Then are we said to hate God, when there standeth a case between his will, and an inordinate affection of ours; when his will is not chosen, but our inordinate affection is preferred, and our mind: Hoc est odisse deum, deum non eligere. For God loving us, it is the will of God, that when the question cometh, his loving being so exceeding good to us, as that it challengeth us wholly; and that love is Vinculum conjugale, and therefore the love of the Lord should be Amor conjugalis; which hath no third thing: but aut amat, aut odit; non est medium, Mat. 6.24. either he must love, or hate: Deut. 22.16. the Maid's father shall say to the Elders; I gave my Daughter to this man to Wife: and he hateth her, etc. and chap. 24.3. And if the latter husband hate her, and write her a bill of divorcement, etc. treating there of love between married persons: he saith, If a man marry a wife, and hate her: that is, cease to love her, and begin to be weary of her. If she be not only and wholly loved, she is hated; because these duties are joined to one alone: there can be no third thing. 2. The other name, which God calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity, perverseness; peevish and perverse: the having of it, is to meet with the opinion and censures of men: as Dan. 3.14. Nabuchadnezzar, to the three Children: What disorder is this in you, that you will not serve my god, nor worship the golden Image that I have set up? For the observing, and not transgressing of this Second Commandment, they were called perverse fellows, and disordered Subjects: because they obeyed not the King's decree. Therefore God showeth the truth, who are disordered; even those that are breakers of this Commandment; and so it shall be found at the judgement of judgements at the last day of judgement. God saith, Exod. 23.2. A man must not follow a multitude to do evil: his reason is, because in doing so, he shall become perverse. But the voice and judgement of the world is clean contrary. But the resemblance of it, that is commonly made of the Fathers, is of a pond full of Crabs, a perverse swimming fish: for she swimming backwards, and a fish that were cast into the pond, should swim right: they would charge her of not swimming right; because she swimmeth not backward, as the rest. But God, Christ, the Prophets and Evangelists, the Apostles tell us it is not so: but that they are disordered that break this Commandment. And this for the censure. 2. Now for the punishment. It were enough to be found among the hated of God: but God moreover addeth here a visitation: the meaning of it we have, 1. Sam. 7.16. the word betokeneth the Circuit of a Judge: as Samuel went his Circuit year by year: to Bethel, Gilgal, and Mispeh: and judged Israel. And out of our own practice, or as we ourselves term it, the Visitation of a Bishop. And because visitare, is to go to see, it presupposeth absence, and so an intermission: and it doth very fitly resemble the judgements of God. For the forbearing of them, as it is Luke 19.44. Dominus requiret de manibus vestris, he will require it at our hands, to know the time of our visitation. As there be some that say, the Lord is long a coming: so there be some that say, he will not come at all. That say, Non requiret Dominus, as Ps. 10.12. therefore, for the patiented waiting of the just, for the judgement and glory of God, that they may know that it's a sure thing that he will come as a Judge: and though he be long a coming, yet at the last he cometh, and then he taketh order: so certain we should be of the requiring of our sins, at our hands, though he seem as though he would not come at all. The visitation of God we find to be fitly resembled to this his judgement: as Ps. 69.25. a visitation in outward goods: Let his habitation be void, etc. Again for transgression, a visitation upon the body. 2 Sam. 11.14. upon the child. In the taking away of God's benefits, Matth. 21.42.43. And yet a more grievous punishment, quando paena odii est odium. And as God saith thus, qui sordescit, sordescat adhuc; so he may say, qui odio me prosequitur, odio me prosequatur adhuc. For it is the moth and consumption. He visiteth the sins of the fathers on the children, etc. that is, whereas the Devil playeth the Soothsayer in Peter, Matth. 16.22. parce tibi Domine, let none of these things come to thee: whereas they thought to have saved themselves by this means: God saith, As neither they, so neither their sons after them, nor their son's sons, their son's nephews shall escape. For the first, for himself; They thought the Devil had given them good counsel: but Deuter. 7.10. God protesteth there, that he will pay it to his own face that hateth him. 2. And on his children, when he thinketh he hath best provided for them, than he pulleth down evil upon them. The which craft of sin, to make us believe we avoid such an evil, by that, by which we bring it upon us. The Devil's prophecy, good counsel: so that when the wrath of God hath consumed him, it taketh hold on his posterity: Ps. 79.5. he will be angry still, like fire: and shall go along to the third and fourth generation. Now to consider the grievousness of the punishment, we measure it by three things: 1. a Gravitate. 2. a Multiplicitate. 3. a Prolixitate. For the greatness & grievousness of it, it's said, that it shall be upon the children: which are in account with the fathers, as themselves: Luke 8.41.42. he fell down at JESUS feet, desiring help; because his only daughter lay a dying; and Luke 9.38. miserere mei; for my son is sick: and 2. Sam. 18.33. they were so dear, that the father would redeem their life, with the loss of his own: as there David could for his rebellious son Absalon: utinam pro te mortuus essem. This showeth that the thing is very dear to them. They are our work, and not as Abraham's well, Gen. 21.25. (werein, when it was taken from him, he thought he had wrong:) but a part of our substance, as Gen. 2.23. bone of my bone, and flesh of my flesh. Gen. 3. and not that alone, but a principal part of the substance: Zerang, the seed and the beginning: as though it were but the chaff, after the children were borne. Again, Prov. 17.6. children's children are the crown of their Elders, our crown while we live: and as the heathen man saith, our image and remembrance, when we are dead. For multiplicity; that, that is, Luke 12.47. the distinction there by many and few stripes: is here for the multiplicity, and manifoldness, three or four generations. For the continuance and length. Mar. 12.40. They devour widows houses, under pretence prolixae orationis: ideo erit eis prolixum judicium. Long judgement shall wait on them. So it is here: the whole memory of man: a generation. So long as a man can remember: so long as the mind of man can endure, he shall be punished: and as he can have any abiding in this life, or as he can have any to behold it after him. Hereby we see it verified, Hebr. 13.20. that it is a fearful thing to fall into GOD'S hands. And Ps. 44.20. we see how the godly account of it. It is so fearful, that the godly had rather abide death, then break this Commandment. That is, that martyrdom is rather to be chosen, then to transgress that, which he hath prescribed in his Commandment. Here may be a question concerning the justice of this visitation? Whether one may justly be punished for another's offence? Where we note, that the very word, which proceedeth out of the mouth of GOD, is not free from mistaking minds: and therefore let not this discourage any. And those words, Ezek. 18.2. Jer. 3.29. They shall say no more, Our fathers have eaten sour grapes, etc. Rise they not as a scoff of these words? That which seemeth to stand against this, is Deut. 24.16. every one must suffer for his own offence: and he saith not here, he will punish the child for the father's offence: but that he will visit the father's offence on the child: so neither the contrary, he will not punish the father for the child: set down, Ezek. 18.20. anima quae peccaverit, morietur. Gal. 6.5. Every one shall bear his own burden: and 2. Cor. 5.10. Every man, at the judgement seat of CHRIST, must receive the things done in his body, etc. For the making of this plain. Understand, that this is the course of many learned men, especially of the Schoolmen; They say, as to the place of Esa. 38.1. to Hezekiah; Put thy house in order: that as there is meant, non quid suturum esset, sed quid ex despositione naturae futurum esset: by nature, thou art to die: so here GOD speaketh, non quid saceret, sed quid ex dispositione meriti nestri saceret. But this would make neglectummandati: and the commination would be vain. On the other side we will proceed on this order. Whether it be a thing unjust, that one man offending, another should be punished? I say not for his offence: for so it is not. There be three respects in punishing: 1. Satisfactio. 2. Medicina. 3. Correctio. By these three a man may justly be punished; and yet no offence committed by him. First, for satisfaction: as in suretyship: when the debt pertaineth to one man, and his friend taketh it upon him, and beareth the punishment: is this injustice? Absit. For then that which CHRIST hath done for us; to wit, our Redemption, should be of none effect. But voluntarily one may satisfy for another, yet no wrong done to justice, nor yet punishment taken for the offence of the other. Secondly, for medicina; may it not be as in the body? For the eye & the head is sick, and the arm is let blood for it: for otherwise the whole body might be brought into danger. So than it is not only a just thing, but also a necessary. Therefore, If punishment be sent propter medicinam, as a medicine, another may bear it, without breach of justice, as it is in Physic; that that is deprived must be less than the thing for which it is deprived: as a Finger to be given for an Eye: this is a good medicine. So temporal things are to be given for the recovery of spiritual: temporal punishment may be taken on the son, for the recovery of the father spiritually. 3ly. For correction. In that (as before) there is a respect to this: the amendment of the equality broken. A man should desire no more than GOD'S will is: but we see daily he doth: Therefore, he breaketh equality, and is to make amends for it. Therefore, he must break something less, that he desireth; and so there is equality, when nimis is punished with minus. For this equality of it, it must be in the father, and in the child: if equality be not broken in them, here is no injustice. For the Fathers say, frustra requirit debitum, qui non impendit indebitum: to require a debt, and not to pay that that is due is no justice: as GOD saith, Deut. 32.6. Do ye so reward the Lord, O foolish people, and unwise! Is not he thy father that hath bought thee! He hath made thee, and proportioned thee: and qui contristat patrem suum, merito contristatur à silio suo: that is, If we being GOD'S children grieve him, it is a good right we should be grieved of ours. Another is that Gen. 17.7. in regard of the visible Covenant in the Sacrament: he is the GOD of us and our seed: so when the father breaketh the Covenant, he saith out of Matth. 27.25. Let this man's blood be super nos, & filios nostros, upon us, and on our children. 2. To the son: first sure it is, and all agree in it, that in a temporal punishment, because filius is res patris, a possession of the fathers: therefore, he may temporally be punished, the body may be punished. Deut. 1.1. in regard of the Covenant made with us and our seed; it must suffer as we do. But for warrant of the equality; his nature is it that GOD findeth, as Cantic. 2.15. the Church findeth a nest of young foxes, they have yet destroyed no vineyards, nor worried any lambs: but if they grow up, sure it is, they will do both. Now the question is, Whether the Church may say, capite nobis vulpeculas, etc. take us these young foxes. Because there is a poisonous nature in the scorpions eggs, therefore, we may tread them underfoot. And it standeth with justice. For Ps. 51.5. As soon as ever the seed is warmed, it conceaveth sin, assoon as sin cometh, there is no way to recover it: DEUS tui, & seminis tui, he is not only our quod, but the quod of our seed. Therefore, justly may it be destroyed. Then there is no way to recover it; but by contract of marriage; for that, as Hose. 2.2. GOD hath sent them a bill of divorcement: Plead with your mother; for she is not my wife, nor I her husband: but let her put away her fornications out of her sight, & adulterers from betwixt her breasts: And so consequently they have no interest in the Covenant: because, as its Deut. 31.6. They have gone a whoring after them that are no gods: after gods of strange lands: and Job. 31.12. it is said, It should be a fire, that should devour to destruction, and root out all his increase. Then there is a third thing to be put to both these: namely, a propagation of this sin: by an education, whereby every one is delighted to bring up his own children, as he himself was, as 1. Pet. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we do like our fathers. Our fathers have worshipped Baal, and we do so also. Symmachus saith: That Religion that cometh to us, having continued thus many years, let us keep it still. And the propagatian of this sin proceedeth as it were a leprosy. If it once take hold in the father; it continueth in all the posterity: yet GOD, when he executeth this judgement, exequitur chirographo suo, non paterno; it is for his own debt, not for his fathers. But in this case, jus meriti is left, and we fly to jus beneficii; we plead not merit, but mercy. And it is the obligation betwixt the child & GOD, and not the father and GOD: it must be gratuitum, his free Covenant that we must hold by. Therefore, we must remove from the the Court of Justice, to the Court of Mercy: where we have, not jus meriti, but jus beneficii: By the which as Augustine saith well, good fathers have wicked children, ne virtus videretur esse haereditaria, lest virtue should seem hereditary. And again, wicked fathers have good children, ne malitia serperet in infinitum, lest naughtiness should grow on to be infinite. To resolve these; First it is certain, here is no punishment for the grapes that are in the father's mouths, but in their own. 2. This punishment is only in respect of Justice: but miseretur cujus vult, he will have mercy on whom he pleaseth. And he have mercy once; then this which Gregory saith, only he; qui imitatur gravatur, he that imitateth sin, it is he that feeleth the smart of it. The bond of this Commandment is aggravated, as Ezek. 18.28. it is said, If he turn from all his sins that he hath done, he shall surely live, and not die. But now the matter is removed from the former question. GOD saith, Jer. 8.7. I will speak suddenly against a nation to destroy it. But of this nation, against whom I have pronounced, Turn: I will repent, and it shall stand, (i. e.) I will speak suddenly, I will build a nation: but if they keep not my precepts, I will not: as we see, 1. Sam. 2.32. There is a good purpose to have established Levi his house in Eli: but now there shall not be an old man in thine house for ever; but Jonah 3.10. God said, Nineveh shall be destroyed: but by a new decree, reversed. These come from other Courts. And this serveth for all God's commandments. The use to be made of this. First, to breed a carefulness on both sides: in Fathers to their children, and in children to their Fathers; but 1. Sam. 11.15. the punishment is upon the Fathers. For their children, why? that we Secondly, may learn, (as Deut. 26.5.) to acknowledge ourselves to be sons of Idolatry, and every one said, before the Lord his God, My Father was a Syrian, who being ready to perish, etc. and all to say with David, Psal. 106.6. We have sinned with our Fathers, we have committed iniquity and dealt foolishly; and as Dan. 9.8. to pray that we may not bear our Father's sins. And as backward, so forward, Gen. 18.19. It is said of Abraham, that he would take order that his Family should serve God after him; a mutual care, for the building up one of another. The promise is mercy: it proceeds from zeal. There is a zeal for a thing, and against it; a zeal to do good, Esa. 9.7. the increase of his government and peace shall have no end, etc. Zelus Domini exercituum perficiet hoc, the zeal of the Lord of hosts will perform this; and as it is said of that zeal, Cantic. 8.6. it wrestled with the grave and death: so that the taking away of that part of zeal, is a great pain; and Ezek. 16.42. the promising of that jealousy is threatened by this, he promiseth mercy: A great promise, because it containeth all promises and benefits of God; and therefore, if we be purged from sin, or what good soever we do, it cometh from his mercy. Again, for Mercy; as visitation is for justice: so here should have been merces, and not misericordia, not Mercy but wages; but our reward doth argue, non mercedem, but gratuitum amorem, not wages, but mercy. Now that it is called a work, & operans misericordiam: and the other, (i.e.) his justice: but a visitation, (i. e.) a thing intermitted: that is also a special thing to be observed; the nature of his justice is restrained to the fourth generation: and his mercy is extended to thousands; so here is a proportion, the one containing the other, two hundred and fifty times; not that the mercy of God is greater than his justice, but because he is more delighted in the action of the one, then of the other. The reward is promised to them that love him: the manner of love, is according to the love of God, because he is jealous for us, that we might be jealous for him; that we may say, as 1 King. 19.20. Elias, zelo zelatus sum, I have been very jealous for the Lord God of host's sake: zelantes potiùs quàm amantes: The trial of this love consisteth in keeping the commandments, (i. e.) that if it be not a commandment, it is not from him; and therefore whatsoever was without them, was not from love. Another, it is very certain, that the righteousness of speech, and the true sign of loving him, had been the keeping of him: but he saith not so, but the keeping of my commandments; the reason is, because he is able to keep himself, and needeth not our keeping; therefore he hath set our love to be tried by two things; First, by mandata or praecepta mea, his commandments; Secondly, & minimos istos, his little ones; for the commandments it is said, We keep him in his par●●●●● and his love, in mandata. Hosea 4.10. that they kept them not. 2. for the other, Mat. 25.45. quandiu uni ex istis minimis non fecistis, neque mihi, etc. in as much as ye did it not to one of the least of these, ye did it not to me. And the third thing is this, that our estimation of them must be such, that we think them worth the keeping, as Psal. 19.10. David accounteth of them as dearly as of much fine Gold of Ophir, and Psal. 119.72. Thy law is dearer to me then thousands of gold and silver. For keeping, by this word Keeper, we must understand that God hath made us keepers of his commandment. Now the property and charge of a Keeper is to preserve that thing that he keepeth, as from himself, so from others; and to see and have regard that it be neither lost by negligence, nor cast away, nor broken, nor hurt, but kept sound, till his coming, that gave them to him in charge. For the loss of God's commandments, 1. King. 20.40. For the breaking of them, Mat. 5.19. Whosoever shall break the least of these commandments, etc. shall be called the least in the kingdom of God: but a contemptuous threatening is, Psal. 50.17. Now that they may be safely kept, and as it is, Prov. 4.21. it is best to lay them up in that place that is surest, even in the midst of our heart. For the keeping in regard of others, we must not say as Cain of Abel, sumne ego custos? etc. am I my brother's keeper: for as Cain should have been keeper of his Brother, that others kill him not; so we should be keepers of God's commandments, that others break them not. We must have the commandments of God, not only observanda, but also consenvanda, not only observe, but conserve them. And if we perform this duty, we shall do as they do, Prov. 16.17. he that keepeth them, keepeth his own soul by them. So much of the 2d Commandment. The III. Commandment. Thou shalt not take the etc. THe object of this commandment is the Name of god, or his glory. The thing commanded, is a reverend taking of his Name, comprehended in this word praise. And the proper place of God's glory is in this commandment, by reason of the object, which is his name, by the which he is glorified. And this his glory is such, as for it, Esa. 43.7. he created all things: For mine own glory I created them; and for this, that which was before his Creation, his predestination, Ephes. 1.6. unto which we must join our praise. Now if they must be made like to their creator; if the work must be according to the mind of the maker, it is well; therefore, that end which moved him to make us, must be our end; and therefore all our actions and thoughts must come to this, to be as it is, 2. Thes. 1.12. That the name of our Lord Jesus Christ may be glorified in you. In the second Commandment be these two respects, First, that the honour exhibited in outward behaviour, is exhibited to one that is present; Secondly, that the honour exhibited is given to the party himself, for to him alone it must be done. Now the worship of the Tongue, which we call Praise, goeth beyond these, and is most excellent; for it is of him that is absent, and to others; and not to himself. Though God be present every where, yet when we in our actions and speeches speak of him to others, there is praise; and so it goeth to him. And yet there cometh a further portion of glory. So that it is not only true, Luk. 14.8. that honour is given to the person, but also to his Name, Psal. 29.2. Give to God the glory due unto his name, which giving of glory is properly called praise: for the worship of God is made an especial glorification of God, Psal. 50. vers. last, he that offereth me praise, glorifieth me; which showeth that it is alone, to give glory to God, and to give him praise. Now this praise hath his proper place in our mouth, Psal. 34.1. With my mouth will I praise thee, the instrument chief in this office, is the Tongue, and by performance of this, our tongues are made glorious: Psal. 37.30. The mouth of the righteous will be talking of wisdom, and his tongue will speak of judgement. The manner how this praising is to be performed is set down in Moses, Deut. 32.3. I will publish with my mouth, give ye glory to God, (i. e.) one must report, and they that hear, must give glory to God. Now, as was said before, in the word Glory, accordingly as it is taken both in divinity, and out of divinity; there is more, then either in honour, praise, or worship, because all these are directed, that the party on whom they are bestowed, might be glorified. And the matter of glory hath proportion to Claritas, the brightness in glass, and in other such visible things; that as they are seen a fare off, so that party to whom such honour is given, it is in such sort, that he might have a name a fare off, and known. Therefore for this cause in Psal. 66.2. the Prophet having exhorted men to praise, he goeth further, and exhorteth them to make his praise glorious, that is, doing as he showeth us in the book of Praises, that is, the Psalms, as Psal. 71.8. First by filling our own mouths with it, and then with filling other men's ears; as Psal. 66.8. O praise our God ye people, and make the voice of his praise to be heard. And this is to be done, Psal. 34.1. continually: and so continually, as that there be no staying, but ever more and more: as Psal. 71.14.15. But I will wait continually and will praise thee more and more. My soul shall daily rehearse thy righteousness and thy salvation: for I know no end thereof. In the duty of praise, touching this point of it, that when we have resolved ourselves thus to fill our mouths with it, it must be as it is, Psal. 66.16. before them that fear him: and not before them alone, birds of our own feather, but also before the Congregation, as Psal. 149.1. Let his praise be heard in the congregation of the Saints: and not only before every assembly, but before the great assembly, as Psal. 40. I have declared thy righteousness in the great Congregation. Gather all into one place, and one assembly: yet this is his wish, Psal. 71.18. that he might fill all the World with his praise: and that he might speak to a company of all Nations: Forsake me not until I have declared thine arm to this generation, and thy power to all them that shall come. And that that goeth beyond all this, that he is not content with this, but is desirous to deliver over this affection so, as Psal. 22.31. and 72.17. it should continue so long as the world endureth. So much of the end of this Commandment. The necessity of this Precept. The necessity of this, was handled before, and standeth upon 12. Reasons, and as we have heard before, that therefore man was made, and therefore consequently, we must exercise it. Then he is in vain, if he have not his end. 1 The Hebrew showeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare & benedicere, to create and bless: because the element added, is nothing else, by reason of the affix, but an effect of the Creation. 2. They gather the necessity of the end out of the word Creation, by Gen. 2.2. It may be better gathered out of the words following. The first thing that he did after his Creation, was the sanctifying of a day to that end, to be wholly spent in his praise. In which respect of favour Christ delivering to us a form of Prayer; though God in the first place (commanded,) that the internal worship should be first, yet having regard to the end, and knowing that the end in our intention is the first, he giveth it for the first petition, and teacheth that we might first desire Gods name to be hallowed. 3. That was said before, it was the work of the Sabbath, and that is a figure and resemblance of all the actions we shall be occupied about in patriâ, (i. e.) in Heaven. This is a third thing that commendeth it unto us, that it shall be our continual, opus, in our Country, and therefore if any be desirous to participate the Celestial exercises here, let him spend his time in glorifying God while he is here. 4. The setting of us while we are here in earth, being somewhat lower than the Angels in their estate. Their delight is, as Luk. 1. to sing Hallelujah, praise to the Lord. It is the exaltation of the nature of man, while he is yet in the way of corruption, and while he is on earth, to be made equal to the Angels in this work of praise. 5. The casting down of a man, when he is not fit to do it, as chrysostom on Psal. 148. saith, that seeing the basest of them are called to do it; then he is base than the vilest creatures, that will not do it. 6. From the exercise of the Church militant, it is best acceptable to him, as Psal. 29. vers. ult. it is the work of the Temple, and so consequently, to be preferred before the work of the Market place: The reason of the place, as that place is the place of all places. 7. This is alone the thing that distinguisheth a man from all other creatures; all other creatures have but one sound, they have no voice. And as he is a Reasonable soul, he is distinguished in regard of the first commandment, so his voice, in regard of this commandment, man alone hath a distinct voice, and therefore can praise God with the tongue, and therefore aught to be delighted in that, wherein he excelleth all other Creatures, (i. e.) with the glorifying of the name of God. 8. Not only because it is a proper work of Man, but that which is next, that by this means, whatsoever is occupied about it, whether it be tongue, lip, or pen, etc. it getteth a dignity by it. And as James 5.8. casteth down the tongue when it is lewdly occupied; so David extolleth it when it is thus occupied. It is in the highest degree of dignity. 9 For the reverence of the great commendations and motives that this yielding of praises hath, Psal. 147.1. It is not only good and honest, but also pleasant. David's soul, at the praise of God, was as delightful, as his mouth filled with marrow, and that it is seemly and profitable, honorisicantes me honorificabo, they that honour me I will honour; God will bestow what he can upon him; and for the reward, it is to be chosen. 10. Whereas the excellency of man standeth rather in dare then accipere, in giving rather then in receiving; and rather in facere quàm in fieri, in doing rather then suffering; here is only our facere & dare. In all other things we are made, and we receive: but this we give: glorify to God, magnify him, sanctify him. There is as it were magnifying, and as it were an holiness wrought in him by our praise. 11. This duty lieth so straight on us, as that though Christ commands the contrary, (as in the man delivered from the Devil,) yet he must not be obeyed: whereas all other precepts are such, as the contrary of that commandment, is not to be done; there is no such thing here: there can be no precept against this precept. 12. That which is Prov. 12.14. A man shall be satiate with good things by the fruit of his mouth, and Christ, Mat. 12.36.37. not only men's works, but even their words shall justify or condemn them. The employing of our tongue, will either receive fruit to life, or gall and wormwood to confusion; and so consequently there lieth a necessity of this duty on us to hollow his name. We see by the petition what is here commanded, (i. e.) that God's name may be hallowed inwardly by our intent, making it the end and scope of all our do; outwardly by making it the matter of our speech and writing, and that our tongue be an instrument of speaking his praise, and that our lips be, as Psal. 45.2. the pen of a ready writer; and our tongue a Trumpet to sound his praise. And not only these, but also in outward action. It is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that light, Mat. 5.16. that our works may be as the works of him, that our tongues may be declares of God's glory, as (Psal. 19.1.) the Heavens and firmament are. Now we come to the commandment, which hath two parts, 1. a Precept, 2. a Penalty. To declare the precept, we must learn what these three words mean, 1. Name of God, 2. Take, 3. In Vain. For the Name (of God) which being a word, as properly belonging to the Tongue, so the duty of the tongue is commanded in it.) it is a word as the Heathen saith, per quod cognoscimus alios, & ab illis cognoscimur, by which we both know, and are known of others: and consequently it is a word of distinction, whereby we distinguish a thing from all other things. And that is the proper use of it, and the first: according to which use, the Name of God is set down diversely in the Scriptures. (2 uses in the Bible,) It is best set down in Exod. 34.6.7. he protesteth to proclaim his name when he cryeth Jehova, Jehova, etc. his name there is of three sorts, 1. in respect of his Essence, Jehova; 2. in respect of his Attributes or Adjuncts, which be of two sorts, affirmative, as misericors, omnipotens, aeternus; merciful, omnipotent, eternal; 2. legalize, as infinite, invisible, incomprehensible, etc. and all those names that made Dionysius to write de Theologia negativa, of negative Divinity; and those that belong to his qualities, as they do denominate, 3. in respect of his works, Creator, Redeemer, Sanctifier, etc. and they are vers. 7. And to these three may be referred whatsoever may be read of his name. Now this very Name is reverently to be used; Of every of these names may it be said, as the Angel said to Manoah, Jud. 13.18. that it is most fearful; And if the Angel, Jud. 13.18. appearing to Manoah, said to him enquiring after his Name, Search not after my name for it is fearful: much more is the name of the Lord fearful, and cannot be known. It is no question, as it is Deut. 28.58. so it is. If thou wilt not do all these words that are written in this book, if thou wilt not bear reverence to this name, The Lord thy God, then there followeth a Catalogue of Plagues in that place. Now if that be reverenced, than the second use of his name is much more to be reverenced, because men are only known or distinguished by it, that some duty might some way be done to them, that is not done to any other. We must take heed of the Pharisees distinction, Matth. 5.33. concerning this name; that except he did swear by the Lord Jehova, and take the very Name of God in his mouth, he was safe from this commandment, but there a man might swear by the Heavens, or Earth, or Jerusalem, because they were not the Name of God, therefore that that maketh this Name, is that we call a Good name in English, or Credit in private men: but those that are in higher places, as the dialect of Princes is, their glory, magnificence, majesty, etc. as in Jer. 13.11. that they might have a name, and praise, and glory. For the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of praise and glory, and the common phrase of that tongue is this, that if a man be in credit, he is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of Name, a man of credit, a famous person. This good name hath a more extra ordinary commendation annexed to it; according to the glory of the person, so riseth this name: as the Apostle reasoneth, Heb. 1.4. that Christ was so much above the Angels in glory, as he had received a more excellent Name than they, and Gen. 17.5. it is the practice of God; when he would exalt Abraham from an Harlot to his Church, and establish the church in his house, and make him Father of the faithful; then because he was more glorious, he giveth him a more glorious name: Thou shalt no more be called Abram, but Abraham, etc. And we see the like, Gen. 35.10. jacob's name is changed to Israel, a name of more dignity. Then the second use is of good report, if it be of private men: For a private man, it is a pleasure to have a good name, Eccles. 7.1. A good name is better than a good ointment. The especial thing to keep a man's name; because it was it, that was most usual and most esteemed in those days; and for treasure and profit; Pro. 22.1. A man's name is better than either silver or gold: The other name may be changed, as abraham's and jacob's: but this is such as may not be foregone for neither pleasure nor profit. And it is not only of God's Law, but also of man's: the Heathen could see the excellency of this; for they say, Interest famae est majus omni alio interest, the weight of a man's good report goeth beyond and above all weight: And further as a Father saith, Fama pari passu cum vita ambulat, goeth cheek by jowl with his life: Man seethe this, that it is greatly to be magnified; so Psal. 138.2. Thou hast magnified thy name above all things by thy word. So that indeed it is the glory of God that is chief here intended, and secondly his very name. 2. Non assumis, etc. thou shalt not take. To understand it fully; it is the scarcity of our tongue, Take. that the word is no better expressed: For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence it cometh, hath a double use; and to these two, may be referred whatsoever is borrowed. It signifieth properly to take up, to lift up; and that two sorts of things; First, it is applied to a standard or banner; and secondly, to an heavy thing, as a burden: And indeed, these two kinds of things are they, that we take away or remove. If any thing be glorious, we are content commonly to take and lift it up: And on the other side, if there be any thing that is necessary, and that we have use of, though it be heavy and weighty, yet we will lift it; so that the one is in rebus gloriosis, the other, in rebus necessariis. On the contrary, if they be neither glorious nor necessary we let them lie; the first use, the glory of it is set down, Exod. 28.37. God saith there must be a Plate, and in it must be written, SANCTITAS JEHOVAE, Holiness to the LORD: and it must be removed to Aaron's forehead, as it must stand in the Mitre of Aaron. And Moses, in Exo. 17.15. called the Altar, Jehovah nissi! from a word of great affinity, The Lord isour standard; that is lifted up as glorious things: as the badge of any Nobleman, it is lifted up on the shoulders of their servants to be seen. For the other use, for lifting up of a weighty thing, for the necessity and use; Gen. 29.7, 8. of the great stone before the Well, Jacob did not lift it up, till all the sheep came together, till there was great need. The first of these pertaineth properly to all the rest of the duties of praising, to all that take God's name: The second only to the duty of Swearing; for that is an heavy thing. Under these two, are comprehended all other take of his name whatsoever. But to take them as they are under the first; namely, in lifting it up as a thing glorious; as the Standard of Moses, and the Plate of Aaron: the first thing enjoined is this, The being called by his name, Gen. 48.16. as a great dignity and privilege, Jacob granted to Ephraim and Manasses, but denied it to the rest; and it is part of the glory that children take of their Parents, their name: So we are called Gods children, by his name; and not that alone, but Esay 4.1. Seven women come to one man, and say, We will eat of our own bread, and wear our own garments, only let us be called by thy Name, to put our shame from us. And in marriage the woman honoureth the Husband by leaving her own name, and taking his; and it is a glory to her, that she may so do. In the truth of this it is said, Esay 43.7. They shall be called by my name, for I have created and form them, etc. How is that? That is no otherwise, then as it is, Acts 11.26. the Disciples at Antioch were first called Christians; for that is the most excellent name that is. That glory that becometh Christ is given to Christ. The second is, that the servant by lifting up on his shoulder his Master's Badge or arms, lifteth up his countenance, but with service; that is, to his Master's glory there is joined a service of his: and therefore to his glory, all his do from that time forth, must be referred: and so we must be at God's commandment, to do his business, having his Badge; which is plain, by 1 Cor. 10.31. God can receive no profit, but glory; therefore, to his glory we must refer all that we do. For if you once come to that, Gen. 11.4. Paremus nobis nomen, I will get myself a name. Then we see it is accounted Bellare cum Deo, to wage war with God; and he will visit them with the confusion of tongues and minds: not only that, but if a man do not refer, but take glory to himself; as 2 Sam. 15.8. of Absalon. Thy servant vowed, etc. If the Lord shall bring me indeed to jerusalem, I will serve the Lord, and 1 Kings 21.9. of Iezabels fast; the one setting the name of God on a bloody murder; the other, the vow upon a wicked and lewd conspiracy. To abuse the name of God to our own wicked inventions, is a monstrous thing. These are within us, now without us. 1. In our tongue. The 1. thing is, as Gen. 29. vers. last: of judah, of whom were the Jews, he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because his mother said, she would confess God's name. To God we are not jehudim if we take to ourselves a name: but we must wear our name to God's glory, and not be ashamed: but when we are ashamed of it, we care not for it, we confess it not, Mat. 10.32. the duty is plain, Will ye confess me before men? I will confess you before my Father: Are ye ashamed of me before men? I will be ashamed of you before my Father. Revel. 3.8. When there come many evil works, yet this weigheth them all, that they had not denied his name: as on the contrary, Revel. 14.9. When a man cometh to receive and wear the mark of the Beast, and his name; then a portion is given him in the Lake that burneth with fire and brimstone. The second, of the outward, may be comprehended under Confessing, and it is called defending, when we hear it blasphemed: God saith, Esay 59.16. his truth went down into the judgement seat, and through the streets, in every place, and none would open his mouth to defend and speak well of it: and therefore, when he saw none would do it, he will make his own arms to serve; and therefore we see how terrible and fearful a judgement he threatneth them in the end of the chapter. 3. That that is contrary in his part, is the doing as the Scribes and Sadduces do; they come to Christ and say, Thou art a good man, how sayest thou, is it reason to pay tribute to Caesar or no? Some say, for disputations sake it is lawful for them to defend wicked opinions and assertions in Religion. This may be done in necessity. Now out of the case of necessity, a man is bound, as David saith, to make mention of his name; that is, to use it, in his speech, to show himself mindful of him, Gen. 50.3. because of the great mourning the Egyptians made for jacob's death; therefore in recompense, the Inhabitants called the name of the place of his burial, a place of mourning. Though it be said, Deut. 4.9. Take heed ye forget not. Forget, saith Jerome, it is impossible they should; but he telleth how; If you forget me, and behave yourselves so in your speeehes, as that there is no man but would think you have forgotten him. When a man shall live so, that nothing concerning the praise of God cometh into his mouth in seven years. It is the fault of many: And though they say they have not forgotten, yet there can be nothing gathered, but that they have: and so, rarum erat nomen Jehovae, a reverend mentioning of the name of God was rare in some men's mouths: Prov. 10.31. it is said, that the just man's mouth, doth meditari sapientiam, meditate wisdom; that is, speak of something that may redound to God's glory; and Prov. 10.11. & 12.18. he calleth the tongue of a wise man, venam vitae & ipsam salutem, a vein of life, and health itself; out of which there may return glory to God, and health to himself. But of a fool's mouth, he saith, Pro. 15.2. it doth ebullire, it babbleth and foameth out vanity and foolishness: The word he useth is vanity, that is, there is no good nor profitable use of it. So that mentio, and not only that, but honorifica mentio, an honourable mention; out of the case of necessity, must serve the turn: for a man to speak of the name of God, as God, Exod. 9.16. he will therefore show his judgements upon Pharaoh; because he will have men speak of him through the World. That is the first, it shall be sylva orationis. In this mentioning we must have three things. 1. It must be often and greatly spoken off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this is the end of the great wonders, Exod. 9.16. narrare nomen ejus, to declare his name; of this hath been spoken before. 2. That it must be well spoken off, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3. Reverently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for blessing God's name, Psal. 72. ver. ult. Blessed be his glorious name for ever: for the revenge of the wicked; as the Fathers, when they talk of this, they say it is the Epiphonema: David expresseth it, Psal. 70.4. they shall say always this Epiphonema, The Lord be praised, and Psal. 58.11. there is an Epiphonema after a judgement: Surely there is a God that judgeth the earth; and Psal. 124.5. when they are delivered, they shall say, Praised be God, etc. but, praised be God that hath not given us over for a pray to their teeth: and Psal. 35.27. when he sendeth a blessing, and prosperity; then Praised be God, which showeth himself to have pleasure in the prosperity of his servant. This speaking well of God, and converting the judgement or blessing into an honourable mention of his name is commanded. Contrary to this, when a man receiveth mercy, and it is not great enough, he grudgeth, and is not thankful for it; and a judgement, and it is too great; and then commonly he murmureth; and every thing he converteth to the dispraise of God: he learneth not to bless God, whether he give or take away; as job did. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; A reverend speaking of a thing; whose contrary (as the Hom. maketh opposition betwixt sanctifying and profaneness) is, making common. Whereas, Levit. 22.32. a man counteth of it, as a common thing, and giveth it no more reverence. When a man maketh account and useth the name of God, as a stone lying in the street, that is to be looked at: when a man talketh of serious matters, as of God's Predestination, etc. without any sense of it; there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reverence in their talk; much less in those, 1 Sam. 28. that use his name to Sorcery and Witchery, etc. but least of all, Levit. 24.15, 16. in Blasphemy. This for the respects out of the case of necessity. There cometh a third thing, in regard of applying God's name, to the Actions; which be, first, either our own; secondly, or other men's. 1. To our own, there is a commandment, Col. 3.17. omnia quaecunque facitis, etc. and whatsoever ye do in word or deed, do them in the name of the Lord, that is, every action you take in hand, sanctitfie it; how is that? as David, Psal. 124.8. our help is in the name of the Lord that made heaven and earth. 2. To others, Deut. 10.8. applied to the Levites; Imponetis nomen meum illis, & benedicetis illis, ye shall put my Name upon them and shall bless them: how that is, David showeth, Psal. 129.8. We wish you good luck in the name of the Lord: Contrary to this, is to curse, jam. 3.9. Therewith bless we God the Father, and therewith curse we men. Ephes. 4.3. When we curse God with his name: that is, as Augustine saith, Quando faciunt Deum carnificem suum, when they make God their Executioner, and say, Now God confound them; he must be their Executioner. For God hath given his name for a strong tower of defence. And thus much for our Speech; now for our Actions. There follow two for our outward actions, making them glorious: that is, Mat. 5.16. that we deal so in our actions, that they may see our good works and glorify our heavenly Father; that is, 2 Tim. 2.19. Every man that taketh the name of jesus in his mouth, let him departed from iniquity: for the wickedness of the Child polluteth the Father; Levit. 21.9. If the daughter of a Priest commit fornication, she polluteth her Father: So do the wicked the name of God, Psal. 50. he is our Father, when we take his name upon us, and do not glorify him as we should, nor departed from iniquity; we do what we can to make him polluted. There are many careless and notorious men; and yet Psalm. 50. they will take the covenant of God in their mouths, and talk of points of Religion. This must not be done, Rom. 2.24. to wound God's name by our evil conversation, and cause others to sin. The second in this point, is the commandment of a Free Vow, Psal. 119.108. Lord I beseech thee accept the free offerings of my mouth, and teach me thy judgements; and Psal. 76.11. that a man should make a freewill offering to God; insomuch as God hath done so many things for us, we should not only do the things commanded of God, but vow ourselves. Now as touching the use or necessity of God's name in an Oath, the commandment is, Deut. 6.13. Thou shalt fear the Lord, and swear by his name; and Deut. 10.20. Thou shalt fear, serve, and cleave to God, and swear by his name. In Vain] To understand this, we must note in every action, Three things; the 1. End. 2. Agent. 3. Worke. These three being marked, we shall soon know what it is to take God's name in vain. First, we know, in the chief signification, that which wanteth an end, and is done to no end, is said to be in vain: as Levit. 26.16. You shall sow your seed in Vain: you sow your seed to get a harvest; and you hope for it: You shall have no harvest, your enemies shall eat it up. So it is of God's name; he that for no end lifteth up God's name, doth it in Vain: Therefore we must look cui bono? what fruit have ye of it? the fruit and profit, is our end: So if we do no good, it is done in vain, Prov. 26.7. All other fair shows, are like straight and well fashioned legs, which yet cannot go. Frustra pulchras habet tibias claudus; if it be not the due end. Now the great and chief end is the glory of God; it is that that he requireth; he would impart all the blessedness he hath upon us; and requireth nothing again of us, but glory. To which if we bring no profit, we must be accounted of him, as Nabal was to David, 1 Sam. 25.21. David had done magood turns for Nabals shepherds, he desired nothing but a little meat, and could not have it: Therefore he said, All that I have done for him is in vain. So it is in the case of God's glory; God doth all for his own glory: so if that come not by us, than all that he hath done is in vain. Secondly, under this great end, is next, the health of ourselves, and our brethren, Phil. 2.16. he saith, he hath laboured in vain; so if there be not sought things tending to God's glory, to our neighbours edifying, and our own soul's health, it is in vain, and to no end. The first, Vain is ex privatione finis, when it wanteth an End. 2. Yet if there be an end, we must look to the Agent, that is, the swearer, the person; consequently upon that part in him, that is the principal agent; that is, his soul and heart: For if his soul be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhachah, that is, a vain soul, it cometh not with due advisement and reverence: as Prov. 21.6. if it be Actio erroris, an action of error; that is set against constancy, though he have a good end, yet if he do not so stably as is said, it is in vain; that is, lightness: if any come to take the name of God, and if he be not res stabilis, and he come not with due reverence; there is another taking in vain: When it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebhel; a light thing, as smoke, or chaff; and so fit to be carried away with every blast. 3. In respect of the Work; 3. Worke. in that there is a third vanity, when a thing beareth a show of that it is not this, vanitas opponitur veritati, this vanity is opposed to vertiy; want of stability, want of truth. So Jer. 10.15. It is a vain thing, a thing of error, (i. e.) when the thing is taken from a Lie, for look what truth is in natural things, the same is truth in moral things. If it want his justice in action, it is vain; if it want his truth in affection, it is vain. Of the two manners, whereby the name of God is lifted up by us, the one was as a burden, which is applied to the necessary use of it; and being necessary, it cometh first to be entreated off and handled, I mean that taking of God's name up by swearing by it; wherein albeit God be not more, nor so much glorified, as in the other kind, yet in regard of our necessary use of it, the precept hath almost taken up the whole commandment, as little mention of it. For the duty. As first for the necessity of it, upon what occasion, after this manner it is expedient that all controversies, (Heb. 6.16.) and strifes should not be continued, but have an end; and this cannot be, except one part have a confirmation above the other. And for confirmation of these, we see God, Gen 18.21. when he in his judgement will go down, ut certò cognoscat, to know it surely; that he may proceed on a sure ground. Now this proceeding where it may be had by argument or proof, it is best: So, if it can be, as we see the practice of Joseph to his brethren, Gen. 42.20. this was his trial of their truth, if they brought Benjamin. Where Argument and reason wanteth, there we must come to witnesses, which is the second course, Deut. 19.15. where argument or proof wanteth, that the matter should be established in the mouth of two or three witnesses. And because many times it falleth out, that not only proof, but also witnesses want; then, as Numb. 5.13. the man being in jealousy upon a suspicion of his wife's adultery, the woman not being taken in the very deed, then as it is vers. 19 she shall swear that she hath not defiled herself. This necessity, as many times in regard of the action, it is hidden: so always in these two respects it falleth out that when there is an assurance to be had, de occultis cordium, of the hidden secrets of the heart, which cannot be known by any external proof, Jer. 17.9. who knoweth the heart? there is no knowledge of it. And secondly, when it is concerning things to come, Eccl. 8.7. who knoweth that which is to come? then cometh an Oath to men: they cannot be wise, because they cannot know what will come hereafter; so for promises: of these three cannot be by witness and argument any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or confirmation had. Now in regard of the secrets of a man's heart, and of uncertaintyes in things to come, here cometh in the division of Oaths. Of secret things, some are de facto, past, here is jus jurandum assertorium, an oath of assertion; some are to come, and there jus jurandum promissorium, an oath of promise. Then when as the argument of a man's will, and testimony of his mouth falleth out, in these cases there is no way but to fly to God, (i.e.) to make him a witness; and not only a witness, but a Judge and a revenger, if he be called to an untruth, for it is nothing else, but calling him to witness. In this place falleth the two parts of an oath according to these two, First, where God is called as a witness, whether it be true; Secondly, the other where it is called forth as a Revenger, if it be false. The first is called sub Deo teste: Contestatio; a taking to witness; so did God himself, Numb. 14.21. vivo ego, as truly as I live; so the Fathers in the old Testament began to use it, Judg. 8.10. vivit Jehovah, as the Lord liveth; and so I shall see the effect of that I promise. The second part, Sub deo vindice, this is called Execratio, that is, the curse of themselves, if it be not true, as he may well witness to it. And again, Levit. 26. and Deut. 28. he taketh this order; but this also in relation to that place: where are all the threaten of his revenge, Sic faciat mihi Dominus, & addat, the Lord do so to me and more also, if that they have not spoken the truth. The first plague and the second, it cometh in those terms, God do this to me, and add this also. So it is used by Ely, 1 Sam. 3.17. God do so to thee, and more: And when he is brought to this, that he hath affirmed it, and God is his witness, and if God be called to an untruth, that he hath desired against his soul: then (as in Greek) it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hedge or enclosure, he hath hedged and enclosed himself with the truth of God, and his judgement to perform it; so in the part of the swearer: he that hath sworn, is holden as it were persistere in dicto, & praestare pollicita, to persist in his saying, and to perform his promise. Now contrà, in regard of the party to whom it is sworn; it is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, a safety, or satisfying; which showeth that he must be contented and satisfied, and that he must be filled, that is, satisfied: And therefore it signifieth to Swear, and to fill to Satiety, and the Latin translation of Jerome, pro jure habere, that is, now that I have promised, I have bound myself to it, even es it were done by a Law; here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an end of contention. And so of the necessity of an oath, and upon what causes oaths were first: But our necessity is small, except God have glory by it. Then to apply this to the scope of God's glory; there cometh a great portion of glory to God in an Oath: For first our rules of reason tell us, that Nihil confirmatur nisi per certius, there is no confirmation but by a thing more steadfast. Then there is a great honour to God, when Demonstration and all fail, that his name should be Turris fortissima, the most strong tower; more certain than all reasons and witnesses, etc. so that we count it as Prov. 18.10. The name of the Lord is a strong tower, the righteous runneth to it, and is exalted. (And the Heathen man saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of all things men set most by their faith) When all fail, we may take Sanctuary here: This is the first part of the honour of God. 2. In regard of the cause, as before, his greatest honour, the ground of all honours, Faith; that this proceedeth from a great Faith. In regard of the former part of an oath, that is, Contestation; that we bear witness with tongue that are present: that we believe as 1 Cor. 4.5. that God will lighten all things that are in darkness, that God will make all manifest: He seethe all things, even the very secrets of the heart. And secondly in regard of the execution: as Rom. 12.19. that he will punish: mihi ultio & ego retribuam, Vengeance is mine and I will repay it: Herein we believe that God hath power to bring his judgements upon us. This belief, that he hath vengeance to execute, turneth greatly to God's glory; and therefore was it, that God was contented as it were to lend his name to swear by it, to make an end of their questions. Thus we see how God hath his glory hence. The next thing is to see what we are commanded and forbidden. 1. The affirmative part, that we shall take his Name to end our quarrels, his name shall come as a sanctuary to quit or condemn, in which we shall enclose ourselves, and satisfy our Law. The first is jurare to swear; that is commanded flatly, Deut. 6.13. set close to that which was the affirmative part of the last Commandment, but more effectually and vehemently, Esay 45.23. I live, and have sworn by myself, that every knee shall bow to me, and every tongue swear by me. For this cause there cometh another division of Oaths: he hath not only taken order that we should be willing that the oath should pass, Exod. 22.11. which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a voluntary Oath; but also, 2 Chron. 6.22. that if they still not be willing, there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath of imposition: conrstictè jurare, to make him swear precisely and punctually: And Levit. 5.1. if any man hear an Oath, that should return to God's glory, and do not utter it but hold his peace, it shall be accounted to him as sin. So we see what Gods will is herein, what he commandeth; and then the great end of God's glory, and necessity of men. Now for examples of these; David, Psal. 63.12. Laudabuntur omnes & laetabuntur: qui jurabunt per eum, every one that sweareth by him, shall glory and rejoice: Therefore we see this commendation. All the Saints have passed under it. 1. God himself Gen. 22.16. I have sworn by myself saith the Lord; because thou hast done this thing, etc. vers. 17. therefore I will surely bless thee. 2. After God, the celestial spirits, Revel. 10.6. The Angel lifted up his hand to Heaven and swore by him that liveth for ever more. So the division concerning the case first, of God's glory, to be confirmed; and secondly, the benefit of our brethren. For the glory of God, a famous Oath, 2 Chron. 15.14. of Asa and the people. They swear to the Lord with a loud voice, for the observation of David's Religion. 4. Likewise, Nehem. 10.29. The chief of them received it for their brethren, and they came to the curse and to the oath, to walk in God's Law, etc. For the other part, in regard of man's benefit; the wealth of mankind. First we see it in mutual leagues and confae deracies; the example of Abraham, Gen. 21.24. betwixt Abimelech and him. Secondly, likewise for a conspiracy public, Judg. 21.1. Moreover the men of Israel swore, saying, None of us shall give his daughter to the Benjamites to wise. Thirdly, for the receiving or uniting of Nation to Nation, joshua 9.19. To the Gibeonites joshuah made peace, and league with them; that he would suffer them to live, and they swore: and the breach of it was punished, 2 Sam. 21.2. 2. For obedience and reciprocal duties between the Prince and Subjects; we have examples and commandments. First, of the Prince, 2 Kings 11.12. of joash. Secondly of the Subjects, 1 Kings 1.29. For the succession of Solomon, David's oath: And the King swore, as the Lord liveth, etc. For Subjects to him, 1 Sam. 24.23. David swore to Saul: And all the Subjects took an oath for the preserving of David's life, 2 Sam. 21.17. And the men of David swore to him, etc. Thirdly, in a case of safeguard of a man's life: joshuah 2.12. And in regard of Marriage, Abraham's example, Gen. 24.2. therefore Abraham said to the eldest servant, etc. Put thy hand under my thigh, and swear by the Lord, etc. Fourthly, in Litigious Suits and Causes, Exod. 22.8. & 11. And as these come under the form of a Public oath; so for Private oaths in the New Testament, in remembrance, in prayers, and in love. Paul seareth not in Rom. 1.9. and Phil. 1.8. to call God to witness for a matter of suspicion, 2 Cor. 1.23. Now I call God to record unto my soul, etc. all this tendeth to this end, that we seeing the two main reasons; the exact Commandment of God: his own example, and the Fathers in the Old Testament, and the Apostles in the New: We might be fare from the vain opinion of the Anabaptists, that are gain sayers of this first part, and hold that we may not swear at all; grounding on Christ's words, Swear not at all. For Mat. 5.17. we know that Christ came not to break the Law, nor to undo the least jot of the Law; and if it had been his meaning to have had us not to swear at all, he would have said, Non assumes nomen Dei omnino, thou shalt not take the name of the Lord thy God at all: For Christ's words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they should not swear at all: Sure it is, that you must mark the scope; for it must be referred to the scope of the place: which is to reconcile the Law from the Pharisees corrupt interpretation; for they thought if any man swore by any other name, so that he swore not by the name of jehovah, sumere nomen jehovae, and only frustra, in vain; that he might swear by any other name. Some take also jurare to be put for pejurare. Augustine in his 27. Homily, and 30. de verbis Apostoli, handleth it sufficiently and largely. To swear is commanded, and to consent to Anabaptism is forbidden. The second point Affirmative, the word added here, Thou shalt take the name of God: that is, our swearing must be by the name of God, and by no other, Esay 48.1. There are they that will swear by the name of the Lord, but not in truth and righteousness. They that swear not by his name, take away his prerogative; I have sworn that every tongue should swear by me. This is his Prerogative royal; this it one of his privileges: therefore it is often called, the Oath of the Lord, jusjurandum jehovae; So dignari alios honore hoc, or to translate the prerogative of God from him, that is the thing that is forbidden: and that is two ways. First, if we leave out the name of God, and in stead of it take another, as Amos 8.14. they had forgotten God, and swore by the Sin of Samaria, and said, Thy God O Dan liveth, etc. Secondly, when we can be content to name him, but so, as to add another name to it, Zeph. 1.5. Vivit jehovah, & vivit Malcham, that swear by Jehovah, and that swear by Malcham; this joining, whether it be false god, or any creature: they are both unlawful and forbidden. The first, Exod. 23.13. You shall not make mention of the name of other gods; and joshua 23.7. the very same is, Psal. 16.4. But they that run after another god, shall have great trouble; their drink and blood offerings will I not offer, neither make mention of their names within my lips. Hosea 2.17. I will take away the name of Baalim out of their mouth, they shall forget him. Zach. 13.2. and jer. 5.7. If any swear by that that is no god, it is an abomination. For in this there is a three fold injury: First, to God, that requireth his glory to be done to himself. Secondly, to ourselves, Hebr. 6.16. he that sweareth, must swear by a greater: And therefore he setteth it above himself; and if he swear by a creature, he maketh it greater than himself. Thirdly, and to the Creature itself, which is contented with his own place: So by the Law, which God hath set in it, and would be avenged of us. This is the second, when any Idol or creature hath been abused, as by this Bread, we confirm our controversies. The third is in vanum, in vain: And that that is opposite to it, is commonly in swearing, taken out of Jerome, Hom. in Jer. 4.2. for he speaking there of a people that should swear aright, he saith, they should swear, in veritate, judicio, & in justicia, in truth, in judgement, and in righteousness. These are saith Jerome 3. comites juramenti, the three comitants of an oath: If we have not these, the other may be refused. First, for truth: We have a commandment, Levit. 19.12. that is opposed against perjury. To call God to witness to confirm falsehood. Augustine, hic est detestanda bellua! Whosoever doth this, seemeth to be a man, and becometh a beast that thinketh so. The Heathen and the Jews, as saith Diodorus Siculus, Perjurii paena, capite plectatur, Doth he call God to witness to an untruth? Let him lose his head. This is done; First if a man do testify falsehood: Secondly, or if it be of that he doubteth of. Secondly, False, either when we know it to be false. 2. Or perhaps it is true: but falsum; commentitium, putatiuè, when a man will affirm it will fall out otherwise; he is guilty. And this in Assertorio juramento, in an oath of assertion: When any of these is done, there is Perjury. In Promissorio, in an oath of promise; when there is not certum propositum, we do not purpose, si non statuat, aut si non perstet, either not to purpose then, or not to purpose when it should be performed. Examples of it, Mar. 14.71. for affirming of falsehood, juramentum Petri, Peter's oath; a fearful thing, it cost many tears. For the other, not performing, in Promissorio, under an oath of promise; 2 Sam. 21.2. There was an oath made, and by covenant, Josh. 9.15. So Joshva made peace and league with them, that he would suffer them to live; also the Princes of the congregation swore unto them. Secondly, for justice; that holdeth either altogether, or for the most part in juramento promissorio only, in an oath of promise; truth holds in both, Esay 8.2. that is, when a man sweareth to that which is possible and honest; it is a just oath, else it is unjust. If it be inhonestum, dishonest; than it is not Ius, in justice; if impossible, than it is not jurandum, an oath to be sworn: Examples, 1 Sam. 28.10. Saul took counsel at the Witch, lent her an oath, which was inhonest and unlawful. Impossible was the oath of them, Acts 23.4. that swore they would neither eat nor drink, till they had killed Paul. After a man hath taken such an oath, there doth, emergere aliquid impossibile, some impossibility arise. This impossible it may be, è principio, a thing that always was impossible; or secondly, emergens post juramentum, or an impossibility emergent after the oath. Augustine on the oath that Herod took, Mark 6.23. saith, That of itself it was not unlawful nor evil, and might have been performed if a thing possible and lawful had been required: therefore when she asked his head, it was emergens illicitum. For there is no oath of promise, but it doth elicere, it is a drawing out; or understand these two: as joseph to his Mistress, How can I do it? that is, How can I honestly do it. In malis promissis nescire fidem, unlawful oaths are better broke then kept. The reason is, there is exitus sine tertio, when the oath is past; he must choose whether to keep in that sin, or fall into two other; First, into unlawful murder; Secondly, superstition in the foolish keeping of the oath; into superstition, if he think it not to be broken, or murder if he do it. 3. In judicio, in Judgement, that is, as Hierome saith, In discretion, in discretion; it standeth upon this point, to know the nature of an oath to be, not bonum per se, a thing good of itself; but bonum necessarium, a good in necessity: and necessarium extra terminos necessitatis, non est necessarium neque bonum, a necessary good, but in case of necessity, is neither necessary nor good; as a Potion is necessary, but when a man needeth it. So consequently, in judgement, a man must so stand in it, that he come to an oath necessarily: And that is naught, extra terminos necessitatis, when there is no necessity; as not because the oftener he doth it, the better it is; but propter defectum: The case is made plain by David's doing, Mar. 2.25. when he had need, he fed himself with the Shewbread; which, if he had had other bread, he would not have done; necessity makes things good, which otherwise were not good to do. So in case of necessity a man may come to swear, else not: In a case of necessity we may come to the Sanctuary, not to fire a Beacon; To take in this necessity, there are two things: First to take it reverently, not rashly, Preac. 4.5. and Eccl. 8. Secondly, to take it as an holy thing, and therefore Levit. 22.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. this is a judgement then to be heard of: and consequently because this includeth both vanitatem finis, the vanity of an end; opposed to profit, and opposed to soundness and steadfastness; withal, as he must know the time, so a man must know what it is, Psal. 111.9. The Prophet sets down (holy and reverend is his name) to holy, is opposed pollute, Levit. 22.32. Neither shall ye pollute my holy name. And to make common, Acts 10.15. Reverence, that is, Fear; against that commonly is opposed Rashness, whether it be of anger, or grief, or an heady affection, outgoeth an oath, Eccles. 5.1. Be not rash with thy mouth, look well to thy feet; and they need less looking too: these two offend, in judicio, in judgement. If a man use it commonly, if rashly in the case of necessity: So Preach. 8.2. I advertise you, that ye have a due regard to the word of a King; but much more to the Oath of God: Out of the case of necessity, we must not swear a truth; but we must have it in price and reverence. Preach. 5.2. A reason why rashness in swearing is condemned; God is in Heaven, and thou in the Earth: and in the sixth of the same, he showeth commonness in swearing should be condemned; and the times of necessity, are not commonly sine judicio, without judgement. In publico juramento, in the oath of imposition, there is good order taken: by taking order in regard of breaking judgement, that nulli impuberes, none under fourteen years of age, should be admitted to swear; that were not, nor that had been proved to forswear himself before. That men should not swear, for fear of the inconvenience crept into the Sacrament, as 1. Cor. 11.21. men should not swear after any meat taking, lest that might have overthrown their discretion. 4. Lastly, that they should swear uncovered, and with an admonition before; and the Book of GOD laid before them; only to incite the inward deliberation, or judgement concerning this fearful action we have in hand. In the voluntary oath, there hath been no order taken, but rashly upon every vain perturbation stirred up in us, there cometh an oath, & herein we are so rash, that we make Gods Name our parenthesis. 1. Sam. 25.33. David moved with the affection and grief of unkindness, sweareth upon the sudden: but after being let to see what an oath it was, he blesseth God for sending Abigail to him on the other side, 1. Sam. 14.28. Saul touched with a greater desire of the victory, then to the request of God, sweareth, that if any touched bread or drink till sun down, he should die. And we see the great evil success that followed on it. Every fool useth this in every foolish speech: we may speak of it with grief. For the commonnes of it, and the doing of that to him, that we would be loath to do to any other, i: e: every half hour, and for every trifle calling him out of Heaven, to confirm our quarrels: and so one saith, We turn God's Sanctuary into a brothel house: making the Name of God like an harlot's house. Aug. lib. 1. confessionum, Cap. 16. touched with an holy grief, breaketh out into these words; Vae tibi flumen moris humani, cursed be the streams of the customs of men; quis resistet tibi? quando non siccaberis? quousque evolues Ecclesiae silios in mare magnum & formidolosum? quod vix transcendunt? when will this dry up? it carrieth them even as a strong stream, into that fearful lake, that they which are in the Ship, can scarcely escape it. Per te aguntur flagitia, & non putantur flagitia: by this customary swearing detestable sins are committed, which are not thought to be sins. And as he saith, Serm. 30. verbis Apostoli: it is as the slipperiness of the member: quia lingua in udo posita est, the tongue is seated in a moist place. And therefore, James. Cap. 3. giveth great charge of it especially. For the hand and foot not so much. And saint Aug. counsel upon that place is, Quanto illa citius movetur, & facilius, tanto tu adversus illam fixius ito. domabis, si vigilabis: vigilabis autem, si timebis: timebis si te Christianum esse, recorderis, etc. The more quick and nimble the tongue is be thou the more steady, and resolved against it, thou shalt tame it, if thou watch over it, thou shalt watch over it, if thou fearest it, thou shalt fear it, if thou remember'st that thou art, a Christian. Si cras factum non fuerit, non fiat juramentum hodie, pignus fiet cras, cras non omnino, & triduo moritur pestis illa â die qua laboramus. Sicut vigilabis, sic vinces. And of himself he addeth: Juravimus, & nos passim incidimus in istam teterrimam consuetudinem: sed ex quo die DEO servire incepimus, & quantum malum sit vidimu●, timuimus vehementer, & veternosam consuetudinem timore excussimus. I have been a swearer myself, I have had this custom very riefe, and it would have brought me to death, but since I fixed my heart to serve GOD and considered what great evil is in it, I was set in a trembling. Then for these voluntary oaths privately taken upon us, it may be inquired, whether they are not in cases lawful: we doubt they are. Then as Augustine saith, for private oaths: quantum ad me attinet, non juro: sed quantum mihi videtur, magna necessitate compulsus, cum videam nisi sic faciam mihi non credi: & ei qui crederat magnum, & ei qui non crederet incommodum: then, hac perpensa ratione, & consideratione librata; cum magno timore & reverentia coram Deo dico, & novit Christus, quod hoc est in animo meo. For my own part, I swear not, yet I conceive were I necessarily thereunto compelled, as when I see if I do not swear, I shall not be believed, and that my word would be profitable to him that would believe me, and prejudicial to him that would not, in this case this reason truly weighed and considered with what fear and reverence I use this form of speech, Before God, or this, Christ knows I speak from my heart. And after he saith, quod meum est, est est: quod amplius est praeter est, non est jurantis, sed non credentis. For mine own part, I would never wish to say, but est, est; non, non; yea, yea; nay, nay. But it is the incredulity of the other party. The fourth Rule, is in the Psal. 24.4. Et non juratus est dolose proximo suo, and hath not sworn deceitfully unto his neighbour, it must be spiritual. Our case must not be, juravi linguâ, mentem injuratam gero, my tongue swore, but my mind never meant it: it was so odious, that the whole company hissed at it. Man must not take God's Name in guile, but mean it from his heart. The heathen men saw it, that lex est spiritualis, that it must be a spiritual oath; the whole judgement and will must submit itself to it: otherwise (as Isidore saith) his rule is: look which party it is that meant the deceit, God will understand, and take the oath, as the other party took it: if he that swore, had a fraudulent mind, non ut ille, qui juravit, sed ut is, cui juratum est; so it shall be. The fift Rule. The means we have before Aug. cave facilitatem: The Means. he beginneth with it there: de facilitate nascitur consuetudo: ex consuetudine perjurium: ex perjurio, blasphemia. By easiness we come to a custom: by a custom, to have no Religion in swearing, for from that sometimes to bestow it upon a lie; and by a lie to perjury: and by perjury you shall be in a way to blasphemy: as Jobs wife: Bless God, and die: id est, curse God. And if higher, to the fearful sin, the sin against the holy Ghost: obstandum igitur initiis: we must therefore look to it betimes in the beginning. These are the links of the chain of an oath. 2. Again, as he there saith, beware of that which is not a perfect oath, but a way to an oath, as per fidem nostram, per salutem meam: by my faith, by my salvation: not as CHRIST said Amen, amen. But when a man saith, and cometh to swear per fidem meam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, an execration, that is, a part of an oath: It is, as Augustine saith, obligo me per fidem meam Deo: so when a man saith, per salutem meam, he doth obligare salutem suam Deo. If it be not true, the gift of belief, and the salvation of his soul, he desireth to be taken away from him. And God may take it away, if it be his will, in that hour. This is a way, whereby Gods Name cometh to be porfaned, and God first displeased. 3. The third, is the reading and the abridging of two infirmities or evils. 1. Impatiency of spirit: 2. Vainglory. These bring us ad facilitatem juramenti, to an easiness of swearing. Ps. 4.4. Be angry, and sinne not. The same Fathers: The first sin is Anger; if a man be of an angry spirit, it cometh not without an oath: in an angry man's mouth, nothing is so soon as an oath. Therefore, one way to rid ourselves of it, is as GOD saith, that we be slow to wrath: that our spirit be long within us. In glory men will seem magnificent, to swear, to make their oaths as true as Gospel. 2. For the second; a vain credit, or glory; every man desireth that every word he speaketh should be esteemed as the word of GOD, as an Oracle, or to be as true as the Gospel: or else there cometh an oath. It is well said of one, There is nothing that they desire so much, as that they make so light account of their faith, as do they that make shipwreck of it at every blow. That they should not be lightly accounted of; and so they come to be lightly accounted of: ideo leviter aestimant, ne leviter aestimentur: & leviter aestimando, leviter aestimantur. 4. Lastly, the judgements of GOD particularly considered: there have been Sermons of them: there hath no commandment had so many visible judgements, of GOD, as the breach of this, in no age. 5. The Signs. To stand in the due consideration of an oath, The Signs. as it is [massah] a burden, a taking it up as an heavy thing: if an oath be unto us as an heavy thing: as we would mark what signs there may be drawn of it. There is the first part of a burden, we put not more upon you, than you can bear: Act. 15.28. the avoiding of it, every man is loath to take more upon him than needs he must: but otherwise more burdens than he must bear, he will not take upon him. Then the first is, when we come to it very hardly or unwillingly. 2. The second is, 2. Chron. 15.15. When a man must take up an heavy thing, he goeth to it with all his strength, ut bene feratur onus, that he may the better carry it. For they did swear to GOD with all their heart and soul, etc. id est, their understanding was occupied in estimation of GOD'S Law: id est, every part of their soul was occupied, their members trembled: to swear with all his heart, his affections being stricken with a due fear. 3. The last, Matth. 11.28. CHRIST saith there, from the nature and property of those that are laden, that they would be refreshed, and be desirous to be unladen: so if our desire be to be rid of it so soon as we may be: If when we have entered an oath, presently: I have sworn, saith David, Psal. 119.106. and will perform it. Ps. 15.5. though it be to his own disadvantage. Last point for the keeping of this Commandment, being keepers of it, Psal. 74.10. he speaketh there of those, that do irritare nomen Domini; when the name of God is provoked (a thing that we are to take heed of;) if we know the persons to be vainglorious and heady, in their oaths; yet we seem to consent, and as it were irritare nomen Domini. Therefore these two are to be taked heed of. First, either to deal so, as that we wring not our an oath, nor that may be provoked. Secondly, when it is provoked and is not kept, as Ezek. 17.12. malicious and fraudulent interpretations. Next to the nature of an Oath, cometh juramentum promissorium, the Vow; and for the affinity of both, the one is to be handled after the other; A Vow. because the same conditions are annexed to the Vow, as to a Promise. The difference is this, that the oath is necessary, the vow is a thing of our own accord voluntarily offered. And again, that an oath is betwixt man and man; but a vow betwixt Us and God. This vow is, when by the particular consideration of God's graces in us, we bind ourselves, either secretly in heart, or else outwardly in word before others, to yield him any duty, which by necessity we are not bound to do. It may be performed many ways; and they may all be reduced to two. The limitation of some general Commandment, to a particular; as this, To give alms, it is a general commandment; but to restrain myself to this person, or to give this quantity of my goods, yearly, and weekly; we know it falleth not under any precept; neither is commanded specially: So these particular restraints fall under the Vow. Again, for the second he handled before; that we call sepes mandati, the enclosing or fence of the Commandment. When a man can be content to abridge himself of any lawful thing, which Christian liberty maketh common to all, lest he fall into unlawful things. Or thus, When a man by the use of any lawful or indifferent thing, findeth himself less able and less meet to sanctify the name of God: and so entereth into a vow with himself, to abstain in that behalf. Such a Vow seemed that of the Rechabites. Jere. 35.6. So we see how the matter of a Vow standeth either in binding of general commandments, to a particular person: or in using or not using those things which Christian liberty maketh lawful: according as his own experience shall find most profitable for him, that his course in godliness may be more swift. It is true that David, 1. Chron. 29.14. saith, quae de manu tua accepimus, ea offerimus tibi. When the people had offered willingly to the LORD, this is his Vow and Confession: that they gave nothing, but they had received it. And a Father saith, Dedit autem sua Dominus, ut reciperet sua: & recipiendo sun daret se: the LORD gave his own, that he might receive his own again, and receiving his own, that he might give himself: and with himself, all that he hath: a greater gift than we can possess in this life. Thus we see the ground of it in the Prophet, Psa. 76.11. vovete Domino & reddite: Vow unto the LORD, and pay. To him that promiseth, and to him that performeth, in both respects there is a thanks due: even for a bare promise some thanks is due; though the bare promise be but as a blast of wind out of a golden pair of bellows: but the great thanks is to the performance. So is it in these two words, vovete & reddite, Vow and pay. The great and general thanks pertain to reddite, to our paying: because we bind him to ourselves: that is, for it he accounteth himself debtor to us, only for the Vows sake. Now to come to the necessity of a Vow for our parts, where our hearts are to do good, lutum DEI, as GOD'S clay: The Necessity of Vow▪ yet they are caera diaboli, the devil's wax, easier turned to evil then to good: and for perseverance in evil, mala voluntas est plus quam voluntas, a will unto evil, is more than a will: but in doing and continuing in good, it is minus quam voluntas, it deserves not to be called a will: it is a volo, nolo; I will, and I will not: Therefore, it is expedient, yea, necessary to make Vows, to set our mind and will in a stay, that we cannot go bacl: to stay our minds in good, and keep them from evil. Augustine confuteth those, that think a man should never do any thing by Vow: because Vows being of necessity, the Vowers being bound, deserve less thanks. In deed, saith he, if it were an outward necessity, and not assumed, it were somewhat they said: but concerning necessity he saith, foelix necessitas, quae compellit ad meliora: that necessity is true happiness, that maketh a man do that that is best for him. This is best done, when it is done, either voto simplici, by a bare and simple Vow; or in a solemn Vow before others. Now then besides this, that it strengtheneth man's will in goodness, and so maketh our deeds the more acceptable to GOD, as the stiff and settled purpose of the sinner maketh his sin worse; so this resolution, that he will not go bacl, it worketh yet further, and maketh his good thing the better: For there is nothing that we do under a Vow, but in this respect it becometh a Sacrifice. That we do it vowing, because we have pledged it to GOD: And not only that, but also beside the Vow, which is acceptable to GOD; there is a Sacrifice made to him of our own freedom and liberty: yea, of our power. So then a man resteth not on his own person, to do these actions which he will: but he hath made over his power to GOD, and bindeth himself to it: so that now he resteth not of himself. So then certain it is that men have freedom, and liberty: as it is plain by▪ Deut. 23.22. If a man do not vow, he shall not sin: neither shall he lose his freedom: but that to good natures, the rule lieth more straight upon them: Pauciora licent illis quam ullis, quibus licent omnia. Their liberty is less than any other liberty, that have it to do as they list. So is the nature of the children of GOD: where they are let lose, there they strain themselves. And so consequently in the nature itself, it must not be imposed upon us by others; but we must be content to take it, and leave it ourselves. So we must know, that if there be any that think, We see that those vows should flourish in the time of the Gospel: Esa. 19 ●2. 〈◊〉. ●. 24. Rom 10. 1●. dedicated their goods, etc. because it is a matter of freedom, that Christians are to be exempted from it; he is confuted by Esa. 19.21. he showeth plainly that GOD will look for the service of Vows: and Nahum. 1.15. more plain, applied Rom. 10.15. to the Preachers of the Gospel. We see in Act. 4. and 5. in the Apostles time, that the consecrating of their possessions to common uses, and the laying of their money in common, it was nothing else but the performing of a common vow. Such is the necessity. The next thing is this, to inquire what things GOD accepteth best in this service; and how the children of GOD have behaved themselves in this point? and how we must. 1. We see, that they have begun with themselves, and that in two respects. A man imposeth a vow on himself, either as it is Numb. 30.14. for the humbling of his soul, for some sin past; id est, The suffering of some temporal affliction; as fasting, or otherwise. 2. or the vow of the Nazarite. Numb. 6. which was nothing else, but a strait and perfect kind of living, straighter than any other. When they were to enter upon their calling, or any such weighty thing: and it is concluded of the Fathers that it grew especially afterward to be an holy and solemn thing. For every one, before he gave himself to study, and entered into the Schools of the Prophets, he was wont to separate himself by the Vow of a Nazarite. So secondly we find, that a man may vow suos, not only himself, but his: as his children as Anna, 1. Sam. 1.11.28. vowed Samuel. Psal. 119.108. Levit. 27.2. Revel. 2.1. And these are personal vows. The other, 1. Votum real, a vow of some thing: is either fructus labiorum, as Psal. 61.8. I will always sing praises to thy Name, that I may daily perform my vows. He saith, that the vows of GOD, were daily upon him. id est, he had enjoined himself to a task concerning prayer and thanksgiving, which daily he was to perform to him, even by virtue of a Vow. 2. So when we depart from that, and come to substantial things, as David's vow, Psal. 132.2. for the building of the Temple, Levit. 27. A man may vow to GOD, an house, as Colleges. So likewise erection of Lands to the maintenance either of Religion, or of the seeds of Religion; in the same Chapter in the end. In Exod. 36.3. Offerings and Freegifts: and Gen. 28.12. a certain portion of his goods. And further, Levit. 23.38. a certain number of days, and of times. For besides their Sabbaths, they had their dies votivos, days vowed to the Service of GOD. These are the chief heads, and all Vows are comprehended under some one of these. The easiness of a promise (as the Proverb goeth) when a man is not master of his own tongue, but of his purse: hath made that now the former part of a Vow, if it were nothing but vovere, merely to vow. It were easy to do, and nothing easier than vovere, to make a vow. But as Augustine saith upon Psal. ●6. Quia audivisti Reddite, non vis vovere; modo voluisti vovere: all the while we talked of promising, you would vow: now ye will not: why! because ye hear of Reddite, that you must pay your vow. For as it is no sin not to vow: and yet it is a diminishing of perfection: because, if any vow, and performeth it not, he sinneth, and that grievously: insomuch as Preach. 5.4. he saith, A man had better never to have vowed, than not to think seriously, and perform speedily, that which he hath vowed. For it is nothing else but a gross delusion, and scoffing at his Majesty, when his promise is not kept. Prov. 20.25. it is said, that for a man to devour a thing that is sanctified, it is a destruction: as Solomon, he had those about him, his courtiers, that would do so to those Treasures that he had laid up, for the building of the Temple. And when a man hath made a Vow, and doth not seek to pay his faith, it is a thing that will choke his soul, and shall ever cleave to him as a snare. Therefore, the performance must needs be thought on. And because it is but one of the conditions, we will join the rest with it. With the purpose of performing we must have these conditions. 1. In regard of him that voweth: Numb. 30. that he be sui juris; a free person: and one that may promise without the consent of another: as there, the child without the consent of the father, cannot vow: nor the wife without the husband, nor the servant without the master. 2. And the second is, of the affinity of the nature of a promise, it must be licitum & possibile, lawful and possible. Now what is possible, & what impossible? There are divers that make an hard matter to define: and therefore have abstained from vowing. And of that cometh a disallowing of vows made in former ages: as that it were not possible for a man to vow singleness of life. As to say that all men may do it, is dangerous: so to say that none at all may do it, is no less dangerous. We must take heed lest the heathen man rise up against us in judgement, that saith, Nolle in causa est, non posse praetenditur, the true cause is we will not, when we pretend we cannot. So we say, we have not the gift: in deed we want another gift, that should go before it; the gift of great abstinence in meat and drink, which they had in the ages before: and then came a general possibility, to vow, and to perform. But now in our day's Tertullias saying may be verified, that multivorantia and multinubentia must needs go together; because there are many feasts and drink; therefore, there must be many marriages. And the heathen man said, that libido is spuma ingluvici, lust is the froth of gluttony. Therefore, men must strain, and not say they are not able. 3. The third. sit licitum: that it be lawful and honest: not a frivolous matter: such as was the shaving of the head: but such a thing as it shall be verified of it, non debet voveri DEO, quod displicet DEO. That it may be worthy of the LORD; to whom it is vowed. As their oath to kill Paul, it was unlawful: if GOD would not have it paid, he would not have it vowed. This for the matter. 4. For the time, it is set down, in Psal. 66.13. When I was in trouble: and a practice of it, in Numb. 26.2. For the time of affliction, binding ourselves to some general action. There the Israelites in time of danger vowed a vow: and it was allowed. But that Jonah 1.16. a vow, not before, for deliverance, but after deliverance; those vows that are vowed in tranquillo, in a Calm, are most accepted of GOD. 5. The last; That before, id est, The rendering or performing of it: and that presently, without delay. Levit. 7.15. If the Sacrifice be a Vow, it shall be eaten the same day. And fully without commutation, or detracting from it. Levit. 22.28. and carefully in every respect in performing it; to go rather further than we have promised, then to come shorter. Numb. 6.11. The rest of the duties for the Glory of GOD, are before handled. 4. The fourth Precept and Rule, is; That this Law is Spiritual: That is as much to say, as, Because in the beginning, the Name was but an object of speech: Esa. 29.13. That this swearing, vowing, speaking of the Name of GOD, it returneth to that place, that all those things, if they be done with the lips only, and our hearts be fare from them: we are in the number of those, that with lips come near; but are fare off with their hearts. A sort of people, that pervert the true worship of GOD: That the heart should first come, and the lips attend upon it. Augustine in his tenth Book of Confess. Cap. 33. saith fleet mecum fratres, & fleet pro me; and in that place he confesseth those infirmities that were in him, and what is the thing that he desired to be moved from: It is, That in fing Psalms in the Church, he did more set his mind upon the Tune, than to please GOD in the matter. Animus enim meus magis erat ad cantum, quam ad id quod cantabatur. Which he confesseth to be a great fault. The sum or effect is this: That the exercises performed to GOD with the mouth, when as there is nothing else but a noise, as the cracking of Thorns burning under a pot, there is a loud voice, but a dumb affection, it is a thing lamentable; and therefore, to be left of us. Yet it is not to be doubted, but the man had many good motions: as he saith, Ita saepe facio non sentiens: but postquam feci, sentio, I do so often, and I perceive it not; but after I have done it, I perceive it, that I have done it. And this might be wished that we might feel it, when we have done it, we be fare from these say. The Means, the inducing means: The Means. For a man to esteem God's name Holy, may be the consideration of Phil. 4.3. that he hath likewise magnified our names greatly, insomuch as he hath registered them in the Book of life. And not only that, but as it is, Heb. 11.16. even as we were his own in the World, so he is ours: and he is not ashamed to be called Deus noster, our God; that we should not be ashamed of his name; and that he hath exalted our names to so honourable a Book; these be ways and means to induce us unto it. 2. A second way or means how to perform it; that before we can come to glorify him, we must be persuaded that the actions which we do, are for his glory; and we must learn what actions please him: and before we have assurance of them, we must have them before us; but we have none, but in examples of those in former ages, before our time: And they little affect us, because either we think that they pertain not to us; or if they pertain to us, we are in doubt whether they be so or no: or else if we think they are true, we think that God had glory and praise enough in those days; and we have but little present use of it. And therefore counsel hath been given, that as it is written of every man of God, of Nathan, Gad, and the rest of the Children of the Prophets: that every man had annals, from the beginning of his time, that he might see the visible judgements of God that he had showed upon his enemies; and a Catalogue of his mercies on his Children, to be reverenced among men: and joining the present examples with those that are past, one shall not be an impediment to another; neither those that were before shall seem incredible, because we see them, or the like done in our days: and on the contrary, ours shall not seem strange, because we see the like done before. 3. Another is, a Dexterity which we see in Christ, and in the servants of Christ; wherein they had so enured themselves, from every action and creature to the glory of God; so that there was nothing could be spoken, nothing done, nothing heard, but they would make use of it to return to God's glory: as Luke 8.12. Christ, by occasion of being early in the Temple, and the Sun shining bright, took occasion to fall into large discourse of the Sun of the World, and Heavenly light; and concerning the Natural darkness of man, and made a fruitful speech of it. And John 6.26. upon the inquiry of them how he came thither; and his answer, that that question was moved rather because they would have their dinner again then for the Miracle they saw, and upon some small speech of Manna, there was an occasion of his great Sermon of the Sacrament, and the Bread of life. Most notable Luke 14. in one dinner three occasions: 1. of the strive of guests for the highest places. 2. for the substantial and chief persons invited: 3. of the speech of one at the table uttered, Blessed is he that eateth bread in the Kingdom of GOD: CHRIST there entereth into three very fruitful Exhortations or admonitions, directly tending to the Glory of GOD. Esa. 5. by going down to the Vineyard, Jer. 18.1. by going down to the potter's shop. Act. 17. by a blind altar, by Esaie, Jeremy and Paul, occasions were taken to confound the Jews, and to convert the Gentiles. When every man studieth to attain to this aptness, no thing can be offered, but some seasoned talk would be raised from it, and GOD daily glorified. The last is, by a reverend behaviour in our speech, not only of GOD'S Name, and credit: but also of that which he hath given us, as a means to it. Whatsoever the Name of GOD is printed on, id est, whatsoever is called by the Name of GOD. For there is no name that CHRIST had, as JESUS, and SAVIOUR, etc. there is none of them, but Men had and were called by them. Only this Name Verbum, the Word, none ever had it: that men might know, that that Name was most est emeed of GOD; and in the highest degree. Act. 9.15. by the judgement of late and best Writers, where Paul is said, he should carry GOD'S Name before the Gentiles; that is nothing else but his Word. Because it is an especial means for the magnifying of His Name. And Zach. 10.12. the abominable and cursed practice of sundry ungracious persons, condemned by all the sacred Counsels, that ever have been, and anathematised, and accounted so gross a fault in Popery, as that the Counsel of Trent, 4. sect. last, punished it: that is, for applying sacred sentences of this Word to profane libels and jests. What shall we say, saith Augustine: but only that these men set themselves in a way, by neglecting GOD'S Gift; id est, His Word, after to neglect His Name: so by neglecting GOD'S Word, not to stick to swear by great and blasphemous oaths. The Signs. The Signs. As in the first signification of a Burden, and applying it to a Christian Oath; so here, when our Necessity is not sought, but the Glory of GOD, when a Burden. As it is compared to a Banner or Standard, the example of the Name, and the behaviour of a man to that, may show us, whether we be aright. For in the Host, they stood still when their Standard stood still, and they moved, when their Standard moved. So if there be any man that for his actions, meditations and enterprises, that standeth so affected, that he can go, and will go so fare as the Banner goeth: so fare as GOD'S Glory leadeth him, and that standing, he will go no further. Howsoever flesh and worldly powers and reasons would allure him to go further. If we be at the Commandment of the Glory of GOD, than we have the first Sign. There are many, that when that standeth still, go; and when that calleth bacl, go further; and yet neither come to leave off nor to do: When God's glory is to be sought, they sit still; and when it calleth them bacl, they go on. These men are fare from the first sign. 2. A second sign, and that was a part in the Grecians & Romans oaths, at the entering of them, first, into the Camp, when they were sworn Soldiers: Pugnabo pro sacris, & solus, & cum aliis; he would fight for it alone, and with company also: This is a plain sign, whereby the World is condemned of not seeking his glory: if all turn, he will turn; he shall have no glory, â solis: for it is, cum aliis that getteth God the glory: but if they shrink away, there are but few that will keep the second part of their oath, that will stand soli, themselves alone by the standard, when the whole Realm runneth to Apostasy. 3. The third is this, That whosoever belonged to one standard, or had once professed that he was of that band, it was present death, if either in mouth he had hostile symbolum, or about him, hostilem tesseram. If he had the enemy's Watchword, or their Badge, it was death. Now I would know (but every one may know by seeing and hearing) there are some that profess Christ in outward behaviour and show, that in their gates and apparel are opposite to this; there are plain Tessarae, Badges of the enemy; and if you hear them speak, they have the right Watchword of the Devil: Worldly speeches and worldly signs; and that we do militari carni & sanguini, we wear them daily; and so by this we may examine ourselves. 4. The fourth, The perishing of a righteous man in his righteousness. It was the manner of the delivering of the standard among the Lacedæmonians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; My name I deliver unto you, ei●her bring it home, or be brought home upon it. This is confession of the name of Christ; that we bring our Shield sound to God, or else die for it, rather than lose it; that is, he must not only be bound at Jerusalem, but die for Christ Jesus. 5. Last, How to others, we may be persuaded for the procuring of it in them also. The Apostles precept, Col. 4.6. our speech must be such, as the hearers may receive grace, and have profit by it. It hath a place in the second Commandment; and not only in speech, but also (as Christ saith) in Works, etc. And as Rom. 2. Esay 52.2. that men blaspheme not the Word of God by your unreformed lives; that men say not, this word is a word, not of power, but may say it is a Religion of strength; that they say not, that our Religion is Unweaponed, or a Favourer of Vice. The Penalty of the Commandment, Penalty. God will not hold him guiltless: that is, as before in the second Commandment; he saith, he will fall down to an Image, because he will spare himself; he shall not need to beg: therefore he will fall down: but God upon that saith, they shall all far the worse for it; he will visit him and his children to the third and fourth generation: So here is a Frustra, quod non erit frustra, here is a taking of God's name in vain, which will not prove in vain; for he will come in judgement: they to save themselves from some present danger, will take his name in vain; but here cometh not an holding Guiltless, but a Condemning for it. It shall turn to his destruction, where he thought to be saved. The reason why God annexed here a penalty, as before, the great gain a man might reap by changing his Religion. So here, when there is a great profit, than there is a great penalty set upon them, that break it. So here, Ubi lapsus est, in proclivi, as a man's tongue (as Augustine saith) Posita est in udo, is set in a glio and slippery place: Therefore as it is, Psalm. 141.3. God must set a door and a lock upon our lips. And that door is, Thou shalt not be held guiltless: that is, if ye be called Christians, and take upon you a vain profession, and make frustrate God's name. For a Christian must departed from wickedness, 1 Sam. 2.3. Psalm. 75.5. I said to the fools, deal not so madly, and to the ungodly, set not up your horn. If you take upon you any other name, if you defend not this, or defend things opposed to this, in Disputations maintain false Doctrine; if in your speech you bury the name of God; or if you bury it not, but talk of it foolishly and vainly, and without fear and reverence; if in talk you forget it, if you speak evil of God's name, by disliking of his mercies bestowed upon any, or his judgements; if you, when you should bless his name, you take it and apply it to Witchcraft and Sorceries, and evil things: If when you should bless others, ye make it a Byword to curse them by it. If in swearing you take it in vain; if you vow and do not perform; if any of these ways you blaspheme God; How then? Then it is said, The Lord will not hold him guiltless. And it is well said: for it is he indeed that must do it; for the World will hold him guiltless; as swearers now a days are not punished. For a man that should impair a man's name, I have better remedy for it, then for the blasphemy of the name of God: He shall not go , for slandering my name; but God's name findeth not so much favour of our Law. Therefore because the World regardeth it so little, it is necessary that the Lord should take it into his hands: the Lord will look to it. Not to be held Guiltless, is the whole matter: for who is there that shall not fall into intolerable and endless trouble, if the Lord hold him not Guiltless: For every man is guilty before God; and if he found him guilty, yet he will not be accounted guilty; but this name shall not be holden guiltless, Hic est totus fructus, ut auferatur peccatum, this is the whole fruit, that our sin may be taken away; else we are the most miserable creatures, if we lived always in Vain. Because God's threaten in the Law pertain as well to this life, as to the life to come; and we said before, that there is no Commandment that ever God hath set down, that there is so fearful judgements in this age, and in the age before, and in every age, as this hath had. Zach. 5.4. The Prophet setteth there a flying Book, and that was to take hold of the house of the Swearer, and to consume the Posts, Timber, Stones, and all. For stoning, Levit. 24.11. to stone the Perjured person to death, Num. 5.21. Then the Priest shall charge the Woman with an oath of cursing, and he shall say to the woman, The Lord make thee be accursed and detestable for the oath among the people, and the Lord cause thy thigh to to rot, and thy belly to swell, verse. 22. And that this musty water may go into thy bowels, to cause thy belly to swell and thy thighs to rot. And not only in these private persons; but Jer. 21.7. the plagues of God against whole Nations, 1 Sam. 21. the plague of a Famine. Shall he prosper, shall he escape that doth these things? or shall he break the Covenant, and be delivered? Ezek. 17.16. Destruction and Captivity on a whole Land. And there are books of this thing alone: and of particular persons and whole Nations God hath showed manifest judgements: And this cannot otherwise be, because we are so zealous and careful of our name, how much more is God of his? For his name passeth ours. We say, and it is a common Byword among us, What is a man, but his good name? 2. They say, Crudelis est sibi homo, qui famam suam negligit, aut inultam sinit, He is a cruel man that neglecteth his name: that God should be negligent, if he should not punish it. Et solius laesae famae causa duellum est permittendum, quia fama ambulat pari passu cum vitâ, the taking away of a man's life, that taketh away his good name. Then if we for our own names sake be thus zealous: and so, if it be for the name of our Father, or any of those that we receive benefit by, we will think ill of ourselves, if we take not the quarrel upon us: God is not to be accused, to punish those that take his name in vain. To conclude, as it is most certain that God's name is glorious in itself, Psal. 8.1. How glorious is thy name in all the World? So it must be in every one of us. If thou wilt, it shall be glorified by thee willingly; if thou wilt not, in spite of thy teeth, whether thou wilt or no, he will be glorified, Exod. 14.4. And I will harden Pharaohs heart, so I will get me honour upon Pharaoh and upon all his Host. Deut. 14.2. Thou art an holy people unto the Lord. We must be as the Israelites, or we shall be as Pharaoh. He that will not glorify God's name with the Israelites, shall glorify it with Pharaoh; that is, by suffering Gods punishing hand. For the Lord will not hold him guiltless. The end of the third Commandment. The iv Commandment. Remember that thou keep holy the Sabbath day, etc. THE outward worship was divided, into the general, or state and temporal worship. The reason is this; because, whereas God commandeth the inward worship of the Soul, in the first Commandment, both of knowledge and will; and in the second, he would have manifest and known outwardly, the submitting of our knowledge, wisdom and reason, by reverence, a worship; the submitting of our affections or will, by yielding reverence of gesture; and for this outward gestnre, because it could be performed only to him, he would not have it done then only: but when we were dealing with others, and to others, that the glory of his name might be magnified in speech; and therefore the duties of the third Commandment are enjoined; and these three, perpetual and general: besides these three; in the fourth Commandment he taketh order, that there be not only a general profession, but also, a set day, a solemn profession; wherein there should be a public profession of these duties and those: and wherein they should all be brought to ●ight, Levit. 23.2, 3. The feasts of the Lord which ye shall call the holy assemblies, even those are my feasts: Six days shall work be done, but the seventh shall be the Sabbath of rest, an holy convocation, ye shall do no work therein: It is the Sabbath of the Lord in all your dwellings. The end of the Sabbath. A great and holy assembly, for this end; either that they might be sanctified and all taught; or that they might practise them to his glory in the great congregation. It is true, and that the Heathen man saw well, Publicorum cura minor, the common care is not the best care: But that that is looked to of all, is cared for of none; and cometh to be regarded of none: and so no doubt would men have dealt with God, had not he provided a particular day for himself, and settled it by a Commandment; and that in very particular manner. By that continual and general Sabbath, they have no day of rest. The drift of God in adding this Commandment, shall be seen. For the Commandment itself; generally it is full out as long and longer than the second Commandment: of many words, and therefore moveth us to a due, and no less consideration of it. We see for the duties of the second Table; four of them are ended in a word: because common honesty, and writers; as Philosophers, politic and civil Laws, have taken order for them: as in manslaughter, whoredom, and theft, &c: but the fifth, because God seethe there is an humour in us, that will not willingly yield to subjection; therefore it was necessary that God should fence it with a reason: So likewise in the tenth, there is a great particularity used in it; because men think that their thoughts are free, and not to come into judgement; and therefore they may have their Concupiscence and Will free. But now in the first Table, every Commandment hath his reason: but above them all in particular, this Commandment, it includeth six respects, that are not found in any of the rest. 1. That where the rest run either barely affirmative, as the fifth, or barely negative, as the rest: in this both parts are expressed: Affirmative, in these words, Remember thou keep holy, etc. Negative, In it thou shalt do no manner of work, etc. So that our desire and inclination to the breach of this Commandment, is both ways met withal. 2. That not only to ourselves, but to all others that pertain to us, which in a full ennumeration, and a wonderful kind of particularity God proceedeth here to reckon them up, that with us, or by us may be violators of this Commandment. 3. In the other, we see how the case standeth; they all are imperative, and they run peremptorily: the word here used, though it be of the Imperative Mood; yet it is rather a word of entreaty, Remember; and may be a note of separation from the rest: this Commandment therefore, imperat & persuadet, doth both command and persuade, in the word Remember. 4. Again, beside the Commandment, it yields a reason, and persuadeth; but not with one reason, as the other: but with one main reason indeed, and three others; so that this exceedeth all, by the multitude of persuasions. 5. Another is this; that we see in the former Commandment, the reason is fearful, so it is in the second Commandment. In this it is a fare more easy and reasonable; for the great and main reason is this, that we should do no more than God hath done. 6. That as we see by the preface annexed, Recordare, Remember; when we know it is that word, that we express an especial charge by; because we think that it maketh no matter, that it is but a trifle, whether a duty be broken or kept: and therefore he wileth and chargeth us to have an especial regard of it, and not forget him. The Commandment, as it standeth, is divided into the 1. Precept; and 2. Aetiologie: that is, the reason or persuasion. First, the Precept; Remember that thou sandine a day unto me: a day of rest to the Lord. For the understanding of it, we must know what is meant, first, by day of rest, or Sabbath; secondly, what by sanctifying. A day of rest or Sabbath, properly in the Original tongue betokeneth such a rest, as there hath a work gone before it: Cessa●i●, such a rest is plainly set down, Levit. 25. When the Land hath been laboured and tilled six years; he chargeth it to be suffered to rest the seventh year, and lie fallow: a politic Law. So that after a labour of six days, this is it that God requireth, that there should be a day of ceasing. Sanctifying is here attributed to two in this Commandment; in the end, that the Lord sanctified the Sabbath; here in the beginning, that we must remember to sanctify it. The rule in Divinity is, that where any word is given to God and to Man, that to God is applied, Sub modo destinandi: to Man, Sub modo applicandi. When God doth appoint a thing to an holy use, he is said to sanctify it: when a man applieth it to that end, whereunto God hath appointed it, he is said to sanctify it. It is sure that by nature all are alike before God; and men differ not by nature: and so may it be said of Water, Bread, Wine, and Days, etc. by nature all are alike, and of itself, one is not more holy than another; but Levit. 20.26. the first action, God saith, I have put you apart from all people, that you should be mine. When God putteth a man apart, that he should be his, whether his in the common wealth, or in the Church to do it there; either Magistrate or Minister, than this separation is the beginning of a sanctifying. So of that Water, that is separated to Baptism; and in the creatures of Bread and Wine, there is no more in them naturally then in others; till they be put apart, from the rest of the Water and Bread and Wine, and made Gods, that is, appointed to an use in his Church. And so likewise of days naturally, there is not more holiness in one of them then in another; only it is the Ordinance of God that maketh the separation of it, from the other to become his. The common use, that a man doth separate to the Lord of all that he hath, whether it be man or beast, may neither be sold, nor redeemed; for every thing separate from the common use, is most holy to the Lord. Now the nature of such things is, as Levit. 27.28. Every thing that is separate from common use, is most holy to the Lord; and it must neither be sold nor redeemed: therefore we see that Exod. 28, 29, 30. Chap. For his Tabernacle, the fireforks, pothooks, fleshooks, made for the Sacrifice, and the basest instruments made for the fire to stir it up, and the meat in the Caldrons, whereof a libamen, (or offering) should not be put in any other fire; and the Snuffers to no other Lamps, but those of the Tabernacle: all only to this. So this is the nature of a thing sanctified, and how it differeth from other things. Other things may serve, if they be done in part; this it must not be done in part, but only and wholly, Psal. 1.2. Meditation every day and every night doth well; Psal. 145.2. Every day he will praise God: and Psal. 55.17. he will do it thrice a day, in the Evening, Morning, and Noon: and Psal. 119.164. he will do it seven times a day, because of his righteous judgements: Yet all these are but in part; for in these days other things may be done jointly with it, and they may take also a part of the day lawfully; but here is the difference: This day the most holy day and separated to God's use, this it must be done only and wholly, not in part, nor jointly with any other exercise. Now the question is, wherefore it pleased God to deal thus with that day to sanctify it, (as we see it was) before any sin came into the World? as Gen. 2.3. whether it be for himself, Tit. 1.25. To the clean, all things are clean; to the holy all things are holy. God is most holy and needeth nothing to be sanctified to him: if not for him, therefore for us. 1 Thes. 4.3. Our sanctification is the will and pleasure of God: And consequently to the end we might be made holy, he hath hallowed the day, his Word, etc. So by the second way or part of sanctification, by annexing a blessing to them, he blessed it; and in the Bread of the Sacrament; as Mat. 26.26. he blessed the bread; and his dicere is facere; that is, he gave it a power of doing good. As to his bread, so to his day; and hath it in two sorts of holiness: First, for whereas the place is said to be holy, as the place whereon Moses stood, and all that belonged to the Tabernacle, because they were means unto holiness. Secondly, so the fruit is another use; when as holiness is wrought and brought forth in practice (Sanctificamini, & sancti estote) than it cometh to thus much, God hath put apart this day, to the end that it might be applied wholly either to the means of sanctification, or to the practice of his sanctification begotten in us. Christ, Mark 2. did a good Sabbath days work, and he hath given it a blessing; that is, that what means of sanctification we use in it, the meditation that we have in it, it shall be of more effect and force to us, than it should be on any other day not sanctified. Then if we see how God hath sanctified it, we must see how we must do: (i. e.) As he by his blessing sanctifieth it, so we must sanctify it by our obedience. In two parts; first, in estimation or account, that is for our judgement: secondly, in our use, that is for our practice. First, we must account of it as a day holy to God; Acts 10.15. we must not count it common. What God hath cleansed, that must not be counted common; our judgement must be of it, that it be not common; but as a Magistrate is among men, so that must be a day of days. Secondly, our use that we so use it: The use is excellently set down, Esay 58.13. that we do not our own business, that thinking of common thoughts, take not up our brains, nor common communication; and that our behaviour be sanctified, tending to the practice of holiness. Hag. 2.14. It is plain, that if that that is sanctified, touch that, that is common, it imputeth not holiness to that that is common, but it receiveth unholiness from it: So that the touching of an unholy action in our life that day, is a polluting of the day of the Lord. This we must take heed to, as much as in us lieth: else, Mat. 5.25. as our Saviour there showeth, a woman may be chaste, and yet adultery may be committed, if a wicked eye look on her, to lust after her; there is adultery, though the party remain chaste: so in respect of holy things, they remain holy, yet we do pollute them, when as by touching profane things, we labour as much as in us lieth to make them unholy. Here are two things, and both commanded; but not equally, but the one for the other: for sanctification is the last end and drift of God, and the means and practice of it only and wholly is his chief end, and is the end of the other. Now the other, the rest, is a subordinate end, because without it, this matter will not be brought to pass in that order that God requireth. To the making it plain, thus much; that the Heathen men by the light of nature have seen, that every thing is then best ordered, when it hath but one office, and is ordained to do but one thing; that is, whatsoever is done, it must throughly be done; it must be alonely done, the reason is, because we are res integra finita, finite creatures: and if two things be done at once, one part of our thoughts will be taken from the other, we cannot wholly intent two things at once; this is our case. But it was the case of our Father Adam in innocency; because he had a natural soul, and finite, therefore he was not able wholly to intent the dressing of the Garden in six days, and to intent the whole sanctification of the day of rest, commanded Gen. 2.3. now because of this, God would have a solemn profession of body and soul; and therefore this was the end, why God instituted, blessed and sanctified the seventh day; so that it cometh for a remedy against distraction to be intended to any other use, especially in the solemn worship of the Lord; that takes up the whole man, and necessarily suffereth no distraction; therefore it doth not suffer him to be intended to any other use. Now, if being then in that case, he could not: we that have more impediments to withdraw us, we had need of a remedy against our distraction. And thus cometh the rest in, because that this total solemn sanctification cannot be performed without ceasing from the rest of our works, and labour; because unless we do rest, we cannot sanctify. Therefore is it, that this is commanded, with our sanctification, a day of rest; otherwise, whereas our resting hindereth our sanctification, it must be taken away. And indeed Christ doth acknowledge, Mark 2.27. that man was not made for the rest, but for sanctification. Sanctification was his end, and man was made for it: rest is a subordinate end, and man was not made for it, but rather that for man; and as it is, 1. Tim. 4.8. a man's bodily labour, so his bodily rest profiteth nothing, but to this end applied, God liketh it not. There is beside in the commandment another word Remember, and because that is properly of a thing past, therefore it referreth to some place or time before; and there is mention of the Sabbath but in two places before, one is Exod. 16.23.24.25. but that is not it; for God in the end, adding (God blessed it) referreth us to that place, where the same words are: Gen. 2.3. and so we know that we are referred thither: And by this occasion falleth in that first question, that many think it is a Ceremony, and sundry are so persuaded, and hold that men are not bound to sanctify it since Christ. Our Saviour in the case of difference, and resolution of Polygamy; hath taken a good course and order, he goeth to the beginning; how it was ab initio, non sic ab initio, from the beginning it was not so: to call it to the first institution; for that is it, that giveth the best judgement, and the last: first end is the true end. A thing is not said to be ceremonial, if a ceremonial use or end be annexed to it; for then not one of the ten moral Commandments, but it should be ceremonial: for they have some ceremony annexed to them: but that is a ceremony, whose first and principal end is a ceremony; which this day of rest cannot be. The reason, because Paradise and man's perfection, and a ceremony cannot agree, in the state of a man's innocence. The reason is, because that before there was a Saviour, there could not be a type of a Saviour: and before there was sin, there needed no Saviour: So consequently, needing no Saviour, needed no ceremony; and needing no Saviour, nor ceremony, it could not be ceremonial. But that was it, that Adam having in the six days a natural use in his body of the creatures, should for the glory of God on the seventh day, have a spiritual use and consideration. So that this remedy against Distraction is the first and principal, and general end; though other ends were after added: as Deut. 5.15. it pleased God to add this reason, that they might remember the benefit of the deliverance out of Egypt; but this was but finis posterior, a particular and after end, and necessary. So it were well if we might add to our days of rest the memory of our benefits. And Exod. 23.12. God yields a politic end; the ceasing of beasts and men that they may return more fresh to their labour: there is moreover no better nor certainer way to keep off our enemies: those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 6.12. those spiritual wickednesses, the preaching of the Law than is a mean to enable us to withstand the crafty and subtle suggestions of sin and Satan. And if any will say, that beside these ends, there was figured by this rest, that rest we shall have from sin by Christ's death: True, but yet it is an accessory end; in the Sacrament of Circumcision, Circumcision is ceased, and the Passover, so is the Sabbath: but the Sacrament of initiation is not ceased, there were two ends of it. 1. The first, was to seal us, to his preventing or following Grace. 2. The other to be a figure of the circumcision of the Heart: of the Sacrifice of the world, this is ceased. So the seventh day is ceased; but there is another day: there is a day remaining; because the end of it was immutable from the beginning. The reason of itself is so forceable and plain, that without bringing in a manifest absurdity, it cannot be avoided, when they see these ends to carry us to the Institution, and that in Paradise. But you will say, Adam never kept it, neither was it kept till Exod. 16. Which should in the very misliking, seem an absurd thing, that GOD two thousand years, before a thing should be put in use, should consecrate that thing to Sanctification: and all that while it should be to no End: And indeed the sort of the Heretics that held, that materia prima, was so made of GOD a great many years before the world, and it abode by him till the world was made. They are confounded by the Fathers, by this, that no man of wisdom doth make any thing to stand by him, many years before it can be put to any use: Therefore, GOD useth not so to do: but when he shall have use of any thing, then to bless it. This prooveth, that this day resteth on the consciences of men, and that the institution riseth from GOD immediately, even in Adam's innocence. We must understand, that Deut. 4.13. GOD maketh there a plain distinction between Ceremonies and the moral law, by this manner. That the one proceedeth from him immediately: the other by the ministry of Moses, and that very same is Deuterenom. 5.31. Again, beside the Confusion and breach of Order, a thing which GOD misliketh; one of the Fathers, on these words saith, Nunquid & Saul est inter Prophetas? What is Saul amongst the Prophets? Not a Prophet by profession: they wondered at it, that he should be amongst the Prophets: one saith, that Saul is heterogeneum amongst the Prophets: it will fall against order for a Ceremonial precept to stand in the midst amongst moral commandments. For every Ceremony or Type, because it was a foretelling of the Gospel: therefore, must be referred to the Gospel, as the shadow to the body: for indeed Ceremonies are Evangelicall. So there is not only this, but also a Confession of the Law and the Gospel in the Decalogue. Again, this being held as a principle, that the Law of Moses is nothing else, but the Law of Nature revived, and that a resemblance of Gods' Image; if that we say that this Precept is Ceremonial, then must we say, that in the Image of GOD some thing is Ceremonial. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to abide, but for a time. But all things in him, and in his image, are eternal according to his nature. And so consequently in the Law of Grace. Again; when CHRIST delivereth to the Scribes the sum of the ten Commandments, Thou shalt love the LORD, etc. It is no question, but it is a sum of the Commandments. Then in that part of the sum, Thou shalt love the LORD, etc. We must find the religious observation of the Sabbath, and so Moral the love of GOD in which it is contained: else our Saviour had delivered an imperfect sum. last; a dangerous way is taken for bringing in one Ceremony: and the Papists, as Parosius and Politian●, they will bring in another; for they will have the second Commandment also to be ceremonial: and there is no reason why there may not be as well three, as two, and so four and five, and so all. Therefore, the best institution, the best way for upholding the duties Eternal and to keep them without blemish, is to hold that part of the ten Commandments, to deny all Ceremonies in the law, as coming of the nature of the Commandment: but they are plainly Moral. 6. To come to the time of the Gospel, Eph. 2.15. we hold that all ceremonies are ended, and abrogated by CHRIST'S death: but the Sabbath is not, which is plain, by Matth. 24.20. for there CHRIST denouncing, the overthrow of Jerusalem, bids them pray, that their calamity befall not in the winter, or on the Sabbath day. We know this destruction fell out long and many years after CHRIST'S death, when all ceremonies were ended, the Veil rend, etc. Now than if he should have prayed that their flight might not be on the Sabbath; and that were abrogated as a Ceremony, he should have prayed that it might not have been on that day, which indeed should have been no day. Therefore, it is necessary that it be counted no Ceremony. 7. Another is, that to chop and change one day for another, is not abrogatio, but commutatio Judaismi. 2. So the Seals of the Covenant of their own nature are things moral, though in regard of some other respect they be ceremonial. Yet in the other that are mere typical; there is no manner of commutation, but they are clean taken away: for if we grant that the wax candles, the copes, etc. are not the Jews, but changed, where as Judaisme is not to be: but as it is Eph. 2.15. He hath broken down the wall, he hath taken away, etc. It is manifest that in stead of the Jews seventh day, in the Apostles days another seventh day was ordained. Therefore, it was not as the Ceremonies, but as the Ministry of the Covenant, and Seals of the Covenant, and the Day of the Covenant. For we see Act. 20.7. where as the Apostles called together the Disciples in the first day of the week, (which is our Sabbath now) to hear the Word, and break bread. And 1. Cor. 16.2. he willeth them in their meetings they should every one in the first day of the week, put aside by him, and lay up as GOD had prospered him, that there might not be gatherings when he came. And Revel. 1.10. it is plainly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The LORDS Day. So then we see plainly, in the whole time the Apostles lived, it being changed by them, and not taken away. Therefore, not of the nature of the Types of the Law. But when the old Covenant ceased; then ceased the Ministry of the old Covenant. The Priesthood of Levi was changed, and given to all Tribes: and in stead of it is our Ministry. And as the Seals of the Covenant ceased, the Ceremonies of the Covenant, as Circumcision and the Paschall Lamb, and in their place, our Sacraments Baptism and the LORDS Supper: so the Day of the Covenant is taken away, and in place of it, is put the LORDS Day. None of them being in his first end ceremonial, but as having a continual use, the Sabbath lasteth as long as the Church militant. The reason which might seem to have moved the Apostles to change this day, De ratiove mutationis Sabbath. may be fitly taken from the institution of the Sabbath in the time of the Law. For as then nothing was more memorable than the day of his Creation: so when it pleased GOD that old things should cease, there was a benefit that did overshadow the former. Therefore, from that day, we now celebrate the memorial of CHRIST'S Resurrection, and became of the other work also concurring fifty days after, the great and inestimable benefit of Sanctification, and the people by speaking with strange tongues, and the memory of the benefit of creation being as well showed in the first day of the week, as in the last: and so have we it by great reason established of the Creation, Redemption, Sanctification, of the three special benefits wrought by the three Persons. And so much for the clearing of that place. The three Verses that follow, 9.10.11. they are thus divided: First, they give light to the Commandment, thus; the 9 and 10. is nothing else but an expounding what the LORD meaneth. And secondly, at the eleventh Verse. There is a reason yielded, why they should yield obedience to this? And in the first there is an order taken as well concerning Works, as concerning Persons. For works, six days shalt thou labour, and do all thou hast to do. For persons, thou, thy son, etc. Again, in the first part, there is an affirmative, six days shalt thou labour, etc. and a negative, In it thou shalt do no manner of work, etc. 2. There is a permission; six days thou shalt work, and do all, etc. Six days hath GOD bestowed on thee; but the seventh day he hath kept to himself; he hath bestowed six days on thee, the seventh is GOD'S. Now in these two oppositions, there are two by-reasons included: for the main reason is in the 11. Verse. 1. By right of Creation we are GOD'S, and all ours; for he made us of nothing; and so might challenge us, and our days: so that standing in this case, we could not challenge one day to ourselves: insomuch as if it had pleased GOD but to give us but one day, and had reserved the other six to himself, we had no just cause of complaining. But if he had dealt thus liberally with us, to grant us day for day, we should not have murmured, but have opened our mouths to praise Him: then the order he hath taken now, if we be not clean void of good nature, must needs content us: in granting to us six, and reserving to himself but one. We see likewise GOD'S bountifulness with Adam, Gen. 2. When he granted him all the Trees in the Garden except one: then presently the Devil was at him, and upbraided him with GOD'S niggardness; that he had not granted him all the Trees of the Garden: may ye not eat of all the trees? etc. And so no doubt the Devil useth this policy now a days in this; May ye not do what ye will all the days of the week? The consideration of this, the great bounty of GOD. That we cannot say, but that we are well dealt withal, having granted to us two times and a time, six days, to his one time: and consequently that we be careful to give him his. And that by this great liberality we may learn to make him a better answer than Adam did: and say as Joseph to his Mistress, Gen. 39.9. All that is in the house, my Master hath granted me; only thee hath he reserved for himself; how then can I do this thing? So that our answer be: all the days of the week he hath granted us, only one day he hath reserved to himself: how then can I be so unkind, as not to let him have that? He having granted so richly and largely: And if not that; then to pattern ourselves by David, 2. Sam. 12.5. he being so richly provided, for of GOD, if that one sheep the poor man hath, he will not suffer, but pull it out of his bosom: so we if we cannot suffer that one sheep, but pluck it out of GOD'S bosom, and make it common to ourselves, having many of our own, making it onus servile, that because we deal so, we are worthy a thousand times to be the children of death. And this is one first reason that might move us. 2. The second is the greatness of the permission of GOD: of these days, one is permitted to thee, to do as that in Gen. 2. of all shalt thou eat: there is not a necessity. Though one thing be handled in divers Commandments, as prayer was handled in the first Commandment, as a part of inward worship in the second, as a part of outward worship in the third, as a sacrifice of the lips: and here as it is an exercise of the Sabbath. Where in there is an uneven proportion: He hath but one to our six. And therefore, the seventh day to that one. So that the vice of idleness of forbearing of work is forbidden in the eight Commandment: and so doth Paul put it Eph. 4.28. to stealing is opposed painful working. So then this liberal permission of GOD, wherein there is such an unequal and uneven proportion; if it be broken, we are to be charged of great wickedness. That that followeth, (And do all thy work,) The meaning of it is this, that indeed GOD might have dealt with us, as before, he might have made all our life, to be bestowed on musing of his will: but he is content to forbear us, and to spare us the rest of the week: that in those days all our business might be dispatched, and none to be done on His day. As Nathan said to David, So much have I given thee, and more would I have done, if this had not been sufficient: so certain it is, he saw in his wisdom that this was sufficient; Therefore, he willeth us to remember: when it is a coming, that we may end all, according as the thing sanctified requireth. Then, in the tenth Verse, there followeth another opposition, which comprehendeth a second reason; But the seventh day is the Sabbath of the LORD, etc.] idest, If as GOD hath permitted you six days, so likewise He had made the seventh day yours to; then in it ye might have done, as in the other: but now hath he reserved this seventh day from you, and hath kept it to himself: and therefore, you cannot without open stealth break upon this day to do your work, wherein you have no manner of right: as much as if a man should say, You may wear that which you have bought; but this that I have bought with mine own money, you cannot without violent injury pluck it from me. So because his dealing is liberal, you cannot without manifest injury to GOD, take it away from him. And because this is his, he will keep it, and wholly to himself. Therefore, is it that followeth; In it thou shalt do no manner of work. This for the first part of the tenth Verse. Now to the other, to the Persons; They stand in five ranks: 1. Thou; 2. thy children; 3. thy servants; 4. thy cattles; 5. strangers within thy gates. 1. Thou.] Matth. 24.45. it is said, that it is a preferment to one, to be set over the family of the LORD: and therefore, Cui plus datur, plus ab eo petetur: Luke 12.48. unto whom much is given, of him shall much be required. Therefore, the first charge is in this; Even upon him that is Chief. As there is in this, upon Jos. 24.15. so long as a man is alone, in the state of a son, or servant, he may answer, Ego serviam; I will serve: but if he come once to have a charge, a family, than he must say, Ego & domus mea; I & my house will serve the LORD. Because CHRIST, as Luke 19.9. When he had once converted Zacheus, said, This day is salvation come to this whole house: Why? Because this man that is chief, is become the child of Abraham. Eexmplum dedi vobis. So Gal. 2.13. Whereas the principal fall away, there all the other, even Barnabas himself will be drawn away: so though he discharge the duty himself, yet if he see not that other discharge it, he is a debtor: id est, he ought to be so fare from giving occasion to others; and not only that, but from sitting them on his business, that he ought to see, that both he and they discharge it. 2. Concerning Children: The argument of Augustine is good, on Deut. 20.15. After a man had builded a new house, the manner was to consecrate: If a care lie upon him to consecrate the works of his hands; much more to consecrate those which are the fruit of his loins; as his Wife, Sons, Daughters: and the affection of Abraham. Gen. 18.19. Where the greatest love is, there is the greatest desire, as well of conjunction in Spirit, as in Body. It is true natural love, Curare liberos, to have a care of our children as of ourselves. 3. Concerning Servants; because Col. 3.11. God knoweth no servants, that is, he hath no respect of persons in this regard: all bound to worship him; therefore it is that he bringeth in, that thy man servant and thy maid, may rest as well as thou. Another is added, Deut. 5.15. the estate of servants; Gods care of the Commonwealth: and we know that in the Spartan, and other commonwealths, there hath been Insurrection, by reason of overburthening of servants: therefore is this put in, a preservation of the Commonwealth. God's providence is great in providing of this. 4. So likewise of the next member, of Beasts, Psal. 36.6. his mercy and providence is extended to the beasts; so Prov. 12.10. to the soul of the beast, that is, he will take order that the beasts be not tired; because the earth shall have her Sabbath. One end of God's providence for them, is the restraining of our covetous humour, who rather than we will omit any little gain, we will put our land and cattles to the uttermost; and we care not to what pains. Again, another, that by beholding the beasts doing their duties, we might be the more moved to the doing of ours. We must therefore note, that God commands not their rest, as delighted therewith; even as Jonah 3.5. the beasts commanded to fast, not that God was delighted with their abstinence, or was acceptable to him: but only this, that as the Ninivites seeing their beasts pined before them, they might consider of it, and be moved the more: so here, seeing the beasts to keep Sabbath, they might remember to keep it. 5. The last is the stranger within thy gates. The Gates of an House or a City in Scripture, signifieth Jurisdiction, or Defenced protection: That as than he is in his Gates, so he is in his Jurisdiction; so whosoever cometh under another's Gates, as he cometh for protection if he be be injured; so he must confess that he must be under his Jurisdiction, that for any godly duty he may command him: and Gen. 19 Lot's intercession for the Angels; Therefore came they under my roof, that they might receive no harm: and as he had a care that they might receive no injury; so ought we have a care of their souls. As Nehem. 13.19. the men of Tyrus and Ashdod, so long as he had any hope to reclaim them, he suffered them to bring in their Wares: but after he saw they would bring in their Wares for all his warnings and threaten, he took order that the Gates of Jerusalem should be shut against them in the end of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or preparation of the Sabbath. And so we see both for Works and for Persons, in several and particular. The main reason is, vers. 11. For in six days the Lord made Heaven, etc. As we said before, that a rule for discerning precepts is, Ratio immutabilis praecepti, facit praeceptum immutabile, if the reason of a Commandment be immutable, it maketh the commandment to be immutable: and so consequently, because the reason is to sanctify God's name: when we shall be glorified in Heaven, we shall there do it, we shall there only intent it: until we come thither, we have but finite souls, and cannot intent it wholly; this reason being immutable, that it shall there be done of us in the state of glory, when we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One to One: So may we likewise say of this, it being a reason abexemplo, from Gods own example: For concerning that, this axiom. The Creator is to be followed of the Creature, in that he commandeth: it is an immutable reason; for as much as it is the example of God, nor can receive any time of exception; because I have rested, I propound the same to thee: Therefore it pleased God to use this reason, as most forcible. He maketh use of others besides this, Exod. 23. and Deut. 5.15. those he useth as proper to the Jews: this reason of the benefit of the Creation is here forced being greatest, as well for the use, as the duties which God that day calls for to be performed by us in an especial manner; (the consideration of his goodness, wisdom, power, and eternity.) So also for the meditation of it in that day: as the 92. Psalm was made for that day: As for the continuance of the memory of the Creation, and keeping men from Paganism; for if it had been duly kept, than that great doubt that troubled all the Philosophers so much, Whether the World had a beginning, had been taken away. And therefore this day being one especial means, that men might not fall into Atheism, is therefore sanctified of God to be a day of Rest. Augustine on Genesis, entreating of the Creation, saith, That it is true, that it might have pleased God to have said, Fiat totus Mundus, let all the World be made in one moment; as Fiat lux, let there be light: in the first it had been all one to his Omnipotency, to have made it as well in a moment, as in six days: his inquisition is, What then should move God? and he findeth no reason but this, that men might proceed in the musing of, and meditation of the Creation in the same order that God hath taken in the Creation; else they should have been in a maze. Therefore, Psal. 104. David when he entereth a discourse of the Works of God, he useth an order: and Basil and Ambrose have written books of it; that men might begin to think, and give themselves to necessary thoughts, and wholesome cogitations. And this is thought to be the course that was in the Primitive Church. For the substance of the reason itself, generally to move all, to do as God hath done; nothing moveth a man so, as a notable example: as Christ, John 13.16. Exemplum dedi vobis, I have given you an example. When he saw his Disciples given to pride, and would have them brought to Humility; What way taketh he? He taketh up a basin of water, and a towel, and putting off his upper garment, washeth their feet: and when he had done, vers. 15. he saith, Wot ye what I have done? Exemplum dedi vobis, Ye call me Lord, and ye do well, for I am so. If I that am your Lord wash your feet how much more ought you to wash one another's feet. And in the 1 Cor. 11. Paul propoundeth a marvellous example: Be ye followers of me, as I am of Christ. And therefore he himself may do that I have done myself; and because I that needed not, have rested: therefore must thou rest, that needest it. The last reason of the three; Therefore the Lord blessed the seventh day: he did not only rest himself, but he hath consecrated it also; and besides his example, he hath annexed a solemn Institution: So that it shall be to us a Mercatura animae, the market day of our soul; both for amendment of the week that went before, and for a better life in the week to come. But this is not the reason: the force of the reason is in this, because God hath blessed and hallowed it: therefore this is a marvellous strange kind of opposition. Seeing I have done it, see you do not resist me; but see ye submit you selves to my ordinance; that is, God is resisted, if his Ordinance be resisted; and Rom. 13.2. he that despiseth his ordinance, despiseth him: therefore that God hath hallowed, we must not pollute. We see then how fare this rest is to be kept, and what is required to the sanctification. The substance of the fourth Commandment, consisteth especially in these two things, 1. in the outward rest of the body; 2. the other, the End, to Sanctify it. As before, we must Remember it both in the week before the day come; partly, because than we are to yield account of the former day's works to God, In singultu & scrupulo cordis, with sorrow and trouble of heart: partly also, as Augustine saith, Ne quid operis rejiciatur in diem festum, that we put not off any business until the Sabbath: and when it is come, as Gregory 11. Mor. 3d. Epist. because there are two things; the one, Aliorum exempla, the example of others will make us forget duly to sanctify it: The other, Ludorum & spectaculorum studia, the desire we have after sports and pastimes; we are therefore then the rather to sanctify it, for Esay 58.13. Delicatum Domini Sabbatum, the Sabbath of the Lord, is a delicate thing. Because these two therefore engender a forgetfulness, we must both remember it aforehand, add then also when it cometh. The thing that we are to remember, is a day of rest; to sanctify it. Augustine in two words comprehendeth it well, Otium sanctum, a Holy Rest, or returning from labour. And if we ask, A returning from what labour? the words following show from what works. A Canon of the Church showeth it. Quod ante fieri poterat, & quod post fieri poterit, What might have been done before, and what may be done afterward, must be rested from: And whatsoever is meant by the labours and works of the week days, that must be ceased from of us: on the contrary Ab eo quod nec ante fieri poterat, nec postea poterit, non est ita avertendum, that which could not be done before and that which cannot be done afterward may on that day be done by us. The reason why it must be thus; Aug. Epist. 157. ad Optatum: and Jerome upon Ezek. 20. concerning that the distinction of the bodily rest is for sanctification: For out of Eccl. 3. they take this for a ground; that there is nothing but must have his time: and consequently, that we appoint certain times for our bodies, for repast, as of sleep, etc. in which time we take such order, as that we be not let by any thing; and as he saith there, the more serious a thing we are to deal with; the more we seek that nothing be done with it, but that only and wholly; The chiefest care to be had of the soul, that nothing trouble it from his whole meditation: but to this end it is meet we be even solitary as Augustine saith. and we think we take a good order in it so. So in the Law of Nature, there is a time for the soul, and the building of the same, for procuring holiness to it, for declaring holiness in it; and so consequently, that we are (because it is a serious matter) to use no less diligence in the cases thereof, then that there may be no other thing to hinder us. And it is a matter so plain, that we see even the council of Trent (taking order for keeping of holy days) hath set down, Quae abhis qui humanarum occupationum negotio detinentur, omnino praestare non possent, that this body intermeddle not itself with worldly affairs. So many of the Fathers as write upon that, Psal. 46.10. Vacate & videte quod ego sum Dominus, be still and know that I am God: show by the course of wisdom, the same that the Philosophers require; that Postulandum secessum, ut melius intendamus, a full Vacation from cares, that a man's head be not occupied with thoughts in worldly matters, but that his soul might wholly intent this day; and the body might be at command with the soul: therefore the forbidding of works in this Commandment, is not therefore, because the works of themselves are evil, but only because they would distract the mind; and would not suffer the whole man, wholly to intent the works of the Sabbath. The substance of this Commandment, I said, consisteth of these two parts, Rest, and Sanctification. The Rest, is the first part, otium. It is a very strange thing, that the nature of man is so altogether given to be contrary to Gods will and wisdom; so that it falleth out on both sides contrary. Where the precepts are laborious, Nota. and of travel and pain, there they will be idle: and where the precepts are not laborious, and of no pain, there, rather than they will not break the Commandment, they will take pains, and we will even against our natures, make ourselves business: and we will pick out that day of all days of the week, that he hath chosen: so that we make it a kind of policy, to make advantage of that day, and to find labour in that day, which he hath denied us to labour in. This for the easiness of the Commandment, and perverseness of man. Concerning this rest there are six Countermands. The first thing that we find Countermanded here, is Exod. 16.26. there God taketh order in Elim, before the Law was given, that from their very necessary labour, from gathering Manna they should cease; the reason is, because it is mercatura animae, the soul's Market; there is a better thing than Manna, John 6.58. and 1 Pet. 2.3. speaking there of the heavenly food, of that day, doth prefer it before Manna. 2. A second forbidding in Nehem. 13.15. not only the gathering of Manna, or the going out to gather; but though it be brought us, yet a plain countermand and execution upon it, sheweth that it is unlawful. So we are forbidden, as from gathering of Manna, so from buying of Manna. To this belongeth Buying and Selling; all Markets and Fairs on that day forbidden. 3. From carrying burdens, Jer. 17.21, 22. there is a great commination against those that carried burdens on that day, that made it their carriage day, that he would bring a plague upon them; and that such as is there mentioned, that is, Captivity: So we must not carry on that day, except we will that God give us a burden, that is, Captivity. 4. A fourth thing forbidden, Exod. 34.21. because this carriage and inninge of harvest and grapes might seem to be a matter of great necessity; therefore he saith, that both in Seedtime, and Harvest, and Vintage, his Sabbaths should be kept; that is, so as that the provision of the whole Commonwealth, must give place to the Rest of the Lord. And that is for carriage. 5. For journeying and travelling on the Sabbath day, Exod. 16.29. Cras erit Sabbathum Jehovae: maneat unusquisque in loco suo, neque egrediatur quispiam, to morrow is the rest of the holy Sabbath unto the Lord, abide ye every man in his place, and let no man go out on the seventh day. Which is a great abuse with us. 6. In Exod. 31.13. there is a matter that goeth beyond all these; neither may the contrary course be taken: for there in the Chapters precedent, in the 28, 29, 30. God having set down this platform for the building up of his Tabernacle, and willed Moses presently to go in hand with it, yet he saith in that thirteenth verse, Notwithstanding I will have my Sabbath kept: which is as much to say, that in that work that might have best show, and might seem the best and lawfullest, and make most to his glory, yet he would have his Sabbath kept, and not broken for it; because in other matters ye may refrain, in this ye may not: And so vers. 15. he taketh order for the universal day. Whosoever he be that doth any manner of work, on the Sabbath day, is judged worthy of death: Nomanner of work, the universal term. And Numb. 15.35. it is executed upon one that broke the Sabbath. Jer. 17.27. he there protesteth for polluting the places of his rest, that he will visit them with a plague of fire, and such a one, as should burn up the Palaces of Jerusalem, and should not be quenched. The Prophets are great urgers of this Commandment above all other Commandments: and where this plague of fire is threatened, there goeth before, a profaning of the Sabbath: and we may observe that there hath not been any strange visitation by fire, but some notable profanation of this day hath gone before; and it is usual among us also. So when it shall please God to visit us with the like judgement, we know where to have the cause of it: Therefore to conclude this place; those that go out to gather Manna, that carry burdens, that buy or sell, that gather in harvest or vintage, that journey and travel up and down, and to speak as it is Exod. 31. generally; let not them think, it is otium, or Sabbatum Jebovae: that it is the keeping of the Sabbath. Augusline 3. Serm. de quadrages. non sabbathum Domini est, sed sabbatum Tyri: The 37. Canon of the council of Ments, tempore Caroli: The 35. Canon of the first council of Triburia. The 1. Canon of the second council of Mascon; enjoin a holy observation of this day: In the 37. Canon of Ments, there is a deprivation of the Communion for three years, against that party that goeth to plead causes, or keep Markets (belike it was their custom in those days to plead causes on the Sabbath) So in the council of Triburia, the like order was taken; and likewise Concil: matisconense; it was larger for the fault, milder for the punishment; for it was but for half a year. And (as one saith) God commanded the rest, not for the rest itself, but only Quia toto die hoc Deo tantummodo vacandum: and to give over himself body and soul to God. Here then falleth in the question concerning the strict observation of the Sabbath, Quest. 1. which was enjoined the Jews, and whether the same also doth lie upon the Christians. Unto this Commandment, Res●l. as to every Commandment, there were ceremonies: Two, the one for not dressing their meat; the other, for not building their fire on the Sabbath day, Exod. 35.3. which are both ceremonial. The reason, for there is no external duty of the Law, but it may be performed of any man, of any Nation throughout the World. But it is well known, that those that are under the Poles, they cannot live one day without fire; and to let their fire go out, it were the utter destruction of them all: and therefore because it is such an external action, it is certain it is not moral. The like may be said concerning the provision of meat; for they that are under the hot Zone, under the Equinoctial, their provision will not last them but one day; therefore these Acts cannot be kept in the whole World; therefore ceremonial. So the Christian is released, not but that they could be performed of the Jews; and therefore a peculiar precept to the jews, because they had no hindrances. To make yet a further question. Quest. 2. Whether all those six rests are absolutely to be holden or not; and whether on the Sabbath, all of those before mentioned, as to gather Manna, to travel, etc. be simply unlawful▪ We answer to this, No: no further than the precept Eth hasshabbath, etc. for that our rest must be a sanctification: the outward rest is Destinatum sanctificationi: ideo quiescimus, ut sanctificemus. So whereas our quies is not destinata sanctificationi, where the sanctification can be cum quiet, with Rest; there it is lawful; where it cannot be, there it is unlawful. Certain it is, that a man may rest, and not sanctify; and so he may sanctify, and not rest: and therefore it is said, there are many resters, and few sanctifiers. In these cases the sanctification standeth thus, either upon the means of our sanctification; or else in the declaring of our sanctification; that is, in the practice of it. Whereas a man's rest cannot agree with both these; the rest, because it is not destinated to them, may be left; the rest being a subordinate end. And the rule is, in Logic: Tantum destinati sumendum est, quantum ad finem prodest, so much of any thing appointed is to be taken, as conduces to the end wherefore it is taken; as if you will take a purge, you must take so much as will serve to purge; and where his end riseth, there must also the destinate arise, Mat. 12. for the means of sanctification, Christ defending his Disciples against the Jews, which indeed were altogether urgers of the bodily rest, he showeth that the rest in regard of the sanctification, may be broken; as of the Priests in sacrificing; and indeed it is the most laborious time for the Minister; but hereby they are blameless, because they are in opere cultus Domini, exercised about divine worship. And so shall you read, Acts 1.12. mention made of a Sabbath day's journey; out of 2 Kings 4.23. for there the Shunamite coming to her husband for her Ass, he saith to her, Why should you go to him to day? it is neither the Sabbath day, nor the new Moon. The meaning is this, that the Shunamite was wont to go out to hear the Prophet; and because she had not means, she would ride forth: Therefore where the means of sanctification are wanting, a man may take a sabbath day's journey; he may go where they are used to be gotten: Thus for the first part of sanctification. Now of this first part of sanctification, the means is less acceptable to God; then the second part thereof, which is the practice of the work of sanctification: For Christ, Mat. 12.9. out of Hosea 6.6. when as he was there reproved for a work of healing, he defends himself, and biddeth them go and learn, what that saying meant, I will have mercy and not sacrifice. Mercy being here indeed a work of sanctification, is preferred before the means. So in regard of the practice of sanctification to show a work of mercy, a man may leave the very means of sanctification; for if in Sermon time, there should happen a fire, or man or woman sounding or travelling; the means may be left, because by this means they show a work of mercy, saving those which should have perished: therefore this is the thing that maketh that for the second part, the bodily rest may be omitted. It shall be convenient to consider this point, that as God is glorified in his Creation, and the memory of this from the beginning was the cause of this Institution; so hath he glory in the preservation of his creatures: and so consequently by the preserving of them. As john 6.12. Christ bids the fragments to be taken up; his reason, that nothing be lost: and if the least things may not be lost, much less the life of any thing; much less mau or the life of man. And we see for man's life, Matth. 12.13. and for beasts that serve man, Luke 13.15. that he will have works of Mercy practised on the Sabbath day, as contra, for other peril, Matth. 12.11. and 13. But we must with all understand this, that those cases of showing mercy, must be only praesente necessitate, and not impellente, or imminente necessitate. When any present danger is offered to my life, I am to defend myself, and save myself, without the help of the Magistrate; yea, even with the the taking away of the life of the other: in casu praesentis necessitatis, quisque magistratus est, & personam DEI gerit, ut occidat potius quam occidatur. But if the peril be not present, but imminent, as if it be told me I am way laid, etc. I may not take the matter into my hands; but look to the Magistrate; so for the present peril, or necessity, there is exemption, and the LORD hath given his right into our hands: but not for imminent peril. And on the other side, we must mark another thing: that because we have to deal with GOD, who searcheth the heart, though happily men be borne in hand, that it was a present necessity, and could not be prevented, nor differred, whereas before hand, we might have either prevented or differred it, it must be so, that we be able to justify our hearts in GOD'S eyes: but that we have been careful and laboured by all means possible to prevent that business: and could not have prevented nor deferred it, but that we were overtaken with present necessity. Else it is no necessity; but we draw it unto us with coards. For this end, tell them abroad, touching their working in harvest, on the Sabbath, by what authority they do these things? presently they will have their answer, that it is not GOD'S will, that any of his creatures should perish. And it is true. And therefore, that which they do, is only for the preserving of the creatures, and not for their gain. Therefore, for this case a proviso must be had; and there was a good proviso in the Canonical Church made for it: that because they should make a distinction betwixt the works of that day and other, as 1. Cor. 16.2. Every first day of the week, let every one as GOD hath prospered him lay up by him, etc. That whatsoever was then gathered, it should be given to the poor; to the Glory of GOD. And by this means the Church shall come to take good order. And this shall try with what heart they do it. We see then what is commanded, and in what cases, and how fare in these two points. The other, Sanctification by what mark it may be known? When we have our rest, have we all we should have? It is sure we have not. Leo hom. 3. the quadrages. Our people, saith he, will bene vestiri & nihil agere. They think they have got enough, if they have on their best apparel, and do nothing. Whereas 1. ●●m. 4.8. GOD knoweth, that as it is not the labour of the body; so not the rest of the body that pleaseth him. He that can give account that he hath done nothing, this the Fathers call Sabbathum boum & asinorum &c. The ox and the ass keep as good a Sabbath as he. Besides, there be yet two sorts they be neither idle, nor well occupied. That neither buy nor sell, nor yet are idle. Augustine in his Book de decem chordis. Cap. 3. and serm. 1. on Psal. 32. Shows who they are. 1. Such as did vacare nugis, theatris, speclaculis, & choreis; such as did spend the day in toys, in running to plays and sights, and dancing: and 25. hom. he putteth another kind in Carthage; that spent the Sabbath in venatione, in hunting. Leo. serm. 3. the quadrag. (in this behalf, worth the reading) he putteth more to it: for he saith, they did vacare chartis & aleis, rationibus & commessationibus; they spent it in playing at dice and cards, in discourse and feasting. But yet so, as the LORD knoweth they were not occupied in any work of sanctification. These men's Sabbaths, as Augustine alluding to the people Exod. 32. that said cras observabimus sabbathum JEHOVAE, they would keep a sabbath to the LORD, it was to eat and drink and play: Sabbathum aurei vituli: this is the Sabbath of the golden calf. Against this carnal Sabbath severe order was taken. Concil. Gangrense, in Paphlagonia: 5. Can: 18. and last: and the Council of Agatho: in France, 38. Can: 1. For the other, it was for the worldly sabbath: but this for the carnal sabbath: Concil: Grangren: 1. Can. 18. That the people, the true Christians, they gave themselves so wholly at that time, to celebrate the Sabbath, and to the sanctifying of it, that they would sit all day in the Temple, praying and doing other exercises without eating or drinking any thing, so as that there grew diseases amongst the people, insomuch as the Council was feign to give such an Edict, that he should be anathema, quicunque remaneret in templo in die dominico, that no man should fast so, & sit in the Temple till night, if he did, he was given over to the Devil. These as they fall not into our time: so certainly they show unto us, the excellent examples of Abstinence. 2. The other sort, for if the affairs of our calling be not lawful, and the recreations, at other times, and at other days being lawful, may not be used; then the works of our own nature, such as Esay speaketh against, Cap. 58. much less; as Gluttony, Lust, Grunkennsse, and such like. Where such are, no doubt there is a double Iniquity: 1. Because he breaketh this Commandment of the Sabbath: and 2. the other of the Commander. And that people that hath picked out this day, of all the days in the week, to deal exceeding despitefully with GOD, as the other did celebrare Sabbatum Tyri, etc. did keep the sabbath like the man of Tyre. So these do celebrare sabbathum satanae. Do serve the devil in their sabbath. But Esay 58.3. the right Sabbath is called Deliciae JEHOVAE, that wherein the LORD taketh great Delight and pleasure: and that is kept, by ceasing from our own works. Whether it be from our own nature, and will, or calling, on the six days, or ceasing from that that is Pleasant in our eyes: from our own pastime; then we shall keep Sabbathum JEHOVAE delicatum; and GOD will make it a day, to learn his will in; and learning it, to practise it, and practising it, shall bless us: and so we shall come to the inheritance of our crown. And on the contrary side, if, Lament. 1.4. and 7. he complaineth, that the high ways of Zion shall complain, That none came to and fro to GOD'S Sanctuary: or if it fall out, as it is Verse 7. that the enemy mock at her sabbaths; if order be not taken; GOD himself, Mal. 2.3. will take orde: projiciet stercus solemnitatum vestrarum: he will make them as odious to us, as dung: and we shall loathe it, or as Jer. 17. the last Verse; he shall punish it by fire: But if ye will not hear me to sanctify the sabbath, etc. To sanctify it: It is well, saith an heathen man, if one alone do it, but better, if many together, or an whole city, Psal. 40.10. The special reason of the instituting this day, was that his truth and glory might have the praise thereof, and that in the great Congregation he might have the Glory. In this sense, Joel. 1.13. Gird yourselves, and lament you Priests: howl ye Ministers of the Altar: for meat-offrings and drink-offrings are taken from the house of your GOD. And Joel. 2.15. Sanctifying is taken from assembling together. The reason, in regard of the Church was; 1, uniformity: That they might be known all to keep one profession of faith, and to be in one bond of obedience, that did meet in one place, at one time, in one day, to glorify GOD. And 2. The Means, Prayer. And 3. for the Common wealth. Psal. 68.6. He is the GOD that maketh men to be of one mind in an house: and as the heathen men saw, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meeting together in one place, was because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was a way to maintain amity. Therefore, those that set up tyranny, separate men. 4. For each private man, that (as was said before) from these nundinae animae from this spiritual fair, they might carry commeatum animae, provision for the soul, for the lightning of their understanding: For the restraining of their will; even as in the market day before men gather for their use to serve them the whole week after: And so consequently being thus stored, and provided for, the great end may be gained, in Ezek. 38.23. That GOD might be sanctified: id est, That he might be magnified. Exod. 31.13. The Sabbath was a Sign betwixt GOD and us; whereby we may know that it is he that sanctifieth us. So when this is wrought, we might bring forth fruit of this sanctification. Whereas GOD, Gen. 2.3. did first make holy this Day, out of the proportion of it, John. 17.19. he sanctified it for our sakes, and not for his own: and his sanctification was, as it is, Jer. 1.5. The ordaining of it to an holy use, and that as Zach. 7.3. appointed by a separation to that exercise, from other days; and then as 1. Cor. 10.16. by giving a blessing to the exercise, that is upon that day: And that that was his, to make holy; is our duty to keep holy: For if a thing be destinated to an use, and be not applied to it, it is perverted. See Ezechias his course, 2. Chron. 29.5. whatsoever God hath sanctified or made holy, that the fruit thereof may redound to us; it needs not that we should sanctify the thing, but we must first sanctify ourselves. We cannot make it holy, but keep it holy; as the destination is of God, so the application is of ourselves; but Exod. 30.29. what thing soever is holy, he must see he be holy that toucheth it: So he that liveth in that day, that he do not touch it, nor look upon the Sun that shineth in it, but that he be able to make it, and himself holy: all that look on the sun that day must be holy. For the use of the means. For this cause, Rom. 15.16. it is plain, that we are sanctified by the Holy Ghost: And there is therein a resemblance to (Levit. 8.10.) the levitical sanctifying: There was nothing could be sanctified, but it must first be anointed, 1 john 2.27. it is said, to be as the figure of the spiritual Unction; which is nothing else but the spiritual working of the Holy Ghost in our hearts. So then first we must see that the Unction be in us, than (as before) Luke 11.13. because the Holy Ghost which only can sanctify us, is the gift of God, and is not denied to any, to whom he hath given grace to receive it; the spirit expresseth it in this manner, and compareth himself to fire, the spark is given by God; so that the matter must be gathered and prepared by us, that we (1 Thes. 5.19.) do not quench the spirit, that is, Prophecies, or the ordinary means which God hath ordained. Deut. 12.8. That sanctification shall not come to any man by his own brain, by doing that which is good in his own eyes; but only the prescript method that God hath set down for the gathering of Matter for this Spark; which the Holy Ghost must set on fire; that so it might not go out. The Fathers in the Council of Gangara, last Canon, have set it down thus; That if any man keeping his house that day, be never so fruitfully occupied, and think he pleaseth God, they give him Anathema for it, especially at those times. The means of sanctification. In which nothing else can be said, but that was said before in knowledge; how the true knowledge might be come by. Only that that Augustine saith, of the often iteration: that this is the fruit of iteration, that he that speaketh may say, Domine scis, quia dixi, Domine scis, quia iteravi, Domine scis, quia contestatus sum, Lord thou knowest I have sanctified thy Name because I have preached thy Name, I have talked of it again and again, I have been witness unto thy truth. In 1 Tim. 4.4. the Apostle attributeth the sanctification of every thing to Prayer that is used before: and therefore they have termed it, the Preparative to all the duties of a Christian: More plainly, Mar. 1.35. Christ in the morning before day, arose and prayed so long, and came into the Synagogue; which may necessarily be gathered to be the Sabbath day. Then we see here Christ, for the means of sanctification took order, first beginning with Prayer: For the exercise thereof, that is, Prayer; it hath two parts, either it is before, or after. Before, either private, as of the faithful, Psal. 111.1. and Mark 6.46. of Christ: Or public, Acts 16.13. that even the Heathen themselves went out to pray at the river's side: But especially by 1 Cor. 14.16. that to the prayers of the Congregation every one should join his own Amen. And secondly, After, Numb. 6.24. because, as before we be not fit to receive, so after we have received unless God cover his spirit which he hath given unto us, the enemy will seek power against us to take it away (as Luke 8.12.) except we desire the Lord, that his word may remain with us still, and bring forth his work. 2. After that succeedeth the use of the word: that is sanctified for sanctification. Esay 42.21. more plainly, Deut. 4.10. Gather me the people together, (for this end) and I will cause them to hear my words: Therefore the end is, to hear the word. The word in that day, hath a double use: First, as it is read or heard, read only: Secondly, as it is Preached, or heard preached. 1. The first; the Church in great wisdom always thought best and most necessary, that it should go before, that men might not be estranged, when the word was read; that the other should not be strange to them. But it is a strange thing, that we at the hearing think we have done enough, if we can apprehend it; whereas if before we would meditate well of it, when it is read, we might make better use of it: and at the hearing afterward, might be confirmed in the same. The ordinary course and time of reading the Scriptures, among the Jews was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the preparation to the Sabbath; at the ninth hour, at rhree of the clock: and was told them before, that they might be acquainted with it the better. 2. To come to the public reading in the congregation; it is warranted by Acts 13.17. and 15.21. by the Gospel, 1 Thes. 5.27. I charge you that this Epistle be read to all the Brethren the Saints. Then for private reading, after the congregation is broken up, because Christ showeth plainly that his witnesses be the Scriptures, and therefore will have the Scriptures to be searched, because they were Prophecies of him: and Esay 8.20. for threatening; and Esay 34.16. Seek in the book of the Lord, and read, none of all these things shall fail, none shall want her mate; for his mouth hath commanded, and his very spirit hath gathered them. And for the examination of that that is taught, Revel. 3. a practice, Acts 17.11. for the acquainting of the Berreans to examine the Apostles doctrine. There are two more uses in reading, Revel. 1.3. There is a blessing pronounced to them that read, or hear the words of the Prophecy, because it exciteth men to praise God: Men seeing the Prophecies fulfilled and executed, they may not doubt, but consent to God: For which cause these were monuments of the Church, of the fulfilling of any promise or threatening; yea they suffered in the old Church, the Monuments of the Wars of God, for the Israelites, Num. 21.14. their liber bellorum Dei, and their verba dierum, of Nathan, Gad, Shemajah, etc. they suffered them privately in an holy use to be read, that seeing his promises with the denouncing of his threaten, they might be excited to the greater praise and fear of God. Another use is, as they gather by the Analogy of Daniel 2.2. and Acts 8.28. Daniel was occupied in the exposition of the Prophet Jeremy; so the Eunuch reading Esay, asked the exposition of it of Philip: and no doubt, if Philip had written on that day, he might have had use of his writing, as of Preaching. Therefore God hath ordained Expositors, such as the book of jasher, jos. 10.13. a commentor of the Law: his works being for this end, to make known the hard texts of Scripture, and expound them unto us. The second part in the means of sanctification, is the Word preached; that is it that Rom. 10.15. the Apostle speaks of, For Sanctification. which is the ordinary means of Faith; and Christ in his Prayer, john 17.17. Sanctify them in thy truth: and thy word is truth. Christ himself, Luke 4.16. by his Preaching hath sanctified it: and the Apostle, 1 Cor. 1.21. hath pronounced, not to receive any other alteration to the World's end. 3. The third followeth, the pondering of that that we have heard read or preached; as Luke 2.19. according to the example of David, Psal. 119.97. O how love I thy Law; it is my meditation continually; the occupying of our minds and meditations to apply it hereafter, and make fruit of it. Beside the meditation of the word, that we shall hear read, or preached; the 92. Psalm (which was a Psalm made for the Sabbath, and is sung as on that day; and if credit may be given to the Jews traditions, they tell us, that the two first verses came from Adam, and he used to sing them in Paradise:) giveth three further points to consider. First, vers. 4. which is indeed that which God here urgeth, the consideration of the works of his hands, the making to ourselves a contemplative use, as we have made all the week long an active of them; so we should have a spiritual. And the second is, vers. 7. a meditation of the judgements of God: The third is, vers. 10. and 12. a meditation of the mercies of God; of the mercies and visitations; taking judgements, for the genus to both. These, whether they extend to our own persons, or come on our Father's house, or the place wherein we live, or the Church round about us, there is none of these, but they afford us an object of meditation; and as we see the meditation of the creatures of God, of the wild Asses, Sparrow, Crane, Lilies, etc. they yield still meditation from tha less to the greater; if they be thus thankful, how much more are we bound to him? So Rom. 2. he sets down his judgements to move us to repentance, and his mercy to move us to thankfulness; and thus, when we are wearied with prayer, and reading, and preaching is ceased, our meditation remaineth to continue the whole day and still findeth matter to work upon. 4. The fourth; Which is not a beating within ourselves in our counting house, of any great calamity; but the examining of it betwixt us and others; and that is done three manner of ways. 1. With them that have taught us; as Luke 2.42. it appeareth plainly, that after the solemnity in the eight day, the last of the feast, it was the manner, the teachers sat them down at the Table, and the Auditors propounded Doubts and Questions, to be resolved of them. And so was CHRIST no doubt, not an apposer, but as in the the state of a Learner: and yet shown a great gift that way above his years. And if points of doctrine fail, Luke 3.10. and Act. 2.37. what other points were to be resolved of: as there were divers questions moved by some, how they might live accordingly: id est, by the Soldiers and by the Publicans. Now, because there are no doubts, it is a sign that fear is clean extinguished out of men's hearts: and if there be any, it is not of doing, or leaving undone, but of detracting. 2. Between equals, Gal. 2.2. 2. Kings 2.11. Luke 24.17. Mal. 3.16. When as hearers, or two of like calling, whether they be Teachers, as in the two first places, as Elias and Eliseus went talking: The word in the original, beareth a further signification; and as Paul with Peter, and the disciples in Luke, with CHRIST'S approbation: and in Malachi, it is accompanied with a blessing: id est, because that thing in the preaching of the Word doth good to one, which doth not to the other; by the laying together as it were a symbolum in a common shot they receive a more general benefit. As on the other side, those imperfections, and infirmities, that hinder me, haply the same may fall into the mind of my brother, and I may show him how his case, and how I was delivered out of it. The third, is Deuter. 11.19. Where it is said; Of the exercise of the Law, there shall be an examination in families, and the father or chief thereof, he shall question with the younger; and that shall enter, and whet them more, and make it stick faster. So these three make a full member. 4. Concerning the fourth, and last; It is not to be passed over, Aug. lib. 10. de Civit. DEI, accounteth it totum opus Sabbathi; as if the Sabbath was made for nothing else. But only for thanksgiving and praise. For this end was (as is aforesaid,) penned Psal. 92. for that end appointed. Howbeit, they have drawn Psalms generally to these three points; That the Church of GOD publicly, that every man particularly may make use. Either of those that contain general matter, or of some particular custom. For general instruction, Psal. 91. the general (Psal. 103.) of some particular benefit, as Psal. 68 When as we have had too much rain, and pray for fair weather; or when there is too much drought, the latter part of Psal. 65. Then for these particular benefits, particular Thanksgiving: or as Psal. 35.18. (the neglect of which is a blemish in our Church.) He desireth deliverance, and promiseth that being heard, he will sing His Praise in the Congregation. So Psal. 65.1. the very word there, is due: There is due to thee an Hymn: The reason is because thou hast heard our prayers. Tibi debetur Hymnus à ZION. These actions are so general, as that they may serve, for every action of the Sabbath. In wicked exercises we can never be frequent enough; God requires, that we should be as faithful in his work. The celebration of the Sacraments, Exod. 12.16. and performing of the discipline of the Church. It is the Sabbath days work: The order doth pertain to all; and it so pertaineth to all, that least any man should think it is enough to do it once, Revel. 22.11. Qui sanctisicatus est, sanctisicetur adhuc: He that is holy, let him be holy still. There is still a necessity, every Sabbath day we must continue, 1. Cor. 13.9. Our knowledge is but in part, and our prophesying but in part. There shall still remain scrutamini scripturas; search the Scripture; Revel. 7.14. That we should still wash our Robes in the blood of the Lamb: id est, Come still nearer, and nearer to cleanness: so fare forth, as 1. Tim. 4. If we continue there in, we shall save ourselves. This for the Means. The Means are for the Fruit: and therefore, he that planteth a Vineyard, hoc est ultimum fructus ejus. Though he hope when it is yet aframing; yet last is the Fruit. This is the fruit that GOD looketh for; the great end of the Commandment, that His Name may be sanctified in us, We must not use the Means only: For the Means the phrase is set down, Numb. 20.12. Because ye believed me not to sanctify me in the presence of the children, etc. Levit. 20.7. Sanctificate & sancti estote: Sanctify yourselves, and be ye holy. Such words, because of the two fold glory that redoundeth to GOD, have a double use; GOD is glorified. 1. either by us directly, or 2. from us by others indirectly, Matth. 5.16. That they seeing our good works, might glorify Him. Therefore, cometh it to pass, that these words, as sanctification and justification, etc. have a double sense: First, it signifieth a making holy. When we are indeed made holy, and that is by Means: for this cause sanctification is a making holy. Second, in regard of the other, a declaring of this made sanctification: And of ourselves, The first being 2. Pet. 1.10. And second, showing it to all other men to be so and so; we may glorify GOD ourselves, and GOD may be glorified in others. Whereby it falleth out, that because good works make this. Therefore, CHRIST, Matth. 12.12, saith, That a good work is lawful on the Sabbath day: What work soever showeth Regeneration is lawful, 2. Tim. 2.21. for there the Apostle saith thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: id est, Prepared or made fit to every good work. But because that the day is specially instituted for the remembrance of his great Mercies, as 1. Making us, when we were nothing: 2. Redeeming us, when we were in a worse case: and 3. The beginning of Sanctification, for these three great Mercies. Therefore it is, that no work doth so well agree, as Thanksgiving for these Mercies. He is so delighted in no work, as in the work of Mercy. And therefore, cometh it that there is an especial affinity, betwixt sanctification and works of mercy. Ose. 6.6. When he had sacrifice without this, he abjecteth all. Therefore, to compare this with the ritual sanctification of the law. As you had anointing: so you had the second part; every thing was sanctified by two means. First, If he were a person: his hand was filled by Aaron; implevit manum ejus Aaron. And if it were an Altar; then there was somewhat offered on it. So oblation or filling the hand, is the second: Deut. 16.16. There is a charge to Aaron; that whensoever they came to appear before the LORD, none of them should appear empty. Therefore, Levit. 8.31. There is mention made of a Basket of sanctification; in which were reserved those things, that afterward they would consecrate to the LORD. The very same order was taken, 1. Cor. 16.1.2. On the LORDS Day there should be collection for the poor. There is nothing that so setteth out the matter, as Deut. 26. wholly. The works are either outward, and performed to the body; or inward, and performed to the spirit of man. For the first Matth. 25. our Saviour certainly as he is CHRIST, when he shall come to judge, it shall be happy for six works that he there reckoneth; and the seventh may be added: three in Verse 35. first, the feeding the hungry: second, giving drink to the thirsty: third, the merciful dealing with, or good entertaining of the stranger. And three in Verse 36. first, clothing the naked: second, visiting the sick: third, succouring them that be in prison. Seventh, is the care of the dead. 2. Sam. 2.5. We see that the Prophet David desireth a blessing of GOD for the men of Jabesh Gilead; because they had buried the body of Saul. joh. 12.7. CHRIST commended Mary's work: Joh. 19.38. Nicodemus and Joseph are commended; the one for begging CHRIST'S body of Pilate, to bury it; the other for enterring it with linen , and with spices. Augustine, lib. de cura pro mortuis, giveth this reason, that this care of the dead, is a work of mercy. It is done, ne pateat miseria sua, to make that this misery of rotting, may not be seen of every man. It would grow both loathsome to the eye and nose. As also because every man loveth his own flesh so well, that he would have it well, and honestly dealt withal. And therefore, this is a benefit done to him. Now, for flesh and blood, it is easy to reason against this: They say, we know not whether a man be hungry or no: and we see none go naked, etc. Therefore, the Fathers in a General Counsel have set down this; Idem, est occurrere necessitati, quod succurere: to keep from misery, and to help out of misery is all one. For this case of necessity, the monuments that they have left behind them: show, that they were more given to this, than we. Their rule is this, In di● Domini extende ad DEUM, ne extend ad pauperem: stretch out the hand to GOD, on the LORDS Day; and stretch it not out to the poor: and ye shall stretch it out in vain. Augustine. For he asketh nothing, but his own, that which he gave you: and that which ye cannot keep long: doth he ask of thee, but pauxillum, a morsel, to reward thee centuplum, an hundreth fold? and but caducum, that which fades, to reward thee eternally? And then, because there were then, as there are now, that would talk of their unableness: and therefore, their answer was, Si tibi non susficiunt res tuae ad Christianos usus, parandum est, ut tu sufficias illis: If thou hast not an estate to bestow upon thy poor Christian Brother, bestow thyself upon him. And further, because they alleged, that they had but little; they would answer, that GOD doth not regard quantum, but ex quanto: what I give, but what I have to gives: as the Widow's mite, multum obtulit, qui parum sibi reliquit: he parts with much, that leaveth himself but little. Last, there were some, that were able to give, and when they had given on the Sunday, they would recover it on the other days, either by dealing hardly, and oppressing them; if they were under them. Therefore, The last caution was that Esa. 15.16. as that his mercies must not make him unrighteous. Esa. 58. So the conclusion is this, If a man do, dare rem suam DEO: & se peccato, or Daemoni: Give his substance to GOD, and himself over unto sin and the Devil: and so give quod est minus DEO creatori, & quod majus est, inimico: The less to GOD, and ●he more to the Devil. Howsoever, he doth look for the mercy of the LORD, he shall not keep his Sabbath. Augustine: Est quaedam charitas, quae de sacculo non erogatur. All charity cometh not out of the purse. There are spirituales eleemosynae, or misericordiae: Spiritual Alms. And they are so much better than the other, as they do mederi partis principalioris miseriae: They take order for a more principal part: id est, the Soul. 1. They be seven: 1. Amongst which if a man shall * Psal. 51.13. Dan. 12.3. teach the ignorant: 2. † Prov. 27.9. Give good and christian advice to one that is in doubt: 3. or * 2 Cor. 13.11 exhort him, that is slack in some good duty. 2. The second: The comforting of those that are in perplexity, and in distress of mind, 1. Thes. 5.14. Flere cum slentibus: to weep with them that weep. Rom. 12.15. Rejoice with them that rejoice. Such was made, Job. 29.13. The blessing of him that was ready to perish. 3. The third, is the duty, which CHRIST, (Matth. 18.15.) made as a part of Discipline, the reproving of our brethren betwixt us and them. 1. Thes. 5.14. 4. The fourth is Matth. 6.14. The forgiving●: The persuading with ourselves to forgive, whatsoever is committed against us of others. Greg: qui dat & non dimittit; he that giveth and doth not forgive, (upon Matth. 5.23.) doth a work unacceptable, that GOD liketh not of: sed si dimittat, etiamsi non dat, yet he shall be forgiven of GOD; so often as he forgiveth others. Si tu ponas limitem, DEUS tibi ponet limitem: but if you forgive, sine limit, nor put limits to the offence of thy brother, GOD will not limit thy sin. 5. The fift, is Rom. 15.1. We that are strong, aught to bear the infirmities of the weak brethren, Gal. 6.2. Alter alterius omnia portate: bear ye one another's burden. 1. Thes. 5.14. Bear with those that are weak. 6. The sixth, Jam: 5.16. praying one for another. Here was a work: but the especial thing is Matth. 5.44. to pray for our enemies: as (Luke 23.34.) CHRIST did: and his example must be every man's imitation in this kind. Augustine; Fortasse causaberis te non posse docere: It may so happen, that thou canst do● no good by thy advice .. Some are as forward to advise you as you them: Perhaps you have not the gift of comforting; and if you tell them of their fault, they will contemn you: nunquid dices, non possum dimittere offendenti: But to forgive one that hath offended thee: to bear with, or to pray for him, this may always be done: ut malitiâ ignoscatur, nullâ excellentiâ, nulla sapientia, nullis divitiis opus est: To pardon a wrong done unto us, there is neither excellency, nor wisdom, nor riches required of us. Therefore these take hold of all. 7. Last, Matth. 5.9. Reconciling those that are at variance, making peace. That so we may show ourselves to be Children of GOD. Now, because here falleth an objection likewise; What if they will not? Aug: lib. 2. contra Parmenian: If thou hast done thy good will, thou art a peacemaker: Tum si aequitate improbas, pacificus es. These are the seven fruits of spiritual mercy. Further than these, whatsoever is a work of the law of GOD, is also acceptable: but especially these. The third Precept, is the Rule of HOMOGENEA. Where any thing is commanded, there all things are commanded that are of the same kind. And we find Levit. 16.31. and 25.32. That the day of Humiliation, or a Fast, is called there a Sabbath, an ordinance: or as Augustine saith well; If the estate of Innocence had continued, then there had been but one only day to have been observed of Christians; and that had been wholly spent in the giving of Thanks, etc. But since the Fall, there cometh by the wants we feel in our souls, that GOD is not only Glorified: Sacrificio Eucharistiae; with the Sacrifice of Praise, and Thanksgiving: but also, Sacrificio spiritus tribulati & humiliati; with the Sacrifice of an humble and contrite heart: Quia bonum perfectê ut volumus, non possumus. And so allegeth that place of Paul, the bond that lieth upon us, cannot be so accomplished of us, as it ought to be: and so consequently, we have ofter occasions to glorify GOD, in this form, or way of Humiliation for At tonement, than we have of the other, and the portion of this Sacrifice, Rom. 12.2. is greater than the portion of the other, so that as the other tendeth to the initiation of the joys to come; so this tendeth to the mortification, in this present life. It is the Ordinance of God, that there should be a day of both. It is strange thing, that whereas some do agree that the exercise of fasting is moral and not a ceremony, yet they will not grant the same performance to the Sabbath itself. And the reason that it is moral, is, because whatsoever was a ceremony, it might not at any other time be used, in any other place or order, than was prescribed of God in the book of Ceremonies: but this of fasting hath been otherwise; in Joel 2.15. and Zac. 7.5. in the fifth and seventh month they had both upon an extraordinary cause: And Zachary, not that only, but also in the tenth month: which, had it been a ceremony, had been unlawful to do. But a ceremony in the time of the Law was tied to certain places and times. Again, that our Saviour, Luke 5.35. as he doth there give a reason, why his Disciples should not fast; so he showeth plainly, that after the Bridegroom was taken away from them, after his taking up into glory, they should fast; and so consequently when he should be taken up into glory it should continue. Lastly, the practice of the Church, Acts 13.3. at the sending forth of Barnabas and Paul; of private fasting, as of Paul, 2 Cor. 11.27. In muli is jejuniis, in fasting often; and his precept, 1. Cor. 7.5. even of those that are Married, that they might sever themselves for a time, to give themselves to Fasting and Prayer; show plainly that it was accounted lawful then, and therefore practised. And for the later part of the Primitive Church, the Books of the Fathers, are exceeding full of the praise of this exercise, herewith they did so consume themselves, that they might say with David, Psal. 109.24. Their knees were made weak with fasting, and their flesh had lost all fatness. This Sabbath of humiliation or day of fast, receiveth the division of a public exercise, or private. Public, as to which the silver Trumpets must be blown, Joel 2.15. Private, which none might know off, Matth. 6.16. it must be done as privately as may be: so that this is only the difference; for the ends and parts, they concur, and are the same, no difference. The ends and reasons of a public fast are these: 1. Either for the turning away of some evil, or for the procuring of some good; and because malum is paenae or culpae, evil is either of sin or of punishment, for both these, and specially the punishment, either our own, or upon some other: Our own, either present, mali grassantis, or impendentis, hanging over our heads: For present evil. When the Church or Common wealth hath any of the shafts of the Lord sticking in their ●●●es, (as chrysostom saith very well, on Joshua 7.6.) a public f●●●, and upon the overthrow in Judges 20.26. and consequently 〈◊〉 ●he time of Captivity, under the Philistims, 1 Sam. 7.6. and in 〈◊〉 time of dearth, Joel 2.13. When as the judgement of God 〈◊〉 as not yet come, but only imminent, 2 Chron. 20.3. and Jehoso●hat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah: a public fast, Hester 4.16. Go and assemble all the Jews that are in Susan and fast ye for me, and neither eat nor drink in three days, neither day nor night: and I and my Maids will fast liken ise, etc. Jonah 3.5. When Ninive was threatened with destruction within forty days. When this punishment lieth not upon us: but upon the Churches about us, Zach. 7.3. Solemn Fasts for the Churches dispersed in Babylon and Chaldea. To come to Malum culpae, to the Fault: because there is a great affinity; therefore we see, though there was no visitation to the Jews, they matching themselves with strange wives; yet therefore, Esra 9.12. they are forbidden to match their sons with the daughters of the Gentiles: And though it be an evil example, 1 Kings 21.12. At the command of Jezabell a Fast is proclaimed. Last, for procuring of some good, Acts 13.3. and 14.23. The one at the ordaining of the Apostles; the other at the ordaining of the Ministers; that it would please God to make them sit for the work unto which they were called. In this duty of fasting, if we respect the punishment only, or the visitation of God, no doubt it is hard to make it statary; at a set time, a prefixed day; neither hath the Lord appointed so for that Jom appormi, a day of expiation, Expiare peccata sua jejunio, and so consequently it hindereth not, but that there may be set days, and a set fast: and it is more expedient it should. And as these are the causes, which when they befall, the whole people ought to make a solemn Sabbath, to move all: so the same causes, when they concur but to a private man, then cometh out the second, the private exercise of it. 2. The causes are the same; either when we are under the hand of God, 2 Sam. 12.16. there David himself alone fasteth: when it is not upon us, but threatneth us, and hangeth over us; 1 Kings 21.27. Ahabs' Fast, though not inward, yet not unrewarded of God, when as the Prophet Elias threatened, for the unrighteous putting of Naboth to death. When it is not our own case, but pertaineth to others, it may be lawfully used: as Psal. 35.13. David saith, That when they were sick, he fasted: When it is no punishment, but a fault only; so that it be Propter languorem boni, 1 Cor. 7.5. When the prayer loseth some part of his fervency, when it is not so fervent; or when there is any tentation. Christ saith, there was such a kind of spirits, as that without prayer and fasting they could not be cast out, Matth 17.2. without prayer and fasting, some kind of tentation not to be avoided. Last, for the procurement of some good; and that either in general, Acts 10.13. Cornelius' himself when he was to enter into the general vocation of a Christian. Or particular, CHRIST'S own example, in the entering of his Mediatorship, Matthew 4.1. It is the opinion of the Fathers. 13. and 14. of the Acts; before the Inauguration and calling of the Ministry: This, whatsoever the Magistrate doth, aught to be done of ourselves. The Parts are of no other nature than the parts of the Sabbath: and they are two. First, the external, as the rest; outward sorrow: Secondly, internal abstinence, as Sanctification. The outward, they call abstinence, or fasting: the inward, sorrow, or mourning, or humiliation. First, in the outward, it is required of us, that from Even to Even, we do wholly celebrate the Sabbath, Levit. 23.32. wholly abstain from meat and drink; Ezra 10.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whatsoever is to be eaten, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is liquid, a general restraint of both. Secondly, in Joel 1.13. Gird yourselves and lament you Priests, howl ye Ministers of the Altar, come and lie all night in sackcloth, ye Ministers of my God, etc. An abridgement or breaking off the ordinary course of our sleep. Thirdly, in Exod. 33.4. of laying aside of the best apparel; which in Nehem. 9.1. and in sundry other places, is expressed by wearing of sackcloth. And that we should be without that too; but only for the commandment of God, for nakedness. And generally, Zac. 7.3. separating ourselves from all that is commodious or pleasant to the senses: from all commodities and delights of this life. Et quia non peccavit sola gula, ne jejunet sola; Bernard. Because the taste hath not sinned alone, therefore it must not keep a fast alone; but the rest of the senses must have their separation also. And as we are forbidden and restrained all these; so Levit. 23.28. are we forbidden any labour, or work of the six days: and so falleth in, that the same rest is required then, as on the Sabbath. Last of all, as we find, Esay 58.10. the precept, an example, Acts 10.3. the Centurions fasting, that it was joined with alms: Canon. Quod ventri subtrahitar, illud pauperi addatur, that which we spare out of our own bellies, must be given to the poor. But now, because as we said before, it is not bodily labour, or bodily rest, (so Rom. 14.17. the Kingdom of God is not in meat and drink:) If there we stay and go no further, it will not serve: Therefore the Prophet telleth such fasters, Esay 58.3. though they lay in sackcloth a whole day, yet it was not that God required; because the outward action is but ordained for the inward, the account that God maketh is of that; it is instituted for humbling; Matth. 9.13. what is there said of Sacrifice, may be said as well of outward mourning: And as it is, Joel 2.12. not the rending of apparel, but the heart: and the fast that he alloweth off, must be accordingly. And 2 Cor. 7.11. where the Apostle describeth the full course of whatsoever is required of us inwardly in this fast. And Rom. 8. it must come from the spirit, with such sigh, as cannot be expressed. Of the sorrow, there cannot be an exquisite method; but as he setteth them down there, they are in two companies: either a working of sear, and consequently a sorrow: and after that, a sorrow, that we have been so unkind to offend so merciful a Father; and then after that we have a while remained, that we proceed to a desire of amends, and that we be careful: and that care showeth itself zealous; and if we chance not to proceed a right, then that we be ready to punish ourselves. In a word, the fruit of those actions, they tend to this end, 1 Cor. 11.31. that we may judge ourselves, that so we may escape: As his policy was, 1 Kings 20.31. and as we see the common practice of the rebellious subject, if by any means he may make the bowels of his Prince to yearn within him: But always except the seal of humiliation and fasting be added, all is naught. Nehem. 9.1. and last. Where after a great vow before the Congregation, protested that after an exhortation four times; and after a solemn reading of the Law at that time: When as ordinary readings was but twice. This was the order for the furtherance of this: and when he had drawn a Covenant, they set their hands and seals to it, and so bound themselves by an everlasting Covenant. Which vow if we can keep, if we can bring ourselves to the vow of obedience; if we can do this unfeignedly, and do it so effectually, as we promise readily, ever afterward; it is very certain that this hath taken a good root in us. The fourth rule. The spiritual part of the Law. Which, because Esay knew the value of it in the Fast; as Cham 58.3. and in his Sabbath, at the 13. verse of the same, nothing did so belong to them, as if they would give over their own corrupt Will: if man's corrupt will could be brought under: This is that he showeth, 1 Pet. 3.15. Sanctify the Lord your God in your hearts; It is a thing that may be performed of man; and such as the Lord delighteth greatly in. The means in which the lord throughout the Scriptures comprehendeth these: that whereas there must be a solemn procession of thankfulness, and our sorrow for our unthankfulness there must be a place also, and persons chief in these actions of Sanctification: And these persons, not Ex tumultuario grege, they must not be men of the common rout; but such as must be trained up for it. And because the training up will require cost; therefore the order for the maintenance of the Ministers, and the Universities, which are the places to prepare them for Ministers, and Schools, they are commanded alike of God. For the place, Leviticus 19.30. and 26.2. in both places, is this sentence: Ye shall keep my Sabbaths, and reverence my Sanctuary: making the observation of his day, and reverence of the place to run in one verse; and making them of one nature. The Sabbath is the day of rest, and when we hollow it, we call it the Lords rest; so Psalm. 132.14. we see the Lord will give the same name to the place. This is my rest: Concerning which, as the Apostles took order, as that the exterior part of GOD'S worship might be performed decently and in order. So on the other side, that the place of GOD'S worship should be so homely, and so ordered, that the Table of the Lords Supper, where (one saith well) Tremenda Dei mysteria, the dreadful mysteries of GOD are celebrated, that it were fit to eat Oysters at, to be an Oyster table, then to stand in the Sanctuary of the LORD, this is so fare from Pompa, that it is fare from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Decency: that every thing should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is a thing that would be thought off: it is not Gravior pars Legis, the weightier part of the Law, yet not to be neglected. As our working, travelling, etc. show that we esteem not that day; so the Walls and Windows show, that we are not esteemers of his Sanctuary. From the place, to the Person (the Minister.) Concerning which person likewise we know, that GOD hath appointed him to be the chief dealer to stand betwixt Him and Man, Tanquam pater patratus, and so fare forth excellent in their own natures are the Ministers of GOD, that are his Ambassadors not to the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to the highest Princes upon earth; yet it falleth out with them, as with the Day and Place: they are disesteemed and neglected. In the old time, wicked Princes thought meanly of the Ministers, as they to whom it pertained, as they thought then but to burn a little Incense; and the Priest's office to be nothing else, but to offer Sacrifice. So now most think that it is nothing else, but the reading of certain prayers, and going up into the Pulpit of Wood, and speaking there an hour, without sense and reason; yea, many times, without any reverence: In this respect GOD hath taken order, that whereas, Levit. 10.11. and Deut. 32. there he showeth, that it is not that alone; that he shall set Jacob to school, and learn Israel his lesson: but he shall teach the King also, even Joshuah the Prince, and at his bidding he shall go out and come in. It is not a thing that pertaineth so much to the outward celebration; but the works of sanctification: and so consequently, that is not wrought by statutes of Princes, but by the Lords Law. But the Counsellor at the Lords Law must be esteemed. If a Prince be but only (as the Heathen man saith) Tanquam subulcus, or like an Herdsman that keepeth herds, and looketh that one beguile not another, and have no charge of the soul: there were somewhat that might be said. But it is otherwise; and so consequently as he must look over the soul; and the soul is a chief part, and requireth a chief care: and the chief care requireth such, as be fit to be Doctores gentium; that is, to teach whole Countries. And again, if it were our outward and bodily enemies, that fought against us, as Spaniards, and Frenchmen: somewhat it were, that the cases might be so. But seeing, Ephes. 6.12. it is a spiritual combat with spiritual enemies, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which will break out to the overthrow of the Prince, and the wresting of the Law; therefore such must be chosen, that may set themselves against those, that are Currus & auriga Israelis, the Chariots and Horsemen of Israel, to keep and beat bacl this spiritual Host. Therefore it should be better maintained, 2 Chron. 24.17. the Holy Ghost showeth there plainly, that the life of Jehoiadah the Priest, and his wisdom, was the means that kept the King from Idolatry, and consequently from destruction. In Psalm. 82.5. there is a political use, he showeth that the want of knowledge is it, that bringeth the foundations of the earth, all the Laws, out of course. In a defect of all statutes, the maintenance of knowledge, is that, that would, Servare Legem â fraud, keep the Laws; as Prov. 29.18. the wise man and the wise King saith, that that did Servare gregem ab interitu. That which did keep the people from perishing, is Prophetia, the careful looking to Prophecy. For if a man do but look into the estates of mighty Commonwealths, whose wisdom and policy hath been great, yet we see that Riot and the sin of Gluttony, and diseased bodies, and weakness; and on the other side, Adultery, bastard-slips, and last Translation of Inheritances; these were the decay of the Assyrian Monarchy. Again, look into the Persian Empire, Idleness, neglect of Tillage, and of Mechanical Arts, and Merchandise, and thereby every man growing to be Patricius, a Gentleman; they were the ruin of that Empire. And the Greeks' had never the overthrow, till then that Covetousness got footing among them, and so needless dearth; and that the greater men begun to vex the inferior, and the Prince to burden his Subjects. So the Romans, by their own Pride, Envy, Emulations, Heartburnings, Seditions, were brought down. And thus was it with all those Monarchies, for those vices, which GOD'S Law would not have suffered; and it is not possible by other Laws to amend them. To come to our own; in the time of Britain's often injuries, and a bringing in of delays of Suits, and making of Laws only for the Fine; the Lawyers they were desirous to maintain Causes and Suits, only for the Fee. So that the Land was over-runne with oppression, and GOD'S Law not heard amongst them, they were brought to destruction. And we see by experience, that our enemies would invade us at such places, where the people are lest taught the fear of God. Now how is it possible by any Statute, or Act of Parliament, to provide and take order, that a man should not be Covetous, that there should be no Idleness, no Riot, Pride, etc. the causes of the decays of those Countries? Sobriety must first be begotten in the mind: else politic justice will not be. Judg. 17.7. In those days the state of the people was such, that they could keep nothing. Chap. 18.600. men of Dan came into Michaes house, and took away his graven Image, and his Ephod, and Teraphim, and a molten Image, and his Priests: and Ch. 19 What a monstrous example of lust is that? and it is attributed to this, because saith he, In those days prophesying was rare. So 1 Sam. 4. after it was once settled, and they had a Judge, yet the corruption of that calling was the overthrow there, for suffering Hophni and Phinehas to be such, as brought them under the Philistines: but yet more, 2 Chron. 15.3. where is it possible in any Commonwealth to find 7. such notable changes in so few years, of the state of Kingdom, as in the 16. and 17. Chap. of 2 of Kings? and whether all that time it is not ascribed to that, because Israel had been without a Priest, and a Law. It is Moses his wish, Num. 11.29. that if it were possible, all the people were Prophets; and the Apostle, 1 Cor. 14.5. wisheth that all might speak with tongues, but rather that all might Prophecy: knowing this, that it were the perfect estate of knowledge so to be: Malice, and all manner of sin is soon brought in there, where there is no prophesying. It is our shame that we make not provision for the increase, and propagation of Prophecy to posterity, but leave our children in danger to be nuzzled up in ignorance: We are right of Hezekiahs' mind, Esa. 39 v. last: and 2 King. 20.19. Then Hezekiah said to Esaiah, The word of the Lord which thou hast spoken, is good; for said he, Shall it not be good, if peace and truth be in my days? Tantum sit pax in diebus meis: it makes no matter, so long as there is peace in my days: If that were taken away, and a care were had of posterity, so well as is in other things, and order taken for the government, there is no doubt, but this must needs be seen, that the observation of the Civil Law would be the better maintained, by the observation of the Spiritual Law of God. 3. The next is, that for the maintenance of this, there must be such places, as where these kind of persons must be maintained, Maintenance. that are for to spend their days in the ministry: and for giving of oracles, it is necessary, that there should be order taken for education: and so consequently for the education of such, there ought to be institution of Schools, and Colleges. As soon as the worship of God ceased in one family: in Egypt, 1 King. 4.31. that in Egypt these, Ethan the Ezrahite, and Heman, and Chalcol, and Darda the sons of Maholl, four men famous for learning and knowledge above all the rest: they were raised by God: Ethan, as we read, 2 Chron. was Judah's son by Thamar: and the other three being his brother's children, Mahols sons. And as those were during the time of the captivity; so Moses is said, Act. 7.22. to have been brought up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all arts and sciences; as in the Mathematics. Josh. 15.15. before the Israelites coming into Canaan, they came to a City called Debiroth: afterward, v. 49. made a City of learning, it was called Debir, their Oracle: their places then were infinite greater than ours. 1 Sam. 3.9. There were studies round about the Church, to occupy themselves: and 1 Sam. 10.5. there was familia Prophetarum, a whole company of Prophets. The first College we read of there, where the garrisons of the Philistines lay: which the Philistines so reverently used, that they passed to and fro by them, and never endangered them: 1 Sam. 19.18. that he himself built Naioth in Ramah: i. the Beauty of Ramah: and so consequently to the times of the latter Prophets, 2 King. 4.38. that Elisha had a great number of the children of the Prophets, daily sitting before him: and the very ceremony of pouring water on Elias his hands, is not pretermitted. In 2 King. 3.11. in the time of captivity, there was Daniel and the rest: afterward there was the magna synagoga; called Sanedrim, of the Greek word corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After that, as Philo Judeus reporteth De vita contemplativa, concerning students in Alexandria in Egypt, Act. 13.3. & 2.3. & 6.6. that there were Colleges in Jerusalem; And lastly, we may see Paul's good affection, Act. 19.9. that disputed daily in the School of one Tiranus; and that which is above all, 1 Tim. 4.15. that he should be altogether conversant in the study of those things: which cannot be, except there should be a place. And this doth show plainly, that there should be such a calling. And as this is, so is the next part of it, that concerneth maintenance of these both. Neh. 10.33. The covenant taken, that they would take order for the Tenths: which standeth always as of a stipend, so of free oblation. For a set stipend, 1 Cor. 9.7. the Apostle proveth it sufficiently: and the Law of the Lord, for the tenth part to the Levite, to be of the same part of the commandment. But the Apostle reasoneth thus: that every man that laboureth for another, must eat of the fruit of his labours. He beginneth with the oxen first; then he riseth to the soldier; from thence to the spiritual Sower: that it is nothing to bestow of the bodily harvest upon him, that worketh in the spiritual harvest. And for Tenths, 1 Corin. 31. less than a tenth part cannot be by these reasons. 1. By the annexing of it to the Priesthood of Melchisedek: to whom Abraham gave Tithe of all that he had. Gen. 14.20. Hebr. 7.2. 2. Gen. 28.21. The promise of Jacob 1 Tim. 5.3. is made moral. 3. Because the reason of it was not particular to the Jews, and therefore that to pay the tenth, was not particular to them, but lasted to us, Num. 18.3. Lastly, by Christ's denial, Matth. 23.23. to the Scribes and Pharisees: And the Apostles bidding to communicate all things with order. Non est respicienda analogia, ubi non habenda. Come to oblations, Oblation: Deut. 26.19. God hath taken order, hath made it free. So the practice of the godly: Samuel, Abner, Joab, 1 Chron. 26.28. And after, Salomons answer to the Rabbins. In the opinion of the Rabbins, that whosoever did so, he did certainly: and the answer made by Christ, Joh. 12.8. He accounted it not defrauding the poor of that that was bestowed on him. So likewise Paul's testimony, Rom. 15.16. That I should be the minister of Jesus Christ toward the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. They are commanded, Ezek. 48.14. not to sell, nor change, nor alienate their first fruits; Levit. 5.25. Zach. 5.4. I will bring it forth, saith the Lord of Hosts, and it shall enter into the house of the thief, and into the house of him that falsely sweareth by my Name: and it shall remain in the midst of his house, and shall consume it with the timber thereof, & stones thereof. Because it is a book against theft, therefore it shall be in their families, but it shall eat and consume that family. The signs are two. first, Esay 66. vers. last save one, S●●●● where he saith, 1. The people shall be so careful, that they shall take order, that from Sabbath to Sabbath, from month to month, they shall give of their own: From Sabbath to Sabbath all flesh shall come to worship before me. 2. Ex superabundanti. If that day, every nation be like mount Zion, and every man's house be instar templi, as a Church: and the whole people, every man be instar Sacerdotis, as a Priest. The last rule for procuring it in others; 6 Rule. plain in the Commandment, Thou and thy son, etc. example for families, Job. 1.5. and for the Commonwealth, Nehem. 10.31. he would suffer no wares to be brought in Sabbato, upon the Sabbath. Contrary to all these is he, whosoever he be, that maketh many Sabbaths or holidays to his pleasure, or that maketh no Sabbath, as they of the Family: but every day a Sabbath, and so none. If either we so account of it, as the Pharisee, Matth. 12. not to think it lawful to do a good work on the Sabbath: or contra, of we indeed do abrogate, i. if either we be given to the means alone, Ezek. 33.3. but never the better: or contra, if we think the means not to be esteemed, Hos. 6.6. or if we think mercy to be such, that the knowledge of God is to be neglected: and last, for doing wholly and only, according to Ezek. 28. Hag. 2. So for fasting, 1. the negative, Matth. 24.38. if we eat or drink●, etc. or Amos, 6.6. they never fasted, but drink wine in bowls, and anoint themselves with chief ointment. Contrary to those Ezek. 9.4. The Papists fast faulty: N●●● to show therefore in how many points the glorious fasters err: in six points. 1. Levit. 23.31. The right fast is from even to even: theirs is but till noon. 2. Ezra. 10.6. In a true fast, an abstinence from all that is to be eaten and drunken: they abstain only from flesh, and that that comes of flesh. 3. Levit. 23.27. That it should be an holy Convocation, if the fast be public; they make none. 4. We should do no weeks work on that day: they do. 5. It is without any prayer or humiliation, contrary to Levit. 23.27. 6. It must be secret, if it be private, Luk. 18.12. They tell it to God, and think they merit by it: and they tell it to men: and are like the Pharisees: i. contemn others that are not so exercised as they, Luk. 5.33. For maintenance of Schools, etc. 2. transgressors: 1. One which by corrupt manners, and lewd behaviour, turn them to Schools, and Colleges of Libertines, Act. 6.9. 2. The other of Ahabs' crew, that drive the Prophets to bread and water, 1 King. 18.13. They are in fault that spoil the decimae of the Lord, Mal. 3.8. or that convert them to Civil uses, as 1 Sam. 8.15. And he will take the tenth of your seed, and of your vineyards, and give it to his Eunuches and to his servants. For plain oblations, Psal. 83.12. those that said, Let us take the houses of God for our own possessions. Last, against procuring, Jer. 17. from 20. to the end, against the Princes and chief of the families. So much of the first Table. THE SUM OF THE SECOND TABLE. THe Sum of the second Table is Matth. 22.39. out of Levit. 19.18. Love thy neighbour as thyself. It is like the former, for in this we depart not from the love of God, but rather love him more. The similitude is in three respects. 1. As first he commanded his own love: so here, the love of man: that he thereby might be the more loved. August. De doctrina Christiana, saith: It is as if we should love the child of our friend, though wicked; even for our friend's sake. So we may love the children of God, though we see little in them to be loved. This respect is 1 Joh. 4.21. This commandment we have of the Father, that he which loveth God should love his brother also. Brotherly love necessarily implieth the love of God. 2. As Gal. 5.14. 1 Joh. 4.20. this is a sign of him that loveth God, Rom. 13.9. Jam. 2.8.10. All the law therefore is contained in this, as by reason of effect, or sign. For if we love not him whom we see, how shall we love him that is invisible? And if we love man, that giveth often occasion of hate, how should we not love God, which is always doing good? 3. Quia similis est necessitas in praemiis & poenis earum: so that he that breaketh the second Table, doth also break the first. The scope of this Table is, 1. that God may be loved more by our love to other. And the second scope is, that man's society may be kept according to policy: the ground whereof depends on Gen. 2. Man cannot be without an helper: so that one must love another, and so love invicem. Three things are here to be observed, 1. The Commandment, Love. 2. The Object, thy neighbour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The Manner, as thyself. For these in this sum there be three words, Thou shalt love, etc. There be three words in Hebrew, Greek, and Latin, that signify love. 1. The general Latin word, Amor, which is in all, 1. Amor. extending itself to all God's creatures; with a desire that they may remain in the course that God hath set them: yea and justum Dei judicium: by the just judgement of God, in the devils themselves. 2. Benevolentia, 2 Benevolentia. in reasonable things only: it is rash, and may be with error. 3. Dilectio with consideration, 3 Dilectio. and without all error, August. De doctrina Christiana, verus amator debet esse verus aestimator: he that loveth aright, must estimate aright. Ambr. Ne erret judicium, ne pereat beneficium. Though we do good, and be hated for it: yet we must remember we are in no other case, than Christ in the deceit of Judas. And that our love might be strong, it was best to begin, so that our love might reach to them that are furthest from us: as our enemies, Luk. 6.5. Matth. 5. And here, as Aug. saith, than we might say, Non possum vigilare, I cannot watch: we cannot say, Non possum amare, I cannot love. And this maketh difference between all the duties of the Heathen and Christians, for take away, amare alios, & propter Deum, to love others, and to love them for God's sake: and then the Heathen be as good as we. Gregory therefore doth well set down the (first duty of the second Table) first thing in our love: ut rivus justitiae ducatur à fonte pietatis, That every duty of the second Table come from the first. And consequently, as we must look to the soundness of our understanding, that we err not in that: so that our affections be right. And though Rom. 9.3. be an high measure, as August. saith; yet we may come so fare, as to wish that others may be saved with us: and to desire that to every man, which is to his salvation, and wish away the hindering evil. In Gal. 5.22. be three works of that love. 1. To rejoice when good cometh to our brother, Rom. 12.15. not to be envious; to hinder others from the partaking of our good: the fault of the servant, that hide his master's talon, Matth. 25.26. And if we have not the talon, we must not envy that others have it: for this is the devil's fault, and the cause of the first temptation; that would not have any better than himself. 2. To procure peace, Rom. 12.18. Agreement with all: yet seeing the Angel saith, Luk. 2.14. that peace was come: and Christ, Mat. 10.34. saith the contrary. This must be distinguished thus. In bonis nil optabilius pace, nil odiosius discordia: in malis, nil optabilius discordia, nil odiosius pace: with good men nothing is more desirable than peace, nothing more odious than discord: with ill men, nothing more desirable than discord, nothing more odious than peace. And peacemakers according to this order, are blessed, Matth. 5.9. And as August. contra Donatist. Aliter sapere, quam res habent, non est contra pacem hanc: but rather like to that, Prov. 27.27. for the searching out of the truth. 3. To have a care one of another: Levit. 19.16. Matth. 18.17. and therefore we must not give any scandala: but if any be given, bring help, Levit. 19.17, 18, etc. In this dilection we must mark two things, First, to hurt no man, Levit. 19.13. Secondly, Rom. 12.14. Matth. 5.44. not to recompense evil. Three particular actions of this Love. 1. To secure the needy and hungry, Prov. 22.12. Matth. 25.44. 1 Joh. 3.17. If any man have this world's goods, and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? Which are defined to be those, which we give out of the abundance of sufficiency. 2. To pray, Rom. 12.14. Matth. 7.14. to pray for all. This is radius charitatis, the beams of Charity. 3. To perform our vocation: as the Lawyer, to give good counsel, Luk. 6.27, 28, 29. To part with our clothes, etc. is a thing to God's glory, and the health of our neighbour. 2. Objectum, Thy neighbour. 2. Proximum.] They take this word strictly, for their friends only, Matth. 5.43. but Luk. 10.37. Christ maketh the Scribe confess, that it reacheth to the Samaritans, their greatest enemies; which would not entertain Christ, because his face was toward Jerusalem. Seeing that he is Proximus, a Neighbour, that hath mercy, and proximus is proximi proximus, therefore he is a neighbour, that can receive mercy. So that misericordia, non loci differentia facit proximum: a work of mercy, not difference of place maketh a neighbour. And the Law confirmeth it, Deut. 22.5. If thy brother's ox, etc. which brother, Exod. 23.4, 5. is said to be our enemy. This hath for it three words, 1. That which is here, fellow, or friend, Amicus. 2. That which Christ calleth it, and that is plainly a neighbour, Proximus. 3. John's word in his Epistle, brother, frater. Reasons why we should love all these, are strong, and of like force, so that the words are all one. 1. Frater: naturae identitas: as beasts of the same kind do love: and children their faces in a glass: originis identitas, all of one blood. 2. Proximus. 1. Usus, one hath need of another. 2. Unitas propositi: all tend to one end, to be partakers of the reward. 3. Amicus, or Socius: 1. by precept of love: Amor, amoris magnes, love is the loadstone of love. 2. Societas ejusdem periculi, per eundem liberati. And we had all one peril, hell: delivered by one Christ, 2 Tim. 1.6. So we may use any of these words. In this proximo, neighbour, be two things to be had. 1. We must beware, that we take not the sin of our neighbour for our neighbour: for, Omnis peccator, quatenus peccator, odio habendus: omnis homo, quatenus homo, diligendus: sic homines, ut non errorcs; quia facti sunt, non quia fecerunt. Every sinner, as a sinner, is to be hated; every man, as a man, is to be loved; we must so love the men, that we love not their sins; love them we must, because they are made men, not because they have done this or that. The reason is, for that I shall therefore love him, because he shall be partaker with me of the good; but how then should I love that that hindereth him from this? that is, his sin: Proverb. 29.24. He that loveth evil company, hateth his own soul, for he loveth those things that are against his soul. 2. For degrees, whether alius be alio propinquior: Whether one be nearer to me then an other. That there be degrees, it is plain: because omission of duties to parents is worse than to strangers: so that there must needs be a greater duty to one of these, then to the other. As in natural things, where the greatest action is, there is the greatest inclination: so here must be with the greater duty, the greater affection: and so a greater love. Where all be not alike, there is some primum; and that which is nearest, is prius: so there is ordo: which ordo is such, 1. God, for he is that bonum, that good, by participation of which, all other are bona, said to be good; and the universal nature, to which all the other give place: as in policy, bonum publicum. 2. Ourselves: for we are unitas with ourselves, which can be but united with our brethren. 3. The souls of our brethren, before our own bodies. For any soul can directly participate the universal good: but no body, except by the soul: therefore every soul to be preferred before the body. 4. Our own bodies. 5. Then the bodies of our neighbours. And of our neighbours, first we must look whether they have need: if not, we are detained from doing this good for them. If they have need, before others, we must do it familiae fidei, to the household of faith, Galat 6.10. And of those, to our Countrymen, Psalm. 122.8. of these to those which are nostri, 1 Tim. 4.8. of these, our household, and kindred: and first the wife, Gen. 2.24. 1 Sam. 1.8. Am not I worth ten sons? And of strangers, to the poor before the rich. And if there be two equal every way, and the thing cannot be divided: cast lots, quem sorte Deus elegerit. August. whom God shall choose, take him. For the manner. There be three respects in this love. 1. Dilecti: of the thing beloved. Excellentia bona, those things that are excellent, and good, must be most near unto us in a case of justice, done by law or precept. 2. Diligentis, of the party loving: propinquitas in gratuitis, quae sunt judicio nostro: he may have respect to propinquity of kindred, etc. 3. As thyself: non quantum, sed sicut: not as extensively, but as sincerely. And that in four things. 1. The end: sicut te: i propter quod amas teipsum: as thyself: i e. for that that thou lovest thyself: that must be, quia Deum amas: ideoque omnia quae sunt Dei: ob hanc causam dilige fratrem: because thou lovest God, therefore thou must love all that are of God, and for this cause thy brother. 2. Means: application to this end; ad quod teipsum, chief to his soul: so we must tollere impedimenta, remove those impediments which do hinder our souls from this goodness: and so, non consentire ejus voluntati in malo, not to consent to him in evil. So that as August. saith, aut ama me quia sum Dei, aut ut sim Dei: either love me because I do pertain to God, or that I may pertain to him: and so we must love our brother. 3. Manner: not for the use of him, or because we hope to have a good turn of him: but gratuito, freely. 4. Order: first God: for the second Table must help the first, and not cancel it. And thus must our love be ex fonte pietatis, justus, verus, & ordinatus: it must flow from piety, in justice, truth, and order. This is the sum of the second Table. The V Commandment. Honour thy Father and Mother, etc. THe last Commandment is the fountain, whence all of the second Table do come: as a stream beginning at the Conduit-head. This fifth Commandment hath all those properties, which are due to any man with respect. And in those two things which must be seen in love. 1. In respect of God, the excellency. 2. In respect of us, conjunction or nearness. Whereas in conjunction we must rather love the faithful, our countrymen and kinsfolk; here, in the case of excellency it is not so. For sometimes we must give more honour to an infidel: as Acts 25. Paul to Nero, and Dan. 6.3. to a stranger, as they did to Daniel: and Gen. 41.40. as Pharaoh did to joseph. And to give this to men endued with gifts, is in regard of their nearness to God: for by his benefits they are nearer his end: so, as for this cause they are to be preferred, and made nearer to us also. And they are also nearer to us, in respect of the greater profit we shall receive of them: according to that of the Heathen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (He as God;) for God setteth as much by that which is his his own, as by himself: so that being nearer our profit, we may love them: and being nearer to God, we must perform all other duties unto them. Why are not all men excellent alike? Quest. Sol. God's wisdom wonderfully appeareth in this; For seeing Gen. 2.18. the occasion of the Woman was, that she should help: because that though it were good, yet not the best, that Man should be alone: for he being finite, and therefore of a finite power, might with help perform better services unto God. Now, seeing they were plures, more than one: the question is, whether they must be one body or not? And if there be one body, then must there be diversity of members, 1 Cor. 12.21. But if it be said, there should not be one; that is confuted here. Also, God being most excellent, and having all other things under him, would in his creatures have a pattern of that excellency and subjection: so that for that cause, 1 Cor. 15.41. he made every star differ from other inglory. So also, that they might be those divers vessels, 2 Tim. 2.20. And by this Commandment doth all power stand: And hence it is, that he hath called them Gods, Psal. 82.6. And therefore this Commandment possesseth this place, as in medio, in the midst, as Philo judaeus saith, because God would have him first to look to his worship, and then to his own honour in the second Table. Gen. 17.9. This Commandment hath two parts. 1. precept, Honour, etc. 2. Reason: that thy days, etc. This division proved, Ephes. 6.2.3. The precept containeth the duty of Inferiors, Honour. Superiors; to be Fathers and Mothers. For God includeth in one word, the most especial things. And because, as chrysostom saith, first they must be, before they can be honoured: therefore first, What is meant by Father. What is here meant by Father 1. That is true, Matth. 23.9. We have but one Father: for all others, as the Heathen said, be but instruments. Whensoever therefore any thing is attributed to God and man; God is the first, Ephes. 3.17. so he is the first Father: Psal. 27. which took us out of the womb: and the last Father, Psal. 82. which taketh us up, when all other have forsaken us. So that, seeing to be a Father, cometh from God, and our superiors are made partakers with God, as his instruments, they must also have their duties from him. The word Father signifieth him, that hath a care or desire to do good: for which job, cap. 25. was called a Father: so that he is a Father, by whom others are in better case and estate. 2. Mother. This hath the name of a faithful keeper: as we may see by the end of her making; which was, to help. And the same word was so used, job 12.20. Ruth. 4.4. And the Heathen themselves know this, that a good governor differeth nothing from a good Father. 3. Honora, honour. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth aggravare: so where excellency is added to the thing, it is of weight: and in precious things, the heaviest is the best. So that addere pretium, is addere pondus; and so by translation, honorem, (honour:) for when a man hath received the person of God, it is more to be esteemed. It was a miracle among the Heathen, that so many Kings should give their heads to one, sometimes to a Woman: sometimes to a child: which argueth plainly, that they knew a divine power therein, that might not be resisted, i Gods ordinance: and so worketh a reverence in our hearts. And as in the former word; so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour: Solon in his Laws, and Plato, and the Romans, do make choice of this word; and other that writ of Laws, and that matter. 1. Now what the estate of them is, this is to be set down: as 2 Cor. 4.13. All things are for your sakes: i. for the Church's sake. Politia est propter Ecclesiam: set down, 1 Tim. 2.2. For there the Apostle goeth thus to work. God would have all men saved: that they might be saved, he would have them live in all godliness and honesty: that they may do thus, he would have them taught the knowledge of God; this necessarily requireth a rest; (for in the wars there is nothing rightly ministered:) That men might intent thus to live, it is said, vers. 2. it is expedient they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lead a peaceable life, in regard of outward invasions: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quiet, in regard of mind, and inward tumult and troubles. Now if the natural Father and Mother could have performed this, (as a while they did, to Gen. 9) there had needed no other. But Gen. 10.8, 9 there comes one Nimrod with a company of hounds at his tail, (the same metaphor it pleaseth the holy Ghost to use) i sons of Belial; and he taketh upon him to be an hunter: i. a chaser of men, to disturb. So because the natural Father cannot perform it; and because we cannot in deed do fully the duty of our souls: therefore there is a Priesthood in the Tribe of Levi: a spiritual Father in the Apostles, and their successors: For this cause, Heb. 13.17. to souls, and bodies, 1 Tim. 2.2. was it, that God first allowed; and after instituted, that men should have government: both for resisting of outward foes, and quieting of inward strises. Rom. 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let every soul be subject, etc. There it is said, that this binding of men into one society, this power is of God; and so to be accounted of us: for vers. 4. he saith, God hath delivered him a sword, to the end, that he should be vindex malorum, against the evil, and disturber of this quietness; by which men might intent the former rest: and consequently, that he should be a comforter and cherisher of good men, and those that love to live quietly, to learn to know. Dan. 4.9. the civil estate and government thereof is compared to a huge tree, under the shadow whereof, etc. and Esa. 32.1. to a great Rock in the Wilderness, giving shadow and water. And consequently, jer. 29.7. quoniam in pace ejus est pax nostra: In the general peace is every man's particular peace included: therefore every man is bound to hang his weight upon it, to establish this authority. H●n u● noted in three words. Now this same is noted to us by three words in the Greek: for it is called, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 2.2. an excellency of a gift: when a man hath somewhat above others. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13.1. a power. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 3.1. principality. There is an affinity between these three. For first, God giveth a man a gift and excellency in the gift, than a power, a sword, and then a place of government, to exercise his gift in. In this order we must mark, sometime there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without the other two: because there might be a choice of them that have maximam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest excellency of gifts; that they should be called up as Assistants; and to do good in private, when it pleaseth God to cease a government. 1. In this order, the government is either of pater naturalis, of the natural father within a family: And there be three governments; Of the Wife, Son, Servant. Of the Son, it is plain: so of the Wife; for he is pater familiae, the father of his family, whereof she is a part: and of the Servant; by that reason: and 2 King. 5.13. an example, Naaman's Servants call him Father. 2. Father. We come out of the family, and then in patriam, abroad into the country: which is the people, among which we are borne. And that is entitled with one of these names, 2 Sam. 20.19. The woman of Abel saith, that that City wherein they dwelled then, had been a mother in Israel, because God committed the government first to the people themselves: so Gen. 23. Abraham's courtesy and honour to all the people: and Psal. 58. to the whole people. This company, as it is to be honoured, so it compromitteth and setteth over his honour to some party: and thereby cometh it, 1 Pet. 2.13. that he calleth the Magistrate, humanam creaturam, the ordinance of man: and he did give them light to do it. But indeed, magistracy is called man's creature, to distinguish it from God's creature, against the Atheistical contempt of the Ministry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that will disannul or abrogate that which myself have enacted, he doth make a Law against me, and doth abrogate and disannul me. First, to consider, that Divina creatura, God's Ordinance in the minister, as it is solemn: as he is to receive the Fatherhood. 1 Cor. 4.15. Though ye had a thousand Schoolmasters, yet ye had but one Father, etc. More, the very Heathen, judg. 17.10. Come and be my Priest, and my Father. And because under this Ordinance of God, is another, the erecting of Schools, 1 Sam. 10.12. 1 King. 2.12. Elisha calleth Elias his Father, when he was taken up into Heaven: Phil. 2.12. Paul commendeth there their obedience unto him in this kind. And when the sons of the Prophets came from the hill, one asked, Who is your Father? meaning Elisha. And Acts 5.34. honour is attributed to Gamaliel, he is counted honourable. In regard of this, Paul calleth his Scholar Timothy, his son. Come to the Magistrate: which was first by man: Exod. 18.21. Deut. 17.15, 16, 17. etc. There are rules for making them: Gen. 45.8. the man joseph, was a Father unto Pharaoh in Egypt: judg. 5.7. the woman Deborah, a Mother in Israel: and this honour was not to be given to the Supreme power only, but to every subordinate governor: 1 Pet. 2.13. the division there is into the King and Governors sent by him: so he that is Dux militiae, a Captain, may be called Father of the Camp: and whoso hath authority in any other sort, may be so styled, that is set over others for the good of the public: so that rule in the Canons, Quaeque res in conjunctione, in every society that thing is to be taken, and esteemed, and preferred, pro bono conjunctionis, that makes for the public good of that society: as among scholars, for learning, he that hath that bonum most, he that is most able to teach, is fittest to rule: for the honour of excellency was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither principlity nor power. Come to the other part, when it is alone, honour is to them due also: and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of four sorts, 1. ratione annorum, in regard of their age: 1 Tim. 5.1. old men and old women, as our Father and Mother: 2. Inregard of some gift of wisdom and counsel: so that he be able to direct others, and to invent more than they that are above them: so attributed to jubal, and to the inventors of instruments, Gen. 4.20. 3. In regard of a degree either in Church or Commonwealth. Because that money is nervou politiae, the nerves of policy: therefore rich and wealthy men the land do most esteem. And so to men of wealth she giveth a degree, if they be called to Assemblies, more than to others: because in her need, she shall be more helped by them. So Nabal for his wealth, 1 Sam. 25.8. is called by David, implicitè, Father: (and to thy son David, etc.) And it must be done no otherwise then in respect: else if one should do it, jam. 2.9. it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have respect to persons. 4. In regard of a benefit: when he is able to do another a pleasure: as job. 20.16. he had the honour, that he did pleasure the poor. [Honour thy.] The duties first in general, after in particular. The duty standeth in the 1. Action. 2. Manner of the action. So both to be handled. And because certain duties are reciprocal, mutual between supreiour, and inferior; to avoid needless repetition, it shall be good to have spoken thus generally of them. 1. The first than is love: but in a higher degree, then that that is due to every man: therefore the name of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a natural affection, either ascending from the Son to the Father, or descending from the Father to the Son: either naturally proper, or by analogy. The Apostle showing what degrees this love standeth in, expresseth it by this term, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is a common love, and a peculiar love, which we have with our friends: and it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is in a more special degree: and the want thereof, Rom. 1.30. 2 Tim. 3.3. is imputed as a great crime: and it is a prophecy for the end of the world: that then men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without natural affection. 2. The second is the property of love: to wish well to him whom we love: and because Christianum vorum est oratio, a Christian's man's wish is his prayer: therefore in this respect we bring it to prayer: which is a mutual unity or affection of love, between the Father and Son: 1 Tim. 2.2. a Commandment that prayer be made for Superiors. The like, jer. 29.7. for Babylon, the Country: and backward and downward. 1 Cor. 29.18, 19 David prayed for the people, and for his son Solomon: and job. cap. 1.5. was wont to pray daily for his Sons. So for the duty reciprocal. [Come to Honour] (which is the duty due from Inferiors to Superiors:) what it is in particular. As there is a Father, Matth. 23.9. So we have exactly but one Father; viz. God: so, as truly is it said of honour, 1 Tim. 1.17. honour exactly belongeth only to God; But that he himself hath vouchsafed to resign part of it to some men: 2 Tim. 2.20. he created some vessels to honour, etc. and consequently, Heb. 5.4. out of the generation of mankind, he calleth some to be honourable: and as Matth. 25.24. his calling is known by his gifts: for he giveth them parcels and portions of his goods, whereby they excel their fellows. It was said that the Scripture useth three words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Excellency; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Power; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Principality: unto this Excellency, honour properly belongeth: and it is twofold, 1. outward, 2. inward. 1. Inward honour, as Prov. 5.9. Meddle not with a strange woman, etc. so Prov. 20.3. for he shall lose his honour, Inward honour that good opinion that men have of him: And opinio honesla, and honest and good opinion is defined to be, testimonium excellentiae; whereby we witness that there is in this man a certain excellency above us: or somewhat above us by nature. Paul, Col. 3.18. 1 Pet. 2.13. expressed this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subjection: to be subject: as Luke 2.51. Christ went, etc. and was subject to them: i. in respect of his manhood he acknowledged himself a child: and so consequently, somewhat more to be in them, then in him. The contrary will make it more plain. Numb. 16.3. Corah, and his company: his thesis was, The Lord was among them, all holy to the Lord, and equal: therefore Moses should not be so excellent. The contrary of this is, when men do not only confess, that there is not any equality, but that some excel: and that not by chance, (nor as the Poet saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but by God's appointment: and this is the first and inward part of honour. But 1 Sam. 16.7. God and man look not one way: God looketh on the heart; which man cannot: therefore he cannot see this inward excellency. And this maketh the exterior honour, as it is taken, Honour external. 1 Sam. 15.30. where Saul saith, Yet honour me before the elders, etc. Matth. 23.67. the desire of the chiefest place, chief rooms, greetings, etc. the honour that the Pharisees longed for. What the exterior honour is, what kind is to be exhibited, and due, it is better determined and known by the manner of the Country; because all are not alike in fashion. For ourselves, they may be reduced to these seven heads. Every one hath a warrant from the practice of the godly. 1. To rise up: when the person of excellency, (which either by nature, analogy, or property is our Father) is in presence: done to job cap. 29.8. and a greater, by Solomon to Bathsheba his mother, 1 King. 2. he risen up and met her. 2. Nudare caput, to uncover the head; which was ad honorem, in token of honour: in use with the Saints; as 1 Cor. 14. 3. Genuflexio, the bowing of the knee: practised Gen. 41.43. the cry of Pharaoh made to be proclaimed before joseph, Abrech. i. bow the knee: And thus fare proceed the first salutations. 4. Afterward, it pertaineth to exterior honour, to Stand: Exod. 18.13. Moses, quia judex, because Judge, sat: the people stood: 2 King. 5.21. Gehezi stood before Elisha; and indeed it is the common expressing of service. 5. Silence: to give ear when he speaketh: job. 29.9, 10.11. so they did to job, when he was in presence. 6. When we are by necessary occasion to speak, to use words of Submission: as 1 Pet. 3.6. Sarah called Abraham, my Lord, or Sir. Gen. 31.35. & 43.28. See it in josephs' brethren, Thy servant our Father, etc. And they bowed down and made obeisance, Gen. 31.25. So Rachel to Laban, Let not my Lord be angry, that I cannot rise up: and give testimony of honour: because it is with me after the manner of women. 7. The last, is dispersed throughout the Scriptures, and is comprehended under the word ministrare: Luke 17.8. when we wait upon, and when we perform any duty, which men's servants use, by that action, whatsoever it be, we testify a superiority and excellency in that party. It comprehendeth many duties. And thus fare goeth honour. For when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Powe● To Power belongeth fear. power, is added; then another thing (viz. fear) doth belong to it: as joh. 19.11. power, it is not but from above, from God: and so consequently cometh there unto them that have power, part of that fear that we own to God. To this belongeth an awe, a standing in awe, a reverend fear, Levit. 19.3. Every one shall fear his Father and Mother. Ephes. 6.5. With fear and trembling to our Masters, secundum carnem, after the flesh. Prov. 16.14. A great fear belongeth to the King: because his anger is the messenger of death: and job. 29.8. that the people stood in such awe of him, that they, when he came forth, conveyed them out of the way, as if they had done some unseemly thing, etc. And this properly belongeth to the Superior in regard of his power. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Principality. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is due obedience. 3. In respect of his government: unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due, 1 Tim. 6.1. obedience: expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go under a yoke; that is, when they bid us do this or that, we be contented to put our necks under their commandment: Prov. 23.22. & Ephes. 6.10. plainly, Obey thy Father and Mother, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both set forth this obedience: examples of which we have, Gen. 22.9. of a Son to his Father: Isaak even to the death obeyed, etc. of a Servant to his Master, Gen. 31.6. jacob served Laban with all his might; and Iosh. 1.6. joshua by God's commandment, is made servant to a Kingdom. Now for the protestation of this obedience, and for the expressing of it, order was taken for a second government: as Prov. 3.9. he willeth men to honour God with their substance and goods. It is the wanting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the laws of grarefull retaliation; that Mar. 7.11.12. a man saith to Father and Mother, Corban, i. by the gift that is offered, thou mayest have profit: he shall be free: and so suffer him no more to do any thing for his Father, and Mother. Wherefore, Rom. 13.7. we are commanded to give tribute and custom: that is to show, that we are not only ready ourselves, but also our goods are at command: partly with protestation, that we do give it as stipend; and partly, that we are ready at the commandment of the Commonwealth, by that commandment of imparting. The last is, to the other part of the Law: of that which is ours. Now because the Law hath two parts, 1. directive, 2. corrective: if we break our obedience; then Heb. 5.8. & 12.8, 9 to submit to correction: and so fare stretcheth obedience. Now touching the second, the manner: it is, that it be done in simplicity, in conscience, The manner. from the heart: Col. 3.11.2. that we do it alacriter, with cheerfulness. And lastly, 1 Pet. 2.29. that we do endure, and continue therein; we are not given by nature to this: therefore they yield six reasons, to induce and exhort men; and they place them upon the duty. 1. That the place of the Commandment moveth: that it hath pleased God to give it room before our goods, yea before our life showing that the maintenance of this superiority ought to be dearer unto us then those. 2. The Name itself, Father, and Mother, which is by nature a name full of love, and very amiable: insomuch as unreasonable beasts, they own this duty and perform it more exactly, then reasonable men. 3. The third is no less amiable, the promise of long life; and death is a thing to man's nature most repugnant, and consequently, God maketh choice of this Commandment, Eph. 6.2. and doth annex the promise to this rather then to any other. 4. 1 Tim. 3.4. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good thing to see to: it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: acceptable: and Coll. 3.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thing that God is specially delighted with, and pleased withal; because they are to have a special regard, that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excellent, acceptable and wel-pleasing men. 5. Ephes. 6.1. it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a right thing, we cannot forbear it without injury: and therefore Christ, Matth. 22.21. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reddite quae sunt Caesaris, etc. render unto Caesar the things which are Caesar's: it is our Duty to do it. 6. Heb. 13.7. Expedit enim vobis, it stands you in hand so to do: the reason, because where honour is detracted, there care of preservation is diminished: and by reason thereof, the power, wickedness and impudency of wicked men is increased upon us, and the more it is increased, the more is our estate troubled: and so is our unquietness the more: therefore better it is that honour be given them, that they may be encouraged in their places. So he that breaketh this, goeth about to bring in an Anarchy. And besides, Gen. 11.4, 6. they set themselves against God. It doth argue a great rebellious pride, even against God himself. As Rom. 13.2. If you set yourselves against power, you resist God. By weighing these reasons we may rapply be induced to give unto them that are set over us, that honour and obedience that is due unto them. Now to superiors duties in general because in God's law these are always conjoined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have worth, and to be reverenced for that worth: as before, 1 Tim. 6.5. Saint chrysostom upon that place maketh it an Axiom. And because this honour is due unto them for their worth; therefore before they have this honour, they must mereri, be worthy and deserving men. And worthy they shall be, if they be fathers and mothers. The nearness of the two significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth heaviness and honour; and in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour, and a loss; and in latin onero, and honoro, to honour and to burden; show that God would not have this nearness to go without a meritum, some desert: nor meritum, this desert, without a charge: therefore they must have meritum, and by consequence honour is by them justly required at our hands. 1. First then their duty is, 1 Pet. 2.13. Rom. 13.4. to know, that the office is propter Dominum, that they be God's ministers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore must their song be of mercy and judgement, Psal. 101. as they are his ministers, and have received power from him, and honour due to him, so this must be their special care, that they that are under them, may come to be God's vicegerents: as they are said to be by Jehosophat, 2 Chron. 19.6. The judgement is not yours, but the Lords. They must serve, and you must command. Therefore for the Lord it is to be used. So 1 King. 21.7. when that jezebel thinketh he is not a King, except he can command, and have a thing wrongfully, it is a naughty opinion: & omnium seminator malorum: it is that which soweth all mischief in the world, not to acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they are for the Lord, but to blot it out, and set in place thereof their own will: whence breaks out all injustice. God giveth no authority prejudicial to himself: but because some have set down this for a maxim, that he is no master nor superior except he may do what he will; therefore, 1 King. 22.8. if Micaiah the son of Imlah, or any man say, that he must look to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he is for the Lord, he cannot abide him: and so falleth it out, (as it is in Proverb.) He becometh an enemy to them that speaketh just things. Superiors were ordained for inferiors. 2. Then there is a second, making more weight, Psal. 78.71. and 2 Cor. 12.14. The children are not for the fathers, but contra. David, taken from the sheepfold to be a King: why? to feed Israel. The heathen also say it, that superiority is ordained for inferiority: and the Prince for the benefit of the subject. For God in the beginning considering the want that was in children, ordained a duty to be first showed to them, before they were able to give honour: and after they are to return and exhibit honour as a reward. 2. Under this is that Eph. 5.29. They must nourish, and cherish and count those that are under them, their own flesh: as Moses, Num. 11.12. he carried the people in his bosom, and made their welfare his scope: and as Christ, Mat. 23.37. example of the hen, which to defend her chicken, fighteth against the fowl, that is mightier than herself. This loving, cherishing, and defending is the end and whole scope, why governor's were ordained. Again, it is added in Exodus, That it may be well with thee, and that thy days may be long: If thou do thy duty, well; otherwise, it is a shortening of thine own time and prosperity. For Deut. 17.17. Governors are not potare in rosa, nor colligere auream messem, to gather for his own profit: though they make it their end, to gather and scrape gold together, and to seek their own ease, as they in Ezekiel, 11.3. who account the City as the caldron, and us the flesh: to be in it till we be sodden. The security and ease that evil rulers take, the profit of the inferiors being not a whit regarded, this maketh them evil. But the wealth of the inferior is their duty and care. 3. Because God hath made them Fathers, and Mothers, and the rest children: and consequently hath brought into nature a different degree of high and low; that they should not pervert this difference, and make them equal. As Nathan to David, 1 King. 1.26. Nathan the Prophet, and Zadok the Priest, and Benaiah the son of Jehoiadah, and Solomon thy servant. He knew well enough where to give him place: and not as men do now: for now is Solomon first, etc. Mal. 2.9. God hath made the Prophet vile in the people's eyes: the reason goeth before, 1 Sam. 2.29. Inhonorasti filios tuos, thou hast honoured thy sons: whereas Eli should be honoured by his sons, he honoureth them, and entreats them, as an inferior his superior: as it is plain there. It is said there, that God would make their seed abjects, because they gave away their honour from themselves. Esay 34. He will set children to be their Princes, etc. the meaning is in the next verse: The children shall take upon them against the ancient, and the vile person a 'gainst the honourable. This presumption comes at first by perverse inverting of the difference. 4. As this order is thus established, and we must retain it: so it must not be a resemblance, or dead Idol, but put to use, 1 Thess. 4.11. he must see that such as be under him, be put to their work and business: and if any break order, than Rom. 13.4. he hath not authority in vain, but propter vindictam malorum: he is a revenger to execute wrath upon him that doth evil. If they do well, Mat. 25.23. he must encourage them with Euge serve bone, Well done good and faithful servant, etc. God's ordinance must not be an Idol, but for the countenance of the good, and discountenance of the evil. It is a shame for Governors, when men that work iniquity, and for the same are condemned, Prov. 10.29. The way of the Lord is strength to the upright man: but fear shall be for the workers of iniquity. Prov. 10.29. they that should fear, fear being for them: yet are they not in fear, because an Idol is in place. But contrary, Rom. 13.4. that is a worse shame, if he be terror bene agenti, a terror to them that do well: & if they of all other be most persecuted. Potest as non mandatur, nisi adversus vitia, contra quae homines nolunt esse potentes: God giveth not power against mankind: he will have that preserved: but it is set up for the punishment of vice, against which men will not show their power. So then these are four general uses that concern the superiors. 1. The manner is set down, Psal. 101.2. showing there how he will govern his inferiors: he saith, he will walk himself perfectly, and be an example before them. Gregory makes the right use of power; ut sit potens in seipso, vel potius miro modo contra seipsum pro seipso: that a man be powerful over himself, or which is more, for himself against himself: that is, against the rebellious affections of his own nature. And so he shall bring himself to goodness. 2. This being done, Leu. 25.43. than he will have moderation, as well knowing, (as the heathen man saith) this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this power, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to carry themselves loftily above others, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have others in a base esteem: much less for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to constrain men thus in proud manner, with contumelious words, and tyrannous deeds, as Eph. 4.31. in every Christian, all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excess of anger, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bitterness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, crying out, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, railing, aught to be fare from the meanest: therefore consequently from him that is in higher place. Solomon, Prov. 28.15. counselleth the governor ut non sit tanquam Leo in vi sua, that he be not like a lion in the way, and Zeph. 3.3. describing a naughty government, saith, her Princes are like roaring Lions. But God saith there, If thou sittest over thy brother, do it with moderation. 3. The third is, that he be not as Saul, to begin well, and end ill, 1 Sam. 13.1. Saul was King over Israel above 20. years; yet there it is said, he reigned but two years. As now many are marvellous careful at the first: but post quinquennium Neronis, after four or five years good government, like Nero afterward they come to be like flesh in the midst of a caldron. There are six reasons more concerning superiors in their duties, whom as in Dan. 4.4. God exalteth, that men may have rule for themselves: they are in Psal. 82. 1. His charge, v. 3. do well, How long will you give false judgement, and accept the persons of the wicked, seeing God is among you? v. 2. nay, more he is a Judge among you, v. 1. and will have a reckoning, and will that men should have a Father. 2. In the the 3. & 4. v. the end of the power committed to them, to defend the weak, not to oppress them: contra vitia, non contra homines, they are not to oppress men, but vice. 3. Vers. 5. Choose you: if you will be ignorant, and that wilfully ignorant: and continenter ambulare, walk on, and continue so: it is the overthrow of all the foundations of the earth: All will go to wrack: concutientur omnia fundamenta: you will bring all things out of order: there will be no good thing. 4. Verse. 6. I have said, ye are gods: indeed ye are none, the meaning of this place is expounded, Joh. 10.35. The word of God came to them. There came not only a Commission from God, but a delegate power: therefore ye are not to rule absolutely, but by Commission: you have therefore a superior to whom you must give account. 5. Verse 7. For abusing your commission, ye shall die like men; no difference in your death from others. And strait he correcteth himself; ye shall die like Princes; not like mean men, but like Kings, as it is said, potentes potenter tormenta patientur, the greater men shall endure the greater torments. 6. Verse the last. For all the heathen pertain to thine inheritance: that is, all the earth is thine: and thou hast made them thy children, and hast given them the earth to order it, and they to come in part of thine inheritance; and they have abused thine inheritance, and made it full of brambles and thistles; and so seized: and therefore have made themselves uncapable of honour. It is better set down, Ezek. 34.5. ye have not performed the service and duty, therefore he saith, Arise O Lord, and take the inheritance into thy hands; thou wilt perform the charge. Before we come to particular duties, here be two questions to be handled, for the understanding of the duty of obedience, hereafter to be handled. Quest. 1. Answer. First, whether we own honour to one that is evil? I answer, yea, Rom. 9 where the Apostle reasoneth in a like case; that the unfaithfulness of a man cannot frustrate God's promise: so the wickedness of the person cannot take away the commandment: nor make God's ordinance void: Rom. 13.1. All power and ordinance is from God, so no evil can make it void. Evil is twofold, either which runneth to the punishment, or to the fault. 1. For roughness, or oppression, 1 Pet. 2.18. Obedience must be given to the crooked and froward, i. to such as Holofernes, Judith 3.8. such as nothing will please; example, Gen. 16.6. of Sarah, and Agar. Although Sarah dealt roughly with Agar, yet the Angel willeth her to return to her mistress, and submit herself to her. And as in the family, so in the Commonwealth. It is known how Saul dealt with David: yet Psal. 120. v. last, he saith, He sought peace with those that loved not peace: i. acknowledged submission, offering no violence neither in the cave, nor in the bed. 2. For the other wicked governor's, be they never so hard, it is plain likewise, that to them obedience, and honour is due. For as it is true, Hos. 10.3. that God in ira, in his anger, denieth us a Prince: so also, Hos. 13.11. he giveth a King in his wrath: expounded, Job. 34.30. that it is the people's fault, for their sins, Hos. 8.4. It is his doing, because the people would have it so: For when as they in election proceed not in timore Dei, in the fear of God: and things are not respected in themselves, Hos. 8.11. Because Ephraim will have altars to sin, they shall, etc. and because they will have a wicked man, I will plague them, etc. so it cometh often by the people's fault, though the Prince be evil: seeing Prov. 21.1. his heart is in the hands of God, and he can rule it as a vessel in the waters, he may, as he hath moved divers evil Kings, and them that have no fear of God, to good decrees, and purposes: as Belshasser, and Darius: so though the Prince remain good, yet, 2 Sam. 24.1. he suffereth Satan to prevail over him, as over David here: and as it is temporal; so 1 Sam. 16.14. he taketh away his good spirit continually, and an evil spirit is sent of him on Saul. So this is all one, to make of a good Prince an evil: and to set up an evil Prince at the first. Which though it be thus, yet Jer. 27.7. the Monarchy which the King of Babylon had, was his own Kingdom: & all other countries willed to serve him: as likewise Esay 10.5. The rod of his wrath, the King of Assur, was by him purposely sent. This being Gods doing, Jer. 29.7. they must pray for Nabuchadnezzar: and cap. 27.7. they must submit themselves to him, and obey him. So in the New Testament, 1 Tim. 2.1. prayers for governor's, though no Christians, and 1 Pet. 2.18. Obey the King, Nero: and Act. 25.11. Appello Caesarem, I appeal unto Caesar: Paul useth the benefit of his government, refuseth his Deputy, and appealeth to Nero himself. Only this add out chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The honour we give, is done, not to man, but to God himself. We reverence the ordinance of God in men, not man, so that honour is due not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the person, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the vizard that God hath put upon the man's person: more plain, Ester 6.8. Haman counselleth the King, Thus shall it be done to the man whom the King would have honoured: he shall put on a robe of estate, etc. And Mordecai, a base man, was so honoured, and yet returned to his private estate. The honour there, was done to the King's robes, and Crown, not to the private man. Thus we must conceive of evil men: that they are invested in the Lords robes and Crown; to which we give honour, not to the man. The Heathen Emblem is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is an Ass laden with the Image of Isis, a goddess: and the people fall down and worship: But the inscription is, Non tibi, sed religioni, we worship not thee, but the goddess. This is one thing: Every one may bring down himselse: yet he is clothed with robes of estate. Another is this, and that is plain by Hose. 13. Because, be a government never so bad, yet it is better than none at all. Oligarchia, better than anarchia. If in his wrath he gave them a King: yet in the fury of his wrath he took him away; and made their plague greater, to leave them without a Prince. So much of this question. Quest. ●. The second question goeth a degree further. Vtrum malo in malo, or ad malum sit obediendum? Whether a man doth owe absolute obedience to the wicked commandments of a wicked Prince? S●l. The resolution is negative. Absolute obedience is due only to God. For the making plain of this place, we must understand, that now it cometh to the point. For here he cometh to be nobis Rex, he now showeth himself a King; while he was in his robes, though he had the honour, yet he was not nobis Rex, a King in deed: for he is no further a King, then quatenus imperat nobis, then so farforth as he commandeth and ruleth over us: therefore great heed is here to be had, lest we be entangled in the action. For the first entrance into this question, the saying of the Fathers is to be embraced; for they say, that Lex charitatis Deo, the Law of God which commandeth us to obey him, did not take away the Law of nature: therefore it is very good reason, that this Law of nature, (by which is Father and Mother) should not weaken, but strengthen the Law of God. We cannot say, when we do evil, that the Law of nature is cause of it. The second thing is this; that because, as we said before, the word of God came to them, and therefore their power is not absolute, but delegate from God: So we may say out of Prov. 8.15. there Wisdom speaks it, (which is the Word of God: the second Person in Trinity:) that it is the word, per quod reges regnant, by Which Kings reign. Now, per quod est, by which any thing is, that is the essence. Every Superior, he hath something that giveth the essential part: and that is the word. Now, 1 Sam. 15.26. when he casteth away the word, he ceaseth to be our Superior. Because thou hast cast away my word, etc. And if altogether he disclaim the word, every man is bound to disclaim him, as they did julian the Apostata. For the plain seeing of this, it were good to consider that word in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth gradus, a degree: and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth an Order. In order there be two things: for there is summum principium, the top, in respect of whom all the rest are stairs, so the step is better, which is next the top; and then there is series, a row or order, in a line coming down from the top between them: which series hath in every calling a latitude; and is not infinite, but in God only: as superiors for soul matters, for the soul: for bodily matters, for the body: for instruction, such matters as are for instruction. The series hath bounds: and they may be referred to two, to which every transgression may be referred: for when a man goeth aside from that summum principium, that is, Ne superior excedat aut recedat, lest the Superior should exceed, or swarve aside: when any one doth recedere, as he doth, when he goeth from the order, if he go out further, than he breaketh. We are to remain in the ascending line, to the top; for that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep order still: So we are not to go out, we must keep our sitting still. Again, because the series hath a certain breadth, having his bounds about on both sides; he that passeth the bounds, and prescribeth any thing without the bounds, he goeth from the nature of a Superior. It is as if the Prince of this land should command things to be done, in other lands where she hath nothing to do. First then, he must not forsake his seriem: secondly, he must not recedere a principio suo: If the King or Ruler observe these two orders, we are absolutely to obey him. Ob. Matth. 6.24. No man can serve two Masters: God and manare two. Sol. It is resolved thus, Dominus & servus, Master and servant, make but unum agens, one agent; where there is a subordination, there they are all but unum agens, one agent: so there be not two Masters, till he break order himself, and be a Master himself against order. Erigere altare contra altar, and erect an Altar against an Altar. For it is in order, as in nature. The Prince he moveth heavy things, and it is inclinatio gravitatis, the natural propensity of heavy things to descend: yet as their nature is ad conservationem universi, to the conservation of the universe, to break their natural course, according to the will superioris magistri, of a higher Master, and ascend: Such a thing it is in matters of the Commonwealth: if any inferior Master command somewhat, I must not obey him: the higher place, hath the more honour; and the greater is to it. Acts 25.11. Festus was an honourable man; but Nero more honourable: and Paul, when he feareth that Festus would break order, doth refuse him: and so consequently useth the benefit of appeal. By which place we may see, that when one dealeth with an inferior officer, it is easy to procure a Supersedeas: the superior taking the matter into his hands. Then when the highest mover of all, and Prince moveth, there is no more Fathers: that is, when his word cometh, it giveth a Supersedeas to all comers, underneath: and Appeal is to be made unto him. These two dissent often: as Matth. 6. For our Saviour speaks there of obedience to be given to them that have power of the body: so he saith, Fear not them that kill the body: It were a caveas needless, if Princes had not broken order, and if they had commanded nothing contrary: but he than telleth them, whom they should fear most. The conclusion is Acts 4.19. Deo potius quam hominibus, to obey God rather then man. The reason of this standeth thus. God hath taken order for the inaugurating into his politia and government every son: as Phil. 3.20. our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and conversation is in Heaven: Ephes. 2.29. we are Citizens with the Saints. A child is no sooner borne, but fertur ad baptismum, he is brought to be baptised. So he is no sooner in the world, but presently he is sent out again: for there he renounceth the world; and there is his first oath, Sacramenium militare: therefore men cannot go from their first oath: nor must he swarve from that, whatsoever inferior Prince biddeth: therefore jam. 2.4. in heavenly matters, if one man be regarded more than another, (because there, they are all paris juris, of the same authority) it is respect of persons: therefore the Prince is not superior, but equal, in God's matters: he must not command contra seriem suam, against his own order. And in natural things, as eating, drinking, marriage, he cannot command, as Ambrose proveth, Epi. 43. and consequently in natural things, there is par jus, the same right: therefore when the case doth come to this, we must disobey him. So then in regard of this first, whereby we have thus set ourselves apart unto God by a solemn oath, we own him chief and special honour. 1. It is Christ's own saying, Luke 14.26. He that comes to me, and hateth not his father and mother, etc. He expoundeth it himself, Matth. 10.37. by plus quam me, if he love them more than me: or if they love them not less than Christ. As minus malum, a lesser evil is called good, in respect of the greater: so minor dilectio, a lesser love, is less, in respect of major dilectio, a greater; and his less love is this: because bonum quod impedit majus bonum, in eo minus diligendum, that good that hindereth a greater good, is for that cause less worthy of our love. 2. Example of this in the second Commandment. To this Nabuchadnezzar a Prince, is contrary: he will out of order: there disobedience is in him: he is disobeyed; and disobedience is there to him, and no disobedience: disobedience is not but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in order: he went out first, Dan. 3.18. Another example, for prayer, between Darius' commandment, and daniel's order in the same, Dan. 6. 3. For the third Commandment, Iosh. 9.15. an oath taken between joshua and the men of Gibeon. They preferred the religion of their oath, before their oversight, till saul's time, 2 Sam. 21.2. he, to remove them, would have the Israelites break their oath: which they did, unlawfully obeying: thererefore punished fame iriennii, by a triennial famine. 4. Example, for the fourth commandment. Against which Antiochus commanded, 1 Macc. 1.28. and he died miserably: but Maitathias, that disobeyed him, prospered. 5. In the fifth Commandment. A Commandment of God for the preservation of the Ministry and Prophets. Abab, 1 King. 18.13. commands contrary, all God's Prophets to be slain. Obadiah saveth one hundred, and thinks not himself disobedient. So he commanded, Honour Father and Mother: yet 2 Chron. 15.16. Asa deposed his Mother, etc. and justly. And Mat. 15.5. the Pharisees Corban against this Commandment, was not to be obeyed. 6. In the sixth Commandment, Pharaohs commandment was, Kill all the Males; the Midwives disobeyed it, and were rewarded. And Heb. 11.23. Moses Parents kept and hid him three months by faith, and disobeyed; and if they had kept him three months longer, it had been a stronger faith. God commands, kill not an innocent, 1. Sam. 22.17. Saul commanded to slay the Priests of Nob, his servants would not do it: and they are justified in it. For it is no disobedience, if the Superior going out of the line, the Inferior keepeth it: Nay, the Inferior is partaker with his Superior in the offence, if in such cases he obey him, as 2 Sam. 11.16. Joab obeying David's letter, and putting Uriah only to chancemedley, is condemned, and Mat. 2.16. the soldiers for executing Herod's command, in killing the Infants: and Acts 23.20. the Ministers of Ananias for smiting Paul contra justiciam, jussu Ananiae, against all right and Law, by the command of Ananias. 7. In the 7. Commandment, 2 Sam. 11.11. David's command to Uriah to lie with Bethsabee, disobeyed and praised: and contra, Absalon obeyed to go lie with his Father's concubines, 2 Sam. 16.22. 8. In the eight Commandment, Mich. 3.3. oppression of Princes, and taking away of every man's goods: Elias was not disobedient to Ahab, when he reproved him for the Vineyard, for the holy Ghost also threatneth him, 1 Kings 21.19. And Naboth refusing, disobeyed not, 1 Kings 21.3. 9 And for the ninth Commandment: Jezebels device for the witnesses, 1 Ki. 21.10. and Mar. 14.55. the high Priest setting up false witness, etc. both condemned, Pro. 17.7. Lying, lest becometh men in authority: and Pro. 12.14. it is interpreted, using deceit, that is, bearing false witness: and Pro. 29.12. the Prince that is a liar, shall have servants enough to soothe him in it; and consequently, ca 19.28. he that maketh a lie, & scoffeth at judgement: his servants also will come to make a mock and scoff of judgement. One example more. Christ, who most perfectly fulfilled the law, yet disobeyed his Superiors, in both respects. Christ disobeying. First, Luke 2.49. Christ's defence of not going down at first, cum patre & matre, with his father and mother: Aug. Ubi nihil impedit ibi conveniens est; sed quando impediunt, cave ne feceris: haec enim non est obedientia; when the Superiors hinder not, it is good to obey; but if they command contrary, take heed you be not deceived, in this case obedience is disobedience: To such it may be said, Witted ye not that I must go about my Father's business? Secondly, at the Marriage, John 2.4. Augustine there makes this objection; Venerat ne ad nuptias ut doceret matres contemnere, what came Christ to the Marriage for, to teach us to contemn our Mothers? And he resolveth it thus, What Christ took of his Mother, wherein he was subject unto her, it was his Flesh. Now she would have him show a Miracle: could he do that by his Humane nature? No, but as he saith, Miraculum facturus, non potuit facere secundum humanam naturam, sed secundum majestatem divinam, being to work a miracle, he could not do it by his humane nature but by his divine Majesty: and that was out of her latitude: therefore he goeth on in the person of Christ. Quod in me tu ge●uisti, non potest facere miraculii, that which I have from thee as my Mother, cannot work a miracle: and it is that only you may command: in rebus divinis, mulier quid mihi tecii, in divine matters, woman what have I to do with thee? Therefore you are not now intra seriem, within your order. But when he suffered on the Cross, he acknowledged her to be his Mother, being as a man; and so to provide for her. Augustine, I will say to my Superior, Ne praetereat jussio tua terminos professionis meae, let not not your command extend further than the warrant of my profession: that is, the promise I made in the state I am in. So this it it in effect, In nullo mihi parcat superior, eorum quae promisi neque plus exigat quam promisi: Wherein I have sworn obedience, let him not spare me: In other things he hath no right to command me, we must beware also that we be not enticed by them unto evil by the allurements of preferment. Solomon, Pro. 25.16. saith well; Mel invenisti, hast thou found honey, eat not too much. Indeed this is the Commandment where honey falleth. And this is it, 1 Sam. 22.7. that Saul braggeth off; Can David give you Vineyards, can he promote you? I can. The hope of preferment is often the cause that we soothe up our superiors in evil, and teach them that because they are Princes, therefore, quod libet licet, their will may be a Law, as 1 Kings 21.7. Ahab accounts not himself a King, except he may have what he would: and 1 Kin. 22.13. they must come and speak that the King liketh off, and will accept for good. This setteth the first Commandment out of doors; As we must make heavy our Superiors, so we must take heed we make them not nimis graves, heavier than God. Christ saith, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this defying of Superiors, is abominable; and it shall consume the government: And so detestable it is, as Hos. 5.11, 12. it shall be a Moth, God saith there, Israel is oppressed, and broken in judgement, conteritur ibi judicium, the reasons; quia placent, quae sequuntur mandata, because they willingly walk after the commandment. Now there are but two commanders; God and Superiors. God would not have punished, if he had commanded: But because they follow their superiors, and not God, and cry placet to him; therefore saith he, I will be a Moth in Judah, and I will consume them. To conclude, 1 Pe. 2.23. this honour must be propter Deum, for God, that is, Eph. 1.6. in Deo, in God; that is, Tit. 3.1. In every good work: so that in a case of justice, we must not respect any superior, nor decline one whit, Levit. 9.13. Jerom. honorandus generator; sed praeponendus creator honour thy Father, yet thy Creator more. Notwithstanding all this, it shall be expedient, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to carp at every little thing, but to obey rather, if it be in our powers, as when the thing is doubtful. So 2 Sam. 24.4. Joab though he could see no reason, yet obeyed; and would not therefore discommend it: So likewise in an unjust Commandment, th● 〈◊〉 be just obedience, Mat. 17.27. Christ for quietness, paid tribute, more than he needed. So for quietness must we part with our goods. Augustine, Ut illum reum facit iniquitas imperandi, ita me innocentem facit ordo parendi, as the injustice of his command maketh him guilty, so throughthy obedience art thou made innocent. Particular duties are between 1. Husband and Wife. 2. Father and Child. Particular duties. 3. Master and Servant. First, Husband and Wife, because first ordained, and a nearer bond between them. Of this duty, there be two ends. 2. Ends of marriage. First, in respect of God, Gen. 1.28. that all be blessed in his seed. Secondly, in regard of the Church, 1 Tim. 2.4. to show a care to bring one another to godliness. First then of the mutual duties of these; to be seen in three words, used herein. 1. Conjugium. 2. Matrimonium. 3. Nuptiae. 1. Conjugium, is the fellowship of a Yoke: that they might be better, then if they were alone. But we may, 1 Cor. 7.1. by divers circumstances in these days of corruption, be alone better, Gen. 2.24. is the greatness of this conjunction; in our departure from our dearest things, to be united in this conjugio: which conjunction, is a covenant, Mal. 2.14. not to be broken of man, Mat. 10.16. And in this respect is made an help, therefore are all such conjugia condemned, as be a hindrance to God's Religion, or contrary thereto; and those that be unequal, not bearing the same yoke, and are not in Domino, they marry not in the Lord, 1 Cor. 7.39. 2. Matrimonium: ut fiat mater. This was before sin; the first end whereof, Gen. 1.18. is propagation, not as of other things; but Mal. 2.15. of the holy seed of God's Church: for though Woman was the instrument of sin; yet as 1 Tim. 2.15. if the children be faithful, there shall be a mean to save her. So these children must be proles sancta, a holy offpring to build his Church. 3. Nuptiae, after sin. So as Ambrose saith, Nubo signifieth first to cover; as we may see by the compound of it, obnubo. Therefore as Augustine saith, aliquid sit celandum, by this some thing is done which ought to be concealed: For so it is said they were naked, which was because of their sin: which sin made their appetite irregular, and by that the Devil taketh occasion of temptation, 1 Cor. 7.3. for by it we are made opposite to that, Heb. 13.4. Lectum immaculatum, undefiled bed; and to that, 1 Cor. 7.7. avoiding of fornication: and to that, Prov. 20. avoiding of strange Women; and to that, 1 Cor. 7.14. that they should be as though they had none. In particular, 1 Pet. 3.7. the husband's duty is set down, 1. Ossic. viri. to dwell with them as men of knowledge, seeing that Gen. 3.6. she was deceived by the serpent, as she confessed, Gen. 3.12. he beguiled me, etc. and therefore Gen. 3.16. she must never follow her own will hereafter, but be Subject. So that his duty is to govern her, but so, as to bear with her, Col. 3.19. for she is coheir with him, and also for his own quietness; for who troubleth his own flesh? So that he, 1 Cor. 14.35. because she must ask him, must be able to answer her, her inquisition enquiry of instruction; and must not be carried away with her affection, but exhort her wisely, as Elie his sons, 1 Sam. 2.23. and joh his Wife, Cap. 2.10. not to be over credulous as Potiphar, Gen. 39.9. Moses his Wife also stomached against the Sacrament, Exod. 4.15. So jezebel, 1 Kings 23. 2 Sam. 6.2. David's Wife also found fault with him: So that the Husband must be able to rule his affections, and not yield to them. And here the duty of the Woman is, 1. Offic. uxoris. submission. She must not stand to her own will: therefore subject, which subjection must be, Ephes. 5.25. as to the Lord; and that with fear, showing that they have authority, 2 Pet. 2.10. 1 Cor. 11.4. Man is the Woman's head: And because the sense of seeing is there, she must see by him. So also as Augustin, Non ê pedibus, neque ê capite facta, est sed ê latere, ut fere sit aequalis, the Woman was not made out of the head, nor feet, but the side of Adam, to show that she is almost equal with him. The Heathen could see this to be absurd, that Women should not be subject. Hest. 1. The second duty of the Husband agreeth with the general duty, 〈…〉. Love, yet in a particular and special respect, as it appeareth by Gen. 2. we are to forsake that that is dearest to us for this; And as this love taketh hold in outward things, Prov. 5.18. so specially in inward things, Ephes. 5.29. to be such as Christ to his Church, to forsake all and unite himself to it, and spiritually to make it without spot; so that our love being such, must not be fleshly, but in the spirit, to care that they be fellow heirs with us in Christ. And for the Woman, Prov. 31.29, 30. she is above all, that is timens jehovae, if she be one that feareth the Lord: therefore is Lydia set for a pattern of this, Acts 16.14. So in outward things, that she have an amability, to be modest with humility, Prov. 11.16. 1 Tim. 2.9. 1. Pet. 3.3. And all these to that end, 1 Tim. 5.4. to give no offence; but to convert the very enemy, 1 Pet. 3.1. 1 Tim. 3.8. To provide for his family, an honest care for him and his: that is, meat and , such was jacobs' care, Gen. 30.30. When shall I provide for mine own house? This is that desire, Ephes. 4.28. to be chargeable to none, but rather to help other: Set down metaphorically, Prov. 5.15. To drink water of his own Cistern; so he sends the sluggard to learn of the Ant, Pro. 6.8. and calleth him a son of blessing that gathereth in Summer, Pro. 10.10. Thus did joseph lay up, Gen. 41.40. And this blessing must be only to them, which provide thus without any grudging of conscience, Pro. 10.2. And the Woman, 2. Offi●. uxoris. 1 Tim. 5.4. must look to this and preserve it, john 6.12. Gather up, that nothing be lost: This is commendable; for though Christ rebuked Martha, Lu. 10.40. yet john 11.5. he loved her: and those houses are happy, where Martha complaineth of Mary. This duty of the wife is set down particularly, Pro. 31.27. She overseeth the ways of her household, and eateth not the bread of idleness. That they must keep at home, & carry their houses on their backs, Tit. 2.5. A pattern of this we have in Sarah, Gen. 18.6. 4. There must be officia resultantia; in regard of this marriage knot, there must certain duties result from both parties to each the others friends and parentage: an honour & love of their friends mutually: Of the Man, we have example of Moses towards his Father-in-law, Exod. 18.7. etc. Numb. 10.29. And for the Woman, very excellently, Ruth 1.16. Mutua parentum & liberorum officia. 2. The second between Father and Son. And this is from the second mutual duties, of this duty there is also two ends; First to the end that there may be proles sancta, that they may teach their children; and again, they, theirs, etc. Psal. 78.6. And secondly, Pro. 17.6. Ut sint corona patrum, their Father's crown: a comfort in age, Psal. 127. that through them they may not be ashamed. 1. The first duty of Parents to Children, is in begetting them; mark here the manner of the generation of the most excellent servants of God, Isaac and Jacob were of the Promise: Joseph in the affliction of his Father, Gen: 30. Samuel in the lamentation of his Mother; Solomon, when David was cast down with the death of the other child, Psal. 31.18. The Fathers say, Non tam generatio spectanda est, quam regeneratio, in this act we are not so much to look after the generation as the regeneration of our children. Neither is this duty to be performed with a brutish appetite, but by sanctifying themselves to the propagation of God's Church: Because that there are whole Generations of evil, Proverbs 30.11, 12, 13, 14. And for this duty, the duty of a child cannot answer, Ephes. 6.4. he hath begotten me, Offic. liberorum. but it is impossible I should do so much for him: therefore as wisdom speaketh, Eccles. 3.18. They must be honoured, be they never so base: as Mat. 12.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 15.29. the Prodigals elder brother styleth himself his Father's servant. Yea, 2 Sam. 14.33. wicked Absalon could do this, bowing down to the ground; so Solomon in his royal estate, to his Mother: If then any refuse them, or be ashamed of them, Prov. 10.6. & 30.10. look on them with a scornful look, as Cham, Gen. 9.22. this is to be accursed. But if any come so far, as Pro. 20.20. to curse them, he is filius mortis, he must die for it. Levit. 20.9. Exod. 21.15. It is as much as murder, to hold up the hand against them. The second duty of Parents to their children, is Ephes. 6.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to nourish them, being begotten: And herein, if Exod. 21.22, 23. the child be hurt to death; or Gen. 21.11. forsaken of his Parents, or neglected, 1 Kings 3.19. or hurt, as Mephibosheth, 2 Sam. 4.4. all these are great offenders. For 1 Tim. 5.9. we must nourish them as ourselves, and not against nature, give them a stone, Mat. 7.9. The third duty of Parents is, 1 Tim. 3.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring them up, that is, continually to nourish them, 2 Tim. 1.4. Deut. 21.15. laying up for them, and dividing the Inheritance. And if there be no inheritance then that (which Augustine saith) differeth nothing therefrom; they are to provide them such Trades as every one is fit for; as Jacob espied in his sons, Gen. 49. particular inclinations: and the choicest of them they are to dedicate to God's service, 1 Sam. 1.11. And to answer this, The sons duty is, Offic. fil●. Pro. 17.13. Remuneratio, requital, Pro. 18.14. not to detract falsely from them as wicked children do. but 1 Tim. 4.16. to maintain them: and Mark 7.12. let Corban alone, rather than they should want. Such was Christ's care of his Mother, being on the Cross, John 19.26, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and as the Storks carry the old ones (that are worn with age) upon their wings. The neglectors of this duty are not only to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without honour in the Commonwealth: but sometime manifestly punished, as Homer the Heathen could say. But the duty of the godly is such, as Joseph performed, Gen. 50. to bury them after death. Genesis 25.9. as did Jacob and Esau, Gen. 35.29. 4. Duty of the Parents. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they bring them up in Religion, as Mark 2.6. If it were for goods, wealth, or honour, we could be careful, and sorry of the contrary: but in the LORDS cause we are less careful: and for the offending of him, less sorrowful. But this is required of Parents as an especial duty that we be made Christians by them in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Was Abraham's care, Gen. 17.14. 1 Cor. 7.14 sanctification of children. So Esay was so careful of this, that he took witness at the receiving them into the Church. And when they are made members of the Church, they must be instructed, Prov. 22.12. Deut. 4.9. and 11.19. to make GOD'S Word known to them, that when they come to hear it, it may not be strange. So did Abraham, Gen. 18.19. and David, 1 Chro. 28. and so did Paul's instructor, 1 Tim. 3.15. 5. Duty of Parents. 5. Fifthly, they must add to these, Exemplum, their example, with due and fit correction, for it is with a Child as with the ground, if untilled, it is soon overrun with thorns and nettles, Prov. 24.32. and because didicit obedientiam ex eo quod passus est, Prov. 29.15. The rod and reproof, give wisdom; the Rod is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to put a soul into them; and to lose the bundle of folly: Pro. 21.15. for so, Prov. 3.12. Qui non corrigit odit, He that doth not correct his child, hateth him: and Prov. 22.13. Non morietur, si corrigas, If thou correctest him, he shall not die. This maketh against them which love over foolishly. Yea, there is a blessing for this correction, Prov. 13.14. for it delivereth the soul, and bringeth rest if it be with this condition, Dum spes est, Prov. 19.18. while there is hope; while the bundle is not too fast bound. This is Abraham's work that every man must sacrifice the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the young and budding lusts of their children. 6. Duty of Parents. 6. Lastly, a particular kind of prayer and blessing, which sanctifieth all the rest: else all other means be cursed, Gen. 17.10. and 49.48. 1 Chron. 2.19. Child's duty. The child's duty to answer all this, is his obedience; if he will not bring shame and discomfort; he must be wise, Prov. 27.11. Viz. such as mocketh not at good counsel, Prov. 10.1. as also Prov. 6.20. Imitatio exempli, We must imitate them in their good example, as did Jacob. Again, subjection to discipline is also required, which distinguisheth a natural son from a b●stard, Heb. 12.9. (See the obedience and practice of this in indifferent things in the Rechabites, Jer. 35.6.) For it is an honour to them, to refer ourselves to their counsels. So here is condemned such marriages and contra●is, as the Parents consent not too, Numb. 30. No vow can stand without their consent, much less this: and 1 Cor. 7.13. the father is said to give his daughter: so the Son must be given also: And the contrary to this was always a note of the wicked. Gen. 28.9. Secondly, they do not perform this obedience, that are such as one described, Deut. 21.18, 19, 20, 21. which is truly thus translated, Commessator, or cauponarum frequentator, A riotous eater and an hunter of Taverns; if any have such a son, and he will not hear his Father's counsel, let him be stoned. So the Heathen would have the Father, Dicere sententiam, to give sentence against his own son. Solon thinketh, and saith, he hath proved by experience, them to be Bastards, that will not obey. And so every of them had their Eridnis, as the Heathen said. So not much unlike is that, 1 Sam. 2.25. Elies' sons could not obey; for God was purposed to slay them, wherefore he hated their disobedience. He that will not obey his Father and Mother, shall once obey the Hangman, or worse as the Poet saith. The duty of children towards their Fath●●●kindred, etc. This duty must yet reach further on both sides, Levit. 25.29. to his Brother, his Father's brother, and his Father's brothers Son, (Numb. 35.51. he that is next of the kin, is always called, vindex sauguinis, the revenger of blood.) This of Father or Superior to his Inferior, we fee in Abraham to Lot, Gen. 13.11. in Mordecai to Hester: Cap. 2.15. so that in this respect is the precept of the Widow, Deut. 26. and the fatherless, 1 Tim. 5.4. that first they look to their own house, to help such. And for children; though Cain be wicked, yet as the Elder, he is to be honoured of his brother, Gen. 4.7. Acts 10. Cornelius sent for all his friends, to be partakers with him of God's word. So we have, Judg. 4.11. a deed of love in Israel: Of Kinsfolk, Luke 1. ●9. Marry to Elizabeth. So 1 Tim. 5. the Inferiors must look to their Superiors, as Prov. 27.10. Thine own friends, and thy Father's friends, forsake not: but as 1 Sam. 15. Be friendly, even to the friend of thy friend. Dominii origo The Masters power over the Servant. 3. The third duty is of Master and Servant. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a humane ordinance; but the approbation of it was from God; and it depends on 2 Kings 5.13. where naaman's servants call him Father. Dominii finis, The end of that power and government. The end of this is, first, Luke 19.9. that the regeneration of Zacheus should be the regeneration of the whole house. And secondly, Eccles. 8.9. Dominari in bono, The mutual good one of another. Se●itutis or●gonalis, The institution of the Servants duty. For the institution of this: As, if man had continued in innocency, we should have had no servants; so we read of none, till Gen. 9.25. and afterwards of Esau. Now after this curse, came that which the Fathers call Depressio intellectus, Darkness of the understanding: Whereby men became more fit to be ruled, then to rule: And Prov. 11.29. Solomon there showeth, that by nature, insipiens, the fool, shall be Servus sapientis, Servant to the wise. So did Jacob prophesy of Issacar, Gen. 49.14. that he should have this Depressionem imellectus, this darkness of understanding; as also God hath showed, in making the body sit to bear, rather than to govern. So we see how natural servitude and service came in. Then, Gen. 13.38. and 10.18. after, this plague of God (though it were under all) began first to bring men under subjection: so that Nimrod and his crew, oppresseth the Kings of Sodom, and the Pentapolis about them. Gen. 14.4. And thus came Servitus ex necessitate. servitude forced through necessity: Necessitas enim dat legem legi. From this necessity came servus pacti, a servant by Covenant; for men would willingly make a covenant, and bind themselves, that they might be free from those their oppressors. And hence it was that Abraham had so many servants, as the Jews note, 318. Because they seeing his equity, were glad to be with him. And Gen. 17.29. it turned to their great good, receiving thereby Circumcision, the freedom of their souls; and for this cause, none of Israel might be servant, for God by their service, might gain the more of the Heathen. Yet after, other respects drew even the Saints of God to be servants. Gen. 27.29. Jacob served Laban twenty years; so that in this respect, where poverty is, that a man may be made rich; Where ignorance is, that a man may learn knowledge; he may be servant, Deut. 13.12. (And thus came this service, by God's goodness; turning the punishment into a blessing to his. So that when we can have no freedom, it is generally for all, 1 Cor. 7.17. and particularly for every one, verse 20. and 21. to abide service. And 1 Tim. 6.2. though they were Heathen, yet obey them.) So Paul sends the servant again to Philemon, to teach him with his knowledge, and to be willing to impart to him of his riches: so than is service, eopacto, permitted by the Gospel. So must servants respect two ends. 1. God's glory, 1 Tim. 6.1. 2. The Master's profit, Phil. 11. So did all things prosper under joseph's hands. Particular duties. 1. Duty of the Master. 1. For the Master, ars imperandi, knowledge to enjoin them their work: and herein there must be four things. 1. That it be lawful, else it will displease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy Master according to the spirit; and though we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Master after the flesh: Yet Praeponendus est Dominus secundum spiritum, the Master after the spirit must always be preferred before him; so did Joseph set God before his Mistress, Gen. 39.9. Therefore we must walk integre, uprightly; Psal. 101. and therefore command them nothing but what is lawful. 2. It must be Possible, For a thing may be lawful and not possible. And therefore Abraham's servant puts the doubt, Gen. 24.5. What if she will not come? and is in that case set free. 3. It must be profitable: David showeth, 2 Sam. 13.17. by not drinking the water, that it was an unprofitable commandment; and might as well have been left undone. 4. It must be proportionable to person, time and other circumstances: Pharaoh, Exod. 5.7. went above all proportion, and this is the Master's duty. 2. The Servants duty answering this, is set down, 1. Duty of the Servant. Mat. 24.45. Faithfulness and Discretion. 1. For Faithfulness, the Heathen can say that servus is totus alterius, a servant is wholly another man's; therefore, Mat. 6.24. he can serve but one Master; and the reason is, because his duty is infinite: he cannot set down any time, when he shall have done; but must work all the day, Luke 17.7. and at night too, till his Master set him free. Yea, he must spare from his own meat, to do his Master's business; as Abraham's servant, Gen. 24.33. Opposite to this faithfulness, Opposites of faithfulness. 1. Wasters. is First, when they will do some thing beside, or let some thing stick in their fingers, Tit. 2.10. Filchers, Luke 16. Wasters; such as spend in vile company, Mat. 24.49. Secondly, lying, 2 Sam. 16.3. such was Ziba, 2. Lying. 2 Kings 5.22. Gehezi was grievously punished for this. Thirdly, slothfulness; 3. Sloth. when he will not give to his Master all his strength: non accuratè agere, as the Poet saith; but be servus glis, not like to Jacob, Gen. 31.40. nor to them, Prov. 31.15. rise early, and verse 18. get up in the night. Therefore, Matth. 25.26. the slothful decrease; but Prov. 12.24. the diligent increase. 4. unwillingness and murmuring. Fourthly, Ephes. 6.7. when they do it unwillingly; which when they must do it, will not do it with commendation: Therefore they must do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all thine heart; Col. 3.23. not murmuring, Tit. 2.9. but as the Poet saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. do as the Centurion's servant, Matth. 8. he heard Go, and he went presently. Fifthly, deceitful diligence, only at their pleasure, eye-service, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 6.6. Col. 3.22. but it must be done with singleness, lest the chief Master be displeased. And if they do it so, he will reward them with another reward. 2. For Prudentia, or Discretion, 2. Prudentia. the distinctions of servants which the Philosophers have, First, one can do no more, then that which he is taught to do; and this is like a bleared eye: of which a man would gladly be rid, but that he cannot spare his sight. Secondly, the other is such, as Luke 12.42. knoweth his Master's will; and then as the Steward would do for himself, Luke 16. so must he cast for his Master in due time and season, Gen. 31.38. as did Jacob, so shall he prosper with Joseph, Gen. 49.2. 2. Duty of the Master. The second duty of the Master is, not to be asper, rigorous, Levit. 25.43. but Col. 4.1. he must govern with justice and equity; for they are conservi, fellow servants also; and servants are humiles amici humble friends (as one calleth them:) And though it cannot be said to us, as to the jews, Remember that ye were servants: yet as the Poet saith, in futuro, remember that you may be servants: and therefore Quod tibi vis fieri, do as you would be done by. But if the servant will not understand, than Pro, 19.29. he must be corrected: Offi●● seve: and thereto be subject, 1 Pet. 2.8. 3. Duty of Master. The third duty is, Pro. 31.27. to provide for them abundantly, meat and cloth, Pro. 31.2. Mat. 25.27. When he hath done well let him be preferred: and before the going down of the Sun, be partaker of the fruit of his hands, Deut. 15.12. etc. Exod. 21.6. & Jer. 34.14. Levit. 25.39. after he is free and the time of his service expired, his wages must not remain in thine hand: so that on both sides, there be mutual duties to be performed on both sides. The contrary to which is, that Pro. 29.4. Bribery and not friendship; which prophecy of Solomon was fulfilled in his servant Jeroboam to his son Rehoboam. And thus much of these three duties. Now to the other division: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or ordinance) is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divine preparers, or Masters of Schools; Pastors for the Soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Humane. Teachers and Schools, their institution, etc. For the Preparers and Schools. The ground of this is in the Prophets, where as 2 Kings 2.3. one telleth Elisha that his Master shall be taken from him; and verse 12. he himself calleth him Father. This is to be a Father by Regeneration. And it is that, which the Heathen make their eloquence: so saith Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And as Elisha being for the Ecclesiastical use, called him Father; so the young King being for the Politic use, 2 Kings 13.14. calleth him Father. So seeing he is the Father, both of those that are in the Church, and in the Commonwealth; he hath his maintenance from both; from the Church, 2 King 4.42. from the Civil body, 2 Kings 8.9. P●nis scholaru●●, etc. The end of Schools. The end of this is, Esay 8.16. That the Law might be sealed in the Disciples, 2 Pet. 3.16. There be those that be unlearned, that corrupt these seals: and those, which be not grounded, which sergeant others. So, that his Seal might remain, he will set it in the School, Hosea 6.5. that men might hereby be made fit to build the House of God, Ut dolentur homines, be made fit matter. For as it is, Ephes. 4.18. there is a natural blindness of heart in every one; so that the taking away of this, is a special part of this function. So saith Balaam, Numb. 24.14, 15. that he was borne, clausis oculis, with his eyes shut, Jer. 10.14. Every man is a beast in his own knowledge, etc. But Audiendo verbum, sentiebat artem: sic veniebat, vidit & locutus est. At the first they were called Seers, 1 Sam. 9.8. yet they would not be so called, but Dophim, that is Speculators, seeing in a glass some things that others saw not. Institutio hujer ante●l●g●●. Institution of this; before the Law, Numb. 10. toward the end, Gen. 8. and Num. 11.28.14. There must be Elders, they must have the spirit put on them; that is, nothing else, but to take the spirit which he hath, and to give it to another. The word in Hebrew, Esay 58.9. signifieth a peaceable learning; as Rom. 10. Plentifulness of wisdom: and that is, 1 Cor. 14.3. to edify, exhort, and comfort; not to foretell things only, for that was extraordinary, and is now ceased; and so is not the prophecy there meant: for than we should perish that have it not, as the wise man saith. Then they had both Levites, and Nazarites; that is, such, as of any other Tribe were given to the service of GOD in his Church. And of these, their Colleges stood, Amos 2.11. and also of many other good Students, such as was Moses his servant, Joshuab; which tarried always about the Tabernacle; that is, plying his study, and so became so excellent, Exod. 33.11. when they came to the Land of promise, they found a City of Books, which after they called the City of God, lest the Books should be thought the chief cause of Prophecy. After, they had Mispat, Gilgall, and Bethel, 1 Sam. 10.11. where Saul was wondered at, for being among the Prophets. It is manifest that they acknowledged it to be extraordinarily: and so, that there was an ordinary means to Prophecy. After this, when Samuel left the Rule, he went again to his Father's calling, and built a College at Rhamah, and was Master of it himself. And this continued till the Captivity. When they had places likewise to study in, and left behind them there, that learning that was there to be had. So that it hath been from the beginning, to Christ; and Christ accepteth of that name, which was for a Teacher, Rabbi, and calleth his Disciples Scholars, John 15.8. Mat. 12.4. Mark 10.42. he will reward a cup of cold water, that is bestowed on these. And by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how he came to be so learned, that they wondered at it, John 7.15. it is sure that Christ was learned in all, and taught so. After. Christ's instruction, it was necessary, 1 Tim. 1.13. to keep the true pattern, 1. Cor. 4.13. to teach it, and read it, verse 14. to write it: and Mat. 23.24. to meditate it, to show our progressus; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to make our fruit known to all men, 1 Tim. 4.5. 1 Cor. 6.5. to be Wise and Learned: and Paul denieth not of himself, 2 Cor. 11.6. and Festus confesseth of him, Acts 26.24. For though Peter and John were unlearned men; yet Luke and Mark were learned, when Christ chose them: And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or free gifts; are five: Charismata doctoris quinque. 1. Of Nature. 2. Doctrine. 3. Education. 4. Exercise. 5. Laying on of hands. After, in the Primitive Church, when they were all moved against it, Acts 13.1. it removed to Antioch: and there were learned men, and thence to Alexandria, where Mark was chief; whence it were easy to bring it to us. For the duty of the Teacher: Offic. doctoris. The Teacher's duty. Christ chose but one out of three so he must know and choose them that be fit for this, as Lucas would discern Joseph to be fit for a Nazarite: For all be not apart, Luke 10.13. so there must be a choice in the behalf of this Teacher. For there must be a Cephas as Peter, Mat. 16.22. in that he gave counsel; and in his courage and willingness to hear of his Fault, Gal. 2. And James and John were called the sons of Thunder, Luke 9.14. And this is such a name, as hath in it some sign; and such as Job 23.33. Unus inter mille, one of a thousand; And thus a choice must be, in the behalf of the Teacher, and the Learner. The Learners duty. Of the Learner; for as Zach. 13.5. such as acknoweldge themselves neither to be Prophets, nor sons of Prophets: For Pro. 17. what should cost be bestowed on them, that are not apt? Pro. 26.1. And he that teacheth those Dolts, is as if he should lift up a lame man from the ground; for he will fall again. Therefore as Plato would have those that are to be of the School or Commonwealth, to be either Gold or Silver at the least: for Pro. 27.2. and Jer. 6.28. they turned his bellows, and wearied his arm, because they were but Brass, so that in vain he melted them; therefore, Esay 28.9. Quem docebo? Whom shall I teach knowledge? Not such as must have precept upon precept, and be ever in the Principles: but those that can take stronger meats. And if they cannot do thus; then must Zacharie say, they are more fit to be Husbandmen. The Pope's opinion for choice. The Pope's opinion of this choice, which they have in the Canon, is thus: That it is better 〈◊〉 strict in it, than otherwise: for it is better to be a wiseman in the Church or Commonwealth, without this dignity, then to be fool with it The neglect of this choice, Mal. 2. to take into this place of Prophecy all that cometh; was the cause why the Sun was darkened. For thus the Prophets became Bardi, stupid blockheads, Jer. 23.13. without common sense o● it. Thus Prophecy faileth, and so the people perish. Signa eligendorum. The signs of such as are to be chosen. There be therefore three signs of them that are to be chosen, Pro. 16.7. First, in the Ant is noted a natural quality to provide without gain; which is called Solertia, the duty of the active part of understanding; together of itself: As we see many of the Fathers, Ambrose, etc. were very wonderful men this way. The second is, 2 Kings 4.29. Docilitas, To be able to conceive; which is the duty of the passive part of the understanding; to have cor latum, a dilated heart, to conceive so, that Solertia, the active part of the understanding may have matter to be occupied in. Thirdly, Eccles. 11.6. Instanter operari, to take pains; which made Paul more excellent than all. So that we have that cor latum, and solertiam, with this diligence; to show both at morn and at even, and never to rest: then are we fit to be chosen. If we have not these, there will rise between the Teacher and the Scholar, Difficultas quaedam, quae arguit errorem, some kind of difficulty, and consequently, error. And if there be so in this first step, it is like the error in the first concoction; which cannot be helped by those that follow. So for all that follow, we must presuppose that the choice is made aright. Then seeing some things have outward principles, as res artificiosae, things artificial: & some inward, as natural things: and some both, as health: And that these that are done extraordinarily, are done without these Principles; sometimes, as health, procured by nature itself, without medicine; so is Prophecy extraordinarily gotten without teaching: And as in medicine, it addeth nothing to nature, but ministereth to it, and helpeth it; so teaching addeth nothing to the internal Principles of Prophecy, that is the light of our hearts, but helpeth it. This light is that, which John 1.9. is in every man: and this teaching helpeth it by sensible things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and similitudes, as by bringing conclusions into, or by the right disposing of the medicine. So that to make known that which is unknown; and bring to order that which is confused, is the effect of Teaching. Generally then for mutual duties: Mutua doctores, & discipuli officia. Mutual duties of Teacher and Scholar. First, we must be persuaded, that this lumen, this light cometh from God; and therefore we must go to Heaven for it. Psalm. 36.9. in lumine tuo lumen videbimus, in thy light, shall we see light, etc. 2 Cor. 4.6. his light must shine into our hearts: And the way to this, is prayer, Psalm. 6. toto: and Psalm. 119.66. Teach thou me, etc. Secondly, we must have regard to the Commandment wherein it is; that is, his Law; that is fuller of all knowledge, and in better manner, than all the works of the Heathen. Thirdly, we must, Ephes. 5.14. wake out of sleep; that is, sin: for wisdom will not come in cor malevolum, into a heart malevolent: by the avoiding of which, the Fathers were fare more excellent, than we, in all their meditations, though they had not so good means as we. Thus, as Aug: saith, there must be magister intus, a teacher within us; which Esay 30.27. stands behind us, and tells us, when we are right; without which, our study and care is bootless. The Teacher's duty. Particular duties. First, of the Teachers; set down wholly, Pro. 22.10, 20. to make known to them, to write it for them; to counsel them in the practice of it. But particularly this is done: First, by parables, as did both Balaam and Moses; and Matth. 13.3. by sensible things make known such things, as are more removed from the understanding. Secondly, this must have with it an order, and no interruption; as Luke 24.27. he began at Moses when he expounded unto them the Scripture; and John 15.12. he had other things to teach them, which he did not at that time, because they were not capable of them. Some must have stronger meat than others. Now for this, there be four ways to teach by, 1. Precept, Psal. 119.31. Teach me thy precepts. 2. Example, Pr. 24.32. the field of the sluggard, etc. 3. Experience, which we call our Genesis, Gē. 30.27. 4. Ex eo quod passus est, Heb. 7.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Correction is good instruction. Christ, the most perfect pattern of a Teacher in all these, and of all names, he accepted of this, to be so called. 1. Concerning precept, Mark 4.34. he expounds every parable privately. 2. Example, John 13.15. Exemplum dedi vobis, I have given you an example. 3. Experience hath taught them practice, Mat. 16.13. John 4.2. in increasing in knowledge, Mat. 17.14. in casting out spirits, Mat. 10.1. in preaching; of the first order of the seventy, whereof twelve were after chosen to be Apostles. The difference of these are, 1 Cor. 3.2. that some are chief bvilders; which lay the foundation; as were the twelve, whereon the other must build, as the seventy. And thus then remain distinctions in the Church, by Christ's first Order. 4. Ex iis, quae passus est; for teaching by reproof, Mat. 15.16. know ye not, & c? Mat. 16.12. in their ignorance of the leaven, and v. 23. he reproved Peter for his counsel, Mark 10.14. for keeping children from him, Mat. 17.7. when the spirit resisted them. Thus they learned by reprehension: for so Pro. 17.16. as sharp words to the wise are better than whips to the fool. Christ could teach by stripes also, when it was needful; as Joh. 2.15. when they made the house of God, dens for thiefs. And there is a theft in not labouring, as well as in not praying: we shall find all that are held up with sufficient allowance, and yet idle, to be such thiefs. Learners duty. The Learners duty answering to this, is Pro. 22.17. Bow down thine ear, etc. and Lam. 2.46. it is set down to be 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Studious in hearing. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ask questions. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opposite to this, is Heb. 5.11. dulness in hearing: accompanied with dulness of heart, Luke 24.25. Therefore this must come, as Pro. 22.17, 18, 19 in aurem into the ear, and then, in cor into the heart, and hence again, ad labia, unto the lips; and for weakness of memory, we must do as the Scribes, writ it in tables of paper, and by oft reading, bring it into the tables of the heart, Proverbs 7.3. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to inquire, Exod. 13.14.6.20. to show it to all: and Deut. 23.1. all commanded to ask, John 16.17. Mat. 13.10. & 15.5. Every Scribe must have both new and old parables, to teach them that inquire: For they bought Christ by Interrogation to express many things which could not be left unexpressed, without great doubt to the Church: as Matth. 23. concerning the Kingdom of Heaven; and John 9 in rendering the cause why he was borne blind; he showing the cause of all defects of nature. 2 Sam. 20.8. We must inquire at Abel, the town of learning. And withal we must add to this conference, spoken of before. Solomon likeneth it to two Irons, one whetting on the other, Pro. 27.17. 2. Duty of the Teacher. The second duty of the Teacher, which Aug: would have in his son; is vitia morum, magis quam verborum vitare: the Solecism in manners chiefly to be avoided. Quintilian saith well, Quid prodest, si studiis prodesses, moribus autem obesses? potior ast bene vivendi, quam optimè dicendi facultas. What availeth it, that thy instructions be profitable, if thy example and manners be hurtful, it is fare more praise worthy to live well, then to speak well. Luke 10.20. It is our Saviour's advice that we only rejoice in our salvation, not in any other knowledge, 1 Cor. 15.2. For without charity the foundation of all good manners, all the tongues and knowledge are but as Brass. 1 Corinthians 13.1. Therefore Christ, Si scitis haec, beati estis, si faciatis: aliter non, if ye know these things, happy are ye if ye do them, and not else; John 13.17. This did John rejoice at, John 3.4. The Scholars duty answering this, Lam. 3.47. Is to persuade themselves, it is a blessed thing to bear the yoke of Christ in youth: Therefore thou must, Rom. 12.11. redeem the time: If thou lose any of the Day, take up as much of the Night, Ephes. 5.10. And Numb. 6.13. that there is a day of Consecration, and thou must study for it. 1 Sam. 10.11. 1 Tim. 3.6. he must be no young Scholar: for these are they that bring all out of course, which take that upon them, that they are not able to discharge. Of these complain the Prophets, and the Fathers; and themselves also fall into temptation. 2. Also they must he willing to be directed, not without leave to do so much as bury his Father. And this is it that maketh a Disciple in the estate of following; that is, to be enjoined, and not to departed without permission. And then the Apostles counsel, 2 Tim. 2.22. He must fly the lusts of youth: one noted, Tit. 2.6. by the opposite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be sober minded. How is that? Esay 51.21. there is Ebrietas è vino, a drunkenness through wine; and a drunkenness that cometh not by Wine. For Wine and company, they that are given to it, delight in it, Pro. 23.20, 21. avoid such. The avoiding of such as are amatores pinguium, lovers of commessations, and of ease; of slothful and drunkards. Dormitatio vestietur panais, nunquam sapit amator vini, sloth shall be covered with rags, and the drunkard may not boast of wisdom. The other, that is not with wine, in Esay; to be drunken with his own conceit and opinion; it is in them that know least. When a man hath a fume in his head, and thinks he can do as the drunken man, that thinks he can overcome all the World, Pro. 30.12, 13. he speaketh there, of a generation pure in their own eyes, not so indeed: ye shall know them by their outward behaviour, as by haughty eyes, holding up the head, showing the breasts, etc. Pro. 11.2. With the lowly is wisdom: It is the first discite of Christ, Matth. 11.29. and John 13.16. expressed in example. And it is his Maxim: No Disciple is higher, or to check his Master. The heathen say, they are protervi & petulantes, impudent and saucy that do so. Deut. 32.15. the Holy Ghost saith, If two be scholars, and taught together, and one of them had a conceit of himself: and the other were a fool, there were more hope of a fool to prove a Scholar then the other, Proverbs 26.16. It is incident to those that are nothing but Lumps, informed by abuse, that thinks himself wiser than seven that can give a reason. The conclusion of this part: seeing Eccl. 7. there is a time to be silent, and a time to speak; the first is, when he is a learner. And Christ was conversant in hearing and enquiring; not setting down Positions of his own: so we must not be such as are conceited of their own wisdom; but such in whom wisdom doth dwell. We must be humble: contra, Pro. 5.13. when a man will not hear his teachers, he shall after say, How hath my own conceit rend me in pieces as a mad Bull, how hath it brought me to nothing. 3. Duty of the Teacher. Come to the third: It is tueri, to defend, according to the name of Tutors: practised by Christ, Mat. 9.14. and Mat. 12.2. & 15.2. defending his Disciples; and thereby showing, that in every matter wherein they transgressed not, he would stand with them. Scholars duty. The first duty answering this, in regard of defence; God saith, The Nazarites, Numb. 6.14, 15. shall bring besides, every one what he is able, 1 Sam. 1.22. Anna carrieth up her Son, and three Bullocks, etc. that she might not be chargeable to Elie. 1 Sam. 9.7. Shall we come to the Prophet, and bring him nothing? was saul's care when he went up to Samuel. So Luke 2.29. we read the entertainment of Christ by Levi. Matth. 8.14. by Peter: and likewise of a counsel that was held against the Heretics, fratricellis, where it was concluded against them, that Christ lived of his Stipend, and not of begging, as they make him; (and so of his Disciples:) and he had of his own, and Judas had the Bag. The second duty is to minister to them, 1 Sam. 2.11. Samuel to Elie, coram Domino, before the Lord: 1 Kings 19.21. Elisha, though elder than Elias, yet ministered to him; and 2 Kings 3.11. poured water on his hands: the like we have in the Gospel of John, towards our Saviour. So Mat. 11.2. he sent two of his Disciples of his errand: Mat. 26.17. he sent two of his Disciples to prepare him the Passeover, Mar. 3.10. to provide him an Ass to ride on, etc. john 4.8. to provide meat for his Dinner. Thirdly, there must be that resultans officium: So john 19.27. he chargeth some of his Disciples, that were best able, with the maintaining of his mother: and more, after his death, they brought odours, etc. for his burial, Mat. 14.12. john's Disciples did the like; and more, they spoke of him with praise, and a perpetual memory of him. Luke 24.19. He was a Prophet, mighty in deed and word, before God, and all the people: Therefore they must not be forgotten after death: Death must not end the duty to them. But there is another duty: that is, though we be not in charge to them, if he be in the room and calling of a Prophet, we are bound to owe honour unto him: and so 1 Sam. 9.6. as saul's servant honoured Samuel, so eo nomine, as he is a Prophet, he is to be accounted of them that be not under his charge, an honourable man: as Gamaliel, Acts 5.34. and this being performed, 1 Tim. 2.2. we shall have men faithful; and such as are able to teach others: that is, the University shall bring forth such, as shall be fit for the Church, or Commonwealth. The end of the erection of Schools. The end of the erection of Schools, is to bring forth men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, able to teach: 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, able to govern; the first in the Church, the later in the Commonwealth; first of the former. The Ministers of the Church. First, they are called Fathers, both ab Ecclesia Dei, by the Church of God, 1 Cor. 4.15. and also, even among the Irreligious, Judges 27.12. and after that, cap. 18.19. And because (as before) all paternity that is, cometh from Christ, and there was no other Fatherhood in him, but only that he was the only Priest and Prophet of the New Testament: (reserving that that was before in the beginning said; that God, because he is fons omnis boni, the fountain of all good, he must needs have this quality of goodness, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Communicative and make others partakers of it; which was the cause of the creation of the World: even as it is called, the Mystical incorporation; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that celestial policy, is partaker of all that goodness and glory, that God hath. The earth made for man with his three divisions. Now God purposing to make this created World, with the three divisions in it: 1. Heaven, as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His place of reward: 2. Earth, as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His workhouse: 3. Hell, as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His prison: To the end, that men exercising here, in the place of work, as they receive grace and increase the talon given them, so they might be rewarded, either with bliss in Heaven, or damnation in Hell. So the earth, and all that is in it, being a place of exercise, All things made for the Church. was made for the Church; and Heaven for reward. For this cause hath he ordained the whole World, and consequently, these former paternities: the natural, to beget holy seed; and all economical, for education: and this last, the Fatherhood of the Families of the Prophets, for instructing and making them fit for the principal paternity, to the work of the Ministry. So that those that follow, are nothing else but Pales and Rails for the Church, to make that this work may the better go forward. In Ephes. 4.12. is this order set down: All that Christ did, his coming down, suffering, etc. all was, first, for the gathering of the Saints; which was to be effected: secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the work of the Ministry; and then the third, to build them up in the knowledge of faith and virtues, ver. 13. they being, 1 Pet. 2.5. living stones: and consequently partakers of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the growth, ver. 13. unto the stature of Christ, to be coupled with him, here by a spirit, and after in Heaven by presence. This is the great work of all, because it had all other works ordained for it, 1 Cor 3.21. And so because ye boast in men, ye labour yourselves in vain; all things are yours, Paul, Apollo's, Cephas, the World, etc. (speaking to the Church) that ye might be Christ's, & Christ Gods, and so consequently that union performed spoken off, Eph. 4. 1●. Then we see the institution and ordaining of, and withal, the end of all those that take on them to be these Fathers; and so we see, what we are to think of their work. There is nothing more plain than this, that both Families and Schools, and Commonwealths, and the whole World was created to the work of the Ministry, that the knitting and building up of the faithful, might be effected. It is the not duly considering this, that bringeth the perturbance and confusion in the World, that now is: For whereas it is expressly set down, that this aught to be a thing, for which we ought anhelare, to breathe after: And Esay 49.24. this should be the whole drift of the King, to be nutritius pater, a nursing Father; and of the Queen, to be nutrix, a nurse to the Church; and their duty to be wholly, nutrire, to do the part of a nurse; that the Church's estate might be more glorious: (And by these they may be in best estate) in stead of this (as before) they that be in high places, Ezek. 11.3. such think it to be for nothing else, but to soak in their breath, and seek their own ease, and others think with jezebel, 1 Kings 21.7. they may do what they list: and because Foreign envasions, tumults and broils would hinder this taking and using their commodity: Therefore the next thing that cometh to be provided for, 2 Kings 20.9. is only to care, ut sit pax tanti in diebus meis, to keep peace; and so consequently, the Church of God lieth trodden under foot and neglected. And so on the other side, where the Subjects also be such, as Psal. 49. last, being made to be in honour, yet come to be without understanding; that is, do know no other, nor further bonum, but sensibile, their bellies, table, and regard of furniture for their house: it is as Col. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mind earthly things, to have their conceit only on them: or Mat. 16.26. so they can find a commutation for their souls, they have no mind of this mind of Gods, or of God; but only follow their senses, and sensible things. And so, having such a mind, are willing to be governed accordingly; and so the purpose of the Lord doth come to be of none effect: so that he himself must lay to his hand, and if he should not set to his hand extraordinarily, he should get none. For when as 2 Cor. 10. Paul had given out great words there, of the Ministry, that it was able to cast down, etc. then verse 7. he beginneth to say, you look on things after the outward appearance, and pomp; and then there is no such thing in it. For the sensible glory, and sensible signs of that glory, as a sword, etc. they strike a terror into men's minds; but here it is not so: Because they measure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the outward appearance; this is the cause that they contemn them: and so they dealt with Christ, Esay 53.2. the Prophet saith, they looked on him, and he seemed to them to have neither form nor beauty, that they should desire him; and so they despised him, and were ashamed of him: And so they are ashamed of the calling wherein he lived, and was so greatly magnified. Contempt of the Ministers most common. So then there is nothing more familiar in the World than this, Luke 23.11. Herod's account of Christ; he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set nought by him; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scoff at him: so that it is called a Calling not to be set by, and to be scoffed at; whereas God had advanced it. And so under the Law, 2 Kings 1.9. Ahaziahs' his men in denision called Eliah, The man of God; for why else should he call for fire to consume them. So 2 Kings 9.11. Ahab his Courtiers, when the Prophet came to Jehu about the Kingdom, etc. they said, What did this mad fellow with thee, & c? So shall you see it to be, where Religion hath not taken deep root; he which hath the greatest work, is paid with the greatest score. Only we are helped in this, with the distinction of David, Psal. 52. verse last: That there is a bonum, a good; by the contrary member, as it should seem; that there is a bonum coram mundo, and a bonum coram sanctis, there is a good which seemeth so in the eye of the World, and a good which is accounted so only by the Saints. I will praise thee O Lord, etc. for thy Saints like it well, saith the vulgar translation; but not so properly, as bonum coram sanctis, it is good in the eyes of the Saints. The World would think as Pharaoh did, if a man should sing or give thanks to God, he is idle, as humour reigneth too much in him: Therefore he saith, Thy Saints like it well. To this is the the judgement of the Apostle, 2 Cor. 10. last: It is not the well thinking of man, that maketh it to be well thought off; but God's liking, and the bonum coram sanctis. Duties of the Pastor. Come to the duties of the Pastor, where we will pass over the duty before; that is, bringing of the gift; which was handled under education. The end and scope of the calling to the Ministry. The Apostle, Heb. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in things pertaining to God; showeth the end of the Ministry; he is for men, in stead of us, wherein we are to deal with God, he standeth for the Church. Now this being an honour, no man must take it unto him, unless he be called, Mat. 25.14. God's calling is known by his talents that are given. Thus being inwardly by God's talon called, and having (here is bringing up, and having, 1 Tim. 4.14.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift of Prophecy; then we come to his duties. We shall find them in John 10. 1 Tim. 3. Tit. 1. and from thence, John 10. there be four degrees of Ministers, three bad; first, a thief: secondly, mercenary: thirdly, a Wolf: one good, the good Shepherd. He distinguisheth them thus, into Calling, first lawful, and secondly unlawful: A Thief hath no lawful entrance, as the second and third have; for he saith there is an usurpation: and we all hold, that usurpation and abuse is not of God. For he saith there, that if he come not in according to Christ's Institution, by the door, by the ordinary way, and not bring his talon; he is an usurper and thief; as Jer. 23.21. They run, and I never sent them; they Prophesy, and I bade them not. For the Law and ordinance of God, Deut. 16.19. being perverted and wrested (as there) two ways: first, per gratiam, by favour of some great man, or friend: secondly, per munus, by a bribe; that is, as one saith, the Bishop for the one falleth down for a reward; and he goeth over his back, and the other goeth in at the lower hole, as alluding to that of Danae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shower of Gold that fell into her lap, etc. These two ways pervert this Ordinance. Hence, 1 Tim. 5.22. is Cita impositie, the sudden and unadvised imposition of hands; that because he hath not the gift of the heart to commend him, he is loath to examine him: but for the gift of the hand, they will let him go: Quaecunque malo incobantur principio, difficulter hono persiciuntur exitu. God blesseth not the ends of those, that come not in by the doote. The Mercenary ta●●or. Now the two other marks do make a distinction again: For they that follow, come in right, but there is an abuse of it. Therefore there is a thing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Purpose, 2 Tim. 3.10. O Timothy, you know my purpose, you know what you have to do. It is well expressed, Phil. 2.20. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ a natural care: as if there were some, that had spuriam curam, a bastard care: And that germanam curam, that natural care; one of the Fathers calleth zelum animarum, a zeal of souls. They that have not this purpose of heart, John 10.13. be called mercenarii: for they have no care of feeding, Zach. 11.15. they are not instrumenta pastoris boni, In●irum●●●● p●●●●●is stulti. but stulei, they are not the instruments of a good but a foolish Shepherd: which the Fathers make forcipes & mulclram, a pair of Shears for the Fleece, and a Pail for the Milk. And so after, whatsoever occasion befall, that there come danger to the Flock, for the soul, they reward it not; but when there is but the least danger of the wool or milk, than every one, sumit, instrument a pastoris stulti, takes the instruments of a foolish Shepherd, and bestirreth himself. The Jews call them such as draw near to the Ark or Temple for the Corban, for the offering box, Mat. 15. they care not for the Law, so the Corban speed well. Abiathur, of the offpring and posterity of Elie, being a wicked man it is prophesied of him, 1 Sam. 2. last: that Elies posterity should stand thus affected, they should come to some of the Priests, & desire a place to serve for a piece of bread, and a piece of silver, this was their end. But Abiathar was displaced by Solomon, and Zadok put in his room. Christ, Job. 10. showeth a way, how this should be discovered. For if there come a Wolf, or fall Teacher, with authority a persecutor, they will fly to him: And Acts 20.29, 30. they will also become as bad as Wolves, Heb. 13.17. the Apostle would have them mark the issue of their conversation. Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or issue marreth all here; for if the Wolf come, either he will give over, john 10.12. or worry the flock too: The Apostle saith, that even of yourselves shall rise men, teaching perverse things. So you see, that whether he continue the care for his belly, or degenerate into a Wolf; yet he hath his lawful institution. And this discerneth them that come in right, but yet are Mercenary. Now though this duty every minister ought to look too; yet quia obediendum est malo, the people must obey an evil shepherd, if it be not ad malum, unto evil. But this question is before, Page 378. etc. Come to the second, that as care is to be had of their coming, Mat. 22.12. in; so of their abuse. And that there is no abuse, but where there is a duty, it is plainly set down, Ezek. 34.3. that (as the manner is now) they did eat the fat, and cloth themselves with the wool, and killed them that were fed: but the sheep they feed not: Where there is an abuse of a duty; and the duty here is of four parts, which may be subdivided into two. The first, they call Exemplum, example; it is here of Christ, John 10.3, 4. expressed by going before the sheep. And their manner was in the East countries, they drove not their sheep before them; but their sheep followed them: More plainly, 1 Tim. 4.12. he must be Typus, that is, such a thing, as maketh a stamp upon the coin: and the Iron that giveth the form and impression to the money. So it is used again, Tit. 2.3. and 1 Pet. 5.3. And it is Moses his order, Deut. 33.8. first Thummim, integrity of life, than Urim, learning: and Num. 17.8. which is by way of figure, it pleased God to make it a sign of Aaron's calling, that his rod was virga fructifera, a rod bearing fruit, by which, as by the fruits of the spirit, good works and virtues be often meant. So of Christ, Acts 1.1. his order, quae caepit Jesus, 1. facere, 2. docere, first what he did, and then what he taught: and where it is ex professo, handled, 1 Tim. 3. Tit. 1. that he be exemplum, unblameable; that for manners he be not rebukeable. So that is first, that he be typus, and that he may facere, do; and then afterward that he may docere, teach: He may be exemplum, an example, two ways: First, in himself: Secondly, in his Family, 1 Tim. 3.4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.2. without spot: so there is a relation to Levit. 21.17, 18.22. none of Aaron's seed, if he were mishapen, or had a blemish, shall come near to offer the sacrifices of the Lord made by fire. That is it, that the Apostle saith here, If he have any notorious sin or crime, (for he speaketh not of inward crimes, but of outward, only of such as may be laid to a man's charge) he may not take on him this Fatherhood, the reason is, because, 2 Cor. 6.3. there must no offence be given to the weak, (to think that they may do so) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Ministry be not blamed; that there might be no slander, no Momus, no slander for the adversary to laugh at. For the taking away of these slanders (according to the Apostles interpretation, 2 Cor. 8.20.) we must beware of all things which comprehend occasionem scandali, occasion of scandal: This was the Apostles care concerning the alms, that should be carried to the poor brethren in Jerusalem, he would not meddle with it, except he had another to go with him; because he would be without blame, lest some should suspect him of defrauding: because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, provide for honest things before God and men: He would not give the adversary occasion to speak evil of him, so John 4.27. when the Disciples found Christ talking with a Woman, they marvelled; showing, that it was not his custom: He eschewed as much as might be, all occasions of slanderous suspicions. Thus of the Genus: Now of the Species, four: and the sour opposite virtues, which he must have in himself. The first is, that he be, Tit. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temperate; and 1 Tim. 3.2. opposite to this, is non habere unam uxorem, not to be content with one Wife only: So continency, or single life, is the virtue. Secondly, 1 Tim. 3.2, 3. the virtue opposed, vers. 2. Sober, for his diet: opposed, vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transiens ad vinum, sitting by the Wine, for the lust of the body, and the pleasure of the taste; they must be in this order qualified. Thirdly, 1 Tim. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by chrysostom distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vigilant: it having not an opposition to those we spoke of before; but to the parts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it doth signify to the part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to the affection, anger. The opposite, 1 Tim. 3.3. no striker. And Tit. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soon angry: and the virtues: 2 Tim. 2.24. a mild man, not furious, one that will bear injury, no striker, pertaineth to this. Fourthly, habitus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, modest; and is by the counsels referred, ad habitum, gestum & incessum, to the habit, gesture, and gate: and is not as Ezekiel complaineth, A light sellow in his outward behaviour. The opposite vice, 2 Tim. 2.22. Not to eschew youthfulness. These four virtues he must have in himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And more, 1 Sim. 3.7. he must have a good report of those that are his enemies; and without the Church, he must not go to birds of his own feather, but to his greatest enemies; they must be able to say, Surely he is a man fit for the calling; that they, by his example, may become Christians. Secondly, for his Family, vers. 4. He must govern his own house well: which duty is in three points. First, Tit. 1.6. those that be under him, must be religious and faithful. Secondly, 1 Tim. 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having his children in subjection; and the vice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unruly: if he be not able to keep in his own, it argueth a presumption of negligence, or that he is faint hearted, or careless; and so unfit to rule the Church. Thirdly, 1 Tim. 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all reverence, gravity, modesty; because that that is opposed to it, Tit. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he may not be accused of riot, surfeiting drunkenness, gluttony: Thus must he be Exemplum gregis, an example to his Flock: And these be the duties of the Pastor. People● duty. The duty of the People, conformable to that of the Preacher, if he must be typus gregis, their type, than it must be their duty to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastoris, his antitype: as the Iron and the coin are of the same sign, as Heb. 13.8. they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he imitators: Ut domus Presbyteri sit magistratus disciplinae publicae, the Priest's house should be the rule of public discipline. 2. Come to the next, the applying of his gifts, that he learned in the Schools: because nemo accipit donum propter se, no man receives a gift for himself: as it seemeth by the parable of the talents. So he is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apt or fit to teach: Now it is well said, that the word docere, to teach, governeth two Accusative cases, Esay 28.9. Quem docebo scientiam? whom shall I teach knowledge? Whom and what they should teach. For the first, there be many that have quem, a people to teach, but they have not scientiam, knowledge to teach withal. So they are not teachers sent from God, but of the Devil, whether they be in the Colleges, or in the Church. Therefore this he must have. It is a strange thing, but yet it pleased the Fathers, the great hatred that God bore to the Ass, Exod. 34.19, 20. Every first begotten of all beasts, but the Ass, must be separate for God; but that must not come into the Sanctuary, Asinus illustratus non admittendus in Sanctuarium but rather than so, the neck of it must be broken. Hesychius, and others intepret it, illiteratum, the illiterate man; and sure it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, concinnitas, an apt exposition. Consequently, he that hath not this, is not to come into the Lord's Sanctuary, Hos. ●. 6. quoniam repulisti scientiam, ego repuli te, ne scis mihi sacerdos, because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me, Deut. 33.10. the teaching of Jacob his Judgements, and Israel his Law, is his first duty; not offering and burning of incense: And Mal. 2. he stands altogether upon it. The later Canons, the later School men, and Aquinas questioning what the Holy Ghost should mean by these words, ABILITY TO TEACH: they have brought a distinction between competentem & eminentem scientiam, between competent and eminent knowledge: therefore we must know of the Holy Ghost, what this competens scientia, this competent knowledge is: We have a convenient place for this, Tit. 1.9. he determineth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse quid sit? he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by learning he must be able to defend that he hath been taught. Secondly, ●he must be able to exhort and comfort by wholesome Doctrine. And thirdly, he must be able to confute and overthrow all that shall gainsay it: And this is the comment on this, as I take it. Pastor's must profit in their ability. Now to this, is opposite that, 1 Tim. 3.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must not be one newly come to the Faith; but as 1 Tim. 4.6. he must be brought up many years, and long time in it. And after he is ordained Minister, he must, vers. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proficere, he must study more; and 2 Tim. 1.6. he must blow and stir up his charismaeta yet more, Must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and make them burn yet lighter: by the practice of this it is, that he challengeth, and holdeth his honour by (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that he puts it to use: and 2 Tim. 4.2. he must Preach: Must preach. and 1 Cor. 9.16. a necessity lieth upon him; and Vae mihi si non Evangelizem, Woe be to me if I preach not. But now, there is another word that cometh between, that is, Must instare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so, being instant out of season, and in season; it is not as some of our people will have it, to Preach; but the Apostles meaning is not so; but only, he must be instant in season, etc. and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being instant, a man must not use continually; but instancy is in season, upon ordinary days; and out of season, is upon extraordinary occasion; if a greater matter fall out in the Church, as calamity, affliction, or any greater benefit. If any such befalleth them, if his time come, he is to do it upon ordinary days; else, if it will not serve, to make a new day, and a new course, but not as the others do, making the duty of the Minister infinite. And besides, it is one thing to be instant, and another thing to Preach: for a man may be instant, and not Preach. Three faults Doctrine. Now for the manner of the Doctrine, there be three faults that the Apostle saith, fell out in the Church. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 4.4. a desire of fables; it springeth hence, when a man is soon full, and cannot abide to hear of one thing often; but will have a new. Secondly, and when that cometh, 2 Cor. 11.4. it cannot be, but they must needs have alium Jesum, another Jesus preached unto them; and then Tit. 3.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, questions of no profit, and deciding of high and nice points, of discipline, they will have predestination preached: Therefore there is a desire of these unprofitable questions. And the third is, pruritus aurium, itching ears, 2 Tim. 4.3. a desire to hear a declamation out of a Pulpit; to have a period fall roundly, pleasing the ear, and doing the soul no good: having conceptum naturalis hominis, they have the conceit of a mere natural man. Against these the Apostle setteth down a form; that that which he preacheth, be necessary to be taught: that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 2.3. that it be sound and healthful, not corrupted Fables or false Doctrine; he must be perfect in this: and 2 Tim. 2.14. he biddeth them in the contrary, not to strive about things of no profit; and that do no good by preaching. 2. Against the second (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) is Tit. 3.8. after soundness he must teach these things, quae sunt bona & utilia, which are good and profitable. 3. Now for the delivery; because it is against the third point: as it must be learned; in learning it is required, 2 Cor. 11.6. that he give not place in the stuff itself: it must be of knowledge; Though in word I be rude, yet not in knowled. Secondly, and for keepping of his Auditors, Mat. 13.52. he must have vetera & nova, new and old things: not new Doctrine, but new ways of expressing, new arguments; the Doctrine may be all one, yet the manner may be divers, he must have new parables; because they will loathe them: and so there will be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the third is, 2 Tim. 2.15. a perspicuous order, and orderly delivery: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 4.13. his preaching must have two edges, and that is a very especial point in preaching. For, as Augustine saith, it is common that their Sermons and preach have but one edge, and the bacl commonly doth as much hurt, as the edge doth good: they meet not with both extremes; as when they speak of obedience, they speak so of it, as if they took the contrary quite and clean away, and would have a man never to disobey. And when they speak of peace, they speak so, as if they took away all contention. 4. And the last is, Tit. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, delivering of it with authority, gravity, and modesty; as knowing it is not his own, but the everlasting truth of God: and therefore, if he deliver it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with gravity, and their practice be contrary, they shall answer for it. 2. Exhortation how to be used. 2. The second point is exhortation: There is a fault in some that exhort. First, the Apostle, 2 Tim. 4.2. adviseth that it be done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with Doctrine; a man's judgement must first be convinced; and the second thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a true exhortation must be with Doctrine and long suffering. There be some, if they speak twice in exhorting, and they amend not, they give over, 1 Tim. 5. and the two last verses. A man must think thus. Many men are now in sin, and may hereafter come out of it: and many men seem glorious now, and may hereafter miscarry: fearing them then that already stand fast, lest they fall; and many that are fallen we must wait patiently upon them, 2 Tim. 2.25. proving if at any time God will give them repentance. 3. Reproving, how to be used. Then for the third point, Reproving: first, argue, prove the fault: then secondly, redargue, reprove; and not as the common manner is, first reproving, and then proving. In regard of the persons, his way is, first, in 2 Tim. 2.25. if they be only led by a disposition to a fault; then we must reprove in humility, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tit. 2.13. If it be done in contempt, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all authority. Thirdly, if the parties be slow of nature, Tit. 1.13. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, roundly and sharply. And fourthly, if it be a public fault, 1 Tim. 5.20. publicly, that others may fear. 4. Refuting, how to be done. 4. Tit. 1.9. for improving or refuting the adversary, we come into four degrees: first, vers. 11. if it may be, that we may stop his mouth: secondly, if that cannot be, yet Tit. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he may be confounded: Thirdly, if not that, yet Tit. 3.11. that inwardly he may be convinced, and say within himself, that his conscience doth rebuke him, and tell him the contrary: Fourthly, if that cannot be, 2 Tim. 2.9. that the hearers may plainly see his folly. The application of this is out of Ezek. 34. ye bond not up the broken, etc. And Zach. 11.16. For lo I will raise up a shepherd in the Land, which shall not look for the thing that is lost, nor seek the tender Lambs, nor heal that that is hurt, nor feed that that standeth up; but he shall eat the flesh of the fat, and tear their claws in pieces. 1 Thes. 5.14. there be infirmi, such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feeble minded; and they need comfort: some are broken, and they must be bound; such as Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weak men, they must be upholden and born withal: there be some depulsi, strayed away, called by the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; unruly, they must hear of it and be admonished: And those that are led away with Heresies and Schisms, must be sought out. The fourth point, his conversation with other men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the communicating of spiritual gifts; 1 Tim. 3.2. he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hospitalis, given to hospitality: and Tit. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very friendly to those that are well given; and just to all men: Tit. 1.8. and for holding of justice, when it is his own right. 1 Tim. 3.3. he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no brawler; and so consequently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, patiented, one that can remit of his right. And Tit. 1.7. opposed to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: self willed; one that will not give over. Now because the questions of right be of temporal things: therefore he must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set upon money, 2 Tim. 2.4. neither by entangling himself with worldly things, nor by seeking them by evil gain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This aught to be the Pastor's duty. People's duty. The people's duty answering to this. First, John 10.4. the sheep must know the shepherd: and so that they can discern his voice. 1. To have judgement to discern. Here a certain judgement is required in them. The people now a days have no judgement at all. Let a man come to them, and deliver excellent things, and let another come, that is volubili lingua, of a ready speech, that bringeth nothing, but (as the Fathers well call it) veram spumam verborum, very froth; there shall be a like commendation of both; and commonly the later shall be preferred. 1 Thes. 5.12. he willeth them to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, them that labour among you, and what they say; and that you can say indeed, That is well said, in this there was some stuff, the others was but spuma verborum, the froth of words. 2. Obedience. The second point for this, is Obedience, John. 10.4. whether it be by following, as here it is said, They will follow him: or Herald 13.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they be persuaded, and give over themselves to be ruled by them; and not only that, but they will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give place, though they be not persuaded, till they be better persuaded; for without this, the other is but a feigned obedience. He that said he would not go, and went afterward, did his Father more honour, than he that bestirred him, and went not; though he had borne never so much in outward show. This following, it is another thing; it is plainly by 1 Pet. 3.2. All interpret the principal effect of baptism, a question of the conscience; for the conscience is to ask the question of God; and if a man's conscience never ask of God, the baptism of that man hath no effect in him; but if he can, it is certain that it is effectual; there would be a great inquiry of this. Numb. 27.21. peruse it: It is said there, when Joshuah was substitute in Moses room, he should come to Eleazar; and look how Eleazar did bid him do, so he should do. They should go in and out according to his saying. This was the first substituting: this was not abrogated since of any order: but not regarded, it comes now utterly to be neglect▪ 3. Double honour. 3. The last point, 1 Tim. 5.17. double honour. First, of reverence, Philip. 2.29. in judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are to honour such: and in affection; 1. Reverence in judgement and in affection. that love only to the Minister is is applied in most singular manner, 1 Thes. 5.13. That you have them in singular love, ●or their works sake. Secondly, the other, the honour of maintenance, that is, a worthy maintenance, 1 Tim. 6. Gal. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Maintenance. that they should communicate in all their goods. Zach. 11.4. God hath broken one staff; and if the Prophet's wages be not mended, he will break the other staff too: and then all will go to wrack, and then a certain Barbarism must needs follow. It is very well set down, Hosea 7.14. when a man is sick, he sends for the Minister; then he thinks on Heaven, when he must needs leave the earth: and when there come great droughts, or rain, they can remember God for a while, else never. When they got in their corn and wine, they rebelled against him. But the Lord abhorreth this, and saith, Eccles. 12.1. Remember me in the days of thy youth, and in thy wealth; or thou shalt have no answer of me, when the evil days come. We will conclude with the Apostle, ● Cor. 10.15. the want of performing this honour proceedeth of the want of faith. That is all the hope we have, that when it shall please God, as your faith groweth and increaseth, that we shall be magnified, and have excellent love performed; if that do not increase, faith shall not. Now of those whom nature, and men lumine naturae, by the light of nature, have called patres patriae, fathers of their country: the Magistrates: of whom it is showed, that the men are Fathers, as Gen. 45.8. and the women Mothers; as Deborah a Mother in Israel, Judges 5.7. Now because there is no person that beareth rule, but by virtue of the people that is under them; they have power over themselves, and power to appoint and choose one over them: Therefore it is that God first commends the country itself; and willeth us to have regard to it first of all, Gen. 12.1. God giveth it the pre-eminence, and sets it before the kindred, and the Father's house. And we see, Psal. 137.1. the tears of God's Saints were shed, when they were constrained to go into a strange Land: and being desired to sing one of the Lords songs, they would not: and when they were restored to their country, Psal. 126.1. their joy made them so extaticall, that they thought it was not a true thing or action; but that their returning had been but a dream. This is not only in the people, but the same affection is also in men of excellency for gifts, as in Nehemiah, cap. 1. vers. 4. To this we are first led, to procure the good and health of it, and especially of the Church; because it was for it, that we were borne and appointed. The reason is plain of that, which we call bonum partis & totius, the good of a part, and the good of the whole: that bonum partis is not without bonum totius; and is for the good of the whole. And we see the body that is in danger, that some member is seared, some vein opened, and sacrificed only, that the whole body may receive health: so there have been detriments of singular men, for the benefit of their Country; some have displaced themselves of the place, wherein they were borne; some of their own life. Magistracy, properly and principally belongs to God. For Magistracy, we see that plainly in three judgements: In adjudging the Angels that kept not their estate; and for not standing, they received a punishment: the two other in adjudging the Woman and the Serpent: and the third, God himself punished Cain, for the murder of Abel: So it pertaineth to God properly, principally and especially: After it came to man, by permission first, and then by God's approbation. When Cain, being cast out, and being generative, had many children, it is said, Gen. 4.7. that he was the first that built a City, and ver. 23. in his posterity, Lamech, by reason of his sons, Juball and Tubal, the inventors of those crafts, that the Commonwealth shall have need off, grew to so great insolency, that he would bear no injury at any man's hand: so we see it is the disposition of wicked men, to be like him. Now than it was Cain's City that made the godly first to band themselves, and consequently to take order for their defence, as we see, cap. 4. vers. ult. in fine. After the birth of Enos, Seths' son, when Seth also began to be generative, he made an open profession of the name of God. Why the ecclesia sticall government not sufficient There was city against city; and that was the occasion of the Civil government. And indeed this Ecclesiastica potestas, the Ecclesiastical government, would have been sufficient to have governed the whole World; but that as David saith, Psal. 32.9. there is in some another nature. They are like the Horse, and wild Mule, that will run upon men, and offer violence and injury, and consequently, there must be another power to bridle those. Now than the great reason of the Commonwealth; why they would be under one man: and of giving potestatem vitae & necis, The great reason of the Commonwealth. power over life and death, to one man: their maxim is, Praestat timere unum, quam multos, better to fear one Wolf, then to have every Wolf to be his controller, and to have his life continually in hazard. Gen. 9.6. A magistracy and the sword was appointed by God: and so consequently, Gen. 14.18. Melchisedech (whom the best writers agree to be Sem) took upon him a Kingdom; and took upon him a way to defend the Church and people of God. The chief end of a Commonwealth is to serve God, Praecipuus finis re publicae cultus De●. 1 Tim. 2.2. Which Abraham not finding in Caldea, where he was pars patriae, one of the country, chose rather to live solitarily, by himself, Exod. 5.13. the same end is noted, Israel being under a strange King in Egypt, that knew not Jehovah, desired to go and serve the Lord in the Wilderness, out of the Land of Egypt. Psal. 122. the Church and Country are both joined together: and 2 Chron. 11.13, 14. the Levites ran from Jeroboam out of all the suburbs, and possessions and came to Juda, and Jerusalem: For Jeroboam and his sons had cast them out from ministering in the Priests of since before the Lord, Deu. 17.18. as soon as the King is set in his throne, he must get him a copy of the Law. For this a man may forsake his Country, if his end be gone, that is, the service of God. 2. End, peace. After this end, came in the other, as the second end, quietness: That is in three points in this order. Because Pastor is applied to the Minister, much ado there is, Pastor in the word more often applied to the Magistrate then to the Minister. in urging great and extraordinary diligence in them. But it is strange, that Pastor in the Scriptures being oftener attributed to the Magistrate, no such diligence is required of him. The first metaphor from that signification is given to the Magistrate, Gen. 49.24. to Joseph: and Psal. 78.71. to David. Secondly, Num. 27.17. metaphorically. So also: provide a man over them, that they be not as sheep without a shepherd. Now that they might not stray as sheep; because it is good for sheep to keep together, for fear of the Wolves, therefore it is first, that they might be fed. And then, for that there falleth dissension among them, Ezek. 34.18. & 21. I will judge between sheep and shepherd. verse. 23. And I will set up a shepherd over them, even my servant David, etc. There are the fat and the lean sheep; and what do they? The fat sheep having fed, and drunk, trample the grass, and trouble the water, that the lean sheep can eat and drink nothing but such: and vers. 21. they will strike one another with their horns, etc. Now for the keeping of the fat from the lean, in the inside of the fold, that they may feed quietly. This is the second end. 3. Now besides, John 10.12. because there is a Wolf without the fold, an outward enemy, that is, foreign invasion: here is the third end, to be quiet from foreign invasion: from the great Goats and Wolf. We see how the causes depend one of another: The first end of Princes, to be nutricii ecclesiae, nourishers of the Church: pascere nos, non seipsos, to feed not themselves, but us: The second is to be procurers of peace at home: The third, to keep off foreign invasion: plain in exemplo regis non boni, by an example of none of the best Kings, Saul. 1 Sam. 11.5. he looks there, ne quid sit populo, quod fleat, that the people have no occasion to weep: they be not disquieted by Nahash the Ammonite, etc. so we see the end. Now to the duties. Usurpation. An usurpation is here too, as well as in Ecclesiastical government, Judges 18.7. In Laish men were quiet, because there was no usurping, Prov. 8.15. Per me reges regnant, By me King's reign, saith Solomon: As he is the door, Practices of usurpers. so they that enter rightly, enter by him; but he saith contra, Hosea 8.4. Regnaverunt, sed non per me, they have set up Kings, but not by me: So there be some Usurpers of Magistracy. Videlicet, such as be not called: as Hebrews 5.4. but do, as Amos 6.13. Assumpserunt sibi cornua, (that is,) potestatem, etc. take unto themselves horns: by horns is meant power. We have an example in Abimelech, Judges 9 Ambition is the usurper; his means be, verse 2. his friends. But now they are grown more impudent, they will say it themselves. Abimelech had more blood in his face; he desired his friends to say for him, and he doth by humbling of himself, seek friendship: and verse 4. When they had little better consideration of them, he getteth him a few light brained fellows to aid him, verse 5. and 21. those that had right to it, he drove away. These are the three practices of Usurpers; which Jotham, verse 15. and 16. telleth them in a Tale, and so showeth them what manner of fellows they are, etc. The Magistrate being set in his charge rightly by God, the division of 1 Pet. 2.13, 14. cometh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a King. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; under Officers: as in War the Captain, in Peace the Judge. The cause of under officers The reason of Under officers, is Deut. 2.9. Moses confession, Exod. 18.13. Jethro telleth him he is unable to bear the burden of the whole government, Numb. 11.16. is God's approbation; Deut. 17.16. they have authority to make a King; and Deut. 16.10. to make under Officers. Here note, that these under Officers are given to help the King: Underofficers must not be too many. therefore that there be no more granted than will serve to help the King; that the Realm be not clogged with too many, Nehem. 5.15. They themselves handle them not hardly; but their servants, their under Officers oppressed the people: Therefore that is gravamen reipublicae, a burden to the Commonwealth; which the people cannot bear: So it is against policy, and against justice too; for they must have their Fees to them. General duties. So the duties in general of both, What manner of men they should be. What manner of men they should be. And the first is this, Whom God calleth: All elections must be according to that rule, Deut. 17.15. Quem Deus eligerit, whom God shall choose, else nought and injust, ipso facto, 1 Kings 1.20. Bethsabees speech to David, The eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my Lord the King after him: and verse 33. he chooseth Solomon. And 1 Chron. 28.5. he saith, Among all the sons I have, God hath chosen Solomon. And indeed it is all one to choose a man for his gifts, as if God had chosen him: Every one must be chosen for their gifts of wisdom, etc. that shall be acceptable in the sight of the Lord. A second form, Deut. 27.15. & 1.13. general to both; he must be some of their own Nation: The first reason is, because of natural affection, grounded on education. Where a man hath been bred, he will be most profitable. The second reason is, Acts 26.3. the reason of Paul's joy, in that he should answer before Agrippa: a great matter, to be acquainted with the customs of the Country. These in general. Deut. 27.1. In any wise, he shall not prepare him many horses, nor bring the people again into Egypt, 4. Particular duties of the Prince. for to increase the men. The particular duties of the Prince: Deut. 17.16. four duties are set down. First, he must not be affected, to Egypt, which is Nutrix idololatriae, the nursery of Idolatry; he must not favour false Religion; and if he do, he ought not to be a King: ver. 16. Secondly, ver. 17. not uxorius, it is a Synecdoche: whereby is meant, he must not be voluptuous, given to pleasure, Pro. 3.3, 4. they must not meddle with Wine and Women. Solomon pronounceth woe against the Land, where Princes be early at their Banquets, yea and late too. Thirdly, ver. 17. No hourder of Gold and Silver; not covetous, 1 Kings 12.4. it was salomon's fault: for he, by his seven hundred Wives, and three hundred Concubines, made such an imposition on the Land; that when his son came to reign, the Subjects come and tell him plainly, he should not reign and be their King, unless he would ease his Father's burdens, 1 Kings 12. Thy Father made our yoke grievous; make thou it light, and we will serve thee. And ver. 16. seeing themselves not regarded, said, What portion have we in David? We have no inheritance in the son of Ishai: to your Tents O Israel; now look to thine own house David. The Prince to have a copy of the Law, & therein to learn three things. Fourthly, vers. 18. which is the first to be done, because it is provision for all the rest, he must have a copy of the Law; in which he may learn three things: first, to fear God: Secondly, to show the practice of it; 1. in himself: 2. in the Court: 3. in the whole Country: And the third thing, to be humble. And keeping this Law, his throne shall last for ever; as Pro. 29.14. that will make sure succession, as Samuel told Saul, 1 Sam. 10.6. dedit Deus cor aliud, God gave him another heart: How? Because he was there among Prophets. The means be plainer, Psal. 2.10. Erudimini Reges, be wise now therefore, O ye Kings, etc. Christ, Mat. 10.21. gave one that he liked a lesson, but his possessions choked all; so they choke learning and all other good things: Hinc illud Christi: How hard is it for rich men to enter into the Kingdom of Heaven? He that is thus qualified, is meet for a kingdom. Now being in his seat, he must not think he is there by himself; according to their stile, Caesar Dei gratia, etc. Caesar by the grace of God, etc. So whereas the Law distinguisheth, potestas into arbitraria & delegata, power is either Arbitrary. The Prince's duty delegate not arbitrary. Assigned. He must acknowledge the later to be his; and say with the Centurion, Mat. 8.9. I am under authority of Claudus Lisias, he under Faelix, he under the Emperor, he pro Deus, under God: and so he is under authority also. The Heathen man said, Kings are our Countries, and over Kings is God. Being Gods Viceroys, they must rule as God would, if he were on earth: How is that? Even secundum verbum ejus, according to the prescript of the Word: So must Princes rule: and Numb. 27.21. because the Prince hath no perfect skill and deep cogitation in the Word: therefore this ruling must be at the mouth of Eleazar. And this is the first duty. The people's duty answering to this: To acknowledge him God's deputy, 1. Duty of the people. 1 Sam. 10.26. whose heart God touched, they are obedient. Obedience, as Principality, is of God's spirit, Mat. 22.21. by Christ's answer there, it appears how he stood affected in his obedience unto Caesar. Two sorts of men were then in Juda: There was one Theudas that made an insurrection for Tribute, that was commanded, some there were that would not pay tribute; and Theudas, Captain of them, he took on him to defend them; and to prove that no tribute must be paid. On the other side, there were certain spiritus aulici, court spirits, Herodians; they would have every thing given to Caesar, even God's part too: And therefore they and the Scribes ask Christ tempting him, Is it lawful to give tribute unto Caesar, or not? To whom he saith not, omnia sunt Caesaris, all things are not due to Caesar: but Caesar hath his quae, and God hath his quae: So he goeth from Theudas to Obedience, that is medium & mediocritas, the true mean. 2. Duty of the Prince. The second duty is, because God hath dealt so liberally with Caesar, as to make him his Deputy; Quod dicitur de Deo & creaturis, derivatur a Deo in creaturas, that supremacy which God hath over his creatures, he hath derived and given to the creature: So it comes from God who was able to have done all himself alone; if he had followed that, which some worldly men say, Author alienae potentiae aufert de sua, & perdit suam, he that sets up another, pulls down himself; he had not bestowed his dignity upon any. But he imparted of his honour to Caesar. Now Caesar must not requite him with breaking into that that is Gods alone: for there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a division, quae Caesaris, quae Dei, Caesar hath his, and God hath his: therefore he must let God have his own. And so Caesar must not dominari conscientiae, bear rule over the conscience: none but God keepeth court in conscientia: Therefore he must not command a man against his allegiance in baptism, that sealed his conscience to God. So he must not go against the Word, from which faith proceedeth. Jerome saith, That that is paid to Caesar against the Word, is not Caesaris vectigal, but daemonis, not Caesar's but the Devil's toll: So he knowing God's glory to be his end, he must be (Deut. 16.17.) custos legis, that is, omnium operum legis, a keeper of the Law, that is, of every work commanded in the Law; and all is for the prohibition of external violence. For do the Minister what he can, some will use violence. Judges 17.6. No King in Israel, and then every man did what was good in his own eyes: explained in this Chapter, in Micha's attempt, cap. 18. in the dealing of the Tribe of Dan; and cap. 19 of the Tribe of Benjamin: Therefore for the prohibition of these external injuries, he must be custos utriusque tabulae, observe and keep both the tables: Augustine, lib. 3. contra Crescon: Gram: In hoc sciant reges a Deopraecipi, ut Deo inserviant, in quantum, etc. they are to govern according to the adequate rule which God hath prescribed, and not to meddle so fare as to do all for and to themselves. 2 Chron. 26.6. Ozias took on him a supremacy; and 2 Chron. 29.8. Hezechias taketh on him a supremacy: he will order things to himself: The former, as a King of late did, whatsoever he purposed, it should be good Divinity: Now Hezechias he claimeth one, and rightly; but he looketh but for the provision of Religion; it is only to see the Altars down, The primacy that a Christian Prince should have. he meddleth not with the action: And this is all the primacy that a Christian Prince ought to have: This care they must have: to see Religion provided for, 1 Kings 15.14. But they put not down the high places; never the less, Asa his heart was right, etc. 2 Kings 18.4. Hezekias took away the high places, etc. he did prohibere, quod attinet ad divinam religionem, for providing of true Religion. Under this, is that Compulsion, Compulsion. Luke 14.23. to come to the service of God: as he saith to the servant, Compel them to come in, etc. Augusline, contra petil: he was resolute at first, that no man should die, or be troubled for Religion, but after he changed his mind. There must be soris necessitas, a necessity from without; that there may be intus voluntas, a willingness within: As there were divers Donatists, that being compelled, and turned to Christ's Religion, thanked the Emperor for compelling them: Therefore let the Papists sit at Sermons; and so this outward compulsion belongeth to the King, and is one part of his duty. Because the people were God's instruments to choose him: therefore that he in love, and care for them (1 Sam. 15.2. as he is made their head, and as the head provideth for the body,) so he ought pascere eos, like their Pastor to provide for them, and feed them. One of the Fathers, on Hosea 7.5. where it is said, there was a company of Wasters at the Table, and them he fed till they were sick; that same is pascere histriones & canes, but not subditos, to feed a company of Players and Hounds, and not his subjects; but his own belly is the destruction of all. In 1 Sam. 8.11. is the true description of a Tyrant: Descriptio tyranni. he holds opinion that all were borne to be his Drudges, Pages, Horse-keepers, etc. Pro. 28.16. A foolish King is a great oppressor; the reason is, because he is only given to sensible things, to pleasures, etc. So they are given to oppress, as did Solomon: Then are they, as Zeph. 3.3. Lupi vespertini, evening Wolves; they gnaw every one so near, that he that comes in the morning, shall get nothing. The Heathen say, that Aristides wished, that either his household were the Commonwealth, or contra, the Commonwealth his Household; because indeed he regarded that only. Examples in Scripture, Jos. 19.24. (Our Rulers and Governors will choose first, but) Joshuah made division for every Tribe; and at last he desired but a small portion to himself, and was served last, Nehe. 5.28. a notable example; he did not as the former Rulers, nor as he might: The rulers before took forty shekels of the people; he for his part, from the 20. to the 32. year of Artaxerxes, for twelve years, took not that he might: And besides, there were 150. Jews and Rulers at his table. In this Provision, 2 Chron. 7.9. they must begin at the soul first, Jehosaphat sent Preachers into all the Cities of Judah, ver. 7. and that our souls may be provided for, The Prince's chiefest care must be of Religion. 1 Sam. 19.18. there must be looking to Naioth; for from thence Preachers are sent into Israel. Then secondly to the body: here he must have a care too, as Pharaoh, Gen. 41.49. to lay up corn for scarcity, and see that there be plenty, 2 Chron. 9.41. sending ships abroad for foreign commodities; and for inward lacks. Provide Judges, 2. Chron. 19.5. Jehosophat set Judges, etc. And not only that, but for outward. He must see there be soldiers, 2 Chron. 17.2. Garrisons put in Judah and in the Cities of Ephraim, which Asa his Father had taken. 2. Duty of the people. 2. The people's duty answering to these: That they be not breaking into God's right, Pro. 24.21. that they be not seditious or disobedient to the Prince: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quarrel about trisies. There be divers shires and incorporations in this Land by themselves; and there is over every one of them Magistrates and Justices; but there is but one Politia under the Prince. So the Princes and Kings of the earth, are but as Justices of Peace in several Shires: there is but one chief over all, God. Now if one of these should go and rebel against the Prince, and should say, I am set over you, you must obey me; he is a Rebel both to Prince and God: therefore if I harken to him, I rebel with him. In regard of their care over us if they take that order that God hath done, Rom. 8.28. that bonis omnia bona, that all things may go well with them that are good and honest, we must obey them. And in regard of their care over us, it is not a giving, but a rendering, Mat. 22.21. he saith not date, but reddite: And by the rules of justice we know, that cuique reddendum est, quod suum est, we must restore to every man his own. We have in our hands some thing of theirs: Augustine, Non illicita quaedam requirit, dum requirit quae sua sunt, it is no unjust demand for a man to demand what is his own: Christ, though he was Caesaris conditor, Caesar's maker; yet Caesari censum retribuit, he paid tribute to Caesar; having some thing to render, being borne under his jurisdiction, and living as a man: They keep tillage safe, therefore they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribute for Lands: and because they keep the Sea safe; therefore they have vectigall, custom: and censum; and besides, Nehem. 5.15. that which he calleth the Governors' bread; donarium; called canon regis or regni. And then indiction, in time of necessity, and in Wars, his Oblation and his Subsidies. 1. Kings 11. 3. Duty of the Prince. The next duty of a Prince is in cases of appeal, to give Justice, Pro. 16.12. Justice must especially be commended; for by it he hath his solium sirmum, his throne established: Augustine, Sine justicia magna regna nil aliud sunt, quàm magna latrocinia, without justice great Kingdoms are but great roberies: Therefore, Pro. 16.10. Et os ejus non declinabit in judicio, he must see that his mouth transgresseth not in judgement: In so doing he shall exalt his kingdom, Pro. 14.34. and shall make it flourish: that is, by making all things for the best. And that is, Pro. 11.11. When the righteous flourish, than the Kingdom flourisheth. Psal. 97.2. In his days shall the righteous flourish. 2. As on the other side, Pro. 20. ●8. his looks shall be so terrible in the seat of Judgement, that even by them shall he drive away all evil; and Deut. 13.8. for those capital sins and crimes, he saith, Non parcat illi oculas tuus, thy eye shall not spare them: and Psal. 101. in David's justice against the evil we have an excellent pattern. Pro. 23.4. the wicked are like dross in the republic. Take away the dross from the Silver, there will be an excellent cup for the finer: So there will be an excellent Commonwealth, if you take away the wicked from it. 3. Duty of the people. The people's duty in regard of this Justice is, to fear him, Pro. 20.2. knowing that the fear of the King is like the roaring of a Lion; and Pro. 16.24. fair words are a sweetness to the heart, and health to the bones: therefore we must fear if we do evil, Rom. 13.5. otherwise, though he have power over the body, Luke 12.4. Heb. 11.23. if we do well, fear not the king's commandment or edict: seeing he is therefore appointed, ut omnia coopperentur bonis in bonum, that all things may work together for the good of them that are good. 4. Duty of the Prince, humbleness in government The last duty that procureth them honour, is their humble and meek ruling, the meek usage of the poor; not having the spirit of Saul, 1 Sam. 22.7. I can give every one of you fields and vineyards, and make every one of you Captains, etc. nor of Pilate, John 19.10. Knowest thou not that I have power either to crucify or release thee. An insolent bragging of their power; and as the Septuagints interpret it, Heb. 5.11. they cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and digest that God hath sent them; but all the World must know it. 2 Cor. 10.8. A good lesson for every Magistrate: no man hath received power to hurt, but to do good; none to destruction, but to edification: And he shall answer it, that useth his power otherwise. The Heathen man makes this distinction between a Tyrant and a good King. A good King, when he is to do any thing, will say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I must do it, I pray you pardon me; it is my duty to do it. A Tyrant will say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I may do it, and I will do it; therefore I will do it. Therefore his counsel is there, that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though they may do it alone, yet to take some unto them, this makes their authority less envious; and to departed sometimes from their right: And so of Wisdom, as Eccles. 4.13. better is a young man of good discretion, than an old King that is foolish. Why? Because he will not receive counsel and admonition. It is a special point of Wisdom to receive counsel, as Naaman did of his servants, a Kings 5. though not of the Prophet. The conclusion of both is, Pauciora licent illi, quam ulli, ovi licent omnia, he that may do what he will, must do less than any man; and let him think so: And thus to think, is a part of that humility. The Heathen man saith, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this fear may bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adulation, but it will never bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true good will. 4 Duty of the people, to fear for their Prince. Now on the other side, according to that saying, Esto quasi unus ex illis, be thou as one of them; cap. 32.6. than the people's duty is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to fear him, but to be afraid for him, lest any hurt come to him. Example, that fear of David's men for their Master, 2 Sam. 18.3. and again, cap. 21.17. They called Abishai, and he succoured David, and killed the Philistim. And David's men swore to him, thou shalt no more go with us, etc. lest thou quench the light of Israel. This is honour, or good will. Another part, 1 Cor. 12.23. a bearing with their infirmities, so that he covereth them (a covering of an uncomeliness, Exod. 22.28. 2 Pet. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. they that despise government, presumptuous are they and self-willed, etc. And Judas, vers. 8. we are not to speak evil of them; unless they be of that Quorum, 1 Kings 18.18. I have not troubled Israel; but it is thou, and thy Father's house, in that ye have forsaken the commandments of the Lord, etc. or unless it be ob unum ex enormibus peccatis, for some enormous offence. Inferior officers what they ought to be. The under Officers: what manner of men they ought to be, and what is their duty, Exod. 18.21. There be two properties of theirs: first, they must be men of courage; and they must not be tossed with affections: they must be constant to do it, and stand to it. How is that? If they fear God: this taketh away all vain fear and affection. Secondly, true men; they must hate Bribes, and not be perverted with consideration of them. Thirdly, besides these, there is another, Deut. 1.13. to be wise: and not only that, but intelligens; that is, he must know whither he must go; and when he must go from the general rule. And not only that, but he must be a man famously known to be such a one, throughout the Tribes. And Numb. 11.25. that cometh by taking of God's spirit, and putting it upon him. Where this is not, but when a fool is preferred to bear rule, it is even as if we should gild a Potsheard; which is indecorum, an unseemly thing: and Pro. 26.8. there is no worse thing, then to give honour and glory to a fool; and so to close up a precious stone in an heap of stones. The second inconvenience is: Put a pellet into his Crossbow, and he will say, Have at you, and let it fly. And then by consequent a majore, if the great King may not be an upbraider of his power, much less doth it become them, that be but Kings of little molehills; the under Magistrates to be proud. First, Deut. 16.18, 19 their office is set down, what they are not to do: And if he be not a man of courage, this will move him, Si non facias non eris amicus Caesaris, if thou dost it not, thou art not Caesar's friend: So he will accept persons. This must not move him. And then, as the Eunuch will have him make a lie for the Prince, I pray you lie, for the King? As he must not accept a face; so neither a gift nor bribe in the bosom. It was Acts 24.37. Faelix his fault, he called Paul the oftener, because he hoped to receive some reward; but when none came, verse 28. willing to pleasure the Jews, he left him bound still. There was acceptio personarum, accepting of persons. And the man that will take Bribes, Prov. 29.4. there is no trusting of the Commonwealth in his hands; he will destroy it. He must judicare justiciam justiciae; id est, justiciam justissime: that is, if there be one juster point in it, than other, he must judge by that: And Psal. 94.20. he must make inquiry for solum aerumnarum, if any grievance or injustice be obtruded upon the people, it must be withstood, and complained off; as in an house, Luke 16.1. the Steward is complained off, for wasting his Master's goods; and put out of his stewardship. So there must be complaints carried: And this is the grief. Let there be a complaint carried, that is never so just; and then our state shall be as Paul's, Acts 25.19. you shall see what cold comfort he had there, to the end of the Book; though he were an innocent, yet was he never delivered. Now for the obedience due this way (that rule is good, latitude jurisjurandi sumenda est ex latitudine faederis) it must be according to the degrees of the Law that we are governed by. If the Queen command, not to eat flesh, on the Monday, there being but three days in the week for it, Wednesday, Friday, and Saturday; She commandeth out of the latitude of the Statutes. We said in the beginning, that it was a general rule, That any duty, which belongeth to any propter rationem peculiarem, is referred hither; and plainer, when we distinguish the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the excellency of the person, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power and principality: some are in office, and have them; some are without them: yet because honour is nothing else, but testimonium excellentiae, of that excellency they have: therefore they are to be honoured, though they want the other two. Dignitas signifieth both the Dignity itself, and the worthiness of it. If he have the excellency of the gift, he is in the later signification; though he be not in the present estate, and want the other. And according to these two parts dignitas debitum. The Canons make two degrees of debitum: first, legis of the Law, to be given to Fathers, Masters, etc. Secondly, debitum honestatis, the other of Honesty: in which there is no compulsion: yet if we will be such as we ought to be, we ought to do it. This being well understood, we come to them that have excellency separated from dignity: which because of their excellency are to be honoured. In this kind there is a threefold excellency, of the three kinds of good: viz. of the 1. Mind, which they call excellentiam doni. 2. Body, as Age. 3. Outward estate, as Nobility, wealth, etc. And fourthly, the applying of any of these to ourselves; it is called well doing, or to be a Benefactor: as we receive the gift of the mind from one that hath it; or a benefit from wealthy men, or Rulers of experience, from the aged: or we bestow a benefit. 1. For the gifts of the mind: Juball, Gen. 4.20. and the rest to whom God had given gifts of inventing crafts, were therefore called Fathers. In no other respect, Gen. 45.8. is Joseph called Pharaohs Father, but only because there was a greater portion of wisdom in him: otherwise he was Father to the people. Then this, which the Schoolmen call Gratiae gratis datae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, free gifts of God, (not gratia gratum faciens) these are they which wheresoever they fall into any man, are to be honoured; and he for them: because they be the effects and gifts of God's spirit, 1 Cor. 12. And they are given to men, verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the profit of the whole body. And though that this be not the Fear of God; that is, (gratia gratum faciens) and so consequently, the more sufficient man, though not so holy, nor the more religious; yet a company may use the benefit of it. These coming from God, must have honour; and the vessel wherein he putteth them, for the gifts sake, must have some honour. Concerning the reverence we own to him. The first part is, the acknowledgement of the excellency that is in him, we freely confess it to be in him, and in that degree and measure that it is in him. And we must commend it, and praise God for bestowing it on him, even as if he had bestowed it on us: and desire and pray that he would increase it, and make it as fruitful in him, as any gift in us, or that is be bestowed on his Church. The Prophet, Ezek. 28.3. though Daniel lived at the same time with him, yet he giveth him an honourable title, ot testimony; saying, Art thou wiser than Daniel? If he had thought as others do, that he that auget alienam famam, detrahit suae, he that adds to another man's fame, detracts from his own: he would not so much have impaired his own credit, by commending another, 2 Pet. 3.15. he confesseth there is a greater measure of wisdom in Paul, and in his Epistles; and yet in those Epistles Paul telleth them that he had reproved him to his face. And we see in Paul, Gal. 2.9. For there speaking of James, John, and Peter, he calleth them Pillars of the Church, and of the Apostles. It is that that Saint John Baptist said of Christ, Mat. 3.11. That he was not worthy, etc. And Joh. 3.31. Hunc oportet crescere, etc. he must increase, etc. The similitude is, as the light of the morning star, when the Sun is up. This is not only between ourselves, but even to evil men: Judges 8.2. Gedeon plainly confesseth his insufficiency to the Ephraimites: that a Gleaning of Ephraim is better than a whole Vintage of Abiezer. And not only in outward matters, but in inward also, 2 Sam. 16.23. David's testimony of Achitophel's wisdom, David's enemy; that his counsel was as the Oracle of God. Then this is the first. 2. And the contrary to this we do commonly, being moved by saul's evil spirit, 1 Sam. 18.8. we cannot abide that any man's thousands should be more than our own. And because Saul had but his thousands, and David his ten thousands; Saul had but a squint eye at David from that day forward. So we must not deny the gift of God that is in him, to be in him. And secondly, we must not extenuate, that which is in him indeed; as to say, but it is not so much as is thought, Job 1. the Devil saith of Job, he is righteous indeed, but not throughly, and as he ought. And when we cannot do that, that we cannot either deny it to be in him, nor to be in that measure that it is in him; then we wreak ourselves upon the gifts; and we come to extenuate the gift itself. Tush it is a base gift, it is not so good a thing, there doth not so great good come of it: it is better to be well read, etc. And then a fourth way; perhaps the gift is such, as all cannot but see, it is a rare gift, than we begin to show a defect in another gift; in that part of learning, wherein he is defective; he is no body, he can do nothing in such a thing: And then we go to the use and usage of it. But he abuseth his gift; at the least wise we will find some fault with some imperfection in his life; one thing or other ever standeth awry: So was Christ dealt with, Matthew 9.34. when the power of God was seen to be great in him, in casting out Devils, etc. they said he did it by Beelzebub, etc. And Matthew 13.35. Why was it more in him then in another man; there can be no great matter in him; we know his bringing up, he is but the Carpenter's Son, etc. and then Matthew 9.11. they fly to sift his conversation; he was an eater and drinker with Publicans, etc. Now his part, that hath the gift correspondent hereto, is, 1. Corinth. 15.10. to know who it is, that hath separated him, and that there was nothing in him naturally, but it was given, Ezek. 28.17. there be many that will prodere sapientiam indecore, with too well thinking of themselves, they lose all they have: therefore it is best to acknowledge the giver, and to be humble. And he may humble himself thus; as the Apostle, though not with the defect of other gifts, Rom. 7.24. with the body of sin, that he carrieth about him: and so if he can bring himself, 1. Coriath. 15.10. if the grace of God be in him, and not in vain. for it may be in vain, in respect of doing good in the Church. for it is commonly seen, that there be many great gifts without fruit in many men. Secondly, it may be in vain, in respect of himself; that as the Preacher saith, he may be wise and never do himself good by it. And last of all, not only for this life, but for that to come, 1. Cor. 9 he may Preach to other, be a Minister, and at last be a castaway himself, if he be not humble. And as Eccles. 6.2, 3. man's conceit will rend him like a Bull, like a wild Bull; so that neither he himself, of himself, nor any other shall receive any profit of him, or his gifts. The duty is set down, Rom. 12.10.16. that he go before other in giving honour; that is, to make himself equal to those, that be his inferiors, vers. 16. The second of the Inferior, seeing God (1 Cor. 4.6.) doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separate men by their gifts, not that they should live alone; but he giveth them a degree of separation from others, in bestowing on them a more excellent gift, for the good of others; therefore cometh the second: The duty is, praeferre, or praeeligere, to give it the place of preferment before another, which is not so great a gift as it is. For certainly where God hath placed his greatest and best gifts, there he hath pointed the finger, that that man should have the greatest pre-eminence: The Apostle willeth them, 1 Corinth. 12.31. study for the better gifts. Why so? Because verse 7. by them they shall do the greatest prosit. And so consequently, he is summo jure, and even by lex talionis, to have the best place, to do the most good in: So mean gifts God giveth for means places; great gifts, for great places. This is his order, Pro. 3.15. 4. If there should be an election between gold, silver, precious stones, and learning; learning is to be chosen before the other, Pro. 8.11. Therefore he would have the greatest regard to be had of it. It is strange that this being the second point in all moral Philosophy, the first being Bonum eligendum, malum fugiendum, that which is good is to be chosen, and that which is evil to be avoided: this, the second, Quod melius est eligendum, of two goods the best is to be chosen: and the third, ê malis minimum, of two evils the least: that that being a principle of moral Philosophy; yet now we must prove it, though it be a ground: and when we have proved it, men cannot obtain it. But the reasons are, 2 Sam. 7.14. A fort of wicked men is met; and they cry, the counsel of Hushai is better, etc. therefore we will follow it. Esay 40.20. The Idolater that is to make an image he will choose, lignum forte, & lignum melius, the best timber he can get; It is a sensible thing by natural reason, yet we cannot be brought to practise it. 2. Now then there cometh another sin, by another reason: Those that founded such places as these are; had this reason saith the Lawyer, that they would give their goods to a College, and not to their Kindred: because if they made of their own kindred heirs, they should have haeredes promiscuos, they knew not whether their posterity should be good or bad: but here they should have haeredes ex optimis; the best should be heirs of the whole land. This was the institution: but now it is otherwise. Now besides this, a third: For when as they gave their statutes, many things run bare affirmative; but the Canon of the Law saith, Clarissimè exponunt legislatores, se summevelle, quod maneant sub virtute sacramenti. I charge thee to deal faithfully with me, according to my will in the statute. This is sum velle mandare sub virture sacramenti: yet this is disappointed. There is an evil opinion of some, which think that we are in such cases, like Potters; because these matters are res premii: And so whatsoever we do, we may do it ex mera gratia, as we will. But God was not of that mind: for if he were, to what end in making under officers, moderators, such as Masters of Colleges, should he appoint them their qualities of knowledge, understanding, & c? If these qualities be set down, it is very certain such elections should be, Esay 49.2. We are to pick them as chosen shafts, and hid them in the Lord's Quiver. It is thought to be spoken of Scholars: more plainly God himself, 1 Sam. 15.28. Samuel saith, But now he hath taken thy Kingdom from thee, and given it to thy neighbour, that is thy Better. This is no injury. It is the Devil's election, to take from the better to give to the worse. 1 Kings 2.32. David moveth Solomon of a escape in his time, touching Joab, that had killed Amaza, a man better than himself: he commands he should be killed, though he were allied to David. Yet because Amaza was his better, 2 Sam. 19.13. he would have put out his Kinsman, and put Amaza in his room, etc. 2 Kings 10.3. Jehu his message to the Governors, etc. Among all your Master's children, choose out optimum & aptissimum, etc. the best and meetest of your Master's Sons and set him on his Father's throne: there is a plain direction. So if there were a case of peril we should do. But the case of Justice over-ruleth; in that, we should do more than the Heathen: because Hester was better than Vasthi, Hester 2.9. thorefore the King deposed Vasthi, and set her up. Gen. 41.39. It is Pharoahs' reason to Joseph: Because God hath endued thee with greatest wisdom, etc. Though he were a stranger borne, yet he sets him before all other. 1 Sam. 16. The matter there passeth: For Samuel being to choose a King, at first began to be a little overseen in choosing Eliab: but after, when God bade him not regard the stature, but the gift; that is, God's choice: then he comes in roundly, neque Dominus elegit hunc, neque hunc, etc. the Lord hath not chosen this nor this: All denied, till David came: and then he saith, hic est ipse, this is he, Esay 58.6. Because ye keep my Sabbaths, and choose those things that please me, therefore I will bring you to my holy mountain. So on the other side, Esay 41.24. Behold these things are of no value, and ye have chosen them that be abomination, etc. and chap. 65. he showeth what punishment he would bring on them, verse 12. Because ye choose them, that I would not, therefore you shall leave your names as a curse, etc. Sow see what God decideth in this case. Now to give the reasons set down by the Counsels, in their Canons in the Primitive Church; this is one reason: He whom God calleth not, ought not to be chosen; and he calleth not, but when he calleth to a better: otherwise he will not bless them in their calling; and therefore when he blesseth them not, they are ventres, mere Bellies; and that is their care, and they study for nothing else, Zeph. 13.3. they are there called light persons; the blessing of God not being with them: because they were not called of him. Note moreover that it is worse to make an Hophni, than not to correct an Hophni. Ely was blamed for not correcting, in that place: therefore much greivouser had his sin been, if he had put in an Hophni, whose mind is all on the Pot. Thirdly, this is one of their Maxims in Divinity: Indignum promovere est decipere, to promote an unworthy man is to deceive. They deceive the party, that gave his goods to be bestowed on them that were worthy: and they make a lie to the World, and they bear an evident false witness: For they do as much as say, This man is meetest. And if any should come to a temporal Lord, and set him an unprofitable servant, promising one that should serve his turn; this were plain deceit: and there might an Action in Law be had against him. And so, more treacherous is their dealing, that in GOD'S service, place unprofitable Servants. Fourthly, by these means they do ponere sub periculo, they bring into danger the souls committed to them. Set an unmeete Workman to any thing, and the work will be in danger of marring. The danger is four fold. First, the persons that come in thus, know they come in by favour; like clay, because the Potters will so have it; and they are mere creatures: and consequently they must needs be servile; and hold that rule for doctorem ballatum; D●●unt quedam. the Doctor made by the Pope's Bull. Such men sew pillows to their Patron's elbows, and soothe them up in their sins, as he that would hold with the Pope, because the Pope held with him; therefore seeking to require the Pope, he kept this rule, Quod Papa approbat nemo potest improbare, that which the Pope approveth, no man may dislike: and so by keeping this rule, ye shall be sure to make him this recompense. The second peril is, that they have not two Accusative cases: they have a quem, whom to teach, but not a scientiam, knowledge whereby; and so privately, all that are committed to them, are spoilt: and when they come to do any thing publicly, they are scoffed and laughed at of their Auditors: and so there is great peril of loss of time and charges. Thirdly, that there shall nothing be well done, Zeph. 3.1. For when the City is ingluvies onocratili, compared to a maw, there is sordes & nutrimentum, both filth and nutriment: you shall have a good and a bad joined together, in an exercise; and so it cannot be well done, but be spoilt: For so Philosophy teacheth us, because both cannot do their part. Fourthly, a perpetuity of a miserable estate: for they cannot but take in such, as are like themselves; and they cannot for shame, take a better than they. They will say, I was no better. It is an hazard of the estate for ever. Thus of the second dishonouring, not to choose his neighbour that is better. The duty of the Superior in this regard, 1 Sam. 9.21. to think of himself as it becometh him. Our Tribe is the least of all the Tribes, etc. I and my Father's house, the least Family, etc. he thinketh that all that is bestowed on him, is more than he deserved, 1 Sam. 18.18. What am I, and what is my Father's house, etc. So there is in him appetitus, & contemptus also honoris, there is a desire, and also a refusal of honour, There is laudabilis appetitus honoris, a laudable desire of honour, in that he doth nothing contra ipsum, male agendo, he hath not committed that evil that should bar him of it. And there is laudabilis contemptus honoris, a laudable contemning of honour, because he doth no evil thing for it: nihil male agendo propter ipsum, ad assequendum ipsum, no composition. But to prefer one because he is kin to me, or because he is my own by education, or my friends, or spes lucri, the hope of gain; or last, the despite of one that is good; a despair, not that he will not be good, but that he will not be good for our turn; these shoulder out the gifts: so he must do nothing evil, whereby he may procure it. 2. And when he hath it, he must not think he is fallen into the Pot, that is, into a place of rest; but that greater preferment may befall him: and so may use it as a way to profit more than he could in lower place. This aught to be his duty. The third point of the Inferior is, to make use of the gifts of one that is better than he: or see confer, ubi Deus est, to come unto God, Exod. 18.15. the people come to ask of God, when they asked of Moses; and 1 Sam. 9.9. when they came to ask of God, they came to the Prophet; because he was brought up in rebus Jehovae, in the things concerning God: to make use of the Prophets. So their account was, that God was in the gift; they made use therefore of the better gifts, Deut. 1.17. hear you, you under Officers: If any thing be hard, bring it to me, etc. And the duty of the Superior, is utendum se praebere, to offer himself unto the people; as the Philosopher said to Antisthenes, he made a long preface to him, I would come and ask you, but that I should be troublesome to you; and his answer to him is, Why man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I live to this end; now I have gotten some thing myself, to be used of others? So Christ, John. 1.39. to them that asked him where he dwelled, he saith, Come and see, etc. Pro. 9.4, 5. Wisdom saith, Come hither thou that art simple, and wantest understanding, I have sent my Maids, that is, under Arts; as if they were gone abroad to call them. None doth receive a gift, propterse, for himself alone. Senes. The duty towards old men. The duty of the body, that is between the Old and the Young; the Apostle willeth the younger to be dutiful to the Elder, as to Fathers, 1 Tim. 5.1. The first duty is, Job 32.6, 7. The young must have their mouths locked, and must hold their tongue, so long as their elders were in presence. Elihu, though he were an excellent young man, yet he held his peace, because his elders were in place: the reason, Job 12.12. because among the ancient there is wisdom; and in the multitude of years there is understanding: they have gone through more. The Philosopher's counsel is, that when we have gotten our own demonstrations, we should give ear to the indemonstrable positions of old men, that they have had by experience. And it was the confusion of Rehoboam, 1 Kings 12.6. When he should have dealt with the Ancients, he did the contrary, and took counsel of the young men. And the duty that they are to return back again; that they be not, as Esay 65.20. pueri centum an norum, children an hundred years old. Jerome translates it Elementarios senes, old men which have not as yet learned their A. B. C. but it is required that they have canum intellectum, as they have canum caput, that their intellect be as grave as their hair. Jerome saith, there is aetas temporis, and aetas meriti, an age of time, and an age of merit. Judas speaks of arbores autumnales, trees that begin to blossom in the end of harvest, when their fruit should be gathered. This is the shadow of an old man without understanding. But though they be such, yet (ut ante) we must honour them: though they be not worthy hoc pati, to receive this honour, yet it is meet for us, hoc agere, we must give it. The second duty to old men, Levit. 19.32. assurgere, to rise up in sign of reverence: because they have (as in Dan. 7.9.) the image of God: that is called antiquus dierum, the ancient of days: and Pro. 20.29. they have the crown, whereby they resemble eternity: So they have a double resemblance of eternity, senectus est vestigium aeternitatis, old age is the print of eternity, Pro. 16.31. it is a crowning of a man, if he have lived righteously, Tit. 2.2. There are six qualities set down for them. The third duty of the Younger: We must consurgere, that is, provide for their ease, for they are weak: young boys are not to sit, when ancient men stand. Numb. 8.20. When a man is passed the age of fifty, he must not travel in the Tabernacle; yet he must have his allowance, Esay. 3.5. his prophecy, that children should presume against the ancient; and old men to stand, and they to sit, a thing against sense: surely, sic nobis fiet, so shall it be done to us, when we come to years: & sic fiet nostris, so shall others of our humours do to our Fathers, as we do to others: And we shall not make their age (which is a burden unto them) to be light; as we should, by a reverence in young men. And if we do procure this, they shall bless us, and pray for us, and we shall prosper; else we may have a curse from God and our Fathers too. GOD heareth the blessings and curse of FATHERS and MOTHERS. Come to the three degrees in the Commonwealth, as Nobility, Gentry, etc. they are by the Holy Ghost styled Fathers, and consequently is there a correspondent due to them, 1 Sam. 25.8. David calleth a wealthy man Father: I pray thee give unto thy servants and to thy son David, whatsoever cometh to thy hand. The reason of the duty they have, is, because there may proceed a common benefit by them, to the Commonwealth; as for War, the nervus reipublicae, is argentum, round pay for Soldiers is the nerves and sinews of a Commonwealth; and it is especially in their hands: Therefore it is, that because God hath blessed them more in their economics, the Commonwealth doth account of them more; and giveth them a degree above other. In the 1 Tim. 6.19. is their duty: To be willing to impart their goods, for a common profit; as Nehem. 5.17. he had beside his own Family, a hundred and fifty of the Rulers which he maintained at his own table. It is better exemplified, 2 Sam. 19.32. Barzillai a very rich man; and David all the time he was at Mahanami, lay at his charge: therefore he rewarded him for it. And 2 Kings 15.20. the King of Assur would overcome Juda, if he had not money presently: but that Menahen being then King, took of every man of wealth, a great benevolence, etc. So for provision of Armies and things necessary; and then their duty in the Commonwealth in regard of this, Pro. 31.23. is to prefer them, and to set them in preferments, and to place them among the Elders in the gate, the reason is, (and it is a good reason) if they have been careful in their own house; they will be much more in the Commonwealth. The second duty is; that when a man hath wealth, there be some virtues that he may exercise excellently, that others cannot, magnificence, liberality, alms, etc. and if he be allied to a Noble man, to help forward good causes. So because they are to be helpers in good causes, they must venire in partem honoris, they must have their honour, vers. 18. We have an example of this duty, 2 Chron. 31.6. voluntary oblations for the Temple; so as there were great heaps left: great provision for the maintenance of the Levites. And 2 Kings 4.10. the wealthy woman saith to her Husband, I pray, let's furnish a Chamber, etc. There was a care of helping the Church, of helping Prophets, Schools and Colleges, Mark 6.41. Some cast in a great deal into the Treasury. This is the second duty. And then consequently, the Commonweal contra, back again, is to deal, that these men may be especially good; and so do good, Acts 13.8. There was a great care lest Elimas' should have corrupted Sergius Paulus, the chief man in that country: therefore Paul dealeth roundly with him, vers. 10. 1 Tim. 6.10. when he had made an end of all, he would have him take order, that rich men may be good, and do good to many. The Heathen man saith, If I were to make Amphion's harp, I would bestow greater pains in making that, then if I were to make a common Harper's harp. The third duty of Rich men downward, 1 Tim. 6.17. not to be high minded, nor to trust in their riches, Pro. 18.11. they commonly count their riches their strong City or Tower; that is, when they have any cause, though there be no right in it, yet they will do it, Pro. 31. they will undertake evil matters, trusting in their wealth: and so likewise, 1 Sam. 25.17. Naball was such a surly fellow, that no body could speak to him, Pro. 16.2. The rich and the poor meet, and the Lord hath made them both. The rich must not despise the poor: And then the duty, 1 Sam. 18. of them that be under, is to account themselves their Sons, and them their Fathers. 4. Of receiving benefits and thankfulness. Fourthly, of receiving benefits, and of thankfulness, Job 29.16. he shown himself a Father to the poor, etc. Whatsoever is sub ratione beneficii, may be considered as a benefit or good turn, of any thing done to any man, it cometh under here. There are three duties of the Benefactor, and three duties of him that ought to be thankful. First, Rich men must do it: They are not bound to any one in particular; in officib they are, but not in beneficio: They may make their choice, but to some they must do it; they must give wheresoever they are; they must not mark men's ingratitude. And the Heathen man giveth a reason, why they should not give nothing: melius est ut pereat beneficium apud illum, quam apud te, it is better that he should abuse thy benefit that receives it, then thee in not giving it: that is, they must do it freely. And these men that say our preferments are benefits, yet they do not give them freely: They look not, as the Philosopher saith, ubi optime, but ubi quaestuosi ssime, where they may do it for the greater good, but where they may bestow it for the greater gain: so they bestow upon men, as a man alloweth his Horse, when he is to ride forth; he alloweth him so much bread, because he should ride on him, etc. So they bestow on such a one, because they be to use him. So the Physician looseth his honour, now a days, perdit honorem gratiae propter praemium; for sure it is, he cannot sufficiently be recompensed, that saveth a man's life: but now because he prostituteth his Art for gain; because he doth now as it were buy and sell, he looseth his great honour. Dignus est decipi, qui de recipiendo cogitavit, cum dedit. He is well worthy to be cheated that when he giveth, thinketh of receiving; and feareth least the party should not fulfil his expectation. I think the World will shortly make Indentures, when they give Benefits, to bind men to be thankful. Secondly, another property, it is the rule: it is not now as it was. Apage homines, quorum lenta sunt beneficia, praecipites injuririae, away with those men that are quick enough to do one an injury, but will consider on't before they will do you any good: but now, prosande odium simul, & infunde beneficium. They will not let him have all the benefit at once; but first weary out his patience, and then a little pleasure or benefit. Seneca showeth it very well: They will have longum spectaculum potentiae suae, it must be, Your worships, your honour's pleasure, and many such circumstances: and be forsooth must be prayed; and they look for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some gratuity: So their benefit is like lapidosus panis, as gravel in a man's mouth: and it cannot be without grief and torment, to any ingenuous nature, while he receiveth it. Thirdly, that when you have done the benefit to any, you must forget it: If a man bestowed a benefit on me, and I know that he should bestow it ut ducat me in triumphum, to make me the object of his Vainglory, I would never thank him for his benefit: nay, I would thank him more, if he had never bestowed it: so he had not done this. Therefore it must be done, and they not know of it. Now the Receiver oweth a Recognisance. First, that such a man was God's Instrument, or principium, by whom such a blessing of God came to him; and so to acknowledge. There is nothing that the Fathers have concerning this, but they take it out of Seneca. And surely but for some points that the Stoics hold, his seven Books, De beneficiis, are very excellent Books, and worthy the reading. Seneca would have eandem hilaritatem accepti beneficii, quae fuit petiti, the same cheerfulness after the receiving, as there was in ask a benefit. Because gratia doth so soon senescere, because a good turn doth so soon wax old: therefore that a man's value or estimation should be all one, that he made before that, or when he received the benefit. Secondly, not only this is required, but also effusio affectus, the effusion of this affection; and this is testimonium excellentiae externae, a testimony of his external excellency, that God hath exalted such a one, to be a Benefactor. If he remember it, I need not: as exprobatio is satisfactio pro beneficio; so, if he forget it, I must not, but must tell it; and not extenuate it: but be benignus interpres, interpret it well; as that it was a great benefit; or if it were not, that it was a great one to me: if it were not neither, yet I know he did it, with so good an affection, that I cannot but think of it highly. Thirdly, if happily ever he shall need (but we must not desire, or wish it) that we be ready to do the like for him: and interim to acknowledge that we cannot recompense it. Though now they call finem injuriae beneficium, they think they do a benefit by making an end of their injury; and it is a policy now a days, they will mergere eos, ut extrahentur, throw them into the water that they may pull them out, and when they have pulled them out, they think that they are beholden to them; such benefits must not be. I am not to wish that he were in need; but if ever he stand in need, my assiduity, and diligence about him, and the best counsel I can give him, he shall be sure off. I will always wish him well, and acknowledging that I shall never be able to recompense him. And this is recompense. Now Unthankfulness is a great vice. Unthankfulness. But there is one kind that is now thought unthankfulness, and yet it is not. Every one that receiveth a benefit, he must not only requite it with the like, par pari refer, but he must trudere in manus, requite that, and do another: or else it is not beneficium. And when he faileth himself, tranfferre in Deum, he must desire God to recompense him. But when as a man bestoweth a benefit upon his Inferior, and afterward doth look, that he should like what he liketh, and mislike what he misliketh, and to be at command; and if he will not follow, then to be accounted unthankful: this is not unthankfulness. For first, unthankfulness is res gratiae, not res officii, is in matters of favour and not of duty: therefore it is unthankfulness in the other. And secondly, it is injustice: For that is a benefit, quod licet non dare, or dare, which I may give or not give; but in a matter of Justice I cannot requite him; because there is not non facere, or facere, l liberty of doing or not doing: therefore I will say, That that I may do, or not do, if he require it, I will do it. But now he cometh to me in a matter of Justice: let him come to me, in re gratiae, in a matter of courtesy or favour, and I will be thankful: let him not come to me in re officii, in a matter of duty. Another (and that is better than this) is this: He would havo me follow his appetite, to do an injust thing; I will not consent to him: Is this unthankfulness? The rule is, quod tibi fieri non vis, alteri ne fcceris, thou mayst not do that to another, which thou wouldst not have done to thyself; a man is made the rule of duty to his neighbour. If my appetite would lead me wrong, or to any injust thing, should I follow it? No, for I should wrong myself; because thus doing, I do consentire peccato in me, consent to the motions of sin within me. And so in like manner, if I consent to him; he would have me to do him a displeasure, for my pleasure: he would have me do evil for good; he would have me to do his soul hurt, to consent to sin. The heathen man calleth it, occidere amando, a kill love; and so not to do this, is species injuriae, & species ingratitudinis, quae saepe incidit in virum bonum, it hath a show of injury and ingratitude, which is often many a good man's case: But a good man, per mediam infamiam hujus ingratitudinis, will tendere ad officium, this reproach of Unthankfulness, maketh him look the narrower to his duty. The second Rule: of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let that suffice, which was spoken before. The third Rule: concerning the working of all this in the heart; this law also is spiritual. For the Superior, Psal. 78. verse. last. That he must feed them, not only intelligentia manuum, by the skilfulness of his hands; but also in simplicitate cordis, in the integrity of his heart. And 1 Peter 5.2. it is in two words expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diligently, readily. And as this pertaineth to him: so on the other side, because not only (before) the abuse, but the usurpation was touched; and the usurpation of the place, being either lawful or unlawful: Therefore against usurpation, David, Psal. 131.1. non est exultatum cor meum, mine heart is not haughty: likewise, Rom. 12.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there must be a sober appetite in the mind; because it falleth out, as the Heathen man saith, that there is often purpureus animus sub radi panno, a high mind under a beggar's cloak: and Judges 9.15. some are of the brambles nature; and of that thistle, 2 Kings 14.9. that he would needs match his son, with the Cedars daughter. In regard of the Inferior, Judges 5.9. The people must be of a ready and willing mind, as Barach and Deborah testify in their Song; and because their faults are comprehended, either under the spirit of Theudas, or of the Herodians, or tumultuary spi●itus, or of those tumultuous spirits, Job 30.11. he findeth salt with some, that as soon as the Cord is loosed; they themselves lose the Bridle; and so, as it is showed plainly, be the sons of Belial. And for a second for a too much servile spirit: we have our rule, Joshuah 1.17. tantum si Jehovah fuerit te●um, only if ye depart not from Jehovah, we will not departed from you, but harken to you in all things: and that tantum, that Only must be our direction, if they command further, and we disobey we are still good subjects. This for the spirit of the Commandment. Media bufut mandath. The fourth Rule: The means: partly handled before: In the behalf of the Superior, they be four, our of the hundreth and first Psalm. First, a means, whereby a Superior shall be able to call up himself; vers. 2. quando venies add me? O when wilt thou come unto me? Therefore his thought will be of his end first; because he must give an account how he hath behaved himself, and must answer to that (Jerem. 13.20.) God shall say, Ubi est grex tuus? What is become of thy flock? The second means, is in the same verse: For the well ordering of his whole Kingdom, he will begin with his House. And if he be in a Family, with himself. John 8.3. Qui facit peccatum, servus est peccati: & qui servus est peccati, he that committeth sin is the servant of sin, and he that is the servant of sin, should he be over the Creatures of God? Who are indeed therefore committed to him, that he may deliver them from it. Thirdly, vers. 6. another means. He professeth that his eyes shall be always on the Lord, to pick and choose out integros, wise men, that be worthy that he might set those in the places, as perpetual looking glasses: as well to see, as to know those that are to be called ad praemia, to places of reward. Fourthly, and verse. last: this shall be out of the City of the Lord; the price of those, over whom he is. The Heathen man said, Remember ye are over free men, and over the Athenians, etc. showing that there was not so great odds between him and them. And so beginning with himself; and so considering the excellency, and having ever his eyes over the Realm, to pick out fit and worthy men; and last, having always before his eyes: when he shall come before the LORD, may breed a carefulness. Now on the other side: For his usurpation: it shall be good if he think of himself, as David, 1 Sam. 24.15. the account he makes of himself there: Art thou come to pursue a dead dog, and a sty? and as 1 Sam. 26.20. a Partridge, and a Worm and no man. The Fathers say, in that respect it may be he is Dominus iugenii & liaguae, he may have wit and eloquence at command; but if he be servus peccati, subject to sin, it will be sufficient matter to humble him: And so consequently, seeing want of gifts within him, or with them, his unthankfulness, which makes them of no fruit nor account; it cannot but quiet such aspiring thoughts, and bring the heart into better temper that he may follow the Apostles counsel, Phil. 4.11. This is that I have learned; in what place soever God hath set me, I am well contented with it: And 2 Sam. 15.2. David: If God will have me come again, etc. if not, here I am, let him do as seemeth good unto him: So to say, If I be for the place, the Lord will provide it for me: if not, what dignity soever it be, I can be as well without it as have it. And so consequently, Psal. 131.2. there will be ablactatio a weaning; because there is in us a spirit, and a lust longing after honour; even as the Babe doth lust for the pap: And David, he hath weaned his soul from such thoughts. Indeed he could set such before his Fancy, and they were delightful to him: but he weaned himself from them. And 2 Sam. 6.22. a degree further: he was too low, as Michall thought; (indeed for such a King's daughter as Saul, she thought he had disgraced himself:) but he saith, he had not only prepared himself to be so low; but also to be yet more vile and low; so fare was he from thinking of an higher estate, that he would demean himself according to those of the lower sort, and exercise as it were how he should be able to prepare himself, if it please the LORD to set him in a lower estate, if he become more vile: This were good to prepare our hearts before, and to answer as Numb. 24.11. Balack did Balaam; though he were a wicked King, I was purposed to have promoted you; but God hath denied you. Mat. 20.23. Zebedees' sons would needs sit one at Christ's right hand and the other at his left: Christ answereth; It must be for whom God hath prepared it. And so confequently that greediness, Ezekiel. 13.4. the Prophets were like a sort of young and old Foxes: hungry, in a desert: Schools, like Foxes, hungry and ravening; every man desiring a testimony of that excellency that is not in him: And so he will not give place, not be in lower estate. But whereas Christ, Luke 14.8.9. counselleth, not to take the highest places; and Luke 12.42. saith, my Steward shall answer according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Portion: He will have more than his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so requireth Injustice of the Lords Steward. Signs of good Inferitiours. The fifth Rule, The signs. First of Inferiors, herein we will take no other course to measure this honour, than the Heathen men have done. One of them saith, non dicto, aut facto, aut vultu laesi pietatem, I have not; forgot my duty to him either in word or deed; no, nor of an ill look can he accuse me. And for Vultw, it is a common saying; that Vultu saepe laeditur pietas, a man may by a wry countenance break this duty. And for deeds, Heb. 13.17. Our outward deeds ought to be such, to our Superiors, as they may take pleasure, and rejoice in them: and they that may not govern us with sorrow. Exemplum, 1 Sam. 24.6. David did not hurt Saul in the Cave; but only cut the lap of his coat: yet his heart touched him; it being a disgrace to the garment of Saul. The Apostle, 2 Cor. 9.8. exhorteth Christians to abound in every good work; they must show forth a fruit of righteousness: and he saith there, it must be abundans fructus, a fruit that aboundeth. We must do our duty, and more oftener than our duty; in more places, further off then our duty enjoineth us. The Apostle, Phil. 4.17. speaking of a duty likewise: It is not the matter we esteem, or weigh so much; the paying of Tax or Tithes; but this is that we speak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fruit, that shall be counted an overplus, at the reckoning day. This is a good sign; to do more than duty. By this means (as we see in a contrary in Jacob, Gen. 34.30. they had made him stink among the Inhabitants of the Land, etc.) We shall cast a good comfortable smell to the Superior: as Esay 9.17. so as God and the Superiors shall take delight and pleasure in our young men; doing not only that they should, but also those duties that are not necessary. Secondly, for Dictum, Words: Exemplum, 2 Kings 2.23. When the Prophet came by the children of Bethel, they had their terms for him: and were there executed: An example, Luke 16.14. Christ's auditors knew themselves in a fault: yet it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they scoffed at him: it is the uttermost part of derision; a drawing together of the Nose: they made a nose at him; this ought not to be: But the Wise man saith, Proverbs 25.12. Blessed is he that speaketh to an understanding ear: And he showeth there, how an understanding ear will make use of it, and will lay it to heart: and will not go away and scoff at it. This is not that ear, to which he may deliver that Wisdom. Thirdly, For Countenance, Gen. 4.5. Cain being angry, etc. his countenance sell, etc. he hanged his countenance, Gen. 31.2. Laban's countenance, not to day, as yesterday, toward Jacob, etc. So contra, as Jerome saith, on Psalm. 80.16. there is vultus increpationis, a rebuking countenance, and that by look: and there is vultus detraclionis, a detracting countenance: how is that? Pro. 21.29. to strengthen the face, when he is rebuked: to put on a good strong face: or as Psalm. 131.1. an high look, an hardened countenance; which signifieth that inwardly as much as in him lieth, he doth laedere pietatem. Elisha, 2 Kings 3.4. saith to Jehoram, But that I reverence the face of King Jehosophat, etc. So that their presence, who be not infected with I do latry, is to be reverenced of us. Signs of a good Governor and government. For the duties of Superiors; because, as they say, their power is bottomless, so their abuses are bottomless: There be certain signs of a good government. First, Esay 32.3.5. In a good government, eyes that can see, shall not need to wink, etc. and he that is flagitiosus, a wicked lewd man, shall not be called a good Superior, etc. So he giveth to understand, that an ill government, quod scis, nescis, you must see, and not see; you must Sir him, that is not to be Worshipped: you must bring your terms cross. Example in Esay and Amos: the one living in the days of Uzziah and Manasseh; the other of Uzziah and Jeroboam: Amos 5.13. In that day shall the wise man hold his peace, he shall not dare to speak; his wisdom shall do him no good: if he speak, he shall be served as Michah, Judges 18.25. was. Tace, hold thy tongue; else one of us shall run thee thorough: this is no time for a Wise man to speak. But in the days of Hezechiah, Esay 22.16. Esay durst say to Shebnah, Who are you? Whence come you? God shall deal thus and thus with you. And their mouths and eyes shall deal thus and thus with you. And their mouths and eyes shall be open. Christ, John 18.22. standing before Annas; for saying, I am not bound to accuse myself; presently for saying so, a Catchpoll layeth him on the face. So it was done to Paul, Acts 23.2. he beginneth to clear himself; and Ananias saith to one that stood by, Strike him on the face. Amos 6.10. We must not say what is right or wrong: This is the first sign. Secondly, another: Paul, for all his appeal, could get no Justice; because Nero was upheld by his Governors; and he must uphold them. The same was the case of David, why he might not go and fight, 1 Samuel 29.9. There the King persuadeth David to be gone: then David saith, What have I done, that I may not go and fight against the enemies of the LORD and the KING? And he saith, Truly I find no fault in you: You have been good and upright in my sight: but my Lords and the Governors, they like you not; my Princes will not have it so. The third sign: His speech. The Heathen man. A good Governor saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is my duty and I must do it; and an evil Governor will say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have power and I may do it. 1 Sam. 22.7. Saul, I can give you Vineyards, etc. John. 19.20. Pilate, I have power, etc. Fourthly, another out of Menander; whose eye brows swell greater than their estate: proud Governors. If there fall out a fault, and ye tell them not of it before; they will say, Why told ye not us of it? Tell him of it, and he will say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We will consider of it. And it shall be as much amended, as if you had not told them. This maketh a fourth sign. 2 Sam. 18.13. one telleth Joab of Absaloms' hanging; and Joab said, Didst thou see him, and not kill him? Thou shouldest have killed him, and I would have given thee a reward: The other said, You see what strict charge the King gave you and Abishai, and Ittat, not to lay hands upon him: But you would have happily said to the King, He is worthy to die: if I should have done it, you would have been against me yourself. He counselleth him to have done that, which he himself would have reproved in him. Fifthly, another (and it is greatly complained of by the Fathers, and was wont to be in the Primitive Church:) It is not Christianity that abrogateth Justice. They would have their Rulers do wrong to a Christian Bishop: then he must have Justice: and when it cometh to the Emperor, Why, saith he, you shall have Justice. A day of hearing is appointed, if it be plain, and when it cometh to the point; then the Deputy cometh to him, and saith, You are a Christian, you ought to be patiented; you need not follow your suit; you should rather forgive it, etc. So they, rather than to show their folly, would give over. So the Christians were dealt withal, and loaden thus, till their backs were broken. Such is that; Acts 16.39. They go roundly to work with Paul, they whip him, and his fellows; and the next day would have let them go privily. Paul among the rest, taketh this courage to him and saith, They would not; because they had corrected them openly without a cause, he would have them come themselves and fetch them out; so that they were feign to fetch them out themselves. So when men desire not that Christianity should drown Justice, it is a sign of a good government. Sixthly, the thriving of the righteous: a good sign, Psal. 72.7. In a good man's time the righteous should flourish. Contra, as the Heathen man saith, where it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Flatterer is best: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than the Sycophant: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then he that is naughty and lewd: 1 Sam. 26.16. David saith, If God have done it, let him smell the savour of a sacrifice: if men, cursed be they before the Lord. So he knew there were Sycophant talebearers, as Doeg: that told Saul of David's being at Nob, and in the Cave: He was the chief of all his servants, over all his flocks: a great office in those days. My meaning is this, Eccles. 29.9. that these putrid members be cut off, and the righteous be relieved for the Commandment sake. Beatus qui non suit subjectus indigno, as the Heathen man saith: When Caesar first entered into his tyranny; he gave preferments, sic ut bonestaret hornines, & tamen inquinaret ornamenta. So places of good credit are discredited by placing such Officers as discredit the places. There be many more signs, but these may suffice. The sixth Rule: The procuring of it to others. A precent, Pro. 24.21. an example, 1 Sam. 24.10. and 26.9. That for dehortation. Now for exhortation, 2 Kings 25.24. Fear not to serve the Chaldeans, let us serve the King of Babel, and we shall be well. This is to be understood out of Numb. 16.3. when the Governor is meek, and commands that which is right in the Lords eyes: not such as the gainsaying of Corah was. But Psalm. 44.16. if the Chair of Justice do singere molestiam, do cause heavy commandments, praester statutum; then, quis consurget mecum. In unjust commands, I will not do: then are we both to harden ourselves and others: and wish them not to do it. That thou mayest prolong, The reason. etc.] In general it was said, that it was to all a general promise; as in the second Commandment, To them that love me, etc. But this is particularly to one, and hath a particular promise, Long life. So that is true, Ephes. 6.2. it is the first Commandment with particular promise. Now the reason to this Commandment. It is a common proverb: Adorant plures solem orientem, quam occidentem, more worship the Sun rising then setting: our parents be compared to the Sun going down, Job 12.5. When a man is toward his end, he is like a candle that burneth within the socket. Therefore we neglect them; but hope for somewhat to come by them to us; if they grow up with us, and so may profit us hereafter; but when they are one foot in the grave, we have there done with them, we esteem them no longer: therefore here is a reason or motive from God that if we give due honour unto them, we shall be rewarded ourselves with honour and long life. Secondly, the convenient proportion of the promises; and that it is most just; for that it is said of the Heathen, Si reddideris benesicium gratis, tuere tu beneficium: if he become thankful, orna quantum potes. In our birth we received a benefit from our Parents: that is, life: being thankful to them, this benefit shall be preserved. Therefore God will have life to be preserved of them, of whom we had it. 1 Tim. 4.8. Piety (one of the special parts whereof this is) hath promises of this life, and of that to come. The Heathen man saith, if all the Adverbs were linked together, and been & male, well and ill, were out, it were to no purpose. Therefore God, Deut. 5.16. addeth an explication of this: That thy days may be long: And that it may go well with thee: Augustine, ut non solum vita longa, sed laeta, that thy life may be not only long but cheerful. Now the means he saith, shall be our Parents; that by their blessing they may prolong our days: he hath annexed his blessing to the blessing of the Parent. For this blessing of life in the Scripture, came from Noah; the blessing first was to Sem, of the life to come; and to Japhet, of this life: God shall persuade Japhet, etc. showing that the Parents giving it from the soul, and Faith (Heb. 11.20, 21. making it a fruit of faith: By faith Isaac blessed Jacob concerning things to come, etc.) It will work miracles; Sem and his seed had a great privilege, for the World to come: Japhet, for this life: and a curse to Cham, both for this life, and the life to come: his seed hath always been in subjection, and they have had small light of Religion, and small sparks of the Gospel: Again, in the blessing from Isaac on Jacob; legatur locus perpendantur circumstantiae, Gen. 27.7. etc. He blessed him with etc. and he was blessed. He loved Esau more; and so no doubt the blessing had been his; but that by God's providence, it was carried to Jacob: Gen. 48.20. A strange blessing (for the manner) and mighty (for effect) was that of Jacob on joseph's sons: and Gen. 49. He to Joseph; because he had fed his Father, blesseth him with the blessing of the Heaven, the Air, the Deep; and that Tribe continued longest in prosperity. Psal. 115.15. Vos estis benedicti Domini, ye are the blessed of the Lord: and so consequently, the blessing being of the Lord, of which Parents be instruments; it is instrumentally to be ascribed to the blessing of the Parents; because it is they that have made it, by their blessing. All this is to provoke the prayer of the Superiors. Whether is this promise fulfilled? Quest. A busy nature may supply many objections; and our experience will show us the contrary: obedient and dutiful Inferiors have died betimes: disobedient, stubborn, and contumacious children have prospered and lived long: Therefore it is certain that the wise man saith, Eccles. 9.2, 3. that all thing in this World be alike to all men; the reason is this, Gen. 27. God shall give thee of the fatness of the earth: Isaac he could give it to Jacob; and after he giveth it, vers. 39 to Esau: so God shall give to thee, as to thy Brother: Pro. 13.16. they are distinguished. Immortality, length of days, are the gifts of the right hand: Glory, riches, and preferment, are the gifts of the left hand; and prosperity is common to both: and the reason is, Ne homines cupide prosequantur, Sol. 1 lest men should be set too eagarly upon getting. And adversity is common to both: Ne illa turpiter effugiatur: For, why should a man sweat, if he thought he might not get out of adversity? More reasons. There is common adversity: Why? God giveth to some of his, adversity; and not to some of the wicked; because, if he should give to all the wicked, 2 Pet. 1.3, 4. there would be no judgement: contra, if he should give all adversity to his children, than Psal 11.12. certe Deus non respicit nos, God's providence should not be in this World: therefore that he may show that he hath a providence; he will give to some of his, these good things: And that he may show that he hath a Judgement, he will give them to some of the wicked. He would not have these good things to be altogether in the wicked; because than they would think, that God had not the disposition of them. And as Habak. 1.16. they would sacrifice to their Not, and to their Yarn: and contra, if good men should have all, and the Devil none, than the Devil would say, as he did, Job 1.19. Nunquid servit Deo gratis? Doth Job serve God for nought? How then? First, been & male must come in; it is not so much long life, as the comfort and delight which we enjoy in our life, which is here promised as a blessing. Wherefore 1 Kings 19.4. Elias he quits God with his promise, I pray thee take away my life, for I am not better than my Fathers: and Deut. 5.16. it is expounded: They shall prolong your days, so long as you can live prosperously and well. It must be a benefit, if a man have a promise of a long life; if it come to be a displeasure, it were better not to have it. Life may be a displeasure in two respects. Now in two respects, life may be a displeasure: First, in regard of the evil time, 2 Kings 22.20. Huldah saith, Josiah was a good King; but there were evil times over the Land: therefore she saith, That to take him away from this evil time, God would shorten his days. Secondly, Esay 55.1. In regard of himself; lest he should be corrupted. The time shall not grieve him, but shall corrupt him, Raptus est ê facie maliciae Enoch, Enoch was taken away from the earth, because else he would happily have been corrupted: or contra, would have fallen into a marvellous grief of mind. And this is one answer. Another answer they say, Sol. 2. is this: That although he take them away upon this condition, yet it is not a sufficient compensation. But as out of Mark 6.23. When Herod had promised half his Kingdom, it is certain if he had given her his whole Kingdom, it had been no breach: And so, if God promise vitam prolongatam, a prolonged life; and give for it, vitam perp●tuatam, eternal life; here is more than half in all. As he that promiseth twelve pieces of silver, and giveth twelve pieces of gold: or he that promiseth to give a Vessel of Beer, and giveth a Vessel of Wine; breaketh not his promise. But the last and most sufficient answer is this. Sol. 3. There is no temporal thing of this life, that doth cadere in promissum Dei, fall under a promise of God, but only as it shall help and further the next life: This life is but via ad vitam, the way unto life; so that whatsoever he promiseth in this way, he promiseth but as it shall help to the end. Infima pars faelicitatis perfectae est terrena faelicitas, this earthly felicity is no felicity, except it dispose us to that felicity in Heaven. Because (as we said) it mu●● cooperari bonis in bonum, Rom. 8.28. it must work together for their great good, else it is not God's promise: Ut ita disponatur de minimo, quemadmodum convenit summo: or, Ne peri culum fiat de maximo. And so it is very certain, that as it is not prejudicial to the life to come, God keepeth it: And therefore as one saith, we lose our life pro Rege, Lege, & Grege. for the King, the Laws, and the People: David he hath cases. When there cometh a case of Gods; then Psal. 69.7. for thy cause suffer we reproach: and the zeal of thine House hath even consumed me. Or when the case of the truth cometh; or of faith: then 2 Tim. 4.3. fidem sequere; lose thy life to keep the faith. Or when we are in a case, pro grege, for the people, we must be made an example for the ages to come, James 5.10. as the Prophets were. In these cases falleth it out, that if a man do yield to this life, he shall live: but yet this life shall be derogatory and prejudicial to his other life. And yet God doth, when we lose vitam nostram, this life, not only reward us with vita gloriae, a life of glory, but also with vita memoriae, a life of memory. Psal. 112.6. the righteous, erit in memoria aeterna, shall be in everlasting remembrance. And how? Pro. 10.7. memoria ejus erit in laude sancta, his memory shall be blessed: they shall say, Praised be God that ever such a man was borne. It is noted (Esay 22.16.6.) by one of the Fathers, that there is an unchoosing, when a man is chosen, as when a question is asked, Quis est ille? Who is that? or how got he in? by that very question it showeth a fault. As contra, Quomodo non venit ille? Why cometh not he? this is a plain election in foro justiciae, in a court of justice. So they say; quomodo mortuus est iste, Oh how bravely he died! this maketh his praise to be glorious. And Quomodo mortuus est iste? How chance he turned his Religion? this sheweth that he was unworthy to live. The prolonging of wicked men's days, not of the promise: yet 4. ●. reasons be of it. Now again, as before, the prolonging of evil men's days, it is 〈◊〉 of the promise: yet GOD rendereth four reasons of it. First 2 Tim. 2.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if God peradventure may give them repentance: that not cutting of them off betimes, is the means of returning bacl again. We see it in Paul's conversion: if he had been cut off in the time of his persecuting, what an excellent Apostle had been lost? Again, by not cutting off of Solomon, what an excellent Saint he came back again to God? This is the first. Secondly, 2 Kings 21.24. and 16.20. he hath respect to their Progeny: as not letting Achaz live, he had lost Hezechiah. And not letting Ammon live, he had lost Josias: and so consequently, that these may come, he suffereth them to live Thirdly, Esay 10.5. because God must have rods of his wrath, therefore wicked men may be. Ashur may be the rod of his wrath, for the trial of his Church. Fourthly, and lastly, It is an universal Document for all that will do it, Rom. 9.22. that God, to make his power and wrath known, suffereth his vessels of wrath, that we might learn to be much more patiented and long suffering in our injuries. And yet God is even with them. First, Esay 66.24. the godly shall come forth, and look on their condemned carcases: They are condemned persons, and shall condemn one another, 2 Kings 9.31. jezebel, she condemneth Zimri and Absalon, 2 Sam. 16.17. shown himself unkind, and grieved his Father: and yet he could condemn Hushai, for leaving his friend. Secondly, and the second punishment, vermis eorum non morietur, their worm shall not die; so their life is not laeta vita, a life that hath any delight in it. Augustine, eorum consciencia paena, their conscience is a continual tormenter. Thirdly, and ignis eorum non extinguetur, their fire shall not be put out; their name shall be an abhorring to all flesh; it shall be put out, Psal. 34.16. or else, Prov. 10.7. it shall be a rotten name: And so consequently we may see how the Preacher, Cap. 8.12. saith, for all their long life, it shall come notwithstanding without the compass of the promise. The end of the Fifth Commandment. The VI Commandment. Thou shalt do no murder. ITt was said, that whatsoever duties were between man and man in particular, pertained unto the fifth Commandment. Now these duties that are commonly called promiscua, promiscuall duties, follow in the four next Commandments. The sixth concerning the life of man, the preservation of it: the seventh concerning chastity, or the preservation of wedlock: the eighth concerning his goods: the ninth concerning his good name. The Commandment is exceeding short, God providing for the memory of man; therefore, he hath made choice in one word, The commentary of the Commandment. to signify a great catalogue of sins; making choice of murder, which is almost the highest: that he might show the under affections are to him no less odious than murder itself: which if they had not been expressed in this word, would have seemed light. The Commandment than is expounded in the Law itself, Leu. 19.17.18. By murder he meaneth tale-carrying, that may redound to man's blood: standing against the blood of his neighbour, hating his brother, not rebuking, suffering him to sin; revengement, or mindfulness of wrongs: Our Saviour Christ also, Matthew 5.22. and so from thence to vers. 27. at the 38. vers. and so by the end, giveth a large exposition or commentary on this Commandment. The like hath Saint john almost through his first Epistle, and especially, cap. 3.14.15. where he saith plainly, that whosoever hateth, is a murderer: and so consequently doth show plainly, that God rather giveth his Law to the heart, the fountain of the affections, then to the actions, that man doth take order for. Those places we must weigh and consider: when we have weighed them, we shall find it true that the Apostle saith, Ephes. 4.27. that this affection of anger and hatred, is the gate of the Devil, whereby, Anger, the Devil's gate. as james 3.16. there is way made for strifes and debates, and to a great many of evil works. 1. The order of depending of it. The fifth Commandment was concerning the beginnings and authors of our life: The order. therefore no object cometh next, better to be entreated of, than life itself, which floweth as an effect out of the other: that every man should highly esteem it in himself, and other. And it must necessarily stand here; the next cannot stand before: for we are made partakers of wedlock, goods and good name, by being first: and they cannot be without life: therefore it must necessarily stand before. Omnis iniquitas mentitur sibi. 2. Another reason that is in the last Commandment, the ground of it was a conceit of himself: omnis iniquitas mentitur sibi, all wickedness deceives itself. We shall see that the very consequence of sin came from that original; as the first murder was, Gen. 4. of innocent Abel, and vers. 5. the beginning of it was, because Cain thought his brother had a dignity, and 1 john 3.12. he saith plainly, he did therefore kill his brother, because he was better than he; his brother's works were good, and his naught. And again we see Gen. 27.41. Esaves' anger braced out into threaten of the death of his brother, for his prerogative, for taking away his blessing. And Gen. 37.4. because the rest of the children of jacob saw that joseph was more made of then they, therefore they hated him exceedingly; and afteward, vers. 9 when he came to tell them his dream, that he should be a Ruler over them, and that his father and mother should worship him: it is said, their hatred exceeded yet more. And generally, the conceit of ourselves, that nothing ought to thwart us, or that we deserve to have facilitat●m actionis nostrae, our doing well entertained; this maketh us, when we are crossed (1 King. 21.4.) do as Ahab did, because he could not have his desire of the Vineyards presently, he was exceeding wroth, and after fell to murder. True it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that (as divers well note) the power in the mind, that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fervour of spirit, proceedeth always of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire, from our desire: and these affections are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vigorous faculties, for so the Divines. Ye see in natural things, when as fire doth know his place to be above, it hath a desire to be there: and it hath a quality given it, that is lightness, to go up: now if it be hindered in his course, it hath a second quality, which is heat, and that will make it way, if it be able to burn through, it will scorch and snatch, and would remove it, if it had strength: and thereby doth make plain, that the nature of it is so to do. Fire in the soul. Such a thing is in the soul of man: for God having given us light to know what we are to do, he giveth us also a desire to do it: so we make towards it, we go up: then hath he given us that part of the mind, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and that is answerable to the lightness of the fire: so in this he hath given us answerable to calor, heat, our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called of heat. Then in good matters, we are by the zeal of it, to remove whatsoever will hinder us in the course of godliness. Now because Ira, which is the first motion, is vindex laesae concupiscentiae, an avenger of a wronged desire: 〈◊〉 index laesae concupiscentiae. for which cause, that being the first hinderer, there is naturally ebullitio sanguinis, a boiling of the blood, and after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ire, a desire of removing the impediment. Now this we are to understand, that as there be some affections, as envy, that do sonare malum, sound evil: as soon as a man heareth them, he hateth them: so anger is none of these: for it faileth not in the object, but it faileth two ways, 1. in the cause, 2. in the quantity. Eph. 4.26. a distinction. Irascimini, & nolite peccare, be ye angry, and sinne not. Then belike there is an anger which is not sin, and the sin cometh not in respect of the object or effection itself, which is indeterminate: but when we are angry, either for no cause, or for a light cause: or if we be angry for a just cause, we keep no measure in it, but our anger groweth too great. To be moved with indignity is very good, and a virtue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indignation: Ira per z●lum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man doth see that it ought not to be done; and is angry if it be done; if it be not for God's glory, or the good estate of the Church: this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and ira per zelum, indignation and anger kindled by zeal: and is called ira spiritus sancti, a holy anger. john 2.17. It was our Saviour Christ's anger, and of Elias: and the other called, ira per vitium, or ira carnis, a vicious and carnal anger: thererefore we must look to these two conditions. 1. Matth. 5.22. he that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a cause, &c, How to be angry. it must be for a cause: 2. That it be intra modum, within measure: as Rom. 12.19. not avenging, but giving place to wrath, not resisting it, i. suppressing it: Resist irae si potes, resist anger as much as possible. When the affection is not thus ruled by reason, and is not affectus ancilla, the handmaid of passion; but falleth out otherwise: then is it that the Apostle saith, Heb. 12.15. radix omnis amaritudinis, or venenum Serpentis, the root of all bitterness, or the venom of the Serpent, that is in us, and infecteth our nature. Gradus irae ●i. nosae, & fucius Now of this (as was said before) there is first this sinful wrath: the spawn of these vices that james reckoneth up: And this poison is either at the first rising in us; or it is Suppuratio vitii, an imposthume, or inward rankling of it: and then, 1. Suppuratio vitii. if it be against a Superior, it is called a grudge; if against an equal, a rancour; if against an inferior, it is disdain. And the grudge, if it continue a little longer, it will grow to an imposthume of envy, and rancour to hatred, and disdain to contempt: After they will break out, and they have two issues. An impostum of envy. 1. In the tongue. 2. In the countenance. 1. That that breaketh out at the tongue, they call Spuma vitii, 1. Spuma vitii. the foam, or froth of the vice: which if it be to our Superiors, they call susurrus, whisper, detractings: and to our equal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contentious speeches, railing, brawling, etc. and to the inferior, taunts, scoffs, and reproaches. 2. Now, when it breaketh out into the eyes, it is called Icterus vitii: 2. Icterus vitii the jaundis. the jaundice of sin: We shall know it, to a Superior, per obliquos oculos, by a squint eye: to an equal, it will be over all the face: it will be pale, sweat, he will foam at the mouth: and to an inferior, per suspensum oculum, hanging of the eyes, and high look. Now then, besides these two, it cometh into the work, into execution, to the hands and feet; and than it is lepra peccati, Lepra peccati. the leprosy of sin. They called it Rixam, fight, wars, bloodshed: and from this lepra, there cometh not only this, but an infection to others: as jer. 18.18. Come let us smite him with our tongues, let us not hearken to any thing that he saith. These are murders cousins. This is a brief declaration of that, that shall hereafter be set forth at large. But because it was said in the beginning, There are in the Commandments of God, not only negations, but also affirmations: there is not only somewhat forbidden, as murder, and his kindred: but there is also somewhat commanded in general; as that we should study to preserve the life of our neighbour. We must be ●ginum citae to our neighbours. The Hebrews called it, esse lignum vitae proximo, to be a tree of life to our neighbour. What it is to be lignum vitae to him, we see in Prov. 11.30. that fructus justi, is lignum vitae: to deal justly with him, and offer him no wrong. Prov. 13.12. There is another lignum vitae, desiderium expletum: that is, the virtue of beneficence: A wholesome tongue is a tree of life: but the frowardness thereof breaketh the mind. these be ligna vitae, and Prov. 15.4. lingua placabilis, that is lignum vitae too, a gentle tongue, by giving of gentle speeches, and by fulfilling his desire, and Prov. 14.30. We shall make him, if we do these, cor sanum, a joyful heart: that is indeed the true lignum vitae. For this life otherwise, is (as the Heathen saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a comfortless life, without this. For a foolish opinion is of some that think their body and their senses is the best thing that they have: and so consequently, they imagine murder to be only of the body: But it is of the soul also, and the murder of the soul is referred to two lives. 1. To this life. 2. To that to come. As indeed, the word in the Common Law counteth it murder, if the body, or the good estate of the body to endamaged. The good estate of the body is Incolumitas, is incolumity, which is in threethings. Incelumitas in 3. things. 1. In interigty; besides the life, if a man lose an arm, there may be an action for it. 2. In incolumitate sensus, in the safety of the sense: when we are at ease: as on the other side, if any man strike us, it is made a battery. 3. There must be libertas metus, a freedom from fear: as on the other side to bind one, or to shut him up, this is prejudicial to incolumity, and cometh under murder: and there may be an action for these. Now, as not only the body, but also the incolumity of the body is not to receive damage; so likewise there is such a thing in the soul which may not be hurt, and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tranquillity. The incolumity of the soul also standeth in three things. 1. Dilectio, The incolumity of the soul. lovingness: and here, against this cometh in odium, hatred, with all his crew, and retinue. 2. Gaudium, joy: against this cometh that, when a man is so dealt with, that he falleth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in torporem animae, into a drowsiness of the soul, that he taketh no delight in any good thing: or if he fall into envy. 3. Peace. Gal. 5.22. and that either 1. Within himself, his thoughts: against that cometh scandalum, scandals. 2. Outward, between him and other, and there cometh desire and contention. So (as was said in the beginning) he is not only an offendor, that cometh against the body, or the incolumity thereof: but also he that cometh contra animam, against the soul: so he that cometh contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animi, against the tranquillity of the soul: Gen. 27.46. whereas Esau matcheth himself against the consent of his Parents, Rebecca saith, taedet me vitae, I am weary of my life: because of the disquietness, and vexation with the Hittites. This doth job call amaritudo animae, the bitterness of the soul. job 10.1. But there is no place plainer for this, than Gen. 45.27. for there jacobs' soul being dead by josephs' death, and Simeons keeping in prison, and Benjamins' departure: it is said, that when as news came that joseph was alive, the spirit of jacob revived within him: as if before by torments it had been dead. The Hebrews know what it is percutere animam: we know not; but do commonly express for it, percussit animam: when any grief cometh to one, we call it the kill of the soul. And it cometh somewhat near to it, Prov. 17.22. this spiritus exiccat ossa, a broken spirit drieth the bones: and indeed it is the very diminishing of the natural heat, and shortening of this life. Then this is it that we say, Latitudo husu, praecepti. what soever is contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, life, or the wellbeing of life, God meant it here. The scope of the Law; (as before) It is not one private thing, Why God would have none killed. but the good of all, that God in this Law commandeth. 1. In regard of himself, Gen. 9.6. he would have none killed: why? his reason: he will not have his Image destroyed and defaced. It is counted treason to earthly Princes, to deface their Image. 2. In regard of the Church. 1 Cor. 12.13, 27. he saith there, that how many soever are Christ's, they are become one body, and that in one unanimity: and so consequently that man, that shall take any part of this, he maketh a rapture into the mystical body of Christ. 3. In regard of the Commonwealth. Levit. 26.6. he saith, It shall be a great blessing he will give, that man shall do his business without fear, and shall have peace, and sleep without terror. Now, for every private man, Psal. 36.9. For with thee is the Well of life: That he hath given to every man a life, and nobilem rationis usum, the noble use of reason: whereby he may perceive himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, settled in mind: and by this he hath fenced him. Now to consider it particularly. First, in the fault: A man may kill (as the Fathers and Aug. say, and it is the highest division one can come unto) either a man or a beast: 1a. D●vis●●. And he maketh this division against the Manichees, for this is one thing that they hold; they thought that a man might not pull up any herb of the field, nor slip the branch of a tree: for the ttees, they lived too. A fond opinion, for Gen. 1.29. God saith there before the flood came, he gave all green things, not only the herbs, but also the trees to man and beasts. And we see plainly, Gen. 9.3. whatsoever liveth and moveth, they are given to man to be food; most plainly, Lawful to ●il● Beasts. 1 Cor. 10.25. Quicquid in macella, etc. Whatsoever is sold in the Shambles, eat it. And indeed, reason itself (in Law) showeth it plainly. For, where there is no Ius societatis, a Law of society, there is not societas juris, a society in Law. But they have no society with us, because they want reason. And secondly, to use all things for the end they were ordained for, is no sin: but the less perfect things are for the more perfect; therefore herbs for beasts: and beasts, as being less perfect, for man. Only in these two cases, 2. Caveats. the holy Ghost forbids to kill beasts: first, when it turneth to the detriment of our neighbour; the sin is not to kill the beast, but to endamage him by it. And secondly, that we kill them not in the impotency of our wrath; exacting that power or understanding of him, that is not in him. Aug. he saith, men are so foolishly bend, they must have facilitatem motus, things work to their mind. If the poor Pen, through their negligence and perverseness, did not write as they would have it, capit & collidit, he taketh it, and dasheth it: So in beasts, if they do not as we would have them, than we show our impotency. Psal. 36.6. God's mercy: he preserveth both man and beast, and Prov. 12.10. man must be like to him in this point: he shall be merciful to the soul of the beast he rideth upon. In this regard he shall not kill the beast. The second division of man: 2a. Divisi●. We will take him first, as he is a member, then as a head of a society. There is a slaughter, 1. Sui ipsius, of a man's self. 2. Alierius, of another man, of his neighbour. Because we see the Heathen, as we read of Lucretia, Seneca, and Cato; that though they would never have been brought to kill others, A man may not kill himself. yet they durst lay hands on themselves; and were therefore highly thought of amongst the Heathen: But Christian Religion teacheth us, that it must not be so: and that no man hath power of his life, for these causes. 1. We must needs understand Non occides, thou shalt not kill, so: because, as was said before, the general rule of the Law is, Si●ut te ipsum, as thyself. Then non occides alium, sicut non occides teipsum, thou shalt not murder another, even as thou shouldest not kill thyself. So the proportion is against the Law of charity and nature. Against the Law of nature it is, we are so linked to ourselves, that nature first maketh alimentum individuum, the nutriment to satisfy the stomach, before she giveth propaginem speeiei, supplement to the other members: showing that to every man belongeth a care how to preserve himself. 2. Because that every man that liveth in a society, or Commonwealth, is a part thereof: and so is not his own, but societatis or reipub. the societies or Commonwealths: therefore he cannot injure or kill himself, but he must needs bring detriment to the whole company whereof he is: And consequently by the Law of the Heathens, they forfeit the goods to the Exchequer, as they do by the the Law of the Christians; though it be somewhat otherwise. So the Commonwealth will take some revenge of him, because in that action there doth concur some damage to her. 3. Because our life is the gift of God, 1. Sam. 2.6. so consequently, it is God, that giveth life, and bringeth death; therefore we must not dispose of the gift of God, without the mind of the giver, Rom. 12.4. rather because the Apostle, 1 Cor. 7.23. he saith, we are bought with a price; we are his servants that bought us: Then cometh that in Rom. 14.4. Quis tu, qui judicas servum alienum? Who art thou that judgest another man's servant? so Quis tu, qui intersicis servum alienum? Who art thou that killest another man's servant? Matth. 8.32. It's said, that the very swine would not have run into the Sea, but that they were carried of the Devil, else they of themselves would not: therefore as Aug. reproving the deed of Razis, 2. Maccab. 14.37. and so consequently, the authority of the writer that commendeth him for it in that place: and the Papists disallow the thing: So it is a fault to think that any man may kill himself, whether he do it, that he may fugere molestias temporales, hoc enim modo, saith he, incidunt in perpetuas, to avoid temporal evils, for by this means they fall into eternal: neither ut evitet peccatum alienum, ne incipiat habere gravissimum proprium, to shun the sin of another, lest he become guilty of a most grievous one himself: nor pro suo peccato, for his own sin; for there is time of repentance: neither ne peccer, lest he fall into sin; as the woman did in the Primitive Church: sic enim incidit in peccatum certum, ut evitaret incertum, for so he commits a certain sin, to avoid an uncertain one. And indeed he proveth out of Rom. 3. that we must not do it for any cause. 2. Come to the next, in alium, Manslaughter, looking into man's nature; we must not kill any other. The reasons, Manslaughter. besides the general reason, Quod tihi fieri non vis, Matth. 7.12. etc. Whatsoever ye would that men should not do, etc. And besides the other of God's Image, no man must kill another. Esa 58.7. he saith, when thou seest a naked man, cover him, and despise not thine own flesh, because we are one flesh: This Esa 9.20. is made a strange judgement, that they should be brought to such extremity, that every man should eat the flesh of his own arm. But Gal. 5.15. this is done: and if they by't one another, and pray one upon another, according to discords, contentions, and hatreds, and so consume themselves: unnatural sin. john 8.44. By this means we come to be primogeniti Diaboli, Murderers prim●ge●iti Diaboli. Santans first begotten: because he was the first murderer. Gen. 3.4. By this nequaquam moriemini, ye shall not die, he brought in a moriemini, death: and so brought them to it. Gen. 4.10. It is said, that the blood of thy brother cryeth unto me, because it is peccatum clamoris, a crying sin. Bloodshed, that will cry, and come up to Heaven; and will not cease till God take revenge. Other sins, they may be as if he heard them not: but his ears shall be open to this; for this is somewhat more strait. Deut. 21.8.9. A man found lying dead in the fields, and no man knoweth who killed him; God saith, This order shall they take. The Elders, and Judges of Israel shall come forth, and meet to the Cities that are round about him; and the Elders of the next City shall take an Heifer out of the drove, and chop off her neck at some stony valley: and all the Elders of the City shall come to the slain man, and wash their hands over the Heifer, and shall testify and say: Our hands have not shed this man's blood, neither have our eyes seen it: and shall make their protestation there. And by this means shall they stint my wrath, and by no other means, except protestation of their innocence be made, and confession of their negligence. Gen. 4.11. maledictus Cain, cursed is Cain; and Cain his own confession vers. 14. Behold thou hast cast me out from thy face this day, etc. that is, excommunication, and depriving of the grace of God; excommunicating from the Church, the first sentence executed: and vers. 15. if that the same God doth set a mark on sin; it is thought by the best writers, to be an inward horror, and if it be that, it doth of all other accompany this sin of murder: so that a man cannot be satisfied commonly, till he have quit himself, or made an end of himself: as Gen. 42.21. when the Patriarches were taken for spies, presently they say one to another (being conscii to themselves of selling their brother,) Surely we have sinned in selling our brother, and so this trouble is come upon us: and Gen. 50.15. presently, so soon as their Father was dead, they said: Now he will be even with us, and they could not be quiet till they were quit. So there is a brand-mark, a continual horror, besides the casting out from the presence of God. Gen. 4.14. For it is said there, Whosoever shall find Cain, shall kill him. Cain's own sentence. And the Heathen saith, homicida quod fecit, expeclet: Et viri sanguinum, Psal. 55.23. non dimidabunt dies suos, a manslayer expects that measure from others, that he hath meted to others; and bloody men shall not live out half their days. This is Cain's sentence. Gen. 21.14. God will set Cain's sentence forwar. Hath he slain his neighbour? flieth he to mine Altar? pull him away from mine Altar, and let him die: the horns of the Altar, which are in other cases, a Sanctuary, were no place for murder, as 1 King. 2.32. Benajah, when he killed joab at the horns of the Altar, being in the fault, killed ●o doubt, an acceptable Sacrifice to the Lord. Gen. 9.5. Wheresoever it is shed, I will require it: yea even at the hands of a beast will I require it; how much more, if a man kill a man? And lastly, Gen. 4.10. that is God's saying to Cain, The earth receives blood, how then should man spill it? Thy brother's blood cryeth from the earth, which openeth her mouth, that hath no reason, and will receive it. And shall man, that hath sense, and power, and reason to govern his affections, let it out and spill it? So he passeth beast, and earth, and all. This kill of another man is augmented by circumstance, for either it is against a public person, or a private. 1. Against a public, and that is a more worse and grievous sin: because it is peccatum in plures, a sin against many: and as 2 Sam. 21.17. that man doth what in him li●th to put out the light of Israel. 2. Among private men, they are either joined to us, as being near of blood: or they are as extranei, as strangers. It is worse, and a more heinous thing, to shed the blood of them that are near unto us; the reason is, quia superadditur respective, because of the tie in nature: that is one way of augmenting. There cometh a double respect: he is a man, homicidium: he is a father or brother, paricidium. Exod. 21.15. Qui percusserit patrem aut matrem morietur, he that smiteth his father or his mother, shall be surely put to death: If he should kill them, no doubt it were too little for him. Yet as the Heathen man saith, he should have lentam mortem & deformem, a lingering, and a loathsome death: and likewise as 2 Sam. 14.7. As the woman of Thekoah said to David, if we have but one son, or one brother; it is much worse then if we had more: I have but one spark left, and they seek to quench it. Of extranei, those that are removed from us; either they are of strength to defend themselves, or weak. Exod. 22.21.22. Those that be impotent, it is worse to kill one that is fatherless, a widow, or stranger, that is more destitute of power: that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cruelty, crudity, eating raw flesh; against the Lion's nature. Matth. 18.6. Our Saviour saith, Qui offenderit unum è minimis, whosoever shall offend one of these little ones, surely I will set myself against him. And again, of those that are strangers, and not once matchable to resist, it is worse to lay hands upon an innocent and good man, then upon a wicked man; The reason? Because in so doing, we commit a marvellous, strange, and grievous sin, doing him more hurt and injury, to whom we ought to do more good: so that we sin against charity, and against justice; for he is indignus, he is least worthy to die. Then besides, he is, as the Heathen man saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a common good: Vir l●rus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and so we hurt the Commonwealth, that had need of such. And last of all, the injury redoundeth likewise to God especially. Zach. 2.8. Qui vos tangit, tangit pupillam eculi mei, he that toucheth you, toucheth the apple of mine eye; and that cannot be without great sorrow: and that will have revenge: and so consequently, there be three degrees in this. Here cometh in, Whether the Magistrate may kill or no? And we fall into the division: in Insontem. Sontem. Guiltless, and Guilty. Because we fall into this branch of the division, here falleth in the case of restraint of this Commandment, the rest be rules of extension. For the nature of man is so crooked, that without occides, non cecides (thou mayest kill; thou shalt do no murder) would not be kept: Magistrates may put to death & therefore, as in Physic, a crooked & deep wound, must have a new wound made; fit incisio, ut vitetur excisio, an incision is made, that an excision may be prevented: and as in the cure of the eyes, the Ophthalmists will have the sight to be taken away, and dammed up for certain days, that after the eye may see: So in this, God gave his power, ut fundaiur sanguis, ne funderetur sanguis, that blood might be shed, lest blood should be shed. As in the beginning it was the establishing of government, Optabilius est timere unum, quam mulios, it is fare better to fear one then many; forasmuch as every man in regard of the whole society standeth as a part of it: the same rule is in the civil body, that is in the natural body. For in that, if any one part be so corrupt, that it doth bring danger to the whole, it is no cruelty to cut it off. Because, as was said in the beginning, and it is a most true rule, Melius est us periat unus, quam unitas, it is better that one perish, than unity should be broken. And as we see in a common fire, that a house that hath taken fire so long as there is hope that it may be saved, they deal with water: but when there is no hope, and it bringeth danger to the next houses about, they pull it down; extinguit incendium ruina, that the fall thereof may quench the fire: thus we see it in the natural body, so likewise in the civil. Deut. 19.10. & 20. & 13.11. In the 10. he will have them tollere homicidam, ut malum tollatur ab Israele, to cut off the , that evil may be taken away from Israel: and that a double malum, a double evil there is, the wrath of God upon the whole land; because, if any part shed innocent blood, and the land, that is, the whole look not to it. Impunity magna venefica, to make other do the like. And a second malum, a 2. evil, vers. 10. is the multiplying of it. 1. Impunity, because it is magna venefica, a great Witch to make other men do the like; therefore, Deut. 19.20. & 13.11. that men may see, and hear, and fear, and the like evil may be no more committed. They shall not only avoid his wrath and multiplying of murder, tollere malum ex Israele, but take away evil also from Israel. So consequently, if blood be shed in this respect, as Moses saith, Exod. 32.29. it is not a polluting, but a consecrating of the hands: & Ps. 101. vers. ult. the Prophet David saith, his common morning exercise after prayer, should be this, that he would cut off all the wicked from the Lords City. Prov. 20.26. There is the wise King's study: or this shall be his study, how to scatter the wicked, or to make the wheel go over them: For as it was found in the establishing of the Magistrate, that it was Cain's City that made Seth to make himself a City; and not only that, but there were also sundry of Cain's spirit, that came in among the seed of Seth: therefore heed was to be had to them, as Ezek. 34.18.21. to the He Goats, to the Rams, and to the fat sheep; for they would push at the lean sheep with their horns: and as the Heathen man saith, Tam necesse est, it is as needful, that there should be, qui arceant homines, such as may restrain men from outward invasion, quam necessariae sunt palpebrae oculis, as the eyelids are needful for the eyes: for they keep out outward injuries, and that that would hurt the eyes, and the sight from hurting itself: for else it would disperse itself too much: therefore, expedient it is, that prius sanguis funderetur, ne plus sanguinis funderetur, that blood be first shed, lest more blood afterwards should be shed. How this may be done, it is manifest; that blood may be shed: Gen. 9.6. and Matth. 26.52. Qui gladium acceperit, gladio peribit, he that taketh the sword, shall perish with the sword: and the sword, Rom. 13.4. is given to one, who is there called God's Minister, and to the Magistrate, to whom he hath delivered it, not to bear it in vain: and consequently, in deed & in effect, no man sheddeth any blood, if it be lawfully shed. For (as we say) it is not the sword that killeth and sheddeth man's blood; so neither doth the Magistrate, the Minister of it, nor the Judge: but the chief cause doth it: for quod est organum utenti, id est minister jubenti, what the tool is to him that useth it, such is the Officer to him that commandeth him. Now, jubens est Deus, the Commander is God: for we blame not the sword, neither must we the minister, but we must have recourse to God. The Magistrates Writ. Now then for the Magistrates use of it; as we say, that the Sheriffs and under-Officers rule is, they must do nothing, but ex praescripto, by a Writ: and when it doth come down for execution, than they must do it, and not else: so certainly the Prince, he must have a Writ too from God, else he is not to execute. Now Gods Writ or Prescript in this behalf we have, Exod. 23.7. for there is said there is a Countermand, that no innocent man should have his blood shed. If any do it, I will not spare the wicked man saith the Lord. And Abigail, 1 Sam. 25.29. doth well set it out: The soul of my Lord shall be bound in the bundle of life, with the Lord thy God, and the soul of thine enemies shall the Lord cast out: Whoso is a man of blood, and liveth to the disquieting of the society that he should maintain, his soul shall be thrown our, as out of a sling. And 1 King. 1.52. he saith there according to his Writ, If he will be a worthy man, and a faithful subject, there shall not a hair fall from his head: but if he will be seditious, he shall surely die. So then we see, that a Prince may not execute the innocent: and when he doth so, 1 King. 21.8.13. Naboth, an innocent man, is put to death by the King: then the King is a murderer, he is Rex homicida; for he is so called by the Prophet Elisha, 2 King. 6.32. See I pray you this murderer's son, and 2 Chron. 24.25. when joas fell violently on Zachariah, an innocent Prophet, for telling him the truth; it is said, that God revenged this murder, and stirred up his own servants against him to kill him. And for this cause, because he had murdered the children of Ichoidah the Priest. As on this behalf, we must not execute the innocent; so on the other side, Deut. 19.13. non miseraberis, non parcet oculus tuus, thou shalt not have mercy upon him, neither shall thine eye pity him: there is an irrevocable Writ, that whosoever is a murderer, must die. Then the question, Whether any one that is a murderer, may be any way afterwards executed? And therein there are three points necessary to be considered. The first we call judicium perversum, unrighteous judgement. That those that are innocent, are put to death, and those that are nocent are spared. But a just man must not be killed, and an unjust man must not be spared. The second, judicium usurpatum, judgement usurped: Every man must be kept in his limits. Rom. 14.4. Quis i● es, qui judicas alienum servum? Who art thou that judgest another man's servant? Others subjects, that pertain not to our Prince. If further than jus gentium, against the law of arms, any be executed, it is usurped. The third we find, Deut. 19.18. Diligentissimè inquisiveris, thou shalt make diligent inquisition: without trial he must be sons damna. tus, condemned against law: Acts 23.35. Claudius' Lysias would have Paul's accusers come before him. And john 18.27. the wicked could say, What accusation bring you against him? Acts 25.16. Festus saith, It is not the law among the Romans, to condemn any man before his accusers come. They that are able amongst you, come down, and I will hear them in this plea. Deut. 17.6. and 19.15. God would not have blood shed at the witness of one man, but either by his own confession, or he must be convinced by two or three witnesses. And in regard of this, as chrysostom saith, was Christ's Act: though he knew judas to be a thief; yet because his theft was not manifest, because he was sons damnatus, condemned as guilty, he did not cast him into prison; the law would take no hold of him, he did it so craftily and wilily. So that judgement may proceed aright, 1. He must be a subject borne. 2. He must be lawfully convicted: and so proceeding, the law may proceed on him. Where one side is broken, the other will be broken too. We see it by plain experience, that it hath always happened, i. if a Prince come once to spare a party that is guilty; surely it will come to pass, that he will put to death an innocent: & contra. 1 Sam. 15.9. Agag and the chief of the Amalekites, men appointed by God's prescript to die, were spared by Saul: and 1 Sam. 22.18. he causeth an innocent company of Priests, a whole City to be put to the sword; contrariwise, 1 King. 20.42. Ahab first began by putting to death Naboth the innocent: and afterward ibidem, he doth not kill Benhadad, sed dimittit eum dignum morte, but let him go that was appointed to destruction: therefore, his life shall go for his life. For whereas clemency is commendable in a Prince, yet the rule and ground in Divinity is this: As he must diminish that that is his own arbitrament, so the punishment set down by the law he may not diminish: but if the punishment be left to his arbitrament, than he may alter it. Now, for increasings of punishments, otherwise than God hath set down, Deut. 17.12. that in theft, or in any other crime that is not capital of its own nature; but with a contempt: for theft, mentis; and an high hand, elevata manus proterve & petulanter, lifted up both wickedly and saucily; contemptus, contempt, which is ubique damnabilis, every where damnable; neglectus, neglect, only is culpabilis, culpable. To the second case, ut ante, Ezek. 34.18.21. he hath a sword given him; As he must have a pointless sword, as the Lawyers call it, whereby he seethe good rule kept amongst his subjects, and taketh order that the grass be not trampled by the fat Sheep: so he hath another sword which hath a point, which they call gladium exteriorem, against the Wolf, and that is war. The authority of bloodshed in war, it being plain, 1 Sam. 25.28. quod praelians praelia Dei, thou fightest the battles of the Lord: therefore it should seem, that the Lord hath some battles to fight: More plain, Deut. 20. where the whole order of war, and conditions are set down in the second verse, how they must go to war, and how it must be enterprised. The Priest shall exhort to fortitude, vers. 5. The Officers shall make a Proclamation of separation of those that go out, from those that tarry at home, vers. 10. When they shall come to any City to encounter with their enemies, they should first offer them peace: and vers. 12. if they will not take it, they should not spare them: and vers. 11. they have leave to take all the wood of the Country round about them, to make them forts. As in the law, Gen. 9 for the Sword, and the Gospel, Mat. 26.52. doth not take it away: and as Aug. saith very well, 4. the civet. Dei, upon Luke 3.14. If it had been unlawful, john would have said to the Soldiers, Abjicite arma, deserite militiam, throw away your aims, and forsake your colours: but he saith, offer injury to no man, accuse no man falsely, and be content with your wages: and so teacheth them their duty in war, and and doth not take it away; therefore war is lawful. Conditiones 3. li●iti belli. That war may be lawful, the common distinction is three fold, to make it so. 1. As the party must be a Magistrate in the one, so in the other a Physician, both to wound and cure: for the first, here it must be done, ex justa authoritate, by lawful authority. judg. 1.1. After joshuahs' death, the people of Israel that could not go out to war, till they had received authority from God; they would first receive a lawful guide. And David, 1 Sam. 17.37. until Saul was made acquainted with his enterprise, would not fight with Goliath. 2. It must be a just cause, and it is a pattern of just war, 1. to defend ourselves, 2. to resist others. As Abraham, Gen. 14.15. for the recovery of Lot: in which respect he had a loss and injury, he undertook it. And secondly, according to jus gentium, one Nation hath power over another; for an injury, not for every light injury, and small; but to revenge some notable course of injuries. So it must be for weighty matters; john 22.12.13. for a matter of Religion, as they thought: and for civil matters, judg. 20.23. that the whole multitude of the Tribes of Israel risen up to revenge the fact of the Tribe of Benjamin. 3. It must be done with a right precept, set down, Deut. 23.9. When thou goest out with thine host, against thine enemies, keep thee from all wickedness: that is, the spoil and the prey, which was the end of them. 1 Sam. 15.9. Ravening must not be our end and purpose: but with this, to fly evil. And as Abigail said to David, Quia praeliaris praelia Domini, idcirco ne inveniatur apud te malum, because thou fightest the battles of the Lord, let no evil be found with thee: see that no evil be found in thee. Otherwise, if there be not this, we know what David said to Solomon of joab, 1 King. 2.5. that the blood of war stuck to his girdle and shoes: therefore, he willed Solomon to punish him. Else, if it be lawful, and thus qualified, it is a virtue, and it is a part of fortitude; as in the other part of fortitude, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reformation of justice: so in this Christian fortitude; whereby, for our Country, for our Church, we are willing to hazard our life, 2 Sam. 10.12. propter pop. nostrum, & urbes Dei nostri, for our people, and the City of our God. A third thing depending upon these, because as we said before, necessitas est exlex, necessity hath no law: nay more than that, necessitas dicit legem legi, necessity imposes a law upon the law: therefore in the case of necessity, which we must take, pro imprudente necessitate, for unlooked for necessity: not imminent only, but pro termino indivisibili, but even for that instant; in that case, every man is a Magistrate, and in that case hath his authority from God. Exod. 22.2. he saith there, if a thief come by night and break up my house, I may kill him, I shall never answer for it: therefore, if I may do this for my house, I may kill then for my life much more. This is the reason that gladius Petri, as August. saith, is lawful for a man to carry about with him, which the law granteth to carry, to keep one from evil by the terror of my weapon, which is not nothing; but especially, because I have the laws in mine own hands, and if I do slay, I am quit. But when this terminus is divisibilis, when the necessity hath a latitude; Acts 23.17. they swear Paul's death, but because it was not present, Paul might not run upon them; but caused it to be revealed to Lysias, the chief Captain: so it is inculpata tutela, that is without any purpose of shedding any blood: save only, when otherwise I cannot save myself: a man must plus timere vitae suae quam alienae; therefore I may in my defence. And another division is; he that is slain, is slain either of purpose, or without purpose. Now it is not lawful when it is done without purpose, and the reason of it is this: We do not attribute to nature, but that which is done per se: And as the distinction per se & per accidens in natural things; so answerable to these in moral things is, ex intention & praeter intentionem, to do a thing purposely, or besides our intention. And as we say not that it is natural, that is per accidens in natural things: so it maketh neither a good, neither an evil action, that is done praeter intentionem, besides our intention in moral things: so if blood be shed praeter intentionem, the shedder thereof is no murderer. Praeter intentionem. Not only so, but we see God, Deut. 19.1. & 4.29. Exod. 13.35. Numb. 35.24. he buildeth up his Sanctuaries of refuge for them that do praeter intentionem: Now God will build no Sanctuary for vices. Deut. 19 If one be hewing a Tree in the Wood, and by chance his Hatchet fall, and kill his neighbour; and Numb. 35.25. when as he had no intent and purpose, the Congregation shall deliver him from the avenger, and restore him to the City of his refuge. And indeed, as August. proveth, and goeth further, if we take this praeter intentionem, for murder; if we take away intentions, then must we cease to have any thing that may be an occasion of evil: for I have ferramenta, instruments, as ropes, shovels, spades; and with these may a man go and kill a man, praeter intentionem nostram; therefore I must not have them: and for other uses, I have Trees in mine Orchard, and oxen; and a man may hang himself upon one of my Trees, and one of my Oxen may happily kill a man, therefore I must have no Trees, nor Oxen: and not only that, but a man may be cast out of a window, and therefore I must not have a window in my house: and consequently, we shall have almost nothing: but absit (as he saith) when a man doth intent to keep them from that end; yet in these matters, God hath qualified them two ways: he must dare operam rei licitae, bestow his time in things lawful: Exod. 21.22. If there be two men striving, and one of them hurt a woman with child, and the child pass away from her; if the child miscarry, he shall surely be punished, though it were not his intention; yet doing a thing unlawful, as striking was. Besides, they that are evil occupied, that are at unlawful games, if any such thing fall out, are not to be excused. The second thing, there must not lack debita sollicitudo: he must do his diligence. Exod. 21.33. If a man dig a Pit or a Well, and cover it not over night, and another's cattles fall into it and die, he shall make it good, because he might have covered the Well. And if a man should let fall a piece of timber from the top of an house, and give no warning, and kill a man. In these four cases, the whole restraint of the Commandment consisteth. Now in the extension of these, that willingly, and of purpose commit murder, there be two sorts, for some murder directly, and some indirectly. Directly, Numb. 35.16, 17, 18. If any man smite another with an iron, stone, or wood, or any instrument that will kill him, Wilful murder he is a murderer; and he shall die. And besides this, there is a colourable murder, and indirect: And there are three sorts. First, by poison. jer. 11.19. Mittamus lignum in panem ejus, Let us put some of this poisoned wood in his meat: so by Witchcraft, Deut. 18.10. or by sorcery: or if not by poison, yet by strange things, medicamen: a infanticidii, killing of children in the womb, a grievous murder: and in the Concil. of Ancyra, Can. 21. (and according to the Greek, but 20. in the Latin) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the 35. can. Concil. Wormatiens. That they are murderers, if they take strange purgations, and do abigere parium, cause abortion: she is homicida, a murtheress, that doth so. And not only that, but if a man be cooperator, or accessory; as Matth. 26.49. judas was accessory with his kiss. 2 Sam. 3.27. and 20.9.10. joab said to Amaza, art thou in health my brother? And took Amaza by the beard with his right hand to kiss him, vers. 9 but Amaza took no heed to joabs' sword that was in his hand, for forthwith he smote him in the fifth rib, and shed out his bowels to the ground, and smote him not the second time, so he died. joabs' kiss, when he murdered Abner and Amaza: so the murder was coloured. 1 Sam. 18.17. By bringing into danger, as Saul to David, I will make David Captain against the Philistims, my hand shall not be upon him, but the Philistims hand shall be upon him. 2 Sam. 11.15. David doth deal so with Vriah, following saul's example: he writeth letters to joab, Let him stand in such a place, etc. though his enemies flew him, yet it was David's murder. And 1 King. 21.13. to stand a false witness, and cap. 11.49. to be a counsellor to it: and john 18.28.31. the high Priests and Scribes sought not how to put Christ to death: but yet, because they were as bellows, incouragers of the people to ask Barrabas, they were murderers of Christ: likewise, Acts 7.52. and Acts 8.1. if he be a private man, and consent to it: and Matth. 27.24. if a Magistrate that may hinder it, and doth not, and in Magistrate's permission. pilate's washing his hands would not serve. 1 King. 2.5.8. the permission of the wicked man joab. vers. 8. Shimei troubled David toward, his death: I suffered them; but look thou to it: so the not putting to death of wicked men, and the not saving of the innocent, this is one indirect means. To the second, and that is, committing ourselves (as the wise man saith Prov. 3.17.) to danger: Qui amat periculum, peribit in periculo, when a man will put himself into danger and need not; and when he useth not the means of escaping danger, he is accessary to his own death. Matth. 4.6. We know what Christ did, we must walk in the way; not tumble down, when there is a pair of stairs. Acts 27.31. Paul was very careful of the Mariners, that they should not forsake him, though he had God's promise: and Levit. 13.4. a Leprous man shall be shut up, that no man shall go to him; but if any man will go to him, and take the Leprosy of him, that is again presumption. And the third means, by our own negligence, 1 Tim. 5.23. the Apostle saith there, I would have you drink no more water, because your stomach is over weak: but drink a little wine; that is, the means that God hath given to strengthen nature, I will have you to use it: else you will weaken your nature. And no doubt, if he had not followed the Apostles counsel, he had fallen into the breach of this Commandment. Now, as Timothy was to drink a little for the strengthening of nature, lest neglecting the means, nature should have perished: so Luke 21.34. when men with too much surfeiting and glutiony die, they kill themselves: so that a man must use, or reframe, or temper himself so, as that he use them to preserve his life, and the image of God: so 1 Tim. 6.8. meat and appatell, though not so much, Rom. 13.14. as to fulfil the lusts of the flesh; but those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for rest, Mark 6.31. Col. 2.23. Psal. 27.2. for due exercise, and due release, due study, and due recreation: not too much exercise, nor too much rest: for both with too much tristitia m●nd●, care of the world, 2 Cor. 7.10. destroyeth: and Prov. 17.22. drieth the bones: and too much pigritia, slothfulness, robbeth a man: therefore in these things that the Philosophers call non naturalia, not natural: a man must use them carefully, that he hasten not his end. Now this neglect, as it must not be in ourselves; so it must not be towards our brethren. Deut. 22.8. There is the prescription of battlements, that the workman may not fall: Exod. 21.29. If the Ox be wont to push, etc. the Ox and he both shall die, and vers. 33. if they stop not the Well at night, and a man fall in and die, he shall die also for his negligence. By the equity whereof, Prev. 3.27. and 24.12. there is extension made. Contrariwise, a Commandment as Ambrose saith, Pasce ovem morientem. Non pavisti? occidisti: feed that Sheep which is ready to perish; if thou feedest it not, thou killest it. jerem. 8.22. Is there no Balm in Gilead, is there no Physician, that the people be not healed? and Ezek. 47.12. that God hath ordained plants for bruises and sores, and Exod. 21.9. he saith that the party that shall afferre alii injuriam, wound his neighbour, he shall pay for his healing: this is likewise a means to preserve our lives. And on the other side, Mark 5.25. he saith, the woman with the bloody issue, had received many medicines of divers Physicians, and had spent all her goods, and was never the better, but rather the worse. The practice of Physicians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to their shame be it spoken, in all examples, it is a sin to them; and Ecclesiasticus 38.15. it is a punishment to the party. Now come to a disposition hereunto: For it is not only the life of the body, but incolumitas: for we see, that if the hurt be of any one part, if you have hurt the least part of the whole, consequently, the whole counteth itself hurt: and saith Quare me? Why smitest thou me? As not the whole, so not any part must be hurt, Levit. 24.19. there shall not be any blemish upon our neighbour, Exod. 21.25. a wound and a stripe is forbidden: if a rapture, or ustulation with fire, it is an injury; we shall have the like ourself: Levit. 24.20. And as this vulnus is contra incolumitatem: & plaga contra sensum: so contra motum, wound impaireth the safety of the body, and causeth smart, so hindereth its motion: 2 Sam. 3.34. binding restraint, and Gen. 42.17. Deut. 32.36. imprisonment: these are accounted as impediments, and as punishments; these things are not to be inflicted without consent of Magistrate: Not any private man must do it, because therein there is a disposition ad totum: yet one of the privileges, Eccles. 6.3. if a man live not to his own contentation, he hath not lived at all: so to bring a man into that estate, to make his life odious, cometh within the compass of this Commandment. Come to the soul, the murder whereof is so much the more grievous, as God's Image is in the soul, rather than in the body: and certain it is, à comparatis, that if the bodily blood of Abel cry for vengeance, Heb. 12.24. than the blood of the soul much more: especially, because there is two lives of the soul: one here, another in the life to come; if it be set in worse estate concerning the life to come: if he that hath charge of souls, Revel. 2.14. Mal. 2.8. vos scandalizastis eos in lege, ye have caused them to stumble at the Law: or teaching them as Balaam taught Balak, to cast a stumbling block before the children of Israel: or whether it be indirectly, by negligence. Ezek. 33.6. If you watch not, and the sword come upon any, he is taken away for his sin; but his blood will I require at thine hands: So likewise, though it be not he that hath the charge, but a brother privately, one private man against another, if he gave counsel, dicto, or facto, by word or example; as Peter, Matth. 16.22. was a scandal to Christ: he had prevented Christ, if he would have been prevented, and so have hindered the great work of redemption. Or whether it be the example, Gal. 2.13. the same Peter by his example misled the other Jews and Barnabas; and Paul 1 Cor. 8.12. that the weak brethren were emboldened by the example of those that had knowledge, to eat those things that were offered unto Idols; wounding thereby the weak conscience of others, yet they brought guilt on themselves: for every example in deeds, and Matth. 18.6. shall come upon them: and woe be to them, it were better that a millstone, etc. then that he should minister this offence, to take away the life of the soul of the least of his brethren: Concerning this we spoke before. Come to the second life of the soul, Eccles. 6.3. Col. 3.21. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that a man beginneth to loathe the benefit of his life, it is certain his soul is killed: and as in Gen. the missing of joseph, and Simeon, and Benjamin, killed jacobs' heart; and at the news of joseph, that he was alive, his spirit revived. It cometh three ways, according to the three benefits of the soul. 1. joy, 2. peace, 3. love. Exod. 1.14. against joy; where it is said there, the Egyptians brought them in amaritudinem spiritus, to bitterness of spirit; and Exod. 6.9. against peace, by breaking their hearts, they brought them in anxietatem spiritus, into an anguish of soul, that they would hearken to Moses; Prov. 22.25. that when a man falleth into hatred of all things, when he hateth himself, it killeth his heart. None of all these must be to our brethren: especially, must not be to the good, 2 Pet. 2.8. Lot's soul is not to be grieved, and so bring him by their wicked deeds to the first death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drowsiness of spirit: he began to loath to attempt any good, and not to go forward: this is a great and grievous fault, and is done, Psal. 95.8. by provocation and irritation. So we must not provoke him by any manner of these means. Thus much of the second point. The third rule, concerning the spiritual law. Our Saviour Christ, Matth. 5.22. nisi sanguis sequeretur, unless blood were shed, they counted it no murder, nor way to murder: as Christ there teacheth them to go further than the arm or blow that is given: that whatsoever are outwardly committed, and accompany murder, are nothing else, and are but fructus irae, the fruits of anger: and that is the root of Wormwood, Heb. 12.15. and that must be plucked up. For when these bitter fruits come, by virtue of that which is in the heart, Matth. 15.19. he boldly pronounceth, that out of the heart proceed murders: and so those that lay plasters only to the armour and weapon, shall never help the disease. For it is noted further, Deut. 19.16. this is God's reason, that murder is not capital of itself, if it be not that he hated his brother before: therefore, this is to be punished. As in the beginning it was said, so now, that as the beginning of pride was the fountain of the breaches of this Commandment: so is it that likewise, from which this anger cometh. The wise man, Prov. 13.10. he saith thas; Only by pride, contention and anger cometh; and therefore, the Apostle, Gal. 5.26. saith: Be not desirous of vain glory this is the root that maketh one envious, and provoketh one against another: so that envies & murders came here: for, as it was said in the beginning, every one setteth this down with himself, That he is good, and whosoever loveth him, doth his duty; and so consequently, he must be good: as on the other side, hurting him, and envying him, that man must necessarily be evil, so he must conceive an anger against him: omnis ira sibi videTur justa, each froward man accounts his anger just: as before, omnis iniquitas mentitur sibi: therefore it is that it cometh to the second, for anger is compounded of two things, 1. The grief, for whatsoever in dignity is preferred to us. The 2. a desire to require it. The grief is the boiling aestus irae, actualis, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 5.20. It is, as Prov. 14.19. the inward fretting: and from thence pride containing the party evil: and as the Heathen saith, there presently cometh to be mala mens, an ill intent, when his judgement will be corrupted: Eph. 4.3. he doth reprehend that man that doth it sub malitia, out of malice: he maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, malice, to be that that corrupteth his understanding & his affection: 1 Pet. 4.15. he makes himself Bishop of other men's do: Then necessarily 1 Tim. 6.4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil whisper: and jam. 2.4. he is judex malarum cogitationum, a judge of evil thoughts: he draweth his thoughts to evil; why? he hath taken an opinion of him, and then he thinketh he must be even with him. Then followeth the second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Luke 9.54. they would command fire from Heaven, because they were not presently entertained. Now than this anger or injury, if it be conceived to proceed from a superior, because, jam. 4.5. so there is a spirit in us that lusteth to envy; and as job saith 5.2. that those same parvuli, etc. envy always layeth hold on the inferior: hence it cometh to pass, as the Apostle, 2 Cor. 12.20. that there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a swelling of the mind; and either presently break forth, or if it lie long and be suppuratio, an imposthume, as Cyprian calleth it, it will prove rubigo animae, the rust of the soul: which is a fearful thing, and a great deal worse than anger, Prov. 27.4. Anger is cruel, and wrath rageth, but envy goeth beyond them, it bringeth to murder. And as Matth. 27.18. Pilate saw that it was for very envy, that the Jews delivered Christ to him. Now the occasion of it ariseth, 1 john 3.12. that there are some better than we: because every one desireth his own excellency: so if there be any better than he, he thinketh he standeth in his light; and therefore he seeketh to discredit him, and to bring him low under-water, and we will swim above the water, unless all swim under. john 3.26. john's Disciples come to him and say, He that was with th●e beyond jordan, now he hath got all the Disciples, was an envious thing to them. Luke 15.18. The elder brother came home from the field; he saw his father's entertainment of his younger brother, he would not go in for envy: the reason is, because he thought himself better; and consequently nothing can be done, but envy will make it a matter for her to work on. But 1 Sam. 18.8. if it come once to ten thousand, then vers. 9 non potuit rectis oculis eum intueri, he could not look right upon him: as vers. 10. on the morrow after there came an evil spirit on him. And there is none that the Devil will sooner fasten upon, then upon such, Gen. 37.4. the making of a better coat for joseph, and a little more love of jacob to him then to the rest, was a marvellous moat in their eye; and vers. 33. it is true that jacob prophesieth, though perhaps in another sense, bestia pessima devoravit fill 'em meum, an evil beast hath devoured him: for envy was that cruel beast that devoured joseph. The greatness of this sin one saith, Invidiae, propier magnitudinem secleris, futura poena non sufficit, ergo & hic plectitur, so heinous is the sin of envy, that Hell alone is not a sufficient torment for it, therefore is it punished here also: and consequently, Prov. 14.30. it is putrido ossium, the rottenness of the bones: he that wished himself wholly an eye, that wished himself an argus, cannot wish himself a worse evil and torment. The Saints, Numb. 11.29. were not envious, in one envy, as Moses, that he would have none equal or like to him, (that was Pompey's envy) and it is there raised by josua; and there were some in the host that prophesied: but Moses would it were more▪ he would that all the people of God were Prophets, Deut. 1.10.11. Now I pray to God it were seven fold more: and as 1 Sam. 25.41. Abigail said to David's messengers, she was not fit, let me be an handmaid rather, to wash the feet of my Lords servants. A conceit of himself that he is not meet for that God bestoweth on him, and that he is meeter for a lower estate. The Saints, they can be content to have others go before them; and others overtake them: Envy can be content with neither. If to our equal, then if our arm have strength, he is sure to feel presently what we can do. The wiseman Prov. 21.24. he giveth him 3. servants: 1. proud, 2. furious, 3. scornful derisor; that in his pride worketh wrath. Now, if he be so our equal, as we cannot presently meet with him; then we play Absaloms' part, 2 Sam. 13.22. he saith nothing, sed manet alia menie repostum, he keepeth it in his mind, which afterward Amnon felt at the Sheep shearing: and also should David have done, if he had gone down. Prov. 10.18. The wicked dissembleth his wrath, and Prov. 26.13. he saith, Burning lips, and an exulcerate heart it is; even as a man should over-lay a Potsheard with the dross of silver. Gen. 26.28. Abimelech cometh to Isaac with Ahuzzah and Phicol, and they would be at a league with him: Isaac saith, I wonder that you come to me, seeing that you hate me, and have put me away from you, yet let us be at league; till they could reunege. And it is a great part of worldly policy to keep league with other, till such time as he can odium perfundere, be revenged: but 1 john 3.15. qui odit frairem homicida est, he that doth this, is a murderer, & he that seeketh murder. And you shall ever see, if it be hatred, it seeketh either murder, or some revenge that proceedeth to murder. On the other side, if he be our inferior, Prov. 18.3. With a wicked proud man there cometh contempt, although it be said, Prov. 17.5. that the very contempt of the inferior, is the contempt of his Creator: we see it plain in the wicked men, especially in those that have had more given them, then to other that come to be more strong and mighty, elder exercised in hunting, etc. 2 King. 19.21. it is Rabshakeys' humour: so basely he speaks of Hezekiah; and Luke 23.11. Herod, and Luke 16.14. the High Priests and Pharisees, and Gen. 21.9. Ishmael and Gen. 25.34. they were contemners and scorners all. After it had thus lain inwardly, post suppurationem, after the Impostume, than they did consider icterum peccati, the Jaundice, the breaking of it out, and appearing in the face. It is set down in another sense, but to the same effect, Cant. 4.9. vulnerastime ictuoculi tui, thou hast wounded me with thine eye. A wound that a man giveth by the eye, Prov. 6.17. it is one of the six things that God hateth: an haughty and contemptuous eye, an eye that overlooketh: 1 Sam. 18.9. Presently upon his envy, saul's eyes began to be obliqui, and Prov. 23.6. the wise man would have one avoid an evil eye: from whence, Matth. 20.17. Christ seemeth to take the same nequam oculus, invidus & obliquus, an evil eye, envious, and winding; such as his meat should do him no good. Now for the other, for hatred and anger; whereas it hath his right course. Prov. 6.13. he doth bend his first, and stamp with his feet, supplodere pedibus; and Prov. 10.10. if he fall a winking, he meaneth no good, and Prov. 16.30. of those that by't the lip, and of those that have attonitos oculos; and look as though they would look through one. Psal. 37.12. the ungodly look upon him, and they gnash with their teeth upon him. Acts 7.54. there is the practice of it to Sieven. But the Spuma, the foaming at the mouth, Mark 9.18. it is rather the property of one possessed with a Devil, then of an angry man. Then it is as a wound, Psal. 120.3. he speaketh of a tongue that is like sharp arrows, that will stick in a man; and like Juniper coals, that will burn one whole year, and Psal. 55.21. they have war in their hearts, but their words are buttered and oiled: but in effect they are glad●i acuti, like sharp swords, and Psal. 52.3. they cut like a sharp razor. Here these are handled, as they are fructus irae, fruits of anger: afterward they are to be handled in the ninth Commandment, as they hurt a man's name. Toward the Superior, 1 Cor. 10.10. Be not murmurers, as some of them murmured, and were destroyed, etc. Phil. 2.14. do all things without murmuring, as judas (john 12.5.) murmured: sed quid perditio haec? to what purpose is this waste? he thought the money had been better bestowed upon the bag which he carried. And not only that, but if it be moe, it is muttering: Exod. 14 15. the people muttered against Moses Then there is another thing, i. Susurratio, tale-carrying: he is one that he cannot deal with; or if he should deal with him openly, he should have small credit with it, than he carrieth tales: Levit. 19.16. God, he forbiddeth it, 2 Cor. 12.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whisper, Rom. 1.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whisperers, they both are condemned: Prov. 26.10. if these would cease, strife would quickly quail, and vers. 22. verba ejus sunt tanquam contusa, his words are with a sigh: he seemeth to be loath to speak out; but they pierce deep, and go down to the bowels of the belly: Prov. 6.17. he saith, there are six things which God hateth, and the seventh thing he cannot abide: and that is a whisperer, or a tale-carrier, that soweth contention among brethren. Beside this, there is another vice against Superiors, that is deiractio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, backbiting, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 12.20. the vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, backbiting, Rom. 1.30. 1 Pet. 2.1. the thing itself is condemned, james 4.11. Eccles. 10.11. They are like to Serpents that are not charmed, and yet sting, and Prov. 25.23. he showeth how they must be dealt withal, that with a sour countenance we must drive them away; even as the Northwind driveth away rain. And the reasons alleged come to that Levit. 19.14. we are not to speak ill of one that is deaf; De'a●s●r● us nil ●●si b●m. and this detraction from one that is absent, is so: he that curseth a man that is absent, doth indeed curse him that is deaf; and therefore all the Congregation curseth him there: And it is one of the vices that are adjudged to be a great punishment. Now, when this way also is hindered, that he cannot revenge, than there is a fourth way that envious men have: and they use to wreak themselves: Cursing; not as necessarily, but as properly belonging hereunto. james 3.8. speaking there of the tongue, he saith, it is full of deadly poison; What is that? he showeth in the next verse, With this we curse men, that are made after the likeness of God; this is poison: Col. 3.8. Ephes. 4.31. it is condemned. And there is an acquittance from curses without a cause, Prov. 26.2. that they shall do them no hurt, against whom they are, that come of envy and rancour. The other, where equality is, there as the first begotten wrath (as the Heathen saith) is no gentlewoman: she hath a daughter like to herself, they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sedition: if it be in the heart, it is called discord: if it come out, it is called contention; that is, indecens acrimonia, taking of parts, Rom. 1.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of debate: Rom. 13.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in strife: 2 Cor. 12.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debates: Gal. 5.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, variance, seditions: james 3.16. they are condemned as things against the law, and 1 Cor. 11.16. he saith, if you will needs fall to it, you show yourselves, that you are not of the Church; for we have no such custom, nor the Churches of God: for, as Solomon saith, Prov. 20.3. It is the Church's honour, that is, she taketh it an honourable thing, to go from contentions: Heb. 12.2. it is said of our Saviour Christ, that he did endure the contentions of a great many. And as nothing is more to be wished then peace in good things: so nothing is more to be wished also, then discord in evil things: Discordia in malis, discord in things that be evil, is as good as concordia in bonis, Dis●●●ita in malis, i● as good as ●●nc●●●dia i● b●nis. concord in those things that are good: as Acts 23.6. Paul seeing one half of the company of the Pharisees part, and the other of the Sadduces, cried out in the midst among them, that he was judged for the hope of the resurrection from the dead: and so set them together, and by that means escaped himself: And not only Paul, but Christ, he came to set discord. Now, with this there is another, Ephes. 4.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, crying, brawling: and it is that the Lord complaineth of, Esa. 5.7. he came and looked down, and there was nothing but yelling and roaring vices bore down all: but there was no justice. As for Christ, Matth. 12.19. non contendet, non clamabit, his voice shall not be heard in the earth: but these that do; Acts 22.23. when Paul said, he would go to the Gentiles, seeing they had refused him, they made a great shout, and rend their garments, and fling dust upon the air; this should not be, nor sharpness of speech, nor loudness of voice should move. And if not these, then much less the third, contumelia, rauling: and yet that taketh hold soon, as the Heathen man saith, promprissima viráicta contumelia, railing is a most ready and easy revenge: that in Matth. 5.22. fall into this same Racha, vain and light brained: when as a man ad contristandum, cometh to debase a man's gift; to grieve him: the other to lose his friendship, the other may mislike him. Rom. 1.30. 1 Cor. 6.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despiteful, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, revilers, are condemned, because the Saints of God are grieved; yea, and thereupon they complain heavily; see the Prophet David, Psal. 69. a great world of his calamities in that respect: jer. 20.10. they railed on him on every side, Psal. 79.10.13. 1. Thes. 2.2. at Philippi they were shamefully handled: yet they went on to Thessalonica, and preached there the Gospel notwithstanding. And in these three especially it standeth when we do murder with our tongue in hatred. There be two more proceeding of contempt, if he be a Superior. Acts 9 1. Paul breatheth threaten, and 1 King. 2.14. it is Roboams style, My father chastised you with rods, etc. I will make my little finger, etc. and Solomon saith, Prov. 29.11. a fool in government, prosundit spiritum suum, showeth all his power at once: you shall have all at once; and as was said before, as Prov. 8. a man must not commit government to one that is furious: for he that doth give him authority, doth as one that putteth a pellet in a fool's Crossbow: and when it is put in, he shooteth at him; and Prov. 27.3. he saith, Stones are heavy, sand is heavy; but a fool's anger is more heavy; Prov. 17.12. he saith, he had rather meet a Bear rob of her whelps, than a furious man: and as 1 Pet. 4.23. testifieth of Christ, that although he had twelve legions, yet when he suffered, he used 1.0 threatening. And a second thing, and it is the right fruit of contempt, scornfulness. Psal. 123.4. the faithful, their soul was ever filled with the scornful reproofs of the wealthy. 1 Sam. 31.4. Saul desireth his harness-bearer to kill him, not that, etc. but lest the Philistims should kill him, and mock him, and so consequently, he counted the delusion of his enemies worse than death itself: Prov. 22.10. therefore this is the wise man's counsel, Ejice derisorem, cast out the scorner, and contention will cease: Eph. 5.4. and Prov. 12.18. he condemneth them there too: they are an especial means to contristate the soul, and to bring down the countenance of good men, when they shall see themselves a derision even to the abjects, and made (as the Apostles 1 Cor. 4.9.) thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spectacle to the world. Consider the mirror of patience, job 30.1. this is one thing that of all other grieveth him, that the very abjects came against him: and jer. 20.9. the same, and 2 Chron. 36.16. it was the lot of the Prophets; and Matth. 27.27.31.41. they had their fill of Christ, scorning him: first the servants, than Pilate, than Herod, and after Herod's Soldiers, and then the high Priests, and all that went by, had their fill of him. Then afterward (as before) cometh caedes manus, the dealing with the life and limbs of our brethren: and if it be of more, they are called mocks, 2 Cor. 12.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tumults in Commonwealths: and not only that, but they grow, Prov. 17.11. seditions; that is, a plain rebellion, the renting of the civil body: and not only that, but the renting of Christ's body in the Church, 1 Cor. 1.11. These in the countenance, eyes and tongue are signs. Means; Prov. 3.30. there be such as will strive, though there be no cause given, and they are there condemned: but on the other side, there be some that give cause, and that irritation is an especial means of anger. A woman; 1 Sam. 1.7. every year when Elkanah went up to the house of the Lord with his family, she upbraided Anna with her barrenness, and she continually vexed her soul. Prov. 30.33. he saith there, Even as the churner bringeth forth butter, so this provocation is the ordinary means of wrath. Eccles. 7.8. it is said, that it will exacerbare, make bitter the soul of the righteous. It is exemplified by Psal. 106.33. They provoked Moses, so that he spoken unadvisedly. Take away this, and then you shall not provoke one another: Prov. 15.18. and 18.16. and 29.22. this is his badge, provocat rixas, stirreth up strife: he that is given to anger; and where a fools, or an angry man's lips come, they bring provocations. To the virtues; as every just anger is here condemned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4.25. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is pronounced not to be a sin; that is, when Prov. 29.19. a superior towards those that are under him, and deserve it in way of justice, is magnus irarum aestu: That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Christ speaketh of, is specially to be regarded. Otherwise, Luke 24.25. after his resuriection he calleth his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fools, having a just cause. And the Apostle, Gal. 3.1. calleth them insensatos Galatas, foolish Galatians: so if it be a good cause, it is warrantable and authorized, and it is a just cause that we may. The Fathers upon Luke 10.40. say of those plurima, many things that Martha was troubled about, this was one thing, the untowardness of the servants of the house. Secondly, for the moderation of it, the virtue opposite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mansuetudo, meekness, it moderateth it; both to those that are under us, and to such as converse with us, all are the better for it; it beginneth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, humbleness of mind: Rom. 12.16. he would have them not to be highminded, but to lead with humility: and Ephes. 4.2. Col. 3.12. the same virtue standeth before meekness, than the virtue of meekness itself, Gal. 5.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meekness: Ephes. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all lowliness and meekness: Col. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness: Rom. 12.9. 1 Cor. 13.4. Gal. 5.22. Ephes. 4.3. james 3.17. 1 Pet. 3.8. The Apostles generally, lightly set down together all the virtues that belong particularly to the Commandment. Now for these virtues, ut ante, we must infer to four things before these, for this is not the first Commandment, but something must be before, Rom. 12.9. Paul going to describe the nature of charity, beginnieth with hatred of evil, and glued, as it were, to good: and then love men, that unglew you not from God. These two must be. A man must have odium peccati, & agglutinationem bono, a hatred of sin, and a cleaving to what is good: and his charity must not unglue this good, else it is not charity. A third thing is Phil. 4.8. he willeth us to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veneranda, whatsoever is grave and venerable: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honesty or gravity, an especial virtue: then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, etc. and all contraries to be refused: and any thing that cometh contrary to these, breaketh God's order. But more of this afterward, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the virtue of the last Commandment. And fourthly, james 3.17. Rom. 12.9. this love must be unaffected, hearty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with out hypocrisy, this gratifying must not bear a show of zeal, of love, and be frozen in effect. Absoloms' courtesy was such, but it was not hearty, it was affected: and it was the courtesy of the Pharisees to Christ, they made a fair show, and called him Rabbi, and said, he was a man sent from God; and that he taught the truth without respect of persons, etc. but it was affected. And so had joab, so had judas, so had the Devil his courtesy (take them altogether) he said to the woman (very honestly) he was sorry God had dealt so hardly with them, etc. as if he had been greatly moved with their estate, but it was affected: for where affection is, Prov. 17.14. he will meet you very early in the morning, and he will salute and bless you: but I had as lief (saith he) he should curse me; for this unjust wrath, there is opposed unto it, one virtue of innocence, another of charity. 1. The innocence taketh order that we hurt no body, and consisteth in 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The preservative, or the Antidote, than the Sanative, or the medicine. The first is done by three ways. The first, avoiding of offences, Rom. 12, 18. to have peace with all men, as much as in us lieth; that is, 1 Cor. 13.4.5. to think no man any hurt, nor to do untowardly. The second, not only this, but also backward. And that is done to us, 1 Cor. 13.7. he speaketh of a good and right interpretation of things as they are meant: he will believe well, and interpret it to the best: he will leave no place for suspicion. james 3.17. calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without partiality: not standing upon his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discretion: he standeth not doubting what his meaning may be, but he doth candid interpretari, construe it fairly. And the third is a willingness sometime to departed from his right. james saith, true wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equity: most plain, Phil. 4.5. Let your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation be known to all men. By these three means anger is prevented. 2. Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the healing after the blow is given: there are three other prescribed in it by the Apostles and Prophets. First, it hath her rest but in a fool's bosom. It cometh sometimes into a wise man, therefore that it may not rest, Ephes. 4.2. Col. 3.12.13. Gal. 5.22. the virtue of supporting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to put more bitter into it, not making a bitter thing more bitter: And as the Apostle saith, 1 Cor. 13.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cover things: yea, and as the Prophet David, Psal. 38.13. sui tanquam surdus, I was as a deaf man: he was not deaf, but tanquam surdus: and it is james 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hiding of a multitude of sins. The second, Levit. 19.18. we must not keep in mind, but forgive and forget. 3. If we have done it ourselves, Matth. 5.23. we must seek for reconciliation: partly Prov. 15.1. with gentle words; and partly, Prov. 21.4. with gifts, even with redeeming it; our Saviour Christ calleth it an acknowledgement: this is the way to heal wrath. Of Charity: the fruit of Charity: of the godly, inwardly against anger: Psal. 4.8. Ephes. 4.3. 1 Cor. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envieth not, is not puffed up: and Saint Peter calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 3.8. a spirit loving to keep unanimity. And then outwardly to oppose to icterum peccati, the jaundice of sin: we have that Christ saith, Matth. 6.22. simplex oculus, a single eye: 1 Cor. 13.5.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not undecently to disdain: and for our words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, urbanity, and suavity: Col. 3.12. Gal. 3.22. Heb. 13.16. Outwardly against murder, beneficence, Gal. 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, goodness: Rom. 15.14. commended. And this according as the men are divided into several parts; for there is a beneficence, Ruth 2.20. that stretcheth itself to the dead, i. both Gen. 23.4. by burying them, and Prov. 27.30. by retaining love to his seed: verifying that, Cant. 8.6. that it is stronger than death, the grave will not quench it. Now then to those that are alive, generally unto all, humanity; 1 Pet. 3.8. Tit. 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12.10. yea, even to evil men; Levit. 19.17. but thou shalt plainly rebuke thy neighbour, and suffer him not to sin; correptio fraierna, a brotherly rebuke: and praying for them. Rom. 10.7. So to good men especially, 1 john 3.14. by loving them, in Epist. ad Philem. & Gal. 6.10. to all, but especially to the household of faith; Rom. 12.2. it is called a dignity. Now among them, to those that are ours; to our friends, Prov. 18.24. A man that hath friends, aught to show himself friendly: for a friend is nearer than a brother. After these, we come to another sort of people, that have need; here cometh in the virtue of mercy and alms: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bowels of mercy. Col. 3.12. And it consiseth, Rom. 12.13. in rejoicing with them: and 1 Pet. 3.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in suffering with them, giving them, if we have it: or if not that, wishing them well, and giving them comfortable speeches, and praying to God for them; and among these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hospitality, 1 Pet. 4.9. Rom. 12.13. last christiana charitas, Christian charity: omnia haec fiunt illustriora; now all these are so much the more commendable, if done to our enemies: by forgiving them, Col. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by assisting and by praying for them, 1 Pet. 3.9. by assisting them in their necessity, Rom. 12.20. and Matth. v. last. Be perfect in overcoming our affections so much, as that we make our sun to shine upon them, indifferently, not for their sakes; and that we do not let our sun go down on them, i. that we stop not our benefits, when we are fallen out. That that remaineth, is this: The avoiding of the root of this affection: we may refer it to the means. The first, Gal. 6.1. It is expedient to have anticipatum animum, a mind void of prejudice: because that men oft in wrath, are corrupt in judgement; whether it be by want of skill, or by an evil desire. For holding this principle, that evil things are to be esteemed: and so consequently every man is persuaded, that there is some good thing in himself, and therefore will make men see his power: therefore let a man know, that he hath to deal with men of like infirmities to himself. And as this is good, so it is expedient, Prov. 22.24. not to join near friendship with any angry man: 1 Sam. 25.17. such as Nabal was: if he have (as the Heathen man said) vesparum examen, a shrewd memory for all turns, he is to be avoided: so Prov. 22.10. his advice there, that the scornful man that maketh more account of his jest, than his friend, and doth not rather love dictum quam amicum perdere, to lose his jest, than his friend; cast him out, and contention shall cease and go. And thirdly, Prov. 26.20. when he would have all heart-burnings and griefs between friends to cease; as if ye lay to no wood, the fire will cease: so without a tale-bearer breaches will cease: and as he saith, vers. 24. he will outwardly in his countenance, show himself dutiful; but where he may be believed, he will utter the gall of Asps. Now then, beyond this, as we have here to be avoided three persons, as Prov. 3.30. not to join with them, not to strive without a cause: so Prov. 26.17. not to meddle with contentions that belong not to us: unless it be, Exod. 2.13. with the contentions of our brethren, to set them together again; else it is the next way to bring on us anger, and the fruits of anger. This is it that the Apostles, Prophets and holy men of God have always exhorted to, before the affection berisen. Now when this affection is pressed upon us, and beginneth to rise, Prov. 18.14. that the spirit of man is able to sustain his infirmity; or plainly, Prov. 19.11. that he is able to defer his anger, and not to let it presently gush out; as he said to the Athenians, If Alexander be dead to day, he will be dead to morrow, and the next day: therefore make no bonfires too soon: so to suspend our affections. It is affectio ameambulo, and not affectio pedissequa, an affection which must usher us: james 1.16. calleth it to be tardus adiram, slow to wrath: and vers. 20. he giveth a very good reason of it, because the superfluity of the wrath of man doth never operari justitiam dei, work the righteousness of God: therefore, Prov. 17.14. there is good counsel: for he saith, that the beginning of a man's anger is, as if a man should make an hole in a bank, for water to go through: at the first it is easy to stop it, but after the water getteth in more and more, and casteth down more earth, than it is impossible. Now when we speak thus of anger, we speak of it, either as we are angry with other men; or as it is in other men concerning us: In the one (i. if it be ours) then resist, Ephes. 4.27. and in the other, then cede, yield, Rom. 12. 1●. as 1 Sam. 25.37. Abigail, she is there commended for it: she would not tell Nabal his fault in the midst of the feast, (it is momentanea insania, a momentany madness) but she deferred it to the next day, gave place to the affection of her husband, and then he heard of it so, as his heart grew to be like a stone within him. This will be done, if we yield not to make too much of it; this cogitation auget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & minuit bilem, increases forbearance, and slacketh wrath. And that as the Philosophers teach, with oppressing it with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passion, as with great joy or fear: one affection will smother another. But the counsel of the holy Ghost is better, to see in our anger God and the Devil after him: as job 1.21. his Oxen and Asses were taken by the Chaldeans, Camels by the Sabaeans; but yet he had a further sight, and ascribeth it to God. Better in 2 Sam. 16.11. when Shimei railed on David, he said, peradventure it is the Lords doing to permit the Devil to incite this man to curse me; it is God's permission, I will hear it: and it may be that God looking on my patience, will have mercy upon me: so David looked beyond Shimei, and saw God: And it is certain he will permit no evil, but for a greater good, and he permitteth this for patience: no greater good in this life then patience. A second thing, Ephes. 4.27. to see the Devil in it: chrysostom saith, it is a foolish thing for the Dog to run after the stone that is cast, and by't it in his mouth, and leave the man that cast it: and when one hath beaten us well with a staff, to pray him to let us have the staff, and when we have it, to hack it, and not hurt the man that beat us with it. So it is sure; The wicked men of this world, and whosoever are incited by the Devil, are nothing but his staves and stones: so than we must set against the Devil, and we cannot scourge him worse, then with patience. Bona opera, our good works, as before, are flagella daemonum, whips for the Devil. If the first motion will not stay, but it come into the grief, yet if it stay there, it is well. We said that it was mixed with grief and revenge, but if it be ●otus in fermento, all in a fume: and if he said, Prov. 24.29. I will do to him, as he hath done to me; the not saying as Christ said, 1 Pet. 2.22. when he was reviled, reviled not again, when he suffered, he threatened not, but committed it to God. Deut 30.35. Mihi vindictam; & ego retribuam: his is vengeance, he will look to it. In the mean season, as Prov. 24.27.28. when this revenge cometh, we must be so fare from desiring it, that we must not be glad when our enemy falleth: lest the Lord seeing it, turn his wrath from him to us. job 31.29. If, saith he, I have rejoiced at his destruction that hated me; when his servants would have been at him, and desired his flesh, he would not do so. But the practice is 2 King. 21. as the King of Israel did, when the Syrians were brought under his hands, by the Prophet, he asked, My Father, shall I smite them? so when they have one at advantage: but 1 Sam. 24.9. David's practice was better, for we know, when he had Saul in the Cave, he might have stricken him; but did it not: but cut off a piece of the skirts of his coat. But if some had had him in this case, they would have cut his skirts so near, that (it is Chrysostom's saying) effudissent è renibus ejus sanguinem, they would have let out the best blood in his body. This must not be, the desire of revenge and execution. And the reason is, for we mark in God's creatures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is an Aunt's anger, and a Flies anger: and the least creatures are the most angry: and women more than men: and quo infirmiores, eo magis iracundi, the weaker they are, the more subject towrath: so on the other side, he that is magnarum virium, of great courage, doth not sentire se percussum, resent a blow: thus to deal against the desire of revenge. If it cannot be prevented, it is to be sorrowed: but ratio irae, or suppuratio, the measure, or imposthume of the anger, must be met with, he will now and then be angry, but he must not requiescere in ira, sleep in anger. Ephes. 4.26. Ne occidat Sol, let not the Sun go down upon your anger. And the reason is, because than we must offer our evening Sacrifice; and Mark 11.25. before we open our mouth to pray, we must forgive: This in Matth. 6.14.15. is set down, both in the Affirmative and Negative. This is a case of necessity. It was showed us before, what we are to think, Matth. 18.22. if we number our forgiveness, than our forgiveness shall be delivered by taley: if our forgiveness be sine fine & numero, than our sins shall be forgiven, sine numero. This for Suppuratio: now for foaming of it out. Ecclus. 28. He that doth this, is a trouble, and scandalous to his friends: and therefore men must think that they have to deal with men; and such men, Eccles. 19.16. fall with their tongue, though not with their will; who is he that hath not offended his tongue? And David, Psal. 116.10. when he was in his anger and haste, he said, all men were liars, 1 Sam. and all because God deferred his Kingdom: therefore, if a word pass sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing there is none but offendeth with the tongue; the counsel of the Prophet David is good, Psal. 38.13. eram tanquam surdus, to be, not deaf, but tanquam surdus, it is the best: and if not, yet Ecclus. 28.12. when a man hath heard an evil word, it is even like a coal of fire laid before him; he may blow on it, and it will kindle: he may spit on it, and it will out. And indeed, this did the Heathen consider by the light of nature; If he without a cause be thus angry, quid faciet irritatus? so as the Philosopher, when one reproached him, he cast up dust into the air: and when the other asked him why he did so? he answered, Injicio pulverem vomitui tuo, I throw dust to cover thy vomit: and indeed it is nothing else but vomitus bilis, a disgorging of choler: Vomitus bilis. Prov. 29.9. Solomon saith, if one man contend with another, if he be not wise, whether you answer him in jest, or in earnest, you go by the worst: if he be wise, you are wiser, if you forbear him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wiser for not returning word for word: therefore, Prov. 26.4. he would not have a fool answered, because, so we come to be like him: and we shall, as we see, when a man in reproving a fault, will oftertimes be gone so far, as he will commit as great, nay a greater absurdity, sometimes; therefore of fool's words magnum remedium negligentia, the best course is to neglect them: and vers. 5. he would have him answered at sometimes, not at other sometimes, A fool sometimes must be answered, sometimes not. lest he make him è stulto insanum, of a fool a madman. But when he is among such a himself, that think well of him, then answer him, lest he seem wise: If he be among wise, then answer him not, and they will regard rather quid tu taceas, quam quid ille dicat, thy wisdom in being silent, than his folly in speaking: but, Prov. 25.9. there must be no secrets disclosed, and Ecclus. 8.5. there must be no exprobration of benefits. Come to the action itself, Requiting. They call it bringing a man to justice, Acts 22.25. in some causes it may be. We must not be, as the Pope said of England, that it was a good Ass to bear all. It was the error of julian, persecuting the Primitive Church: For if it be a case of Gods, or the truths, Ecclus. 4.28. strive for the truth to death: but if it be a case of meum & tuum, than it maketh no great matter: as Abraham, Gen. 13.8. he would be contented to be ordered by Lot, and to give the Law into his hands: But because by this departing from our right, we pluck upon us a grievouser burden than we can bear; and make them offer it the oftener: therefore, there is a Magistrate, and we may lawfully have recourse to him for redress, yet so we observe certain rules: 1. Exod. 18.22. Moses saith, he will not have every trifle brought before him. Now any thing that will bear an action in Law, may be brought before him, but non quod opus est, sed quod necesse est; such as if it be not remedied, will breed a further inconvenience; and such as nothing but the Law can remedy. 2. 1 Cor. 6.4, 5. Saint Paul's devise is there, to put up the matter first to the Saints, and to the Brethren among whom we live; and not be brought ad formam , into foreign Courts: whereas a great promise is given to two or three gathered together in the name of God in such cases. 3. Christ upon the occasion of having the offer of dividing the inheritance, Luke 12.15. he saith, Man, who made me a Judge, or a Divider over you? Take heed of covetousness, that is his first note; so men must look that they do it not of covetousness. 4. That they will have every man's tuum to be suum: and then Esa. 10.12. a man in regard of his wealth, or strength, or alliance with Judges, must not begin to enter suit, or over-tread the poor. 5. And last, james 3.16. that in all, we go with charity, that our do may not savour of gall; as the Heathen said of the Judge: the form of words in the Law: Si jus est adversarii, habeat ille: if it be none of mine, hear me not in these great matters. The conclusion is, Prov. 25.8. See in thy matters thou go not forth hastily, to strive: and his reason is, lest thou know not what thou shalt do in the end. And many there be that repent themselves, when they come to end their strife. 1 Sam. 25.31. It is a good saying of Abigail, I doubt not but my Lord will never repent himself, that he hath not shed blood causeless: If a man refrain himself from evil words, and hath borne injury, he shall never unwish it: but if he do the other, he shall often repent him. 6. Rule, Accessary. Exod. 2.3. for the negat. where Moses seeing two Hebrews strive, he endeavoured to set them at peace; And for the affirmative, Matth. 5.9. Blessed are the Peacemakers, for they shall be called the children of God. The VII. Commandment. Thou shalt not commit adultery. IT is as the other was, in words very brief. And it pleased God here to delineate unto us, what reckoning he maketh of the vices that dispose us to adultery, as concupiscence, etc. by the vice itself. 1 Cor. 7.4. It containeth as uncleanness, so also unjustice, and that great: because the man, he hath not power over his own body, but the woman: and contra. In this word we see what account he maketh of those vices that are subordinate unto it. The commandment is expounded, Ord● ma●d●●●. Levit. 20.10. Matth. 5.27. and 1 Cor. 6.15. and 7. tot. The order is this. The principal cause why there must not be murder, was because man was the Image of God. Now we see the Image of God was specially in chastity, and purity. So one of the Heathen Poets Bacillides, Deus est mens pura, God is a pure mind: and that is especially in this Commandment. The truth whereof is plainly gathered, Gen. 37. by the contrary. It is the first thing our Parents did, so soon as their eyes were open. And they saw themselves naked, and were ashamed to see their uncleanness, etc. Which shown the Image of God was lost. So for the end, 1 Thes. 4.4. S●●pus mand●t● vel finis quad●●plex. 1. The Commandment is available for the Church. Mal. 2.15. 2. For the Commonwealth; Levit. 18.27.28. the land defiled by the uncleanness of the inhabitants. 3. And for particular persons, two kinds. 1. That every man (it is occulia lex naturae, a Law even of nature, as of God) that whereof he is chief, he will have it wholly and alone. Prov. 6.34. The jealousy of a man, often the rage of a man, and dearer than any ransom. 2. Is his name the legitimation and assurance of his children, Deut. 23. no bastard in sanctuario, etc. As likewise the chastity of his wife. And these four are the end. Now for the affection itself, and ground of the Commandment, The ground of the Commandment. as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heat, before for the other: so here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire, that this dealeth with. And every part of concupiscence is not evil, Col. 3.5. but he putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, malam concupiscentiam, evil concupiscence: as if there were some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lust not evil: Rom. 13.4. he willeth us to have providence or care of the flesh, but not to fulfil the lust of it. More plain, There is in man, as in other creatures, a desire to preserve itself: and secondly, of his species, kind: therefore, these two desires, because they were most necessary, it pleased God to ordain a bait for both, that men might be alured to them. For as there is a pleasure in eating and drinking; so also in the act of generation. Then there is a ground, In maxim necessariis maxima voluptas maxime allicit, in things most needful, the more pleasing the delight, the greater allective. And there is another, Quod maxime allicit, maxim corrumpit, that which allureth most, corrupteth most: and the reason is, quia appetitus tendit ul●ra modum, because the appetite knoweth not what is enough. For we persuade ourselves, that if the doing of it once be good, the doing of it oftener will be better: and so we shall come to do it too much, because the appetite knoweth not what is enough. So falleth in corrupt custom, for the course of our nature is, when it avoideth any evil, it avoideth it so vehemently, that sometime, if there be any good with it, it putteth out the good too. So if it desire the good, it will desire the evil too: therefore temperance, to the middle: therefore they say, virtue standeth opposed to fortitude and temperance. Temperance magis in defectu, as Fortitude magis in excessu. This concupiscence of the flesh, as it is in us, so in beasts: and hath the lowest place, and as Plato saith, it is alligata ventri, tied to the belly: as a man would tie an ass or a horse to a manger. Now being in the lowest place, and having a necessary use; it is necessary: & in maxim necessariis ordo est maxime necessarius, in things most necessary, order is chiefly to be observed. The order is, that they should not take up a man's life only; if there be a great course in the lower faculty, than the upper is quiet. When that that is inferior, is most quiet; then that that is superior, is most hindered. When a man hath a vehement appetite, he sets his whole mind to it. chrysostom, Dedit Deus corpus animae, ut illud in coelum eveheret; & dedit animam corpori, ut illam in terram deprimeret, God gave the body to the soul, that this might carry that to Heaven; and he gave the soul to the body, that this might keep that on earth: therefore, the intent of God was thus: As we should have this, for the maintaining of life, and for propagation: so we should use it, and no further than this necessity will permit us. This is puritas; that is called purum, that hath nihil alienum immixtum, nothing else mixed with it: we must needs have some mixture in this life: Esa. 1.22. there is water mingled with wine; but we must see that this mixture be not so; that there be but a drop of wine in a vessel of water. Psal. 49. last. Man was in honour and glory, but certainly he is grown out of understanding, he is like the beast that perisheth. Here is to be considered 1. The inclination of the mind. 2. The means. Divisiopartium hujus mandati. 1. By Gal. 5.19. we see, and by Christ, Mark 7.21. his interpretation, that all adulteries, and all evil thoughts and works, proceed from the heart. And they are there considered, either as they are in veneno naturae nostrae, in the poison of our nature: 1 john 2.16. concupiscentiam carnis, the lust of the flesh he calleth it: or suppuratio, an inward festering of this desire, or inward boiling of the pot: as Ezek. compareth it, cap. 24.6. with the scum in it. Then after these, the first thing in regard of the means, is subactum solum, to make ourselves meet to receive this vine desire. The Physicians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, when a man is disposed to an evil humour, to diseases. Those that are given to be plethorike, have their bodies still fed with that humour. And that is done by two means. 1. By the sin, which is gula: and that is of two parts. 1. Crapula, a surcharging of us with meats. 2. Vinolentia, the same in drink. Secondly, with gula is excess of idleness, partly of Excess of sleep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flying of exercise. Now than secondly, after this subactum solum, there is another thing in the means, that is called irrigatio concupiscentiae, the warring of the seed in subacto solo. And (because we stand upon diseases) it is, as when a man is sick, and notwithstanding will give himself to those things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incliners to wickedness: as he that is sick of an ague, will give himself to drink wine: or he that is troubled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ptissick, to sharp things; or he that is troubled with colic, to eat honey. Such a thing is in the concupiscence. Solomon, Prov. 7.21. calleth it illicebra concupiscentiae, an enticement to lust: and it bringeth forth the sin, lascivia, wantonness; or immodestia, immodesty: It is either in the body itself, making ourselves birds, bending ourselves to those, by whom allurements only come. 2. For without: if it be of our body, there is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the plaiting of the hair: and fucus, the colour of the countenance. Or else it is in apparel and gesture. The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, garments, vestments. Gesture is either commonly a common gate, or a second kind of gate or gesture, which they term peculiarly for this purpose, as dancing, Chorea. 2. From without: and it is either corrupt company of men; or we fall into the fault of them, by reading lascivious books lasciviously. And besides that, which is an affection, by beholding pictures. i. imagines obscoenas, as Cherea in Terence. And secondly, such plays and spectacles as contain matters of foolish love; and are able to breed this in us. And correspondent to them, is the hearing of them, wicked reports or books read, or songs sung, that nourish our disease. This for the means. Now for the signs, we will use no other than before: The jaundis of it is in the eyes too, and so it hath his some in sermone obscene, bawdy speeches: And not only that, but in doing and frequenting such places, actions, and times; as indeed sometimes are not only cause of suspicion, but may justly be suspected. Now to the outward part, and there we have first a disposition to it. They are called in Physic, grudge against an ague; as it were, such as were in the other Commandment, bloodshed, and battery, before the act of murder; such as are there here, like to the signs, Levit. 13.4. of the leprosy before it came. In this kind are incesta oscula, whorish kisses: and embracing of the bosom of a stranger: and lastly, the going about to procure it, whether it be by waiting at the door for opportunity, or by sorcery, or bloodshed, etc. The act itself may be taken both ways. Aug. whether it be instinctu proprio, or consensu alieno, of their own motion, or another persuasion; that is all one: that is generally. Then afterward it is practised in effect, either with a man's self, corpus suum secum: which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mollicies & impuritas, effeminateness, uncleanness: or with other. And if with other; either it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an abomination not to be named: with a beast, and is called Buggery: or with mankind. And so it is done willingly or unwillingly, respectu patientis, in respect of the sufferer: if unwillingly, it is Raptus, a Rape: if by consent, either of male or female: (for there is Rape done to both) male, and so it is the sin of Sodom; female, and so it is with one, or moe. With more: if there be a pretext of marriage, it is Polygamy: if without any such pretence, it is called scortatio, whoredom. Where it is done with one, (and because we speak not only of adultery, but whatsoever) either it is in wedlock, and that is fervour: (for we shall after show, that there is a fault even in matrimony committed) or it is out of matrimony; and then either as the party is allied to us; than it is incest: or as a stranger and removed; and then we consider her, either as she is nupta, married, or soluta, free. If she be married, or desponsata, betrothed, all is one; and so it is adultery, whether she be espoused or married: and that is of three kinds. 1. Where both parties are married, and that is worst. 2. The woman only espoused, and the man single; The man married only, and the woman single. And the second is less evil than the third, because in this is corruptio prolis, an adulterating of the issue begotten. Now in the free, and not married, either we retain one peculiar to ourselves; and it is called concubinatus peccatum, to keep a concubine: which is not a common strumpet, but a concubine: or else there is not this continual keeping: and then the party, if she be a Virgin, or a Widow, it is sluprum, devirgination, especially in Virgins; or if she be common, it is fornication properly, though that be given to all. Beyond these, this act is either once committed only, or often iterated; then it is luxuria, luxury, for distinction: he is a whoremonger, that setteth after evil: or that which is beyond this, as Gen. 18. clamour Sodomitarum, the cry of Sodom, so clamour adulterii, the cry of adultery; of them that impudently dare defend it: as if casse and Artimeas should stand in defence of it. And last of all, permission, whether it be of private men, for his daughter, or wife, or any of his kinsfolk: and that is Prostitution. Or public in the Magistrate in suffering, and tolerating Stews, as Rome doth now adays. The reason why adultery ought to be odious to every man, and is so to God. 1. Of all sins, it is most brutish, and that maketh a man to come next to the condition of a beast, making us to lose the excellency and nobility of our nature, jer. 5.8. like to equi admissarii adhinnientes, like fed horses neighing: Prov. 7.22. he followeth her straightways like an Ox to the slaughter, or as a fool to the stocks for correction. Deut. 23.18. Thou shalt neither bring the hire of a whore, nor the price of a Dog into the house of the Lord thy God for any vow, etc. The learned in this place compare an Harlot to a Bitch that many Dogs run after. 2. This hath a kind of dependency on the first: but yet hath a peculiar consideration. There is no sin, wherein the light of man's reason is so much extinguished, nor that doth put it so much besides the pre-eminence that it hath over the affections of the mind. Hose. 4.11. aufert cor, it taketh away the heart. Eph. 4.18.19. By this the judgement of the Heathen men were darkened, and their hearts hardened: and whatsoever blindness came upon them, was ascribed to this. It is one of the Epithets they give to Venus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Venus blinds the soul. We have experience of it in Solomon, we see what a sottishness he grew into after this; that he would fall down to every block, and stock. David by this fell to murder, and to cover one inquity with another: And it is just it should be so: For the light of our actions being from God, and our anointing coming ab unctione Dei, from the anointing of God, as Nazianzen saith, he will not commit his ointment to such a stinking box: for they do nothing but cast down, and trample the Pearls of God's Grace under their feet, Matth. 7.6. 3. Cyprians: Of all sins, this is most without excuse: it hath not a colour: other sins may get them a visor: For God hath ordained a remedy for this affection: 1 Cor. 7.2. Marriage, the remedy; he that will not use it, is inexcusable. 4. God having made marriage a holy institution, and a holy resemblance of Christ and his Church; it is a manifest contempt of his ordinance: And also, whereas God hath set to this act of marriage, a promise of the increasing of mankind: contrary to this, Hose. 4.10. There shall be no increase to this, and so by this means they destroy all mankind as much as in them lieth. This Sacrilegi nuptiarum, the sacrilegious robbers of wedlock, as Constant, calleth them well: and delinquentes in genus humanum, trespassers against mankind: that they take away the resemblance of Christ's Church; and besides the world should far the worse for them. 5. Saint Paul's: 1 Cor. 6.18. This is even against a man's own body, and by the pollution of it, jude. 13. they do some out their own shame. Physicians say, it is an enemy to the life of man; It is one of the special causes that preserveth a man's life, the preserving of genitalis humour, the genital humour: and there is nothing that breedeth a more debility to the vegetative faculty. It is a shortening of life, and bringeth upon a man rotten diseases: Num. 5.27. and so two ways he is injurious to his own body. 6. It is injurious to Christ two ways. 1. In that he having paid a price for him, he alienateth that which is not his own: as if a man should pull down another man's house without any right; nay, palatium regis, the Palace of the King, chrysostom. 2. He also, being a Christian, doth as much as he can, make his head a member of the body of an Harlot, uniting himself to her. 7. This is particular to this alone: In any other sin a man may perire solus, perish alone; but in this he must have one to perish with him for company. So he is also injurious to the state of his brethren. 8. The punishment allotted to it. 1. That it should be a punishment itself; Prov. 22.14. God will not suffer any to fall into it, but only those that he hateth: and whom it hath pleased him to ordain to punishment. Prov. 6.33. It is maxim probrosum peccatum, infamous. And in regard of spiritual deformity, Prov. 16.20. It will bring him to beggary: job. 31.2. It shall be a fire to pursue him and his house to utter destruction. And beyond all these, Rom. 1.24. whereas every punishment should exceed that whereof it is a punishment, it is said, that these unclean passions were brought upon the world as a punishment for idolatry, and 1 Cor. 7.12, 13. if any will dwell with an idolater, she may: but not with an adulterer: and in vers. 14. that the children of an idolater are holy; but the children of an adulterer are profane, and not holy. By this we may in part weigh what account God maketh of the heinousness of this sin. Suppuratio adulterii. Now for the vapour, the poisoning of our nature, the first motus, & ascendenies cogitationes, motions and thoughts that arise, we will leave them to the tenth Commandment; only we will meddle here with Suppuratio, the festering of it. The Apostle calleth it, 1 Cor. 7.9. uris, to burn: Hose. 7.4. when a man's soul is like a Baker's Oven, than it is a sign that the spark hath been blown, where there is so great a fire: Prov. 23.33. of this sin, & cor ejus loquitur perversa, and his heart speaketh perverse things: Outwardly he saith nothing, but inwardly his heart speaketh perversely. Aug. Ego enim Domine saepe taceo, cum cogitationes meae non tacent, O Lord, I hold my peace, when yet my thoughts are not silent: And so the Oven waxeth hotter and hotter; and then is consensus, consent. Or when he saith, utinam, would to God, Qui facturus est malum, jam fecit, he that goeth about a wicked action, hath already acted it in his heart. This is the cordial passion that is to be striven against. Come to the Subactum solum, to the making of the soil fit: and so to gula, and in it to crapula, feeding too much. It is well said, that gula is vestibulum luxuriae, the gallery that lechery goeth thorough: and that by reason the faculties stand so; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is officina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nu●ritiva is officina generativae, the nutritive faculty is the shop of the generative: and so, if it be well looked into, there is good hope that we shall the better deal with it. Gal. 5.21. Whereas he saith there, that one of the fruits of the flesh, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uncleanness, he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, banqueting, as another. Ezek. 16 49. The Prophet there saith, that one of the especial motives of the Sodomites was fullness of bread, that m●de them fit for destruction. And jerom upon that place saith, nunquam ego edacem hominem castum putabam, pro qualitate ciborum est ordo membrorum: for venture bene pastus, cito despumat ad libidinem, I ever thought a great eater to be unchaste, for according to the quality of the meats, is the order of the members; a well fed belly will soon wax wanton. There cometh to this, Ingluvies, gluttony besides: that as john 6.12. it is injurious to God, in destroying Gods creatures: Luke 15.13. a wasting of God's creatures in vain. It is fruges male consumere, Idly to spend grain: Prov. 23.20, 21. And it will at last beggar a man. Siracides cap. 18. vers. ult. sheweth how he must make banquets, although he borrow for them; and so come in debt. The Heathen man, foed ssimum patrimoniorum exitium culina; They cannot be worse spent, then upon the kitchen. And besides, as Numb. 11.34. there are graves of lusts: i. surfeitings, that hasten a man's death. It is our gentile vitium, national sin. There is an infinite sort of graves of lusts in our Country. When they are sick, they call for sanitas: and when they have it, they become afterwards to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betrayers of their health, with surfeiting. Besides these effects in the body; Again in the soul: Luke 8.17. It maketh Sermons, and whatsoever exercise of godliness unfruitful: it is a special means to choke it. Luke 21.34. It maketh our heart so heavy, and our brains so unapt, by reason of the fuming of the meat and drink that riseth up to the head, that a man is not fit for any thing, but to sleep. Amos 6. Greg. saith, ad ineptam laetitiam, scurrile mirth. Besides this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lust, there is first hebetudo mentis, & durities cordis, a dulness of the mind, and hardness of the heart: Amos 6.6. They drink their wine in bowls, and they had no compassion on josephs' affliction, etc. There is no sympathy with these and them that want: and it is a great preparative to the vice. After, when as Deut. 32.15. Moses in his song, my fatling well fed recalcitravit, kicked: and so will the body, Prov. 27.2. Bring up your servant wantonly, and he will prove stubborn: feed him delicately, and he will be checkmate with you. Eccles. 30.8. Equus indomitus, a horse not broken becometh headstrong; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will be wilful: a wanton child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so the flesh proveth stubborn, if it be like didectus impinguatus, jesurum waxed fat. 1 Pet. 2.11. These desideria carnis, these concupiscences militant adversus animam. They make the enemy's warfare stronger against the soul. And what a folly is it to strengthen the enemy? Then in this behalf, for avoiding of these concupiscences, Paul's counsel, 1 Cor. 9.27. Castigatio corporis, to keep under the body: and one manner of castigation is per damnum, by taking away some commodity: as castigatio jumentorum, the keeping under of labouring beasts, is by taking away their provender. This in effect is, that we use Temperance, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Butler of all virtues. Naturally this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Temperance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosophers call her. the voice of the flesh; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let me not be hungry, thirsty, cold, etc. Esau, when he was hungry, called jacobs' pottage, lenticulum, a little lentil: it was it seems then savoury. Sitis non quaerit aurea pocula, thirst cares not for drinking in gold: But it is this, Non resistere ulli desiderio quod habet umbram naturae, when we yield to any desire that pleaseth nature: that maketh us wanton: he will not have it in this dish, and he will not eat it, if it be thus dressed; and so then venture, the belly, cometh to be molestus cliens, a trouble some client. We must necessarily have recourse to Temperance, which consisteth in modo, in the mean; and that modus est in medio, and that mean is in the middle; and that is known per regulam, by the rule. Therefore the rule of Temperance is, 1. Necessitas vitae, Rule of temperance. things necessary for life: 1 Tim. 6.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having food and raiment, let us be therewith content. 2. Necessitas officii, things necessary for our duty and calling: 1 Cor. 9.25. he that is athleia, a wrestler, must not have so much meat; so if he fast, he detracteth: or he that will be contemplative and a student, detracteth: a husbandman addeth. 3. Voluptas, quae neutrum horum impedit, seu impediat, things necessary for delight, which neither do, or may hinder either of the former two. If it be against duty, or against life, it is peccatum, a sin. According to these rules, we must bridle our desires, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must make temperance our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Coachman: and give her the bridle, that she may constringere & relaxare: Temperamia fraenos gutiuris constrimgit & relaxat; both keep us in, and let us out; for temperance both gives the reins to, and takes them away from the appetite, Aug. The Heathen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Venus waits on plenty. And for temperance, E●●●●●d. if the first part be well looked unto, the other will be easy; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first regulate the belly. The rule of five branches for governing himself in this: 1. Concerning the substance: if ye respect not the substance; Luk. 16.19. the rich glutton must far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, s●lendide, delicately every day. Numb. 11.6. They were weary of Manna, and they must have Quails. For certain it is, Dan. 1.12. if a man have moratum ventrem, no dainty palate, his Pulse will serve. It is that that served Daniel and his companions: and yet they looked never a whit the worse. Else, as 1 Sam. 2.16. Elies' sons, they must have roast, they cannot eat sodden meat: when a man breaketh not himself, as for the substance of the meat: it is not to be dainty, nor course, so he be injurious to the Adverbe lavie, costly: And last of all, 1 King. 17.6. by Elias his provision: and 2 King. 4.38. by Elishah his pottage, we may learn how to satisfy nature. 2. For the quantity. They that have taken the measure of our throat, and the rest of our instruments; say, they are less in man, then in any other creature; taking it answerable to the proportion of his body: so consequently, he should eat less. Plenty, and variety tempteth a man, as Ezek. 16. Aug. said, when he was at a table of many dishes, he was easily overshot. The quantity is taken, either by surcharging of our nature, Hosea. 7.3. or secondly, by ability of duty. Christ saith, take heed of crapula, ne gravet corda, surfeiting, lest it overcharge your hearts: or thirdly, in regard of our estate; 1 Sam. 25.36. Naball was a note too high in his feast, he made a feast like a Prince; here was superfluity. 3. Quality. Exquisiteness, it must be so tightly done, Luke 10.41. Martha was partly gone with it: and Christ giveth her a modest reprehension. But Rom. 13.14. we must not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, provision for the flesh, to fulfil the lusts of it. Sapores non naturales, exquisite sauces: for this is a way to bring Saint Paul to his tears, Phil. 3.19. that he should weep for us, because we make our belly our God: and 1 Cor. 6.13. to move God to destroy both it and them. Greg. Haec arca putrescit, & quae in ea reponuntur, the belly will be consumed, and whatsoever is put in it: therefore it is pity to make that our God. These are in regard of the meat. 4. Now there be two rules in regard of us. The first is, Greediness. Esaves' fault. Aug. Ardenter profecto comedit, qui ardenter desideravi, he eated greedily, as he hungered hearty: that he had rather fell his birthright, two portions of his Father's goods, then tarry. jude. vers. 12. calleth it vesci. Ecclus. 37.28. and 31.12. in the first place he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ardenter, hoc est enim os porci habere, nor too greedy upon meats; greedily, that is, to have a hoggish and swinish appetite: while he intendeth it; therefore, the Devil, saith Jerome, had rather come into the heard of swine: no doubt there were other herds, but he hath a special delight in them, because of their greediness: because they were like in their especial qualities to Cormorants. And Jerome saith, ubi satietas est, ibi daemones agunt choreas, where satiety is, there the Devils dance: take heed of satiety. Of eating and drinking. 5. The last is, to eat too often: This is to be taken by the former rules vitae & officii. Eccles. 10.16. eating early, and Esa. 5.11. eating late: Rom. 13.13. any of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 1 Pet. 4.3. are forbidden; he telleth thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vinolentia, drink: no doubt, having regard to our secundae mensae, second courses; and comessationes banquets, and drink. Of these five, as in some of them there is aversio à fine, an aversion from the end: and in some nothing but proportio aberrans à fine, a proportion wide of the end: the one is more grievous than the other. Aug. confessions, upon comessationes, ebrietates & crapulae, surfeiting and drunkenness, Luke 21.34. Domine ebrietas longe est à me, fac quaeso ne appropinquet mihi: crapula autem nonnunquam subrepit servo tuo, fac quaeso ut longe absit à me: & quis est qui non capiatur aliquantulum exira metas necessitatis? Quisquis est magnus, magnificet nomen tuum: ego autem non sum, quia homo peccator sum: sed tamen ego in his positus tentationibus, cerio quotidie cum cupiditatibus: Drunkenness, O Lord, is far from me; grant it may never approach unto me: surfeiting sometimes creeps unawares upon thy servant, remove it far from me; and who is he that sometimes exceeds not the bounds of necessity? Whosoever is perfect shall magnify thy name: such a one I am not, because a sinful man: nevertheless though environed with these tentations, I war daily against my lusts. And this I do further, for unnecessary refections, I have clean cut them off: and then secondly, as Prov. 23.20. homines comessatores fugi, I shun gluttonous men: Thirdly, mihi sufficit meus apparatus, I am content with my own portion. Fourthly, whensoever I go beyond the bounds of necessity; non dico, ut Esa. 56.12. erit cras ut body, & amplius, I say not, as it is Es. 56.12. to morrow shall be as this day, and much more abundant. This saith he I do. And then he cometh to exhort, Et fratres mei, quam lenissime, sed tamen quam instantissime vos oro, and therefore my brethren, most lovingly, yet most earnestly I beseech you that you will strive to do the like. Excess of drink. In that we called subactum solum, a disposing of our bodies 1. To Temptation. 2. To Concupiscence. As the first is in excess of meats before handled: so the second is the same in excess of drink. Ephes. 5.18. he telleth us, there is a drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein is this fornication, and the inclination thereto. The very same we see, Prov. 23.33. for among the effects of wine and drunkenness, there be giveth this, that he should look upon strange women, and his heart should speak lewd things: And he shall be fit for this sin. 1. Pet. 4.3. He removeth there from Christians, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drunkenness, which the Fathers call voluntarium daemonem, a voluntary Devil, when a man willingly bereaveth himself of reason; but he also addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compotations: whether they have the effect, Esa. 5.11. though they take not away reason, yet do inflame us, and kindle our blood and spirits. Or else, as it is vers. 22. a man by using it, getteth an habit, that he is strong to do it; and that he himself can be free from it, and can behold others infirmities with pleasure. In any of these cases, the excess of drink is forbidden: not only because, as Prov. 20.1. he saith, it deceiveth: or as it is, Prov. 23.20. the man that delighteth in wine, the drunkard and glutton shall never be rich: but because it disposeth a man to this, Gen. 19.33. even when he is without knowledge, and unwillingly: but most commonly, Prov. 23.33. voluntarily, and with knowledge to be a meet mould to receive the Devil's print. It is such a vice, that a man entered into it, shall hardly be able to recover himself. 1 Tim. 5.23. where Timothy is so fare from excess, as that being in great infirmity, he will not venture upon wine without Paul's direction. Then we see by that, that the Apostle setteth down, that in bodily infirmities, the use of it is lawful. And Prov. 31.6. in heaviness of mind, whether it come by an extraordinary chance, or by disposition of nature. And Nehem. 8.10. in a public benefit of the Church, there may be public gratulation, civilly or ecclesiastically: for that was the third part of temperance. And whatsoever was not a hinderer of any of these, it was a day of public joy. There the people were ready to mourn, therefore he saith, they should go home; and he willed them to testify by the use of the creatures, the joy of the benefit which God had vouchsafed to his Church. But out of these three cases it must not be used. And contrary to these, Esa. 22.13. Even as in the time when there was occasion that they should rather mourn, they fell to joy and gladness: when they should rather have fasted, they fell to feasting: both those are contrary to this precept. And a third thing whereas the Apostle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wine, they strait take hold of it; but where he joineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little: they take no hold of it. There must not be redundantia, superfluity. Amos 6.6. it is counted an especial fault of the Princes of Israel, that they drank wine in bowls, etc. whereas wine and ointments are to be used, no otherwise then will serve for medicines of nature, or duty; or testifying their joy or pleasure for blessings received: if it be not used for some one of these, we have no warrant for it; and it disposeth us to this sin. And you may apply the five rules, to the right governing yourself; so both these vices are salved by a virtue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Temperance: that is here commended. Gal. 5.23. where it is made an especial fruit of the spirit: and Tit. 2.6. where Titus is called especially to preach it, and exhort young men to it, and 2 Pet. 1.6. it is commanded, that virtue shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in knowledge: and to that is joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Temperance, unto young men, and to those that bend themselves to knowledge; and in scientia abstinentia, in knowledge is Temperance. 2. The second thing is Idleness. Idleness. The light of nature answering to him, that asked what was luxuria: that it was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a passion of idleness: Ezek. 16.49. lusting after strange flesh, it came of Idleness. Idleness highly displeaseth God, as well in regard of the next Commandment, as in regard of loss of time, which is to be carefully employed. Gal. 6.10. and Ephes. 5.16. when we have overseen ourselves in loss of time, we must be careful to redeem it. It cometh also under this Commandment, making us appliable, and like soft wax for concupiscence. Idleness is in two things. Being 1. Given to sleep. 2. Awaked, and not exercised in our callings. The first, in Rom. 13.13. when he hath been in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, banquet▪ and then in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drunkenness: thirdly, he cometh to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: we translate it chambering; but is properly lying in bed. And there is joined with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wantonness: the companion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chambering, and beginning of concupiscence. Amos 6.4. he speaketh there, and upbraideth them, as with an offence, And they lay and stretched themselves on their beds: and Mich. 2.1. that by thus stretching themselves, they began to cogitare nequam, and to have wicked thoughts. And we ourselves see, 2 Sam. 11.2. that David after his sleep, he was disposed to take the air in his Turret, and so was made a fit matter to receive the impression of the sight. For which cause Solomon, Pro. 20.13. meet for this purpose, after that he had said, vers. 11. Those that are young, a man may know them by their actions, whether their words be aright; And than vers. 12. thus you shall know whether they apply their ears and eyes to knowledge, as God created them: otherwise, as vers. 13. if they love sleep, the effects of it shall come upon them. 2. The quantity of it, Prov. 6.9. Vsque quo dormis, ultra horam? how long wilt thou sleep O sluggard? Rom. 13.11. when the hour cometh, then to be on his bed, as the door on the hinge; so he that is slothful will never prove good. 3. The manner, as we see in jonas, cap. 1.5. It is said there, that he was dead asleep, when the danger hung over him; and being for his cause. Jerome on that place. Some sleep doth not seem to be requies lassi, but sepultura suffocatt, the repose of the wearied but the burying of the dead: Esa. 29.10. The sleep of slumber, is a certain plague of God: and, as it standeth there, is to be understood as well of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the drowsiness of the soul, as of the sleep of the body: wherein a man, is often iterating of it. It is a sign, that as jonas in the thickest of the tempest, slept deeply; the visitation of God being upon him. In these regards we come to be faulty in our natural desires. A●o●ia, not labouring in our callings. As on the other side, with wanting labour, and giving ourselves to ease, we come to have, Heb. 12.12. hanging heads, and lose knees, that are fit for no good thing. And consequently, as there is none of the creatures of God, whether it be natural, or artificial; but standing still, it groweth to be corrupt: as water (for it most properly) standing doth putrify; and being putrified once, engendereth Toads and other such venomous creatures: so ease in the body bringeth forth podagram, the gout: and in the mind the disease of it, Basill calleth podagram anima, the gout of the soul: Ambrose calleth them creaturas Domin superfluas, superfluous creatures of God: which do no way profit the body wherein they live. But as the Heathen man saith of the Hog, that hath animam pro sale, Salt instead of a soul: they should not else be sweet. 2. Thes. 3.11. Idleness there not measured by doing nothing, but by not doing the duties of their places. They that are placed here, and do not study, if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working not at all: then if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, busy bodies: 1 Tim. 5.13. he saith there, they be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idle: and not only that, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idle pratlers. And upon these cometh tale-carrying, lying, feigning, etc. forging: and they disquiet other; and not only that, but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, busy bodies, meddling out of their calling. These be here restrained. In each of these, as there groweth a disposition to make the body fit for the evil motions of the soul, so the virtue, 1 Pet. 2.11. Abstinence, and fight against such concupiscences as do militare conira animam, fight against the soul. 1. For the first, against sleep, 1 Pet. 1.13. he hath that which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sobriety, properly watchfulness. 1 Thes. 5.6. the Apostle hath the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be sober and watch: drunkenness and sleep are in the night, these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, works of darkness: but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the light: and therefore our desires must be of the works of light, that we may walk accordingly. 2. For the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thes. 4.11. A desire to set ourselves to do our own works, and to do it, etc. Irrigatio concupiscentiae. After this, the next is called irrigatio concupiscentiae, the meddling with noisome meats, which are provocations to this sin. As in bodily Physic, there be many bodies changed by the diet, coveting some one dish, that much breedeth one disease; though they be not naturally given to it, yet at the length they come to it. So it is in the soul; As we must keep the state of it from being a meet mould, or a fat ground for the Devil to cast in his seed: so we must take heed of these meats, and outward objects and allurements, that may dispose the soul to this sin. We consider these, as they are in ourselves, and as they are in others: and as they are in the body, and about it. As namely; First, if any man do adhibere fucum, use painting: it was one of Iezebels vices. 2 King. 9.30. It is said, she paimed her face, tired her hair, and looked out at a window. And not only a thing in one person, but in many persons; for setting a wrong colour on their eyebrows, jer. 4.30. And then Prov. 9.14. Solomon testifieth of the Harlot, she setteth her down to be an allurement to men. These be things condemned by the word of God; yet this is not so usual as the second, that is, the strange disguising of ourselves in apparel. 1 Tim. 2.9. 1 Pet. 3.3. It is reprehended even in women: which are rather to be allowed in it, because it is mundus muliebris, the ornament of women. Greg. Think with yourselves what a deformity it is in you, seeing it is found fault withal in women? First, they find fault with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wreathing of the hair; and the second is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the adding of gold or pearls to apparel. And the third they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rare apparel, strange and costly. Luke 16.19. It is called fine linen, and silk. The reason, in Paul, because these become not the professors of the fear of God. Peter hath two reasons, 1. v. 4. not the utter, but the inner man to be garnished. Caro, where is magna corporis cura, there plerunque is magna mentis incuria, where the body is too much decked, there (it is to be feared) the mind for the most part is neglected: for this is care with modesty. 2. vers. 5. ab exemplo sanctorum, from the example of the Saints: Did the Saints use apparel thus? did Sarah, did Abraham? A third thing, Gesture. Mich. 2.3. God saith, 3. Gesiu●. he will be a swift revenger against such as go proudly in gate: Esa. 3.16. telleth what he meaneth by it, 1. they go on tiptoe: 2. they have exerium gutiur, stretched forth necks: 2. nutantes oculos, the rolling of the eyes: casting them scornfully on the one side first, and then on the other: and 4. they have minutos passus, a mincing gate: they go as if they were compedui, shackled. And he thundereth as pathetically as he can, even in the daughters of Zion; much more would he in the sons of Zion. Ambr. Gesta naturam dedit, sed gratia emendat. Aug. Prov. 30.13. some have proud gates of nature, sed gratiam emendat, grace must amend all. Then after these, there are other incentives and provocations from without us: Psal. 50.18. consortium cum adulieris; Provocation ab exira. and Prov. 7.22. meeting and conferences with Harlots, carrying a man as an Ox to the slaughter, and as a fool to the stocks, or a bird to the pitfall, etc. 1 Cor. 5.6. fermentum modicum totam massam, Company. etc. a little leaven leaveneth the whole lump. It is common to all vices, but he applieth it there to this sin. This vice hath an especial virtue to leaven the company. Company, not only notorious, but also suspicious is to be avoided, Prov. 7.8.9. he saith, one of his observations was, that looking out of his window, he saw a young man would needs go by a suspicious place; and he did it in the twilight, in the evening, at a suspicious time: and so among the rest, you shall see these two plainly that prepare them to this, 1. Thes. 5.20.22. It is not only malum, evil: but species also mali, appearance of evil, that must be avoided. And not only coram Deo, before God, 2 Cor. 8.21. but all evil suspicions before men. This for company. Now another thing is, which the Heathen man calleth his comites, his companions: that he was solus, alone, and yet had his comites: nunquam minus solus, quam cum solus, companions never less alone, then when alone: he had a book or two about him; so that under company come evil books, that speak broadly, and grossly of this sin; and bring a man to have both knowledge and affection. 1 Cor. 15.33. Paul speaking of the say of Epicurism, allegeth out of Menander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Evil words, or evil deeds, spoken or written, corrupt good manners. Evil words be as Prov. 9.17. stolen waters, etc. or as Prov. 7.18. let us take our pleasure in dalliance, etc. by colouring of a filthy act with good words. So for company. There are annexed hereto, such two things, as by the eye and ear work the same impression in the soul; 1. Pictures, imagines obscoenae: as of Baal-Peor, Numb. 25.18. Hose. 9.10. they longed to look on it: and Psal. 106.28. they joined themselves to Baal Peor, and eat the offerings of the dead. It was Balaams' counsel, Numb. 31.16. 1 Cor. 10.8. Ne scortemur, etc. To bring them to see the Image in the Temple. We know what he saith in Eunuchus, The parlours were hanged with the pictures of Danae, and jupiters' coming to her: you see his conclusion. So Prov. 7.16. the Harlot's chamber hanged with tapestry, very like to be these. So whatsoever stirreth up the mind by the eye or ear (by analogy) as Mark 6.22. choreae lascivae, or ludi theatrici (i. council. * Agathense, Ch●●●ae las●i●ae. Ludi th●a●●i●i. 〈◊〉 Council. Aga●●ens. in Cau●anz. can. 28. In C●●i● Edition can n●● 39 n●n C●n●●l let. 30. ●an. 23. in Edition. C●ais. can. 5.) that pertain to this point of foolish places. The reasons, as the Counsels allege them, are very good, and to be liked. And one is Psal. 119.37. Averte oculos, nevideani vanitatem, turn away thine eyes, lest they behold vanity. And besides these, there is loss of time, Prov. 6.27, 28. he hath Rubens fault, Gen. 49.4. as light as water. Prov. 6.27. Where this affection is, he shall take fire in his bosom; and he shall go upon coals: and therefore the danger can hardly be fled. Item, whatsoever may allure us, W●nton songs. as Esa. 53.15. Hariots songs; and a worse abuse: Amos 6.5. a conforming of such songs as they desire to hear for their wantonness, to the instruments and tunes of David's songs. So by what means soever the spirit of fornication is watered, all is unlawful, whether it be by songs, or by sights, by the eyes, or by the ears. All these Gal. 5.19. are called generally, the fruits of the flesh: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wantonness, Hose. 14.16. being faclum lasciviemium, and the second redundantium. Amos 6.7. Concerning wantonness, both that in redundantia, and in waxing wanton: the casting off of the cords of discipline, 1 Tim. 5.11. & vers. 6. by young widows: they are the beginning of what wickedness soever. The virtue of modesty is to restrain these, 1 Tim. 2.9. with shamefacedness and modesty; that is properly under the name of honestum. Inward beauty, and an inward eye: and that maketh the Saints to love, even as the outward beauty doth the adulterous eye; Ephes. 5.3 and in divers other places, he sendeth this point, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thus it becometh us, and as it becometh the Saints: speaking of these, he harpeth always on that. Two sorts of likers. For there are two sorts of likers, for 1 Pet. 4.4, 5. a kind of men, to whom if we conform not ourselves in the same excess of riot, they think it strange: And they that are used to them, think it becomes them well. But these shall give account to him that judgeth quick and dead. But Psal. 52. last. there is another sort that shall judge quid deceat nos, & quid offendat sanctos. It is meet, that the Saints account meet. Sirach 19.27. When a man seethe a man, he may know him; the apparel, laughter gesture, and gate, will declare what is in him. And Hose. 5.5. there is an outward pride that will testify to the face of Israel and Ephraim. Signs be either in the eye, or in the speech. adulterer eyes. In the eye, by Christ, Matth. 5.28. a glancing eye; adultery is in the heart, and Mark 7.22. adultery comes from the heart, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an eye of fornication, thence also: and 2 Pet. 2.14. such as have their eyes full of adultery passively. Now of sending forth our looks, exempla: the sons of God on the daughters of men, Gen. 6.2. and the Egyptians on Abraham's wife: and fell into this sin, Gen. 12.14. & Gen. 34.1. Dinah, Gen. 39.7. Potiphars wife on joseph. So David, 2 Sam. 11.2. Prov. 6.25. in the eyes and eyelids. 2. The froth or foam of this sin forbidden under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spuma. Ephes. 4.29. rotten speech, and Col. 3.8. Ephes. 5.4. it must not be once named, because, Prov. 12.14. men shall eat the fruit of their lips: and Matth. 12.36. de omni verbo otioso, etc. of every idle word, etc. therefore much more of those broad speeches. The H. G. that way seeks the best names, and hath choice of words for it. Gen. 4.8. cognovit uxorem suam, he knew his wife: And, it was not with Sarah after the manner of women; and 1 Cor. 7.3. he calleth it due benevolence: whereby it is very sure, that as impudicus oculus, is nuncius impudici animi; a wanton eye, is the messenger of an unchaste heart: so impudicum labium, an unchaste lip, is the sign of an unchaste heart. These are either the vice of inverecundia, want of shame: Heb. 12.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with reverence and godly fear: and 1 Tim. 2.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with shamefastness and sobriety; or the means, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filthiness, filthy communication: and then inferreth an objection, and answereth it; Some will happily call it stolen water: But let no man seduce himself; for, for such things cometh the wrath of God, though the deed be away. Now in the outward act, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the foregoing symptoms, it is either in conatu, to compass it, job 31.9. by lying in wait at our neighbour's door, 31.10. by alluring speeches: Exod. 17.18. by sorcery, by the example of jezabel, 2 King. 9.22. jezabels' whoredoms and witchcrafts; when they are passed the flowers of their years, then with sorceries: and much more horrible, if it be with murder: Prov. 7.26. are these praeludia, which are actions, etc. Prov. 5 20. he forbids complexus impudicos; to embrace the bosom of a stranger, forbidden: Prov. 7.13. the Harlot had a strong face, and she caught him, and kissed him: incestum osculum, an unchaste kiss: Deut. 25.12. he forbids the touch of the hand; the woman that helpeth her husband, etc. shall have her hand cut off. Habak. 2.15. A woe to him that giveth his neighbour drink, to see his nakedness. But beyond these the Apostle maketh a period: There are many moe than these, but it is a shame to name them: therefore, it is a shame to do them. Against these stands the virtue pudicina, chastity: 1 Thes. 4.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in sanctification and honour: and Phil. 4.8. and james 3.4.17. that is that part of virtue that procureth the taking away of these: Deut. 22.12. he taketh order so, that that sight might not be seen, that Cham saw: and not abhorring the sight, had a curse for it. 〈…〉 Now of the act itself. In the actual sin of incontinency, in the first place was that which the Apostle calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 3.5. Gal. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uncleanness: for the affirmative of this Commandment before, 1 Thes. 4.4. Every man must possess his own vessel in holiness and honour. Opposite to sanctification, 2 Cor. 7.1. to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holiness: he setteth there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the defiling of the flesh: so likewise, 1 Thes. 4.5. for there he opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; For the actual sin is nothing else, but the bringing forth of the passion of concupiscence; of that the concupiscence longeth after. So the carnal passage of the seed. But 2 Pet. 2.10. he goeth plainly to it, and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. a desire of polluting. With which pollution, jude, vers. 8. (speaking of wicked men) saith sopiti inquinant carnem, these filthy dreamers defile the flesh: and vers. 23. not only their flesh, but their garments also are defiled with their flesh, which he would have a man to hate: that his hatred should stretch forth itself, to the coat or garment that was defiled with the flesh: (it was one of the members, and not all) For this, Numb. 5.27. bringeth in diseases and weakening of our bodies, and the pollution of it; which standeth against Baptism: which hath an outward action, and an inward. Now because jude, vers. 8. speaks of such as sopiti inquinant carnem, therefore there falleth into this member nocturna pollutio, nocturnal pollution: which if it be by reason of infirmity, or secondly, ex plenitud●ne vasorum, from the fullness of the vessels: and thirdly, by dissolution of some great exercise, or heat, as in great journeys not tending hereto: in these respects it cometh to be no sin. So, if not being in thought of man, it pass from him. Of Divines, to speak of it, against it: or Physicians for the cure of it, without any affected mind: if of this thought it doth proceed, it is certain that in both these it is quit, and no sin. As on the other side, that a man doth it after excess it is sin, as in drunkenness, though he commit it not ex ratione actus subsequentis, by reason of the act subsequent, that is purposely to sin: yet he is punished for it ex ratione actus praecedentis, by reason of the precedent act; that is, his drukennesse: so, if a man give himself to surfeiting, and of that cometh profluvium seminis, in this he is not quit. Or again, if by often rolling of that cogitation in the mind, in the day time, it is procured in the night; so it is sin: as likewise in the former, if there be not ingraia recordat●o, a sorrow in remembering it. This sin, the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uncleanness: the Fathers call it mollities soeminea, effeminarenesse: In the Law it is called the sin of Onan, Gen. 38.9. It is said, he spilt it on the ground; and the censure of it is, vers. next, It was exceeding wicked in God's eyes. 2. Cum alio, with another: and first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bestiality. an abomination not to be named, Buggery; forbidden, Levit. 18.13. punished with death, Levit. 20.13. the beast also. And with death of soul also, Revel. 21.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the abominable, shall have their portion in the lake, etc. ratio est, because it is abominable confusion. 3. With mankind: 1. where violence is offered, Rapius. as well to males as females: as Aloisius, bastard to Paulus tertius; to females, Deut. 22.25. that if a man offer to force a Virgin, or woman, she seeking to resist him, is innocent: but he shall die; because, beside that sin, there is violence, breaking the former Commandment: and so there is a double guilt, and death its reward. 4. Of those parties that yield consent, they are males, or females: Sedomie. for so strong is our concupiscence, and so strangely affected in it, that every thing is sufficient to stir up the coals of it. And the Heathen, quoth in foe nina sexus facit, id in puero aetas, what the sex doth in a woman, that doth youth in the male: It is forbidden, Levit. 18.22. and 20.13. present death enacted and decreed for both. The reasons of it. 1. Ephes. 5.11. because it is an unfruitful work of darkness: it is contra bonum prolis, against the benefit of procreation: which is the end of matrimony. 2. Against nature: Rom. 1.26. the natural use is in the other sex: vers. 24. it is a pollution: vers. 27. not only a sin, but also a recompense of other sins: vers. 28. it is a sign of a reprobate mind. For the same sin God sat in judgement, Gen. 19.5. and punished the five Cities: therefore, that plot of ground is an unfruitful Sea to this day, called mare morinum, the dead Sea; because it nourisheth no live thing: and lacus asphaltites, of an unprofitable work: Gen. 18.20. he faith it is an exceeding grievous sin, and a loathsome: So there is Gods own censure for it. 5. In the other sex, 1. a man with a woman; if it be with many, and that without all colour of Law, it is scortatio: whoremongers. Scortatio. Deut. 23.17. God saith there shall be no whore among the daughters of Israel, nor whoremonger among the children of Israel: and as vers. 18. God compareth them with a homely comparison, but good enough; the adulteress to a bitch, and the scortatorès to a great number of dogs. The civil punishment of this sin by the light of nature, Gen. 38.24. death, and Heb. 13.4. if the civil punishment take no hold of it, if in the Common wealth it be forborn: yet he himself will judge it, both in the life to come, Revel. 21.8. and in this time, with strange and extraordinary judgements, as lues Gallica, the French pox: an abominable, and filthy disease, not heard of in former ages. 6. Under colour of Law came that vice of polygamy; Polygamy. wherewith sundry of the Patriarches and others were entangled, yielding to the corrupt customs of the Countries about, where they lived, not requiring Gods will; But both nature itself, might have taught them, that whereas the care and foresight of both father and mother, the male and dam or female, is required for education, there the very beasts admit but one: but whereas the dam or female may bring up alone, there it is otherwise. The creation is plain, and plainer, by Matth. 19.5. They two shall be one flesh, expressing the number; and Mark 10.11. he saith plainly, that if a man should put away his wife, and marry another wife, he commits adultery against her: so Levit. 18.18. (as it is best understood) when he saith, Ye shall not take a woman and her sister both. The terms and names of brother and sister are joined to any thing: in things without life, as if one half and the other were added together, it may be called the brother or sister of it. But whether it be so to be understood or no, yet the reason (Lest you vex her) the vexation of the soul, and the trouble, (as in the house of Abraham, between Sarah and Agar, and in jacobs' house, between Leah and Rachel, and in 1 Sam. 1.2. between Annah and Peninnah) in all these we see the inconvenience that redounds to bonum oeconomicum, the peace of the family, a motive strong enough to evince the inexpediency, if not the unlawfulness of it. Polygamy, and that is to have a woman and her sister: Mal. 2.15. calling men to that ab initio non fuit sic, from the beginning it was not so: (for we speak not what God can permit) he showeth plainly, that if ever polygamy had been to be allowed, it had been in the beginning of the world: (for that is the colour they have, that for increase of children, and propagation of the world, it was lawful) but he saith there, that God having plenty of spirit, and power to have made more, yet he made but one for Adam, Eve: therefore, polygamy unlawful for any age that came after. Again, whereas Gen. 4.19. Lamech, one of cain's race, is the first that the holy Ghost noteth to have had two wives: and that jacob learned it in Padan Aram, among the idolaters: and so consequently was unlawful then, and afterwards: seeing the Prophets condemn it, and Christ, and the Apostle, 1 Cor. 7.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her own husband, for a woman: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own wife, for the man: it is flat, that it is of itself unlawful. In matrimony, fer●●. 7. In matrimony, cum uxore sua, with his own wife: The saying of Sixtus, a Philosopher, is greatly used of Aug. Ambrose, and other Fathers, that adulter est uxoris suae amator ferventior, too hot and fervent a love towards a man's own wife, is not free from the suspicion of adultery: that fervour, Levit. 18.19. is forbidden, and is punished, not with death, but with excommunication: Levit. 20.18. no approaching permitted in mensibus, no not to his wife: therefore we are not left to ourselves in matrimony, but when in the 1. choice of wife, in the 2. contract, and 3. solemnisation of marriage in the Church (by the Minister, God's deputy) God's order hath been kept; then 4. doth fall out into this question, in marriage to behave ourselves, 1 Co. 7.29. as if we had them not. i. as he saith vers. 5. being content to master his lusts, so that for duties of christianity, we may separate ourselves: then 5. as Christ, Matth. 5.32. not departing, nor willing to a divorce, but only in the case of adultery: And lastly, 1. Cor. 7. vers. ult. after we are delivered by the death of one party, 1 Tim. 5.11. not quickly to wax wanton again, and to fall to our lusts: but to be contented to stay our lusts for a time, till the body be resolved to earth, whence it came. These things being observed, and kept, the other controversies shall not greatly trouble us. 8. If the woman be allied to us, as either cognata, or agnata, Incest. a kinsman by the father's side or mothers, it is Incest: Leu. 18.6. forbidden: and Leu. 20.17. punished with death. And he taketh it for such a plain case, that he dealeth with it as with a principle: as if the only naming of mother and sister, were cause sufficient in the light of nature, to restrain us from them. No man hotter than Plato in his Commonwealth against it: as also 2 Thes. 4.4. Possess your vessels in holiness and honour. The honour we are to give to them of our own flesh, is that we do not approach or come near to them. Other reasons. 1. That the nearness of education, which by consanguinity (if the same had not been removed) even by occasion of nearness, would have been a great incentive, and enticement of lust, and of this sin. 2. Because not only a family with itself, but one with another, should have friendship and familiarity, which is procured by marriage: which if it were made within the family, every house would have been as it were a Commonwealth within itself: whereas now, there is unity to one family with another; and more made of one another: therefore the difficulty of the consideration of Adam's children, maketh this somewhat hard to decide; yet this is agreed upon by all, in the right line, (Gen. 2.24.) it hath not been done, but in the collateral lines it hath been done; but there are that of this and more, that makes doubt of it, as divorcement and polygamy, winked at for a time: but God, Levit. 20.23. saith, that the Canaanites, etc. for this abomination the land spewed them out: therefore of its own nature it is unlawful, and Gen. 49.4. Reuben is punished for Incest: his forfeitures there, before the Law, 1. of the right of the Kingdom to judah. 2. of the Priesthood to Levi: and he became like water for his fact. So for the collateral line, john Baptist, Mark. 6.18. stood in it against Herod, that he might not have his brother's wife: and died in the quarrel. Again, the sharp course of the Apostle against the incestuous person, 1 Cor. 5.1. and last, Amos 2.7. God's own judgement, that if the father and son go in to one woman, he will not spare them, etc. show the unlawfulness of it, though for necessity tolerated in the beginning. 9 Next, Adultery. if the party be removed, and espoused, or married, (which is all one) it is adultery: and forbidden, Levit. 18.20. & 10. Dent. 22.22. punished with death, and vers. 23.24. he saith plainly, If a maid be betrothed, etc. and so showeth plainly, that the extension of it is not only to be understood of the married, but of the espoused too. Now the reason why God continually likeneth adultery to this vice; and there is no vice that he oftener setteth himself against, than Incest; and why it pleaseth him to name it in this Commandment: wherein the heinousness thereof may the more easily be discovered: therefore we are to consider it, for howsoever politic men have not punished it with death, yet it is the joint consent of all Divines, that it is capital. We see in it the perverting of the whole estate of these two families, of which the parties are members: and so of every family. For if it be not known (which God will not suffer) for howsoever he dealeth in all other, yet he stayeth not in this for an accusation: but in Numb. 5.11. he giveth rhene to the jealous man, to put his wife to it, though he cannot accuse her. If it be kept close, it is certain that in the family of the woman there is notorious theft committed: because the man nourisheth and bringeth up a child that is none of his▪ and layeth up inheritance for him. And in regard of the brethren● because he hath inheritance among them: and he counteth him among the brethren, that is none of his. If it be known, God giveth them a plain mark, and taking away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, natural affection: both from them to the parents, and between them and the other children: they all perish at last: as Augustus to his bastards: Medea to her children: Absalon and Adoniah to David, and jephta and his brethren: and between Abimelech and his brethren: they had no natural affection between them: so he sinneth against his own children; & against the children in the other family, and against that that is not: he begetteth one that shall not be accounted of the congregation of the Lord, he that is excluded out of the politic and ecclesiastical government, Deut. 23.2. Now it is against the Commonwealth, for it is a common hurt: Levit. 18.17. that it polluteth the land: and the pollution will spew out the inhabitants: and the land cannot be rid of pollution, but by bloodshed: & therefore it is certain, that adultery, if it be not punished, is a very ready way to bring down God's judgements upon the land, rather than those things that are committed more against the popular estate; murders by poison punished with death. Lex julia, and the ground of this law, that the adulterous woman think with the other, she hath fit occasion to mingle poison with their meats: and so every Commonwealth upon such grounds may resolve. To make it capital, now we see not only by that, but also by plain murder; by David, he falleth into murder: Mark 6. Herodias, Herod's wife, because john was a reprehender of it, a cause of murder. But a good wife, Prov. 31.10. she is a possession that a man will esteem above pearls: So, besides the former thefts, there is another theft of the appropriety of the party here. In this Commandment, two things go further: especially there followeth lightly of this, Incest; by keeping it close: for the party not knowing how he is allied, he cannot tell sometimes which is his race or lineage: it falleth out that he joineth with them with whom he is allied, and to whom he may not match himself: and so falleth into such a sin, etc. therefore not only that, but divorces: And it is plain by the whole course of profane Histories, that the greatest civil wars of divers nations; yea, and foreign wars have proceeded of misliking: for, as 2 Sam. 13.15. that the hatred of Amnon grew to be more than his love was before: so they must needs exceedingly hate one another. To these, if we add the branch of the ninth commandment, perfidiam, false measures, and not only that barely, but perjury also: for there is a solemn oath delivered to and from the parties before the congregation, and so the breach of the third Commandment: and besides these; that God himself threatneth, Ephes. 4.18. that it shall change the wisdom of the wise, and make them sottish; as we see in Solomon: and Hose. 4.11. that it shall take away the heart of the strong. Example in Samson, the strongest that ever was. These are prejudicial to the Commonwealth, and the curse of God upon the parties, and the Commonwealth: Deut. 23.2. Hose. 4.10. they shall commit adultery, and shall not increase; hence the barrenness of the fields, jer. 23.10. punishment of this, and barrenness of the womb, Hose. 4.10. and more, job 31.12. they shall be put out: for this fault the two Tribes were punished, as the ten Tribes for Incest; so is the Commonwealth endamaged by it. Gen. 40.22. Egypt's course for it: joseph was committed to that prison, out of which the chief Baker was hanged: therefore it was capital among them. And jer. 29.21, 22, 13. the adultery of Ahab, the son of Kolaiah, and his companion Zedekiah, son of Maaseiah, that the King of Babel should burn them with fire. And his comparison, Prov. 6.30.32. wonderfully abjecting theft, in regard of this. Theft tolerable in respect of this, whereas now theft is commonly punished with death; and that not a very absurd thing. 10. Now if the parties be solutae, single, if she continue with us, it is concubinatus, the keeping of a Harlot that is not common. How God misliketh it, he showeth by a continual threatening, Gen. 21.10. crossed first in Agar; Cast her out, and her son. They call them Concubines, which being their servants, or base, they ought not to marry, for disparagement; yet it was punished with vexing them: Gen. 35.22. punished in jacob, by Rubens Incest with Billah, and judg. 19.2. a Levit took a Concubine, and she played the whore: and 2 Sam. 3.7. Saul punished in his Concubines by Abner; and David in his, 2 Sam. 16.12. by Absalon: and Solomon's Concubines had the worst issue of all, 1 King. 11. 11. Next, if the deed be done once only, it is stuprum; Stuprum. done to a Virgin, or Widow, forbidden; Deut. 22.21. the punishment, death. Gen. 34.21. God's hand on the whole City Shechem for the rape of Dinah; and on Tamar, Gen. 38.25. upon the dishonouring of a Widow: because they be in potestate alterius, in the power of an other: a Virgin in potestate patris, so an injury to the father; and the Widow being in his power, that is in possibility to marry her, etc. 12. When the deed is oft used, Fornication. it is fornication. Though it be oft used for the general sin, ye it is properly called, vaga libido, vagus concubitus, wand'ring lust, promiscuous: that is, when the party is so before forbidden, Rom. 1.29. Gal. 5.29. more plainly, 1 Cor. 10.8. Numb. 25.9. punished with the death of 23000. judg. 20.4. A whole Tribe almost destroyed at once, and that by their brethren having warrant from God; thereby God showeth plainly what account he maketh of it. Paena: hard leaving this sin. Beyond these three, the iteration of it, that is a punishment joined to it: Prov. 21.3. if a man be once taken with it, he shall hardly return; Prev. 5.12. at his later end, he shall wonder at himself, and say, How, etc. vers. 22. it is a sin with cords; a man shall be bound with it: Prov. 23.27. like the falling into a deep narrow pit, wherein a man cannot help himself: therefore hard getting up; and Prov. 7.27. like the grave. As they that are buried in Hell, rise not again; so they that take a taste of it, shall never return again, except by great grace of God, as Solomon: but Prov. 9.18. her guests, not only in the grave, but also in the bottom of Hell; showing plainly that this experieutia cognita knowledge by experience, breedeth still more and more cords, and still deeper and deeper. Prostitutio, Stews. 13. Beyond these is prostitutio: both of private men, Levit. 19.29. and publicly, Ezek. 22.11. Every one did it, chap. 6.24. they built them stews, a brothell-house, detested by the Prophet: and godly Princes, as Asa, 1 King. 15.12. have laboured to remove them. 14. The last pitch of all, is defending of it: Defense. as we know some by public writing have maintained: so Gen. 18.19. not the deed, but the cry was very great: and Gen. 19.9. there is a pattern of it. For when Lot had told them that it was not lawful; they say it is good; we will do it, he is a stranger, etc. And of the same with women: Agur, Prov. 30.20. she saith, Non commisi iniquitatem, I have done no wickedness: and Numb. 25.6. frons meretricis, a whore's forehead: for there Zimri brought in a strumpet before Moses and the congregation, being at prayers, and that into his Tent: Phil. 3.19. men glory in their shame. Now against these, are 2. virtues, Castitas, chastity, Coelebs, single. Conjugalis, conjugal. 1 Cor. 7.8. Castitas ●oelebs. The first commended, vers. 38. It is better than the other, either simply, or else vers. 26. in regard of present necessity, which is to be weighed: that he would have men vers. 32. to be without care. If they be married, vers. 24. there is trouble and care of family, etc. so vers. 5. they must watch, fast and pray with consent: which else they may do freely, without consent; thus in regard of the troubles and cares of the married estate, coelibatus is the better. And consequently, in a second thing: 1 Cor. 9.15. he might do it, but he would not be burdensome, etc. and he would not be charged with covetousness, but to be liberal: 1 Cor. 7.35. he would have our cleaving to the Lord, to be without separation. Now that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, natural affections, beget in us a care of res familiares, of domestical affairs, and too often do separate us from God in our devotions, and wed us to the world; besides that of the Apostle, vers. 33. experience verifies. Vegetius: minus malum metuit, qui minus delicias gustavit: the less evil he tasteth, the less evil he feareth: so in regard of this, he will be willinger to die, or to follow Christ: he cometh to the first, and if not that, then to the second, conjugal chastity. Means of preserving us & ●. The manner of behaving ourselves, to preserve us that we may be found unblameable against this sin of concupiscence, 1. knowing that it is not tentari, but uri, to be set into a heat, to be inflamed, that the Apostle speaks against: for his meaning is not, that the gift of continency bringeth with it naturalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, privationem sensus, natural insensibility, or privation of sense. The inward boiling a man may examine thus, whether it be in him a punishment for sin: It is certain that adultery, and unclean lusts are a punishment for pride. Enoch. It is plain, Ose. 5.5. the spirit of fornication is among them: ratio, because the pride of Israel testifieth to his face: he that can accuse himself of pride, may fear that the spirit of fornication is upon him: as contra, if he be assailed with the spirit of fornication, he must look bacl and see, if it be not the punishment of pride: Rom. 1.22. he noteth, that they thought themselves wise, etc. therefore God gave them over unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vile affections: which appeared first, Gen. 3.7. quasi Deus, to be as God, was the first punishment that came upon him for his pride: he had first need of Fig-leaves to cover the shame of his nakedness; as if he punished, contumeliam spiritus, with contumelia carnis, the contumely of the spirit, with the shame of the flesh. 2. Another, 2 Sam. 11.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, sadness, or heaviness, that a man hath in spiritual things; altogether unlusty to good exercises: he must sleep, and then walk, etc. so he shall be sure to come to David's tale: therefore, because man must have pleasure, if he have it not in the spirit, he will have it in the body: and so when he feeleth it in him, then beginneth his mind evagari circa illicita, to rove: and further, there comes in importunitas mentis, importunity of the mind: whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anger: then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, injuries: then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, final destruction. If we find us guilty in these, it is not the way to strive with this sin; but as with the former, and repent. If it be a tentation only to sin, its proceeding either from a cause Without, Within. From a cause without, in two respects. 1. Company: Matth. 5.29. a man shall have evil eyes that offend him, and hands; he must cut them off, and refrain their company: Prov. 23.20. 1 Cor. 5.6. modicum fermentum, etc. 1. Pet. 4.4. a man must forsake such company, and be content to bear their outrages. 2. And secondly, in regard of some object, Prov. 5.8. and that is, the offending eye. If the occasion grow by a party, keep fare from thence, go not nigh the door of the house; it must be by eschewing: therefore job 31.1. he made a covenant with his eyes, etc. The counsel of Paradise, you shall imperare Evae, command Eve: & cavere Serpentem, and avoid the Serpent: and then you shall be safe, if you come not to see the tree. Gal. 3.3. Many men's love and affection begins in the spirit, and after, growing to a carnal delight, ends in the flesh: therefore he saith, 1 Tim. 5.2. Comfort the elder women, as mothers; the younger, as sisters; in omni castuate, in all chastity: and 1. Pet. 1.21. cum omni puritate, love with all pureness, as fare as you will: but a man must vereri omnia opera sua, be jealous of all his actions: for most certain it is, that naturally we are subactum solum. 2. From within us: either from the body, or soul. 1. From the body: if it be too much cherished, Impinguatus dilectus, our beloved waxed fat: therefore Paul saith, we must castigare corpus, chastise the body, to make it chaste: 1 Cor. 9.27. that we keep it down, and physic for it; 2 Cor. 11.28. in weariness and painfulness, in hunger and thirst, in watching and fasting, in cold and nakedness, i. by avoiding excess in diet and apparel: and as ease, so also of sleep: so must the body be kept down. 2. If it be in the soul, for anger and mistrusting: but for this, 1 Cor. 6.18. fly from fornication: 1 Tim. 2.22. fly the lusts of youth. Ambrose, vide ne ingrediaris conflictum, stand not resisting it with combat, but fly: and committing himself from solitude to good company, and together with this, because it hath pleased God to warrant his word as a tree of life, and the leaves of his word are as medicines, that the reading hereof shall be profitable unto us in this behalf: the seeking of such places, as do ex diametro pugnare, fight against it, cannot but be very profitable for us: as Gen. 18.20. that he accounts it a very exceeding grievous sin: and that it is therefore so grievous, because, 1 Cor. 7.2. he hath appointed a remedy for it: and Prov. 22.14. that in his anger he will suffer a man to fall into it: that it is an infamous sin: that when it is known, it maketh him as one of the fools of Israel, 2 Sam. 13.13. It bereaveth a man of his gifts, Ephes. 4. Hose. 4. that it is a brutish sin, and makes a man brutish: and such, as jerom saith, delectat in momenium, & cruciat in aeternum, the delight whereof is momentany, but the pain eternal. And the general remedy here withal, is prayer: because (Prov. 21.6. & 6.14. & 7. the latter end, & 19.18.) it fhall be a marvellous privilege of wisdom to keep a man's self from a strange woman: Eccl. 1. there is a special remedy for this tentation: so james 1.5. that wisdom is God's gift: Wisd. 8.21. when he saw that wisdom would not come, except God gave it, therefore he conformed himself to prayer for it: james 3.17. the first thing, it maketh a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chaste: therefore ask it of God. Where these prevail not, Gen. 20.17. as Abraham prayed for A●imelec, so if our own prayers will not help, we must seek for other men's prayers, and we must make them known to them: therefore we are to take Simon Magus his way, Acts 8.24. Pray ye for me etc. Exo. 9.28. Pharaoh to Moses, etc. Pray you for me. Ecclus. 4.9. Vae soli: nunquam autem magis quam in hoc vitio, Woe to him that is alone: and most of all in the conflict of this vice. And if this will not help, but there is ustulatio, burning, 1 Cor. 7.9. there is a remedy appointed for it: he is to take on him the estate of marriage, which is holy. This must be the last. So working continency in a man's heart; and outwardly, giving ourselves to the keeping down of the body, by avoiding excess in diet; and as ease, so also sleep; to avoid which, give we ourselves to sobriety, fasting, prayer, and so briefly to watchfulness and modesty in all outward means, abstaining from excess of meat, drink, and apparel: Pe● castitatem coelibem, or else conjugalem, by single, or conjugal chastity, we may perform this Commandment. The last rule, Numb. 25.18. of the enemies, he vexeth the Madianites, because they had laid this stumbling block. A setting of ourselves against them, that provoke us to it. So likewise a persuasion to virtue, Gen. 39.9. by josephs' example: and 2 Sam. 13.13. Thamar, Do not so; for no such thing ought to be done in Israel. The VIII. Commandment. Thou shalt not steal. QVo praecepto è carne in mundum transitur, with which commandment, pass we from the flesh to the world: because all worldliness and worldly deal, both whatsoever is prescribed and prohibited, is pertaining to this Command. as the lusts of the flesh to the former. The concupiscence, that is the beginner of this is called, 1 john 2.16. concupiscentia oculorum, the lust of the eyes: as the other of the flesh. The larger exposition of this Commandment, is Levit. 19.11, 13. & à 35, ad sinem, and Deut. 15. toto, by Christ, Matth. 5.42. and more large, Luke 12.14, ad 46. Paul, Ephes. 4.28. setteth down both the Affirmative and Negative, Let him that stole, steal no more: but rather let him labour, etc. So agreeable to this is 1 Thes. 4.6. after the exposition of the seventh Commandment, vers. 4, 5, & 6. he saith, Let no man desraud his brother, etc. So from these places and the like, the general equity of all that shall be spoken of this Commandment, is drawn: retaining in the beginning; that it is not the hand, nor the civil theft, nor contractio rei alienae, the fingering of other men's goods; but it is the mind that God dealeth withal. Deus cor interrogat, non manum, God questions the heart, not the hand: and there is not only manus aduliera, an adulterous hand, but cor adulierum an adulterous hea●t also: and not only manus fur, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen man saith, The heart is a thief as well as the hand. To proceed in this in the same course, as in the former: For the dependence of this Commandment, with the other it is exact. For the actions of the part of the soul, that are conversant in the nourishment, and generation, having been ordered in the seventh Commandment. i. the desire that every man hath to meat, drink, and apparel, and to increase in the world by propagation: they do necessarily set a-work the concupiscence of this Commandment. For when there is desire by hunger, desiderium elicit motum, that desire sets him a-work: so it brings us to that question, Matth. 6.31. What shall I eat? what shall I drink? and what shall I put on? So then, because that first for consideration of our lives, 1 Tim. 6.8. that we need food and raiment: as secondly, for preserving the lives of our children, 1 Tim. 5.8. that every man had need to provide for his family; and so consequently, to labour and care in the world: and that is, either as Eccl. 6.7. Every man's labour propter os, for his mouth: or else, 2 Cor. 12.14. To lay up for his children: here cometh the worldly concupiscence, that maketh the object of this Commandment. 1. The moderation of it. The natural desire of riches was lawful and good: so likewise is this: and like as in the former reduplication, so here there is a natural desire: and then we come reduplicare amorem, double our love: and that brings forth insaniam, madness. For there is a desire of that, that is sufficient: and after that is doubled; then a desire for vanity; and that is doubled: and then for unlawful desires and lusts: and so men come from foolishness to worldliness. We see then in what consequence and order the eighth Commandment hangeth on the seventh, and how men come from foolishness to worldliness. Wisdom 15.12. he divideth man's life into two parts. 1. It is ludus, for pleasure is the zeal of young men. 2. It followeth the world, and life is counted like a market, altogether for gain. 1 Tim. 6.5. They account godliness to be nothing else but gain. And that is their zeal: that when years come upon them, than their zeal is gone. Now then as first a man's appetite hath relation to these: so secondly, because Eccl. 10.19. bread is for laughter, and wine comforteth the living: sed argenium respondet omnibus, money answereth all things: as the Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fidejusor pro omnibus, it is surely for every thing: then this second affection cometh in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of money, only in regard of the first. For this being once received in the worldly deal, there is a promise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self sufficiency: that if they have money, they cannot want. Menander showeth that the cornu Amali heae, that the Poets talked much of, is nothing else but money: for if you have that once, you shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, friends, auxiliaries, witnesses, company to dwell with thee, and all. The promise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-sufficiency, a great part of felicity; maketh men so dote on it; And then secondly, there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power, or grandor joined to it: Gen. 26.16. Ishmael grown mighty by it. Prov. 18.11. It is like a high wall, and a strong Tower. This also is that that setteth men forward. So that when men are come to the first, and find not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-sufficiency, than he must needs have more; then cometh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covetousness. And when they have got, they must still have more: and so it proveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is the suggestion of the Devil: if you had more it were better; and for that you are not in estate now, the reason is, you have still too little, and so still goeth forward: Eccl. 5.9. he that loveth silver, shall not be satisfied with silver: and he that loveth riches, shall be without the fruit thereof, he shall never make an end. Now than he either goeth thus, in infinitum, Eccl. 4.8. he hath more to care for: and he yet leaveth not to take thought: and that is, as he faith, a monster: or else they return to the flesh again: and when he hath gotten that which is the right, and natural conclusion of riches: as the rich man saith, Luke 12.19. Anima mea, ede, bibe, eat and drink, O my soul: thou hast enough: and so, redit tanquam in circulo, and so he comes round like one in a circle. So we see the proceeding of it: either that it hath a monstrous end, or that it returneth to the natural end. S●●●us r●spectu De●. For the scope or aim that God the Lawgiver had in this Commandment; that after a man's chastity, or pureness, which pertaineth to his Essence: is principally his wealth. And that, as james, the principal effect that he accounteth, is his mercy and doing good, And in this point, Luke 6.35. that in respect of God himself, the end is, we should be like him in mercy and doing well, and furthering the good of our neighbours. ●. Raue●● F●ctesiae. Then secondly, for the Church. Because the end in regard of the Church, 1 Tim. 6.20. O Timothee, serva depositum, keep that which is committed to thy trust, unto the end. Chrysost. Not only Timothy had a depositum; but every man, whether it be learning, strength, or art, it is his depositum, and is therefore put into his hands, that he may employ it to the benefit of the whole body: as 1 Cor. 12. The sight is not received for the eye alone, but for all the body; that there may be a communion of Saints. For when goods are detained, there is an interverting and defrauding. So the communion of God's Saints is the end of this depositum, for this cause given of God to the Church. For the Commonwealth, 1 Cor. 6.6. It is not the peace thereof that keepeth men from bloodshed, 3. Ratione ●ei●ablica. but it is the other peace. i. a peace whereby every man is willing to do good to his neighbour; and rato part from his right, then to do injury; whereby that the labourer might have his hire: Matth. 10.10. that Caesar might have his right, his tribute and custom: Rom. 13.7. that they that sow spiritual things, of duty should reap temporal things. 4. Ratione cujusque privati. Now for every private man, it is the defence of his possessions, and blessings that he hath. Exod. 21.22.23. cap. So soon as he had done with the moral law, he cometh to the politic law. For much suit is about that. Come to the matter commanded and forbidden: but yet because we are commanded to deal with right and propriety, and with alienation, we must first make this plain. Because indeed, as we see res aliena & nostra, that other men's goods seized upon, as if our own: and the unjust detaining and taking of them, is the matter of this Commandment: therefore we will first speak of the object of this Commandment, of the object of this concupiscence, Meum & Tuum, Meum & Tuum. Mine and Thine. The civil Lawyers define * Definitie Furt● Justinian● (muti●ata a Pau●o Cast●ensi) ●ac est, Furtum est contrectatio fraudulosa lucrifacienda gratia, vel ipsius rei, vel etiam usu●, possessionisve, quod lege naturali prehibitum est admi●●ere. Ray mundus de penna forti (quam siquuntur jurisperiti) hoc m●do, Furtum est co●t●estatio rei alienae mo●●lis & ●e●p●●ralis fraudulenta invito Domine, gratia luerandi ●em ●psam, ●el usum ejus, vel possessionem veram. Martinus A●pilenc●a Navat ●em. 3. (in hoc praec.) in Euchar. confess. & ●oenit. hoc m●do, Fu●●um est dolosa connectatio rei alienae 〈◊〉 ito Domin● suo, ad proprietatem ejus, aut possessionem, aut usum acquirendum. Tho. Aquin secundae secundae Quaest. 66. art. 3. in hun● medum, Fu●tum est occulta acceptio rei alienae; At communiter Theologi, furtum est occulia rei alienae accepti● imito Domin●. Furtum, or furari, theft, or to steal, to be, Rem alienam contrectare, the laying of hands (closely) upon other men's goods: our Divines, consentire contrectationi rei alienae, to consent to the (close) laying of hands upon other men's goods: In the which Commandment we shall show, that concupiscere re●● alienam, is furari, to covet another man's goods, is to steal. So here, how cometh it to pass, that there is Res mea & aliena, How 〈◊〉 com●s that the●● i● 〈◊〉 mea & ali●●●. a property of goods appertaining to me, and to another: this must first be known. It is therefore plain by Psal. 24.1. he saith, The earth is the Lords, etc. i. it is his, he made it: and so consequently, he hath right to it alone. After that he made it, Psal. 115.16. Coelum coeli Domino, & terram dedit filtis hominum, the Heaven, yea even the Heavens are the Lords, but the Earth hath he given to the children of men. And so there is a giving over of God's right unto men: And the warrant hereof we have, Gen. 1.28. Fill the earth, and dominamini, have dominion: there is the warrant for the possessing and subduing of the earth by man. This in general. Particularly, that if man had continued in innocence, there is none but in the state of innocence would have been contented with that that is sufficient: we should not have been troubled with our unruly appetites; for the earth would have been sufficient for all. But after the entering in of sin, it was necessary there should be a division: and so it pleased God. For though the occasion hereof was evil, (for as good Laws come out of an evil cause) as it was cain's persecution of Abel, that made Seth to gather together. So that first enclosure, or impropriation of a City, Gen. 4.17. Cain chose out a plot, and there he built a City, and called it after his son's name. This gave occasion to the Fathers and Patriarches themselves, seeing the usurping of cain's government, and seeing the expediency of it, in regard of well ordering of private possessions, it made them to do the like. This is it, that Noah did presently after the flood: so it began presently after the flood. So it began jure primae occupationis, by right of the first possessing, or seizing on it: by the right of prima occupatio: whether the allotting of Noah of the chief parts unto his three sons: he gave Africa to Cham, Asia to Sem, and Europe to japheth: or whether it were by consent and agreement among themselves; the former, Gen. 11.31. the other, Gen. 13.9, 10, 11. It is said there, that Abraham and Lot agreed to part the Country between them: and Lot, though he were the younger, had the choice. So then we see how matters stood at the first. Epictetus showeth it by a familiar Simile. Where a dish is brought to the table, before it is cut up, it is said to be common to all that sit at the table: but after it is cut of, that every man hath shared his part, then quam quisque occupavit partem, what part soever a man hath shared for himself, it is no justice, or civility to take it off his trencher. So first, all the earth was mankind's, and then they divided it: as Deut. 11.24. Omnem locum quem calcaverit pes vester, every place whereon the soles of your feet shall tread, I give it to you, it is yours. So it was pedis calcatio, or occupatio, the treading of the foot, or occupation, that entitled every man to his first right. And a second right. There is a right in common, and right in proprium, propriety: as right in common is prima occupatio, the first possession: when we seize upon a Country, in which no body is; or if it be terra derelicto, a land given over: whosoever is primus occupatur, the first seisor on it, hath the jus, right of it. And secondly, of things immovable, immobilium est praescriptio, mobilium usurpatio, there is a prescription of goods immovable, an usurpation of the movable: and there are two very good reasons for this: 1. Because the Commonwealth doth marvellously respect terrenam pacem, mutual outward peace: and doth look to bloodshed; and because infinite quarrels might arise out of this, and men might forge evidences, therefore to cut off this, there is Praescriptio. But the second hath more show: The Commonwealth saith this: If any man neglect his own right, (for that is our Maxim) interest reipublicae, ut quisque re sua recte utatur, the Commonwealth is to have a care, that every man use his goods aright: if he neglect them, that except the Commonwealth should take order for them, they should perish; the Commonwealth taketh order to punish him for his negligence: and saith, If he leave his ground without tilth so many years, till such a prescript time, he shall lose it. And thus every one doth possess his things, in communi jure, the common Law. The jus proprium, the right of propriety, added to the second member, that it is done ex jure belli, by the law of Arms: because the Magistrate hath gladium exteriorem, he hath authority to punish any outward offence, and him that doth it: and so consequently persisting in his obstinacy, may cast him out: as Gen. 48.22. The inheritance that jacob gave to joseph, he had gotten it of the Amorite by his sword and bow; jure justi belli, by a lawful wanrre. Now this proprium jus, right of propriety, ariseth thus. For after a man is thus seized on any thing, whether it be a public possession, or private, he taketh it in 4. rights. In jure p●opr●●, a man hath 4 ●●●h●s. 1. Besides his Dominion and Lordship over it, he hath usum: he may use the thing, as his horse to ride on. 2. Eructum, whatsoever cometh of the horse. 3. Consumptionem, the spending of it; he may kill it. 4. Alienationem, the making of it from himself, to another: as selling or giving of it. This had the Patriarch at the first. Now according to these four things, cometh in jus proprium, the right of propriety: for having power to alienate, he hath power to do it, either liberally and freely, or illiberaliter; as in debt. I will set it etc. or it shall go for debt. Now in this giving freely, or otherwise, he hath power to translate either the whole Dominion, and likewise the property of it, or nothing but the use of it, or the usus fructus, the profit of it: and this, either for a time, or for ever. See it in particulars. When a man doth alienate the property and use and all of a thing, liberally, and for ever, D●nat. without any consideration, than it is called Donatio, a gift, or legacy: and that is of two sorts, either in a man's life, or when he is a dying. So he translateth the right of his succession at his death to his child. Now if he do translate a thing liberally, and but for a time; Mutuum. than it is called mutuum, a loan: he dareth it, but without consideration. And if he translate not the thing, but the use of it, than it is commodatum, borrowed to be used: though commonly it be taken for that that is but for some particular use: and then the end is named; and this is first for the fruit; so is alienation. Contractus inn●minatus. Now secondly, that that is called alienatio illiberalis, in consideration it is called donatio illiberalis, they commonly call it by the name of contractus innominatus: and that is of three sorts. 1. Do ut des. 2. Do ut sacias. 3. Facio ut des. These contracts innominate are not unusual in these days. For lightly every contract we make falleth into one of these. Of them the first is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. I let into your hands such a Farm, on the condition that you husband it, and in regard of the properties, give me thus much. 2. And of the second, feoda, fees for homage, when for service something is given. 3. The third, they call contractum civilem, a civil contract. Now then for Do ut des. The old order, Permuta●. when men began to be weary of liberality; the first brood of it was permutation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which now is referred to two kinds: either money for money, and that is called cambium, exchange: or else it is that they call Bartering, Cambium. Bartering. when one thing is given for another, out of money: and this is where there is percommutatio. Now, where it is pecuniae pro re, or rei pro pecunia, money for goods, or goods for money, there cometh in two: for where is commutatio rei pro pecunia, an exchange of goods for money, it is emptio, buying: Emptio. Venditio. & the contrary, nummi pro re, the change of money for goods, is venditio, selling: Which is divided either into negotiationem, whole sale; or by parcels retailing. And this is in the alienation of the thing itself. Then besides this alienatio usus rei, making away the use of the goods, and that illiberalis, illiberally too: not of the thing wholly, Cond●●●●. but of the use of any thing separated from the propriety: and that if it be usus rei pro pecunia, hiring; if pecuniae pro usu rei, then locatio, L●cati●. letting. And out of this groweth another, that is distrustfulness: because sometimes we will let one have the use, whereas yet we dare not trust him with the property of it: and so consequently, there groweth another contract out of this; the contract of words and writings, of pawns, of pledges, and suretyship. In regard of words, if he be content with his bare word; in regard of him that requireth it, Stipulatio, Sponsio. it is called Stipulatio, in regard of him that giveth it, Sponsio. If it be in writing (these are proles humanae perfidiae) if he be content with his own writing alone, it is called Chirographum: Otherwise, Chirographum. Syngrapha. if we have other men's hands with him, than it is called Syngrapha. If it be Rei, real, than it is either in regard of some oath; Cautio. and than it is Cautio: or for the recovery of some thing received; and than it is either movable, and that is Pignus: or immovable, as lands; Pignus. and they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If it be personal, then either in war; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Obsides. Predes. Vades. Fidejussores. Ex promisse. and they are hostages, Obsides: or for a public condemning of a Commonwealth, and they are Predes: or in a criminal cause, Vades: or else in a matter of money, of debt, fidejussores. If he enter a band, if there be but his bare word, they call it ex promisso. They add to this the contract of Depositum, and that they call Fiduciare; while a man liveth, Fiduciare. or when he dieth. But I cannot see how Depositum can be a contract. Now to the appentite itself, how that stands affected, in regard of this object: and then, as it falleth either in his order, or in his manner, and measure. In his order thus: that whereas there be two things that a man's desire is carried unto; 1. The enjoying of the end itself. 2. Of those means, quae tendunt ad finem, which conduce to the attaining of that end: There must be (as Aristotle) a division out of the faculty, a double desire, duplex amor, and double love, and double concupiscence; because there be two things, and one is greater than another; 1. wherewith we desire the last fruition, and another whereby we seem appetere, to long after that that doth further us to the end. Then whereas the end is greater, so the love of it must be prior & major, both timelier and greater than the other love, of which the object of this is one. Then this is that which we hold: first, that as in the ministering of medicine to the body, there is a certain quantity and measure, which if it fail, it purgeth not all the humour; if it be more, it purgeth all the humour, and somewhat else, that it should not purge: So in the affections and appetites of the soul, there is in some a desire of these things, yet mixed with some defect: neglect then is no regard, etc. And in other some, there is such an excessive desire, that either they are affected to worldly things more than they should be; or so, that they can be content to forget their duty, as Heb. 12.16. he saith he would not have one to be as Esau, to forget his birthright, his blessing that God bestowed on him, for a mess of pottage, or meat: therefore it is expedient that we take the measure itself first: and that we must begin after this order, 1 Tim. 6.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And having food and rtiment, let us be therewith content. A contented mind, that if it please God to bestow no more on us, than these, yet we stand contented. The reason is, because we see that God hath created poor men and rich; as having plenty of spirit, so plenty of wealth, he might have made all rich: the reason that hindered this, was, as Ambrose saith, that as the rich might have praemium benignitatis, the recompense of their bounty, so that he might crown the poor man, cum mercede patientiae. So saith Sol. Prov. 22.2. And therefore every man is to stand contented, if he will, to call him higher: adding no cares which may breed noisome lusts; thus must he stand, because it is Gods good will and pleasure: and then 2 Cor. 8.15. out of Exod. 16.18. he that gathereth much, hath nothing over; and he that gathereth a little, hath nothing less, when he dieth: therefore making this the first part of measure, not to seek to rise otherwise then God will. And then secondly, that it is lawful, Prov. 6.8. to gather in Summer for the time that is to come, by honest means, and with a sober mind. And then thirdly, that he seethe his household increase (as when jacob saw the Patriarches increased in his house; Gen. 30.30. we see what care he took for them: When shall I travel for mine own house, etc. So this desire and care he may have of them that pertain to him, being always limited with the former conditions: Prov. 5.15. that he may drink out of his own Cisterns, i. that he may have of his own, 2 Cor. 12.13. that he may not be chargeable to others: and as Sol. ut habeat fonies, qui deriventur foras, us tamen juste Dominus eorum sit: the meaning is, that he may be liberal to others, and yet have to suffice himself, that he may have to pay his ditrachma: Exod. 30.12. to help the Church, and Matth. 22.29. the Commonwealth, and 2 Cor. 8.12. that he may have whereby to do good to poor Saints: as Eph. 4.28. to have for himself, and to give to them that need. Thus far if the means be kept, and a sober mind, the measure is kept. Now if he go beyond this, 1 Tim. 6.10. then beginneth the root of this; 1. he murmureth at another, in regard that he hath a better condition. Exod. 16.3. They would have tarried in Egypt still: We will go to Egypt again. They preferred the life in Egypt, before the life in deserto, in the Wilderness: First, the life by the fleshpots, before God's service: And secondly, a disquietness also after that. Mat. 6.31. Quid comedam? quid bibam? quid induam? what shall I eat? what shall I drink? wherewithal shall I be clothed? And that carefulness the rich have, Luke 12.17. the rich man reasoneth with himself: and so the third, out of these: it breedeth a nest of horseleeches, a worm with lingua bisulca, a forked tongue, crying Affer, affer: unde habeas nihil resert, sed oportet habere: bring, bring; it is no matter how, or whence you have it, for have it you must: upon these three standeth this suppuratio concupiscentiae, the Impostume of lust. Now for the making of subactum solum, of the ground and soil meet: as Tit. 2. the taking of an estate above our proportion, he that will bear a bigger sail than he is able to carry, cui plus opus est, than he needeth, than he falleth unto unlawful practices, then is he a fit soil for the Devil to cast in his seed; and he moveth him to stealth, and the provocation and allurement. Luke 15.13. he setteth down, that the prodigal son fell upon a riotous company of wasters, & sic dissipavit suum patrimonium, and so wasted his substance: If a man follow such company, it will set him supra analogiam, above his allowance. He must spend lawfully and orderly, and then as Prov. 1.12. he will speak as they speak. 1. The breaking forth of this is in icterum, into a Jaundice: we have examples, 2 King. 21.2. of Ahabs' eye: because he saw a thing that served for his turn, though he had enough; he could never be well till he had it: and when he could not by right, he got it by wrong, and by the blood of an innocent man. And the foamings out at the mouth, there be many set down by the Heathen man, and Menander is full, to that purpose out of the book of the Preacher, and of Wisdom. If a man had an inheritance with wisdom, Eccl. 7.11.12.4. The shadow of wisdom is good, but the shadow of money will do well. Then succeedeth the Act. Now to the act of thoft, reducing all these uses that we said were lawful, to these that are common among Lawyers. 1. The attaining, and getting of riches. 2. The use of them. In attaining is respect to justice, in the use is respect to justice and charity. For, as was said before, we have them given us, not only for ourselves, but as the Apostle 2 Cor. 9.11. for liberality; and so we see Deut. 16.11.12. God taketh order, that out of the substance, both the Levit, stranger, widow, and poor should have their portions. Of the getting justly, and of theft in getting committed. Things from the beginning, by the law of nature were first common: and in extreme necessity by that direction, Prov. 6.30. of the fault, and by the order that God taketh, Deut. 23.24. If he be hungry, he may eat of his neighbour's Grapes: so that he put none into his vessel, to carry away with him. And so likewise in the profane law, whereby properties are distinguished, further than extreme necessity it holdeth not. So a second right in those things that yet remain common; as fowls, fishes, and those things that we commonly find on the Seashore, as pearls: and further after the distribution, in prima occupatione, in the first seizing on a Country, there was a propriety to every man, and a part of possession of every Country allotted to remain common, for the benefit of the poor in that measure. After, for the proprieties by public right, we laid four. 1. Seizing on a Country. 2. those things that were left and forsaken. Res derelictae, given over. 3. Prescription. 4. The right by the bow and the sword, by war. For private use: by liberality, and justice. Illiberalis alienatio, in these alienations before mentioned. Injury in getting is wrought three ways, so is theft: The first two be in Levit. 19 Non extorquebis, neque fraudabis. Thou shalt not extort, that is rapina, Rapina. robbery: Thou shalt not deceive, this is furium, theft. And a third to these may be added, as we shall show afterwards. The genus to these, Habak. 2.6. calleth congregare non sua, to increase that which is not his own: and Mar. 10.19. the desire to be rich. 1 Tim. 6.9. They fall into temptations, and many hurtful desires: and as the Heathen man saith, qui vult dives fieri, vult cito fieri, he that would be rich, would be rich suddenly: and Prov. 28.22. Surely a man cannot be innocent, if he make haste to be rich: then his desire cannot so soon be accomplished, but he must needs be entangled with some of these species, kinds following. 1. They begin with rashness, that by force and extortion take away, Prov. 11.24. he saith, semper erunt in egestate, they shall still be in want: many times God bringeth this most upon them, that it stayeth not: and 2. Prov. 25.7. he saith, that he bringeth a sudden death: so that of deceitful men, Prov. 12.27. it is said; That they get in hunting they shall never roste● and Haba. 2.8. Vae tibi qui spolias, nam & ipse spoliaberis, woe be to thee that spoilest others, for thou shalt be spoilt thyself: They be, as the Heathen man saith, as sponges; and some tyrannous Prince seizeth upon them: but howsoever it falleth out with them, 1 Cor. 5.11. they are not to be accounted as brethren in the Church: and 6.10. certainly they shall never inherit the Kingdom of God. This is for the fault in general. It receiveth this division: for there are some that set themselves to spoil their neighbours in suum commodum, for their own profit; but sometimes it is in damnum & detrimentum proximi, to do their neighbour a mischief only: in which respect we may consider incendiarios, ●n●endia●●●, Sorcerers and Witches. such as will set houses and barns on fire: so likewise Sorcerers, that wreak themselves on their neighbour's goods. Exod. 22.5.6. God taketh order for this. If any man set fire on stacks of corn, or standing corn, he shall make it good. Now of those that do it for their own profit, we may consider them thus: either as they do it under colour of authority, or without. If under colour of authority, either as in peace, or war. In war, after he is a soldier, he spoileth whomsoever he meeteth withal: Praedo. Praedo. That john speaks against ravening, Luke 3.14. and Ezek. 38.10. and so forward. In peace we come to consider them, that Esay speaketh of, c. 1.23. Principes tui sunt socii furum, thy Princes are companions of thiefs: and so Ezek. 22.27. Their Princes were like wolves ravening for their prey, yea to destroy souls for their covetous lucre; and that is done, either by usurpation, if to a private family: and therefore the children of Dan were accursed, judg. 18.25. to a family, vers. 27. to a whole City, for whether it be for smaller matters, Gen. 25.25. there is a reproof, and objection of injury of Abraham to Abimelech, for a Well. And a third also, Esa. 22.15. that extorting of offices, that which was the vice of Shebnah, or if they be rightly seized on their places, and be no usurpers, and they be called by authority, yet then another way; Esa. 10.1. Psal. 94.10. that they enact grievous Statutes, and do ponere molestiam praeter statutum, vex and oppress beyond law, which no Statute will warrant. And besides that, Nehem. 5.13. such as their rulers were before he came, both themselves, and their under-officers. And we speak not hear of Princes only, and Magistrates, but of pety-lords. Aug. that Regna magna, great Kingdoms; are nothing but magna latrooinia, remota justitia, great spoilers, if justice be not duly administered: and the answer of the Pirate to Alexander, that he with a great army did rob great Countries; and he did it but with one Ship only, and with a small company. And the Lawyers make this difference betwixt great thiefs and little thiefs: that the one weareth a collar of iron, and the other a chain of gold: so great and noble men, and gentlemen to tenants. Esa. 3.14.15. The spoil of the poor is in their houses: or, as Micah setteth it out more terrible, but yet truly, cap. 3.2.3. that they plucked off their skins, broke their bones, and chopped their flesh as for the pot: which Esa. 58.6. plainly expoundeth, he meaneth those that bind the people in hard covenants, taking more of them, than either justice requireth, or their state can bear: and consequently they are under those, having superiority by debt, as the servant, Matth. 18.28. met with one of his fellow servants that ought him money, and took him by the throat, and said, Pay me that thou owest me: there condemned. And so Deut. 24.10.11. when any thing is lent, he will not have him that lent, go into the house, as Lord of the house: but he shall stay at the door, and the other shall bring it out to him. So such as Esa. 5.8. speaketh of, he will be solus: they will dwell alone, they will be Lords alone, and Rulers, and Magistrates, rich alone; they will alone have the sale of any thing, and will be alone in any thing, by what authority they can arm themselves. Come to the other sort, that have no colour of authority: Psal. 62.10. Trust not in oppression and wrong: he denieth them oppression and robbery. Now for Robbery, it is either on the sea, or on the land. On the sea, Pirates; Ezek. 27.26. against Pirates. On land, either such as rob in the way, and they are latrones, such Luke 10.36. that man fell into the hands of thiefs: or else those they call fractores, Burglary. ● Burglary. Exod. 22.2. And so this may come to the second, Non fraudabis, thou shalt not defraud, Levit. 19.3. In this, as in the other, the first member is, either furium manifestum, manifest theft, or conceptum, close: and in that these men are called receptores, receivers, or succentarit, the Proverb is, It is all one to hold the sack, and to fill it. Exod. 22.4. Look where the theft is found, though he stole it not, he shall be brought before the Judge, and show how he came by it. So whether he receive res raptas, or furtivas, goods taken by robbery, or stolen, for the thiefs; and themselves: And for manifest theft: this order, that because the Apostle, Ephes. 4.28. where the affirmative of this is, he placeth two things; 1. a calling. 2. labour in that calling. Such 〈◊〉 h●●● no calling. Sow will begin with them first that have no calling, 1 Tim. 5.20. or an unlawful calling: and there cometh in the third member, rapina, furium, & turpe lucrum, robbery, theft, and filthy lucre. These that have no calling, the civil law divideth thus; Into beggars, and rogues, and superfluous gentlemen: for as the one ought not to live precario, by begging; Deut. 15.4. In that part, by us, so much as in us lieth, there shall not be a beggar in all Israel. So likewise the other, because they stand against the good of mankind, Gen. 2.15.1. in Paradise, 2. out of Paradise; he saith, they were put into the East part of Eden, ut operarentur, that they should dress and keep it: They should eat in care, and sweat of brows: and these do neither, but live voluptuously and idly: and therefore be thiefs; and therefore are to be placed here. For when God giveth his reward, Matth. 20.8. he will say to the steward, Vocato operarios, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, call the labourers, and pay them their wages. But Matth. 25.30. when he cometh to punish, he will punish not only servum flagitiosum, but servum inutilem. i. superfluam creaturam, the wicked servant, but even the unprofitable and superfluous creature; and cast him in tenebras, into outer darkness. Call these idle fellows, that neither eat their bread in care, nor in the sweat of their brows. So the word, Gen. 3.17. Prov. 10.10. & 15.13. he saith, Care and study that, etc. Or else he must necessarily operari manibu●, labour with his hands: his brows must sweat for it. In 1 Cor. 12.21. he setteth down an opposition between the eye and the hand, or the head and the foot: so that if it be not the eye that directeth, nor the head that provideth and directeth, nor the hand and foot, and so labour be not at all: then certainly he is to be accounted as a thief. Such as have an evil calling. Between nequam & nequaqu●m, God putteth no difference: therefore, no calling and an evil calling is all one; therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in both it is filthy lucre: they that have evil callings, these Harlots Deut. 23.17. these lenones, bawds, and keepers of them, are plainly forbidden: Levit. 19.2. those that the civil officers calleth mathematici, tellers of destinies, Egyptians, and Jugglers: we may put them up in the same crew: Deut. 18.10. Because they bring in profit: and so not see how this matter standeth. Then after we come nearer to furtum, theft: but yet so, as we show first how it cometh to pass that we may receive these things, how these things were brought first. 1. We may alienate by donation, job. 6.22. Nunquid dabitis mihi de substantia vestra? Did I say, bring unto me, or give a reward for me of your substance? that is, it must not be another man's, but our own. 2. And secondly, out of that, as Abraham reasoneth, Gen. 15.3. in inheritance he saith, Ecce servus meus haeres erit, lo my servant shall be mine heir: and Numb. 27.7. God hath taken full order for it, that it shall go down to a man's children, both to the sons and the daughters: so that it is a foolish show of lex Salica in France: a thing prejudicialll both to the law of nature, and God's law: and john 4.38. he saith, I have set you to reap there where you have not laboured, etc. whereby he showeth, that we have not only authority to convey lands, but also our labours unto others; and that by a good tenure, 1. donatione, 2. haereditate, by gift, and inheritance. Now otherwise there must be industria, painstaking: which is in three things called the legitimum, viz. 1. labour, 2. cost, 3. peril. 1. For labour, Gen. 29.15. Laban saith to jacob; It is no reason that thou shouldest serve me, and labour for me, (though you be my brother's son) and have nothing: tell me what shall be thy wages? and so telleth plainly, that labour cometh in compensationem, to be recompensed: and Matth. 10.10. he saith, Dignus est operarius mercede, the labourer is worthy of his hire. The rule is Equality, 2 Cor. 8.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there may be equality: So then there is an equality between operarius & merces, the labourer, & the reward: and Deut. 24.15. It shall not be detained: and if it be detained, it shall be peccatum clamans, a crying sin: therefore he is a thief that detaineth the reward of him that taketh pains for him. 2. For peril: we see that was in estimation to Cal●b, josh. 15.16. There was a well fenced City, hard to be won; Caleb, he maketh a Proclamation, Whosoever can get Kiriath Sepher, and win it, he shall be rewarded: so Othoniel got it, and had his daughter for a reward. And the same course we see, 1 Sam. 17.25. Saul saith, when the Philistim came to revile Isaael, He that will venture upon the Philistim, shall be my son in law, and shall marry my daughter, and I will give him great riches, etc. and David slew him, and had, etc. And so David, for the winning of jebus, that had rebelled against him, He that getteth jebus, (1 Cron. 11.6.) shall be Captain of the host: and joab went up first, and was made Captain. And in this respect it is, because the Merchant's peril is greater than the Husbandman's; which ventureth but his seed, and he ventureth his goods and life too: therefore his gains is allowed to be great. 3. Now then for cost, in laying up: and so for building of houses: and furnishing himself more than needeth, only in publicum usum, for the public use: as joseph, Gen. 41.15. he sells the corn that he had laid up saleable to his cost; that they call multiplicem usuram, multiplied usury. And in the like, 2 Chron. 36. vers. last: God allotted to Cyrus, that they call usum pretiosum, a most rich reward: so any of these ways a man may receive money for it. Now then, beyond these of Industria, industry, there are two more, first damnum, or detrimentum, damage or loss: Exod. 22.5. Lastly, money: it is pretium indeed, Eccles. 10.29. and so▪ God hath appointed that the ground of buying and selling should be by it. Levit. 25.14. and 27.18. Rules given for buying and selling. These thus standing, we come to say that there is furtum occultum, close theft; In Contracts, our of Contracts. 1. Occultum furtum in Contracts. 1. In Contracts, when a thing is sold, that cannot be sold; or let, that cannot be let: as when a man would buy the grace of God for money, as Simon Magus. But Peter, Acts 8.20. rebuked him for it: Pecunia tua pereat tecum, let thy money perish with thee: this is called Simony, of him that first offered it in the New Testament. 2. And of the like nature to spiritual things, are those that are annexed to spiritual things, and cannot be translated but to those that have those spiritual things: as john 2.15. about Doves; but they were profane, not spiritual things: but the other, those that sold Oxen, and the exchangers, he threw out of the Temple. But to those that sold Doves, vers. 16. he said etc. So Simony, even in re●sacra, in sacred things, Simon●. is when justice is sold. Saint Ambrose and Saint August. Quid dabitis mihi ut faciam justitiam? & quid dabitis mihi ut vendam vobis Deum? What will you give me, that I may do justice? and what will you give me that I may sell you God? it is all one. Also Esa. 5.23. they justify the wicked for reward. 3. And a third thing under the selling, we may account of the selling of gratutta beneficentia, of liberality: as Iud●x nummarius, an Usurer to sell money, being vitiosa contractio, an unlawful Contract: Psal. 112.6. & 37.21. and Luke 6.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing must be hoped for: and it should return a great reward. Gratuitum & mutuum, a Loane; and no hope of recompense, must go together: whosoever he be that setteth a price upon that liberality, vendere mutuum, to sell a Loane: it is a corruption of virtue: for donatio is liberalis alienatio sine omni mercede, in aeternum, & mutuum is ad tempus, A gift is a free alienation for ever, without any reward at all, and a Loane is but for a time. And because two things are to be required in Contracts, labour & merces, & res appretiata & pretium, & cura & stipendium, the labour and the hire, the price and the thing apprized, the care and the stipend: Magistrates tribute for his care: therefore to consider both these, and theft in both: Ezek. 34.3. If they eat the fat, and cloth them with the wool, and kill them that are fed, and feed not the sheep, he calleth them robbers. i. fures officii, thiefs in the office. And a Scholar, Five officii. Prov. 17.16. if he have pretium sapientiae, the price of wisdom, of his study, and if he have not curam sapientiae, a care of wisdom, he is fur, a thief of his study: he maketh not that equality. Now on the other side, if he do labour, Deut. 24.15. the labourer must have his hire: but he must have, as Zach. 11.13. by the contrary of that which is there set down, he must have decorum pretium, a goodly price: i. there must be a correspondency between his labour and his price: as Deut. 15.14. he must give him a reward, and that a liberal reward: i. that we see, that we neither defraud him wholly in the reward, nor that we pinch him in it. Now then to the substance of Contracts, and as before we considered, pretium & rem appretiatam, the price, and the thing apprized: so here we consider, pretium, mensura, & merx, the price, the measure, and the wares. Now in pretio or mensura, in the measure or price, there is a double fault: for first there is a corruption of the measure only: and then secondly, there is anomalia, inequality or disproportion: if it be a corruption of the measure only; they are adulieratores monetae, counterfeiters of money: and therefore grievously punished. Gen. 23.16. It is said that Abraham weighed 400. shekels to Ephron, and that ex argento, of silver currant, apud quemlibet mercatorem, with the Merchant. Orders must be that we know the weights. 1. Whosoever it be, Coiners. that as it is, Esa. 1.28. mingleth a base substance with the metal, as dross with silver, he is an abuser of it: or as Levit. 27.25. he that maketh a shekel less weight, that clippeth it: and therefore whosoever hath that money, maketh a general unproportion in all Contracts, and bringeth an universal confusion, and is executed as a Traitor. Then the next after is as good, but yet not answerable in wares: for in wares, that they be good; first they consider the substance of them, that they be not quisquiliae frugum, the refuse of the corn: Amos 8.6. Esa. 1.22. mingled with substance: to mingle wine with water, is a corrupting of the wares: so if in substance, they are false, or mingled, they are naught. 2. And for the quantity of it, Levit. 19.34. Prov. 20.10. & 11.1. be sheweth plainly, that false weights and measures are an abomination to the Lord. 3. And in the quality, as God speaketh, Levit. 19.11. where there is a deceit, where a man knoweth that that which he selleth hath a general fault: and so the buyer is to be told it; or else the price abated. If it be such as may serve for thy use, and cannot be turned for other men's uses; if there be not abating of the price, the counsels have made it turpe lucrum, filthy lucre. Now besides the ware, the manner of uttering it: and then if it be to one that is ignorant, Gen. 43.12. because haply there may be in the party an oversight, or deceiving. jer. 9.5. 1 Thes. 4.6. Every man seeketh to go beyond his neighbour; and so we seek imponere illis, to deceive them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to overreach: and so this kind of dealing may be counted gross dealing: cozening. Zacheus, Luke 19.8. If I have overreached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he calleth cozening: Levit. 19.11. that there be no deceiving, 2 Cor. 7.2. that there be no circumvention. Now for the price, we must not think when they come to buying and selling, that they come to a spoil: but avoid that dispraising and abjecting of wares, Prov. 20.14. Malum est, malum est, it is naught, it is naught: but yet afterwards, when he is gone, he boasteth of his pennyworths. Amos 8.6. We must not sell the needy for shoes: which when they come to expound, they can interpret no otherwise, than that needy men, which must needs have money, they will wring them so hard, that they shall have little or nothing for their wares: Micah. 7.2. calleth it a net: this ought not to be, Levit. 6.5. Ps. 15.4. Prov. 24.4. if he add an oath fraudulenter: he saith, if beside deceiving, he add an oath, he shall never recall, though it be to his own harm: 1 Pet. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lay aside all guile. Come to theft without the Contract, Theft without the Contract. it is done as before: 1. By a reach beyond our brother, Stellionatus. 2. Illo nescio, he not knowing of it. After it divideth itself into sartum domesticum; it is, Tit. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, F●●●tion d●●●si●●●●. intervertere: when as they turn something into their own purse, when the servant beguileth the Master, or the Steward him whose Steward he is: or if not only a Steward or servant, but a Disciple; we see it was judas his fault, john 12.6. he did privily divert out of the bag to his own spending: this is surtum domesticum, household theft, or theft within doors. 2. To this they add servos sugitivo●, fugitive servants, because the servant is a part of his Master's possessions; there is a detraction of somewhat from the possession: for he detracteth himself, and so diminisheth it. Philem. vers. 12. Though Paul could have found in heart to keep Onesimus, yet he sendeth him back, he would not be so bold, knowing he was none of his. And not only this, but when they waste their goods, Luke 12.45. when they eat and drink: and Deut. 21.20. he is a rioter and drunkard; the same is applied to the son, if he eat and drink with sinners. Without the family: 1. Without me ●ands. it is either of a thing 1. Consecrated: and that is sacrilege. 2. Profane. Of a thing consecrated, Levit. 15.15. there is a law for it. Rom. 2.22. he matcheth it with idolatry: for he saith, Thou that abhorrest Idols, committest thou sacrilege? For we see that the holy Ghost, judg. 9.4. marketh there Abimelech for taking our silver out of the Temple of the Idol: and Dan. 5.2. the alienating of sacred vessels, it did procure the great and mighty hand-writing. This ought not to be; if a man convert to his own use, or divert from a sacred use to a profane. In profane. In profane things, they are either, 1. public, 2. private. Public, 1. Public. and that is peculatus, when a thing is the Commonwealths, or stolen è loco publico, è balneo, balnearii sures, from out of a public place, out of the Bath; thiefs that stole the clothes of such as were bathing: & to these may be added those that receive public wages, and convert it to their own private use: such as the Priests, 2 King. 12.5. he saith, the King gave strait charge, that they should bring in their half shekel for the repairing of the Temple; and that the Priests should receive it: They brought it in, but there was no reparation done by the Priests: Then another order was taken; he provided a chest, with an hole in the corner of it; and in that it was put in, 2. Private. and kept. And if we consider it of private things; Then it is divided into furtum Personale, of things living 1. Men. 2. Beasts Real, of things not having life. Personal theft. Theft of men is called Plagium, and the thiefs Plagiarii. Exod. 21.16. was punished with death, if the party were found, or Deut. 24.7. if he were but about it, it was death. And the Apostle, 1 Tim. 1.10. he continueth, and is of the same mind: and with this he coupleth judas his sin, for betraying a person for money, Matth. 26.15. there is not outright selling of him. 2. Then if it be of beasts, it is called Abigeatus; and the men Abigei, drivers away of cattles: as the Sabees, and Chaldees, job. 1.15.17. Exod. 22.1. Real furtum, of things that have no life, of raiment, Real 〈◊〉 money, etc. and there is an order taken, Exod. 22. in every respect for all these. Aggravation of the●●. The aggravation of these: This addeth God's curse, and maketh the theft grievous. Exod. 22.21, 22, 23. First if we vex or trouble, or take away from fatherless, stranger, or poor neighbours, for they will cry: it is a crying sin; And if they once cry, I will surely hear them: Deut. 24.17. he forbiddeth that there should be any pledge taken of the widow, And job 24.3. he saith, Whosoever he be that driveth away the Ass of the fatherless, and taketh away the widow's Ox; and Prov. 23.16. Whosoever he be that entereth on the field of the fatherless, he shall be sure to be punished, and visited with the fierce wrath of God. Enclosing 〈◊〉 comm●●●. Now then, partly here, and partly before, cometh in the enclosures of Commons: For as when regions were first seized upon, when as the first partition was made, each man had his peculiar lot distinct, like that of Caleb, I●sh. 14.13, 14. and so became their inheritance; so there was a consideration had of God's protestation, that always there should be poor, and so there was left unto them a division of lands in common, to live upon: And for these, Deut. 19.14. there is an order taken, that they shall not be removed, because all the parties are not there present, they cannot alienate their right: because they that shall be borne, cannot meddle in it: the poor from all beginning to all ending: and yet all that have interest in it cannot, and Deut. 27.17. the whole congregation curseth them that do it: Prov. 23.10. and 22.28. there is Solomon's censure: Hose. 5.10. he saith there, when he would compare them with as odious a comparison, as he can, Thy Princes are like them that remove the land marks: and how odious this was, may appear from their setting up every where of Meta Terminica, their usual bounder; the violent transgression, or usurpation of which is by Micah. 2.2. exclaimed against. And not only these, but job that was without the Law of God, yet he seethe it, and detesteth it, chap. 21.2. And this for unjust getting of goods. In the act of theft, we respected the double use of the gifts of God▪ and first before the use, the getting of them, called by the Philosopher generatio pecuniae. And in the unlawful getting of them, we divided the whole company of unlawful means into, 1. furtum, by deceit: 2. Rapinam, by violence: They are distinguished by Nazianzen thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is manus injecta, the laying on of hands, or taking a thing by violence: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a crafty way of compassing. Upon the petition that pertaineth to temporal things in the Lord's Prayer of daily bread, Chrysost. saith, that habere convenit etiam malis: habere autem de manu dei, sanctis tantum, the wicked may lawfully possess goods, but to enjoy them as blessings and favours from God, is the portion of the Saints: which God, saith he, praeparare non vetat, sed cum peccato praeparare: qui enim cum peccato praeparat, ei diabolus dat quod manducat, non Deus: forbids not to purchase at all, but not to compass them sinfully: which whosoever doth, he hath it of the gift of the Devil, and not of the gift of God, neither can justly make that petition; and he hath with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some pledge that some visitation shall come upon him for it. On the other side, the virtue opposite, is the just getting; and that is the object we have in hand. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sludium honeste rem parandi: Prov. 16.8. Every man ought thus to be persuaded, that a little by righteous means well gotten, is better than great revenues without. i. as very well the Apostle setteth down both the parts, 1 Tim. 6.5. where he speaketh of covetous men, he saith, they are corrupted in mind, and destitute of the truth: the reason is, this is their position, Game is godliness, as the Heathen man saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let me put up the money in my bag, and call me a pillar and a poller, and what you will. But in the next verse he showeth, that if a man can turn the proposiion, and say that godliness is gain; that is to account the true gain, as indeed it is, that that is gotten by God's prescript, not by man's oversight Gen. 43.4. But that he may say so as jacob said to Laban, Gen. 30.33. call my do to account, cras respondebit pro me justitia mea, my righteous dealing shall be able to answer for me, and to acquit me. Now unto this virtue, as it appertaineth to save and preserve us from evil dealing: yet because the world is full of it, and men have mentem malam, they are in a wicked and vicious race, and so run on, till stopped by conscience, and then afterwards touched: therefore is there a second virtue, that they call Restitution; and that is necessary, if perhaps any man have over-shot himself in getting his goods unjustly. It is one of the greatest and principallest common places throughout the Fathers, from the time of Constantine the great. And August. Restitution. he sets it down for a Canon, Non dimittitur peccatum, nisi restituatur ablatum, The sin of an unlawful purchase is not pardoned, unless restitution be made: the ground of it is, Numb. 5.7. For God saith there, if they have done any such thing, they shall confess the fault that they have done, and restore the damage to him that it was done to. And agreeable to that is the affection of job in the law of nature; job 20.18. He shall restore his labour, and devour no more: the reason he addeth in the next verse, For he hath undone many, and spoilt houses he never built. And as by the example of nature, so by the example of the practice of it under the law, Nehem. 5.11. For there Nehemiah saith, Ye shall restore the people their lands and Vine-yards, and the goods they had gotten by usury; and they said, they would: and he called the Priests, and caused them to swear that they should do according to this promise: and he shaken his lap and said, So let God shake them, that would not restore such things as they had gotten wrongfully, God shall shake them off, and all the Congregation shall say Amen. If we come to the Gospel, we shall see the rule of it, Rom. 13.7. Give to every man that which is his. And in the repentance & protestation of Zacheus, Luk. 19.8. that if he had done any wrong by cozening, forgery, or falsehood, he would restore fourfold the value of it. And as this is in goods unlawfully gotten: so in those things that have a lawful contract, there is a restitution too; as in the gift, donation: God, De it. 21.15. taketh order for the conveyance of inheritance. But for that matter there is but little order to be taken. These things that are of the nature of a gift, as that one being wholly commended to the necessity, liberalis donatio: so the other wholly to the trust, depositum, the committing of any thing upon trust, to be restored: Exod. 22.7.10. vers. 7. if any man deliver money to his neighbour to keep, etc. vers. 10. if any deliver to keep Ox or Ass: there must be a restitution of whatsoever is delivered to our trust to keep: or else justice will be broken. Among the depositarii, in regard of the thing committed: Depositarii. fiduciarii (as the Law calleth them) in regard of the trust that is put in them; Those that are put in trust with children, while their fathers be alive, as tutors, or guiders after their father's death, they must make an account, and give an account for their depositum, the things committed to their trust: for we see that the holy Ghost doth give an honourable witness of Mordocheus, Hester 2.7. he was put in trust with Hester, his Uncle's daughter; he saith, he brought her up as carefully, as if she had been his own daughter: that is the extremity that can be required. And so they that have charge during the parents' lives. Whatsoever they take, as Prov. 22.20. Solomon did, he saith he had uttered and written three times, many times in counsels and knowledge, that is, that they must diligently read whatsoever they receive, or whatsoever cometh in the bill of accounts. Luk. 16.6. If 50. be put in the bill for 80. surely this must not be so of Executors, that are put in trust with the administration of the goods of the dead, and feoffees put in trust with the conveyance of lands; 1 Sam. 20.15. there David is put in trust with jonathans' son, and the execution of it, and that in good order, 2 Sam. 9.1. And for those, Luke 20.14. when as they had the Vine-yard, and the heir was sent to receive some fruit of them, they said, Let us kill the heir, and the inheritance shall be ours. We see how grievously he threatneth them, and what a great woe the Lord pronounceth against them for it. 3. After these things that go sub ratione depositi, Strays. under the name of trust, they join those things that come sub ratione inventi, strays. Exod. 23.4. God saith, If we meet our enemy's Ox or Ass going astray, we shall bring him home to him: and if we be fare from him, and we know him not, Deut. 22.2. we must keep it till he come for it: And if the owner never come for it, but by reason of ignorance, or negligence, let him alone; than it is plain by Levit. 6.4.5. and by Numb. 5.8.9. we must not divert it to our own uses, but restore it to the kindred: and if the party have no kindred, it shall be given to the Lord, it shall be employed ad pios usus, to sacred uses. 4. Then for those things that are lent us, that is, that are given freely to us for to use for a time, and then to restore them again, August. saith, Tameisi benigne dimittitur, tamen non injuste repetitur, although it were freely lent, yet may it lawfully be demanded again: So he that doth not restore that which was lent him, is injust: therefore God hath taken order for it, Exod. 22.14. where he saith, that it shall not only be restored, but in this order: if any hurt befall it, it shall be made good: if it perish, there shall be another given for it. Now because restitution is in conducto, in things that are hired, he hath taken order for it: the thing shall be restored, if it perish not: and Exod. 22.15. if it perish, only the hire shall go for it: and so he doth limit us in every action. And because the unfaithfulness and untrustinesse of man hath brought in writings, as Bills and Obligations, and pledges, and sureties, etc. therefore, even for them also hath God taken order in his word, Psal. 15.4. If a man have once passed his promise, he must perform it: and Exod. 22.26. and Zech. 18.7.12. of the pledge, and Ezek. 33.15. if he restore the pledge, he shall live, and not die: and if he do not, he shall be, as he accounteth him there, an unjust man, and hurtful, and obnoxious. So the surety, seeing Prov. 22.26. it was such a dangerous thing to become surety: and that the law was so strict, Spare him not: and that the world was now grown to make it a rule, Prov. 20.16. to take the pledge of him that is surety, and let the other go: therefore he saith Prov. 6. vers. 4. If you be surety, be careful to discharge it: And if he that is surety must be so careful, much more must he care for whom he is become surety: because the care is brought upon the other by him. And last of all, Tenacitas. in regard of the Commonwealth, there is a detaining, and that is, as Solomon speaketh well, Prov. 11.26. to keep corn in the time of dearth, the people shall curse him for it. So it may be said of any thing that is beneficial to the whole, every man is bound not to detain it, but to utter it: that is of that we call withdrawing. Come to the use: which is, when we have neither by detaining that which is none of ours, nor by taking away from others, which have right of them, but not power to retain them; if we come not to generare pecuniam, increase money by usury, after none of these ways, we are just Lords. It is well said, Vbi justitia est condus, ibi Christus est Dominus; where justice is the layer up, there Christ is the Lord over those goods; and we have a good tenure: the Devil is Lord of the other. Aug. upon Luke 8. vers. 14. saith, that the first gains is thorns: Simile. A thorn, non colligitur sine laesione: if one come to gather it, it may chance to run him in the hand, if it be not well gathered: hereupon cometh it, that it is a Proverb, Omnis dives aut iniq●us ipse, aut haeres iniqui, every rich man is either an unjust man himself, or the heir of an unrighteous father. A man being rightly installed in the right of his possessions, and goods, than the use of them, is either upon himself or others: the one Eccles. 6.7. the other 2 Cor. 9.11. he saith he would have them rich to liberality. The first is for sufficiency to a man's own need: the second for liberality, to the need of others. These are the two uses of riches: they are both comprehended in Prov. 5.15. for he saith there, Drink the waters of thine own Cisterns, and let the pipe of the fountains run forth to others; for our use, and for the use of others. Gal. 6.8. there is a double sowing, into the flesh, and into the spirit: for a man may sow them all into the flesh, then as the flesh endeth in putrefaction, it is a putrisving soil, and so he may reap putrefaction: but if he sow in spirit, to that is for spiritual uses, propter pies usus, for pious uses of the Church and the Ministry: and propter pios civiles usus, for religious civil uses, for the poor. But they are plainest and best of all seen in Christ's purse, john 13.29. For there he biddeth judas dispatch: Now it is said, that some thought his meaning had been, because he carried the bag, first to buy for their own use, those things they had need of; or else the second, that he should give something to the poor. In the first use of these, there is a double extreme: Profusion. niggardness. Profusion 〈◊〉 nigar●●●●●●. As one may not inserre caedem sibi, kill himself: and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uncleanness, may be with himself: so this is furtum in se, theft against, or, from a man's self: Eccles. 4.8. he saith, there is a covetous man alone by himself, that gathereth with niggardness, and never saith, Quare desraudo animan meam bono? why defraud I myself of so much pleasure? here is a defraudation and theft of himself: And while he doth this, jam. 5.3. his gold and his silver cankereth, and his garments wax full of moths, and his canker and moths shall stand up in the last day, and accuse and condemn him. Ambrose upon that place saith, Esurientium est cibus, qui apud te mucescit, & sitentium est potus, qui apud te acesc●t, it is the bread of the hungry that grows mouldy by thee, it is the drink of the thirsty that sours by thee. Of this man, by the consent of interpreters, Hosea speaketh, T●● 〈◊〉 o● 〈◊〉 8. cap. vers. 7. he soweth into the wind, and reapeth in the whirlwind, there is no profit of it: and if there come any profit, the stranger shall reap his labour. That is the common plague, as the Heathen man saith, Quodque profunda hausit avaritia, what profound avarice hath gathered together; there shall another come Qui luxu● pejore retundet, whose profuse vanity shall scatter it. And indeed the hand of the Lord is upon them, that whereas their sparing is, that they at the last day may enjoy it, and say as he saith, Luke 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soul take thine ease, eat, drink, and be merry; God disappointeth them, vers. 20. or else that they may be kept, when they are sick, Psal. 41.3. But when they are in sponda languoris, upon their sick bed, they shall receive no comfort, but wax worse and worse: they shall spend all their money with Physicians, as the woman with the bloody issue, and be never the better: as the Rabbins say, they shall not shift from the sick man's pallet, to the bed of health: or else it is job 20. that their children might have enough; there he saith, vers. 10. that for all that, their children shall be beggars too. And there is nothing more commonly seen then this, that the prodigal son is the heir of a niggardly father; this is the use of it to ourselves. Now the other use is the other extreme. Whereas he that doth right is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Steward; and his action is a dispensation: he that is prodigal, Luke 15.13. his action is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wasting: he flingeth his money from his, as though he cared not for it, or were angry with it, as Seneca saith, Ita segerit, ac si iratus esset pecuniae, he behaves himself, as if he were fallen out with money: Luke 12.19. and that is that that fools some rich men into an easiness of wasting on their pleasure, what their avarice had laid up (such unnatural ends have wretched games:) for as his desire began from the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lust, in the o●her Command●ment: so lightly if it have an end, it is not natural, that the Preacher cap. 4. calleth a monstrous end: this is the common end, prosundere, prodigally to consume it: but so also, as he is fur sui, a thief of his own: for which being profuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where he should not the stealeth from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom he ought not: he wasteth and consumeth himself in superfluous things. The Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that are more eager than needeth upon evil things, 〈…〉 dall and heavy an good 〈◊〉. they shall be dull and heavy in good things. When there cometh a good thing to be employed in, they are wonderful sparing and needy, as in the case of redeeming a captive, they are very near: Ten 〈…〉 he can 〈◊〉. but they are very profuse in a riotous supper. As jus●tia, justice, must be our condus, layer up: so we must have a promus, a layer out too: and of that it is well said of the Heathen man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good temperance be thou my Steward: that, as B●si● saith, the way to avoid them both, is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whetstone or riot, is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vainglory: and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the whetstone of prodigality: which if they could take away, they could take away the compass of their own nest: they should never fall. For howbeit that it be true, that they say, That how much soever they spend, P●●d●● they not excused by piene●. they have enough to do it: Luke 16.19. that they can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, far sumptuonsly every day: yet it ought not to be. And the Heathen man could say, they that would spend profusely, and say they had enough; why saith he, it is no answer. For if you a low your Cook a bushel of Salt, and he by putting too much in the pot, should make the pottage too salt: and he should answer. you, he did it, because he had enough, it were a foolish answer, & you would not like it. 〈◊〉 gal●● 〈◊〉 at ability more grievous. And much more grievous is this sin in them that are not able, etc. Of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prodigality and excess, there are two parts: the first is this, when they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon no occasion, daily, oftener than needeth: so a second, when they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above his ability: and that may be done two ways: the one of his faculties, that he can stretch unto: the other of his condition. Of his saculties, Luke 14.28. for he saith, there was one began a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tower, that could not go through with it. So secondly, though Naball be so rich, 1 Sam. 25.36. yet it is above his condition to make a feast like a King: it is not allowed though he be able, much less a man to do it, if his purse will not reach. Therefore, David Psal. 69.22. he prayeth that his enemy's table may be a snare unto him: for both it becometh a snare unto the soul, and the body will despumare in libidinem, wax wanton: and to the body, Prov. 5.11. You shall mourn at your end: it doth bring sickness to a man's body: so here it is a snare to a man's substance, it consumeth that; job. 20.13, 14, 15. he saith, the sin of covetousness in getting, is a very sweet sin, and he will keep it close in his mouth, and will swallow it. And so, where he cometh to spending it, it is sweet too; but at the last his meat in his bowels shall be turned, and he shall vomit it, for God shall draw it out of his belly again. Come to the second use: there must be something given to the poor, or we must sow to the spirit, or we must let our fountains run abroad; Sowing only upon the flesh is the fault in these days: whereas we have warning given, that of the ground cometh nothing but rottenness and putrefaction: and that it shall be destroyed, when the belly is destroyed: yet Christ's saying (we know) this is more necessary, Beanus est dare quam accipere, it is more blessed to give then to receive. Acts 20.35. But the other is more blessed, it was his common saying: In omni re ditati ad liberalitarem, you are enriched in every thing to bountifulness, 2 Cor. 9.11. therefore in this behalf it is expedrent to know, 1. how we have our riches; 2. what we are to think of the poor. 1. Deut. 16. We shall see how God committeth riches to men there: whosoever receiveth of God any temporal blessing, he must perform him homage; Deut. 26.5. he cometh with his basket, and bringeth him rend, and the Priest setteth down his basket before the Altar, and then he saith, etc. He doth acknowledge that there is nothing in him or his progenitors, that God should do so with him, or them: and therefore he is come to do homage to him. 2. Before the Lord he must say, vers. 13. Sustuli quod sanctum est de saculianbus, that is in the substance of every one, I have taken that that is holy from my substance, and I have not spent upon it myself, but have taken it out, and have given it add usus ecclesiasticos, to the Levite: and secondly, ad usus civiles, to the strangers, fatherless, and widows: and not of his accord, but by necessity of duty; for he saith, according to thy Commandment. So every man must confess, that as he hath ex libera eleemosyna, of a free and undeserved alms: so secondly, there is a duty, a rent to be paid; that is, a tenth at the least to be paid to holy uses: and a tenth to the poor. For the poor, Psal. 41.1. he saith, Blessed is the man that judgeth wisely of the poor. Our common fancy is, that they concern us not: that judgement must be as God judgeth; and that shall never be reversed. How is that? even as he saith, Deut. 15.11. God saith there, that he hath taken this order, that there shall be ever some poor in the land; and therefore I command thee (it is strange) thou shall open thy hand to the needy, and to the poor: so some poor are appropriated unto us, they are made nostri, ours: we cannot shake off this affixum, hanger on us, and so consequently, vers. 3. we shall be bound to do this, Non obfirmabis cor, heard heart: neque claudes manum, close hand; and vers. 9 he saith, Take heed there be not a wicked thought in thy heart, that it grieve thee to look on him: And if he cry out unto the Lord against thee, it will be sin unto thee. And the reward of sin is death: therefore he showeth what he ought not to do: therefore, vers. 8. he saith, if his hand be but weakened, open thy hand and lend him: and vers. 10. if lend will do no good, thou shalt give him. For there is a double estate of the poor: some, if it be lent them, cannot employ it so, that they can live and pay it again: other be so impotent, that lending cannot help them: therefore God hath taken order for a free gift for them: Matth. 5.43. they are both joined together by Christ. Now this is a second thing, August. counsel is, not to let thorns grow among seed, but to compass the seed with an hedge of thorns: that is the proper use of them: or else, if that will not be, than we must inserere verbum spinis, as to graft on thorn sticks: here is a science, Thou shalt open thy hand and lend him; and if that will not serve, thou shalt give him: graft that, and it shall bring forth fruits of mercy: therefore this we must do. Christ, Luke 19.13. (as before) he saith there, that he hath given us our talents, with this condition, Negotiamini dum venio, trade till I come, for his advantage: and he saith, Matth. 25.24. that this occupying (if we will deal with him for a reward) must be by improving our talon, and then laying it out to the use of the hungry, naked, and sick; this is the best way of increase, and the surest to bind him to reward us: yet is he not content to go thus fare only, but he hath made a new promise in the Gospel; that that which is done to the least of them, he will account it as done to him. Those that the wise man, Prov. 20.10. speaketh of, viscera impiorum crudelia, cruel bowels: or else as the Apostle saith, Phil. 2.1. nulla viscera, no bowels: or 1 john 3.17. & clauserit viscera, close bowels, shut up, and no fruit of mercy cometh from them: the law of God abideth not in them. In Exod. 23.11. to meet with this vice, there is a peculiar order taken: six years the land shall be ploughed and sown, and whatsoever cometh of it those six years, thou shalt gather in for thyself: but in the seventh year thou shalt let it lie, and let the poor gather of it: so likewise shalt thou do in thy Vine-yards and Olive-trees. Levit. 19.9.10. When a man reapeth his field, whatsoever he leaveth unreaped, he shall not go over the field twice: and he shall have a corner that is for the poor, and Deut. 25.19. if a man have left sheaves in the field, he shall not return to take them, but let the poor stranger have them. And by an argument a comparatis, Deut. 22.1. he saith, If any see the Ass of his brother go astray, or any harm befall him, thou shalt not pass by, but help the Ass; therefore much more thy brother, if any weakness befall him, thou shalt help him. Now for the point itself: necessitas viplex. there is a threefold necessity in Divinity. 1. Necessitas naturae, the necessity of nature: every man is to provide for inward food, meat, drink, tegumenium, apparel, houseroom. 2. Necessitas personae, personal necessity: 1 Tim. 5.8. he is bound to provide for them of his own house: Luke 11.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they likewise give alms of what they have. 3. Necessitas status & conditionis, to have wherewith to live according to our state and condition. This last cometh not unto this, neither doth respect it, Aug. if a man have three hundred pounds, he hath no more than will serve him: and if a man have three thousand pounds, he hath no more than will serve him: But Christ saith, after the two first be served, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but rather give alms of such things as you have: give alms, for during particular necessities to ourselves, of nature, or person, a man is not bound to give; except 2 Cor. 8.3. it be for the common help, and good of the Church; but if there be any surplus, he is bound also, even those that were in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise. The reason of this Ch●ysostome giveth: for saith he, if you do not this, you love not your money: and yet covetousness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the love of money: The covet●u loveth not his money. and yet they which are covetous, have most close bowels; he proveth that they love it not very sound: for saith he, that true love is not amor concupiscentiae, to desire meat to eat: but the other, velle ejus bonum, quod, & quem amamus, to wish the good of that thing, and of that person whom we love. If we love our money, we wish, ut bene fit ei, good to it: now of all things in the world, here bene esse is i●a esse, ut Deus ordinavu, the wellbeing of a thing,, is so to be as God hath appointed it. Now then, if any man do ordain an esse to his money in that order that God hath ordained it, than he wisheth the good of it, and consequently he loveth it; else he wisheth the evil of it, and so loveth it not: (if we speak of the right love) God's ordinance is as we see in every thing that is good, that it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sociable, or willing to communicate; and to make it an infallible sign of the Church, that there is communicatio Sanctorum, the communion of the Saints: Rom. 12.13. communicantes Sanctorum necessitatibus, communicating to others necessities. Now we become liberales, liberal and free; that is, liberare animam à vitiis, to free our souls from vices: this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fellowship, 2 Cor. 9.13. and there likewise to show that we are to account of it, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distribution: 2 Cor. 9.1. it is a service or ministry, a rent to be paid; This is that men must think of it; and he calleth it likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a free gift; 2 Cor. 8.19. it must be done gratis, freely. Now there is nothing but do ut des, or do ut facias, I give to thee, that thou mayest give to me again, or I give to thee that thou mayest do something for me: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is free, and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a blessing. 2 Cor. 9.3. So doing this 4. fruit shall come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor shall bless us, and God too. God hath ordained, that if a man doth appropriate that to his flesh, that he will have common, he taketh away his use. Another use, Gal. 6..8 this sowing, it must be feed: sow in the spirit, and reap life everlasting: and so Hose. 10.12. sow righteousness, and reap afterward. 2 Cor. 9.6. Qui parcè seminat, pareè metet: & qui seminat in multis benedictionibus, metet in multis benediction ibus. He that soweth sparingly, shall reap sparingly, and he that soweth bountifully, shall reap bountifully. Now a man may love his feed foolishly, so that for very pure love, he may set it lie in his barn: but then we know that worms will breed in it, and consume it: and so he doth amando perdere, by loving it lose it: therefore a man is so to love his seed, as that he doth projic●re semen, cast his seed into the ground: and that is amare semen, to love his seed. And so, if the temporal blessings of God be as seed, (as they are) then there must be a casting and scattering of them; And yet in this casting, when a man hath so sown an acre of ground, and one ask, Whose is this seed; we say not, it is the grounds, but his that sowed it. So if a man could be brought to this persuasion, to think that semen is serentis, and not recipientis, the seed belongs to him that sowed, and not to the ground that receives it, he would sow. And that is the state of riches, whensoever they are so bestowed, etc. And therefore as the husbandmen do credere illud quod nonvident, believe that which they see not; so that they cast in one grain, and see it rot, and believe that howsoever showers and snow fall, yet at the last an Autumn will come, and then they shall reap an ear for one come: so, if God enlighten our hearts, and give us faith, credendi ejus quod non videmus, ejuis fructus est videre quod credimus, to believe that which we see not, we shall reap the fruit of seeing and enjoying that which we believe. And so we shall see and feel that semen, the seed, it is serentis, belongs to the sour: and it will give an hundred fold ●ncrease. For the coming to wealth, it was said it stood in two things: To come to wealth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simplicity, against deceit. 2. Justice, against violence or rapine. And whether to those that are by lawful contract, or to those that are indirectly possessed restitution belongeth, and in sundry other matters of depositum, things committed to our trust; and things found, lent, let, debt; and by virtue of restitution supplieth the other part of justice. And then for the use to ourselves, against prodigality: and thereby neglect of household: and against the part of prodigality, that consisteth in the neglect of a man's household; and against too great nearness in scraping: frugality, it answereth temperance in the former Commandment. And for the use that we have toward other, against bottomless largition, and against the shutting up or closeness of bowels, the virtue of liberality. So in effect in these three virtues, and in the vices opposed to them, is all that is forbidden and commanded in this Commandment. The spiritual pa●t, the heart. Now according to the former course, how every man may be an observer of this Commandment, which may best be done in this manner. As in the former Commandment, so in this; Christ saith, Mark 1.22. that thefts, and extortions, and deceit, and evil get of a man's goods, which are of affinity, they proceed from the heart: and therefore in them the fountain of them must needs be damned. And so 1 Tim. 6.3. first they have the corruption of the mind, before they come to covetousness. 1. If we had continued in the state of innocence, man's desires both natural and economical should by no other have been willed, but by reason; since which loss the corruption of the mind is this, appetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to covet a fullness, a satiety. The belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it hath an appetite beyond that that is sufficient for it: so likewise in the corruption of this unruly appetite we are disquieted with a continual craving: Prov. 30.15. there is one in the mind that saith, Have, have; bring, bring. Now against this there must be one that saith, there is enough; that is, there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a self-sufficiency, or contentedness; for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the excess is become the corruption of our wealth: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wealth of nature is self-sufficiency; which is contentedness: But now there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covetousness. Now we see how the case standeth with the heart, 1 Tim. 6.9. because that men will be rich, and because it holdeth in all evil things: & quod volumus, valde volumus, and whatsoever we desire, that we earnestly desire and long after; in so much as Prov. 21.25. if a man be never so slow, yet if he desire any thing, he will have it quickly, he will be rich as soon as he can: then Prov. 28.20. he that maketh haste, shall not be innocent, and Prov. 20.21. of an heritage that is soon gotten, there never cometh a good end. But to come to the heart, by occasion of this your unclinablenesse, 1 Tim. 6 9 he setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a temptation a good round gain, and sum: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the snare, nought but a false asseveration, a few words, a false oath; or Luke 16. a dash with a pen, 50. for 80. If you will come into this snare, you shall have this bait; and than God's judgements: when a man setteth himself to it, he suffereth him to fall into it, as Eccl. 5.9. he shall love it, and not be satisfied, and the reason is, for the mind (as hath been said) cannot be satisfied with any thing but with God. And from many desires (a it is vers. to.) he shall have a great many cares; and as his desires shall increase, his cares shall increase: as that that Christ saith, Quid edam? quid bibam? quid induam? What shall I eat? what shall I drink? or wherewith shall I be clothed? if he be not rich; and when he is rich, Quid sacia●? I have not barns enough. Rich and not rich have it. And then beside these, he saith, they shall (being thus distracted) err, even from the faith, i. they shall be brought even to the estate, that they shall not care for the Commandments of God, nor his threaten: that was the punishment of judas; that when he made no conscience of carrying the bag, john 12.6. fur erat & loculos gerebat, he was a thief and carred the bag; we see afterwards he came to make little account of Christ, and to sell him. And from this which is very heavy, they fell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into destruction and perdition; that is, of substance itself, as Zach. 5.3. he saith, there was a book flew out, that had the curse of God, and it should enter into the house of the thief, and swearer, and should consume the house, and burn up timber, and the stones, and there should come no good end of such: as the Heathen man saith, if you would have your chests full of riches, Evil gotten goods will not, prosper. long to continue, see that you get them well; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever is unjustly brought into the house, hath no footing. job. 20.15. It shall make him cast up his gorge again: So for a man's life, Psal. 58. vers. last. They shall not live out half their days: as it is well said, dies Domini veniet tanquam fur, nulli autem ita tanquam fur, ut furi, the day of the Lord will come as a thief, but to none so like a thief, as to the thief. But this is not the point of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the casting away and perdition of the soul, concerning which, Matth. 25.35, 40, 45. they held it for a rule, for those which have been takers from others, non controvertitur de iis, there is no question of them: but of those that did not give to others, is the plea: but for eripuistis, such as have taken by violence, there is no question of them. Ezek. 13.19. Then they shall see the truth of the saying of the Prophet, that they have gotten an bandfull of barley, and have sold the Kingdom of Heaven: and they shall see, that it advantageth them not to win the whole world, and to lose their own soul. T●●● cov●● 〈◊〉 man like h●●d: ●nd like will to like. And because the wiseman Prov 30. compareth a wicked man to Hell, as if he would hold as much as Hell: therefore there is an affinity, and just adequation between them and Hell: so the Apostle setteth down his conclusion, 1 Cor. 6.10. he saith, no thief, no covetous man, no extortioner, etc. none of them shall inherit the Kingdom of Heaven. Come now to the root or place, a contented mind, or heart: and that is the way to avoid and destroy covetousness: Heb. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let your conversation be without covetousness: how is that? being contented with those things they have, i. when a man for personal or natural necessity hath that that is sufficient, 1 Tim. 6.8. that he stay and be contented with them: and for the better supply of statuall necessity, and of our degree, which is a thing that hath not his medium in indivisibili; and therefore not so to be regarded: for if once he be contented, he must stand upon equal conditions; if he be not contented, Matth. 6.25. Luke 6.22. there cometh in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the division of the soul, a disquietness; he beginneth to distrust the providence of God: which the righteous, 1 Pet. 5.7. out of Psal. 55.23. they cast all their care upon God: and Psal. 34.9. they have this persuasion, that they shall not want: a very Lion shall want before they want. Now Paul, 1 Tim. 5.8. allowing men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providence and industry, for the necessity of nature, and person; and if they have not that, he saith, they have denied the faith: But he maketh a difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, providence, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an anxious care: for the one is able to exempt and avoid itself clean out of the soul, so that it is a way to give the heart wholly to God in prayer: whereas the other taketh up the most part of the heart. Ezek. 33.31. Worldly cares compassed their hearts, not the exercise of religion that was preached unto them: in so much, that with their mouths they made jests, and their heart ran after their covetousness: and do what they can, they cannot bring it in from thence. Hosea saith, cor corum divisum est, their heart is divided: which with a great desire and carefulness and distrust withal, groweth so strong, and so deep, that when they present themselves before God, he shall not have it hole; nay many times it taketh up their heart: therefore this contentedness grounded upon God's providence, not excluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the first thing. Then the second in Psal. 128.1. Fear God, and outwardly walk in his ways. i. he must set himself in a calling: he must eat his bread either in the care and study of his soul, or in the sweat of his brows; either jure manus, or jure oculi, by the labour of his hands, or of his eyes: 2 Thes. 3.11. he saith there, they be altogether out of order, that live idly; and they are such persons as must be cast off: therefore it is certain that every man must keep himself in an honest calling. Being come to this Calling, he must stand thus resolved, 1 Thes. 3.8. First, to have a desire not to be chargeable to others; Secondly, Ephes. 4.28. not only that, but also to be helpful and beneficial to others, if it please God. Now for the attaining of that, this we must know, Deut. 15.11. that God will have some poor: So whosoever is rich, and without cares and sorrows, as Aug. saith, he hath divitias sine verme; he must be persuaded, that it is God that maketh rich and poor: and therefore that riches is the gift of God; that whomsoever God will have to be rich, he will also have him to use lawful and direct means in attaining to them, 1. doing nothing, but according to the strict rule, yet God will extraordinarily bless him: Gen. 26.12. we see it in Isaac, God blessed him strangely, so that he made him fearful to the Philistims; which was a sign, that God would have him rich: and so it is said of jacob, Gen. 30.43. that he did labour in righteousness, and increase in wealth exceedingly: and as he confesseth, Gen. 32.10. that he went over jordan only with a staff; but came bacl again with two great bands and flocks. So as God will have some rich: and they are divites dei, God's rich men indeed, using only lawful means: so there are other that shall not grow up, but God will have them poor; they shall not have isaack's increase: he will bless their labours no further than they need. And again, of evil men, benedictio Domini ditat, the blessing of the Lord enricheth, and addeth no sorrows with it: there are some that are rich, but with great sorrows. The Heathen man divideth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, riches into such as are got by violence, and such as are the gift of God, and saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are the gift of God, are fare the better, Hesiod. So there are some that come by them by evil means, and use what means they can, Numb. 24 11. yet they cannot be rich, as Balaam did: and when all came to all, he could get nothing, but lingering there he lost his life. And so judas, though he stole out of the bag, and sold Christ; yet it prospered not with him. And so Witches and Sorcerers, though they give their soul to the Devil for riches, yet not one among many proveth rich: the one is the gift of God, the other his permission. So some, if they be poor in spirit, shall wear the crown of patience, others the crown of beauty. So that a man standing thus persuaded, that God will have me to be rich, he will so bless me by lawful means, that I shall be rich: if not, then, as 2 Sam. 25.26. he saith, If God will have me restored to my Kingdom, so it is: if not, here I am, let him do with me, as pleaseth him: as Phil. 4.11.12. that he had learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be content; he could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suffer need, etc. and stand contented with it; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abound, and behave himself as the will of God would direct him. Then this indifferency by which he standeth thus affected, and by which he standeth upon God's gift, as he is persuaded that both these states are of God, and if he will exalt him, he will bless him: and if he will not, possum deficere, I can suffer want: this is the third thing that a man must be persuaded: If he be not thus persuaded, then either God punisheth him, by letting him fall into covetousness, and so dum semper metuit ne indigeat, indiget, whiles he is continually afraid lest he should want, he wants: he is punished with the evil that he feareth; or else, as, Prov. 5.13. & 6.2. he showeth a marvellous strange judgement, it thriveth not with him, and decayeth a man cannot give a reason, nor tell how: yea, sometimes when his bags are filled, Luke 12.20. when his barns are ready to be filled, he dieth. This standing for a man's calling, than he must take off the whetstone, 1. of too high a sail: so Tit. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soberly and righteously. First we must keep it within our measure, and scantling, and then we shall do justly; for justice is always racked and stretched, if sobriety be broken: 1 Cor. 6.13. if he be brought under the power, if he must have such meat, and such apparel, than he must have money: and if it cannot be gotten by direct means, than justice must be racked for it by indirect means. And therefore that is another (rule) he must set down: he must sobrie vivere, live soberly; that he may live just, righteously: Take a note too low, rather than too high. Now from hence, when a man is thus affected, he cometh to his business; and there he cometh to wish gifts, ex donatione, or haereditate, by legacies, gifts, or inheritances. (as is before) It is the rule of the world, if any man will give me any thing, I will take it: but it is an evil rule, I must not take of every man, but ad mercedem, or debitum, from such to whom I have done good offices, and deserved well at their hands. We have Gen. 14.23. Abraham's practice, he might have had a reasonable good booty of the King of Sodom: and Gen. 23.16. the field was offered him for nothing of Ephron, but he would pay for it, and the Cave cost him 400. shekels. And in the after times in the days of Elisha, 2 King. 5.16. Naaman he maketh a good offer, he would not take it, and 2 King. 4.11. he taketh of the Shunamite. And Paul Phil. 4.15. he had a good opinion of them, for he had not taken of any Church, but of them; that is, as Lydia, Acts 16.15. saith, If ye have judged me to be faithful unto the Lord, enter into my house. Therefore there must be choice of those, that we are to be bound to; as the Heathen man saith, he will not only have beneficium, a benefit from one, but judicium, he will know from whom also: as the son of Sirach saith, he will open his mouth like a Town-crier, to day he dareth, and to morrow will he ask it again. Come to their oath second, industria & contractus, industry and, contracts. And for industria, whensoever a man is to have for his pains, 3 john vers. 5. he giveth Gaius a good commendation, for dealing faithfully: Beloved, thou dost faithful, whatsoever thou dost: and Gen. 31.6. of jacob, that he had done his service truly with all his mind. In 2 Chron. 31.18. whosoever is partaker of holy things, is partaker of them by his fidelity. And no doubt, if he be not faithful, he is an usurper of them: and therefore, faithfulness and pains in the calling wherein we live, is the second part of this that is required. And a second thing standeth upon Sobriety, Luke 3. Be content with your wages: when a man looketh on it with an evil eye, and thinketh he hath not enough, he chargeth himself with thick clay, and so must needs be unfaithful; Exod. 16.3. if a man repine and say, he will go to Egypt again, and wish for the fleshpots there. 1. Rule. 1. For Contracts. For the charge itself, before five cases, when there is any fault in it, for the adequation of it to the price, by reason of its worth; And it is true, that it is not the worthiness, but the need of it, that maketh. August. Vnus panis, one loaf of bread is worth twenty Flies: and one field, better worth than a great company of Mice: not for creation; for they that are living creatures, are more worth: and sometimes a good Horse is more esteemed than an unprofitable Man: because there is more need of it. 2. And to the need, they add the use: which, if it be fit for our purpose, if it be durable, or if it have manifold uses, it increaseth in price. Now because the want of things is varied wonderfully, as in regard of the place, as in the middle of the land, sea-fish: therefore, they are dearer there. In regard of time, because presently before harvest, every man is to look to the getting in of his corn, it is dearest: and the longer from harvest the cheaper it is. And the scarcity of the thing, because there are but few that have it. And utentium inopia, the scarcity of such as use it: when there are but few that will use it, and great pains to make it, those make that there can be no certain price, and no termini indivisibiles, to make things equal: because the need is not certain, and then a man's charges that he is at, and the damage that he sustaineth for the getting of it, and his care for the keeping, and the labour that he taketh to polish and trim, and the danger that he passeth through in the attaining of it; these are valuable: but what pains he taketh, or what cost he is at, it is not easy to be known. And because this justitia caniractuum, equity of bargaining cannot easily come under compass, because men will, etc. We must sumere medium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take the mean or midst according to the breadth: the medium is a broad thing: if a man set himself to come to the point, though he miss a little, it is not injust: therefore if he stay too, before he attain the medium, the point he aims at, warily declining the extreme till that he be better informed, and learn otherwise; he is not therefore to be censured as unjust. This I take to be the need: if I can be informed better, I will come nearer to the midst, I would be glad to have it certain, that I might come to the point. This third they call justum pretium, the just value, in two kinds, the first of them pium pretium, an easy rate; when for public uses, either civil or ecclesiastical, we part from it for a less price. 2. Moderatum, a moderate price, in some proportion: and the third rigidum, a rigorous price: when a man would have the state and price of things unknown and uncertain. But in all these things the circumstances of it, Leu. 27. & 25. In the 27. v. 13. he dealeth for the sale of cattles, and v. 15. for houses, and 19 for lands, and 27. for unclean beasts, and 31. for tithes. In all these cases, still he keepeth this, he will have the value of the thing that the thing standeth in: and for the gain, quintam partem, the fifth part. And in the Law of nature, Gen. 41.24. we see that joseph, by the direction of nature, took this course, for the fifth part he remitted them all. So in equity, Levit. 25.16. & vers. 14. if the use be long, to the 50. year, the price shall be increased so much: if it be not long, the price shall be diminished: so as the use is to be durable, or not durable, the price, and not turning of it every year, requires even in equity, that there should be advantage & increase, but a 100 for a 100 that can no ways be allowed; but this, because we deal with Merchandise; a greater proportion of increase in the way of trade is to be allowed them than others, for the dangers of times and losses, etc. therefore Merchants have greater gains, answerable to their greater hazards in venturing their goods, and life too many times to the boot; and then 12. or 8. in the hundred, may seem but the guerdon of their pains. For the restitution, there is no more to be added: but if it be unlawful, it must necessarily go bacl, Numb. 5.7. if it be debt, we must not sleep, Prov. 6.4. till we have paid it; or else if we cannot, Matth. 18.26. we must desire patience, and to make another day for paying it. And if it be none of ours, though we have strength, we must not withhold it. Come to the use, for laying of them out, or for preserving them, Prov. 27.23. he saith, that every man should know his own estate, and the estate of his cattles; and that he should not put it over to others, to look to: for the rule, that the Master's eye fatteth the horse, and his step the ground: vers. 24. divitiae non sunt affixae, riches are not for ever: Eccl. 5. they will not fly into a man's mouth: and if he have them, they will away: therefore he willeth that, etc. And then secondly, being so, that he doth not by superfluous contracts diminish it; but let it be his rule, john 13.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for buying that is necessary: and for his sale, he might have taught his belly better manners. Then for the use of them, john 6.12. this is Christ's rule, Gather that that is left, that nothing be lost; nothing must be wasted: And so he protesteth, that cometh before the Lord to offer, Deut. 26.14. he saith, though any used it, yet it did not become him, he hath not suffered aught to perish by evil looking to, i. he had not riotously spent it upon himself; The Kites, Crows, and Vultures have not devoured it; as one saith, the prodigal man's goods are laid upon rocks and high trees, that a man cannot come at: none eateth them but Vultures and Ravens, that a man's goods be not like these. Exod. 16.23. As there must be a S. Bonifacius, a S. getter, Bonifacius & Servatius, must be joined together. so there must be a S. Servatius, S. Saviour; A good saver, a good getter, a good keeper: If you have bonum Servatium a good Saviour, you shall have bonum Bonifacium, a good Getter: (they are the words of Luther on that place) Look what you left of that was baked the sixth day, lay up for the seventh. He must gather in vesperi, that will not esurire in Sabbato. Rab. If a man do not gather in vesperi Sabbati, on the evening of the Sabbath day; he shall esurire in Sabbato, be an hungry on the Sabbath day. And then when we have thus done, we see to the rules then as Christ saith, Luke 14.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sit down and count the cost: that that was said for sobriety, a man must sit down and reckon what he is able to reach with that estate; and than that he observe the Heathens rule, yet Christ's meaning, Condus fortior promo. to take order that his Condus be fortior promo, and promus debilior condo, that his layer up be stronger than his layer out: and if the other be weaker, it will go out the faster, and so he shall not sufficere rebus suis, have sufficient for his own afffaires, & res ejus, and his goods, shall not sufficere ei, suffice himself; and then justice must pay for it. For the other use, towards others, we see it out of Psal. 41. that a man must judge wisely of the poor: and Deut. 15.11. that some poor are appropriated to us. Matth. 25.45. And for our goods, that we are but negotiatores, Stewards; and so consequently, God hath charged us with a rend charge out of them. Deut. 16.16, 17. juxia benedictionem Domini, according to the blessing of the Lord thy God which he hath given thee: and Deut. 26. by acknowledging, vers. 5. Syrus, etc. vers. 10.13. that there is nothing in him or his progenitors; that God should do so with him or them, and therefore he is come to do homage to him: and 1 Cor. 13.5. that charity doth not only not seek her own, but vers. 4. also giveth, and is bountiful: and Ephes. 4.28. the Apostle maketh this the opposition to stealing, to labour to have to give to others that need; showing this, that the poor must always be in our minds, and every one must say, I do work for them, as well as I do work for myself. 1 Cor. 29.14. David speaking of the Temple, vers. 1. saith, Quod de manu tua accepimus, damus tibi, What we have received of thine hands, that we return to thee; speaking of the applying of his preparations to the building of the Temple; and not that, Ad quid perditio haec? Why was this waste? Mark 14.4. And good affection, Deut. 15.21. if there be any evil favoured thing, either maimed, or blind, or lame, or that had any other deformity, that is given to God, there is plain order taken against it: and the affection of Solomon, Prov. 3.9. in the good part; Honour the Lord with thy riches and tithes: and Mal. 3.9. in the evil part, Ye spoil him, and ye shall have a curse: and as August. Date & Dabitur, give, and it shall be given unto you, Date & dabitur, two brethren, shall be two brethren. Now for the second use, 1. For the poor, because as out of it, Prov. 15.9. it is sin, if he do not give; therefore every one must give, except he himself be in extrema necessitate, extreme necessity: 2 Cor. 8.12. his reason is, Every one shall be accepted, not according to that he hath not, but according to that he hath. As for this first part, Luke 21.4. if but two mites, there greatly commended of our Saviour Christ: and for the other, Mark 7.41. even to the cup of cold water in Christ's name, there shall be a reward given. And giving and lending, they are both enjoined, Matth. 5.42. And rules for them, Acts 2.45. he saith, they parted their goods, as every one had need. 1. they had respect to the need of every party; not as the prodigal, of whom the Heathen, male fit ei, qui fecisti choracibus, he fared the worse for his former luxury: whereas they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graces, thou hast made them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prostitutes, prostituting them without regard. Now then, 2 Cor. 1.13. their alms must not be so, that other men might have, and they want: that other men might find ease by it, and they disease: whereas others that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passio, a transient passion, there is no hold in it: so when their liberality doth perire liberalitate, perish by their liberality, it cometh so; that is for the measure. 2 Cor. 9.7. God doth not love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a giver of necessity, but a cheerful giver, it must not be wrung out: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither searching curiously, nor with weighing and sifting what the party is, or whether he be such a one as is worthy; for that, the Heathen could say, that these were given not homini, but humanitati, to the man, but to humanity: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fellow-feeling compassion is due to nature, and we ought to yield to the law our approbation; these in free gifts. In matters of justice we are to look to the man, and Prov. 3.28. he putteth another, he will have it done out of hand: and when as a man hath, he must not bid him go away, and come to morrow, but give then. Ambrose, Pauperi dabit potum cum acidatur, & panem cum mucidatur, he will give the poor his drink when it is sour, and his bread when it is mouldy; according to these rules. And thus doing Psal. 128.2. a man shall be sure to eat the labours of his hands, Psal. 41.3. the Lord will have a regard to him in his sickness: he will be his Physician: Psal. 37.25. his seed shall not beg: not only corporal blessings, but Dan. 4.27. it shall abrumpere peccata, break off his sins. When a man feeleth his bowels open, it is a good sign and symptom, of forgiveness. As Acts 10.2. when Cornelius gave alms, his calling was near; and Luke 11.41. Give alms, and all things shall be clean unto you. This outward ceremonial. But james 1.27. It is right and pure religion, and undefiled, to visit the fatherless and widows in adversity; And not only this, but also warranted by 1 Tim. 6.19. he saith, we shall have a good foundation against the day to come: as out of the sentence of Christ, Mat. 25. the latter part of that Chapter, this is that that cometh in rationem, to be accounted for; I was hungry, and you fed me, or fed me not: and the reason we may allege out of v. 27. for there it is said, he asketh the unprofitable servant, why he gave not his money to exchangers: The Exchangers to whom we must put the Lords money be pauperes Ambrose on that place enquireth, who be those Trapezitae, money-changers he speaketh of; and findeth out at last, that they be pauperes, that be campsores; the poor that be those money-changers, as he calleth them: and therefore he saith, if a man be to go into another Country, and in this respect he carry money with him, he might be met with by thiefs, and so be eased of his money: and secondly, if he carry money that will not be currant and allowable in that Country that he is to go to; and therefore he goeth to the Exchanger, and delivereth him the money, and takes a bill of his hand, and carries but that with him, and so feareth neither the one, nor the other: that he is sure they will not take; and so he shall be sure of money that will pass there: and so he compares the state of a man's life to a Traveller, who doth not load himself with that, which may either endanger his life by Thiefs, or will not pass currant in the Country, whither he goeth, but lays out his money here, that he may receive it there. Now as job 1.21. he saith, Naked came I out of my mother's womb, and 1 Tim. 6.7. We brought nothing into this world, neither shall we carry any thing out: if we carry any thing with us, we shall be spoilt as we go: Psal. 76.5. The proud are rob, they have slept their first sleep; they shall rise in the mornining and find nothing in their hand. And then secondly, if a man, job 35.7. could have it in his hand, it is not gold nor silver will serve there; for it is not currant there. Then, as before, in the temporal passage it is best to make us friends of the temporal Mammon: and to deliver here, and to receive the worth of it there; as Ambrose saith, to be dives in libro sigillato, rich in the sealed book; that Cornelius Act. 10.4. his alms entered into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the committing of it here to his Factors, and exchangers, that is, the poor, for whom Christ is surety. Matth. 19.21. & 25.40. What ye do to them, ye do to me: and I will make it good; and his bill, which is the very Gospel, the word of God, promiseth, Matth. 10.42. that if it be but a cup of cold water, it shall be returned there: This is the warrant of delivering it here, and receiving it there. The Heathen man saith, that opera miseric●rdiae, works of mercy, do only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swim out with us: Revel. 14.13. & corum opera sequuntor eos, and their works follow them: Esa. 28.9. the other swim not, but are like to him that dreameth of a great dinner, and when he awaketh, he is hungry. But then he will repay them that give: their work shall be accounted of, and theirs is the Come ye blessed of my Father, etc. To conclude, Prov. 21.21. he saith, he that followeth after righteousness, i just dealing in getting and restoring, and mercy in parting, he shall find life in this life, and in the life to come: and his righteousness shall have a certain sign in this life, and in the world to come, glory. The sixth point, of the procuring it in others. 6. R●●●. Psal. 50.18. It is set down there, that currere cum fure, to run with a Thief, and Prov. 29.24. he saith, that he that is partner with a Thief, destroyeth his own soul: therefore Gen. 31.37. we see how bold jacob is with L●ban; he saith, Bring forth that which was stolen, let him search: and biddeth him show then, if he had found them: he knew he had not brought them. And not only for himself: but Psal. 62.10. for the other part, he directeth himself, and speaketh to all; Trust not in oppression and robbery; if riches increase, set not your hearts upon them. And the like is, Prov. 20.17. for he saith there, My son, the bread of deceit is sweet to a man: but afterward his mouth shall be filled with gravel: Prov. 3.3. he warneth him to take this order: that truth and mercy forsake him not, for so shalt thou fi●●● fafour. And so we see, both in themselves and others, inwardly and outwardly concluded of theft, of the Saints in all ages. The IX. Commandment. Thou shalt not bear false witness, etc. THe exposition of this is in Levit. 19.11, 16, 17. and in Zech. 8.16, 17. and by our Saviour Christ, Matth. 12.34. and so forward: and by Saint Paul, Ephes. 4.25.15. for so he setteth it down: Cast off lying, and let every man speak the truth to his neighbour: and the addition in vers. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speak the truth in love: that is the affirmative part of this Commandment. First, to make plain the words of this Commendement: it is not of one word, as the other: the Hebrew translated, is after this manner, Non respondebis testimonium salsum super vicinum tuum, thou shalt not answer a false testimony concerning thy neighbour. In which the word respondebis, must be understood after the * Hebrew phrase: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rad●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Evangelists often use to begin thus; Jesus answered and said, Matth. 11. 2●. where no man speaketh, nor being demanded of any: so that by answering is meant, not only when a man is demanded to speak the truth, but also when he speaketh the truth, no man demanding him; for we see, Exod. 32.18. the same word, he saith there, that he heard vocem cantantium, the voice of them that sing: it is expressed by this word; so that it signifieth to speak, whether as of the mover of a question, or of the answerer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Sorts of witness 1. ●od Now then for witnesses. It is of four sorts in the Scriptures, for, 1. it is applied to the great and chief witnesses to God. job 16.19. he saith, Though they did oppress him with their eloquence, yet ecce testis meus est ia coelis, behold my witness is in Heaven: and 1 john 5.7. he saith there are three witnesses in Heaven, the Father, the Word, and the Spirit; that there is no Person in the Deity, but it is a witness of the truth, and of our do and thoughts, whether good or evil. Rom. 2. vers. last. Though the name of truth be attributed to Christ: john 14.6. yet often a wicked man shall have an applause of wicked men; and a good man shall not: so he hath his praise indeed; but that praise shall not stand: it is not that that hath the praise of men that is praiseworthy; it is a judgement of God against them: he is not a Jew that is outwardly a Jew, but he is a right Jew, that is inwardly one: and therefore Paul, when the judgement lay between them and God, 1 Cor. 4.3. in respect of true judgement he saith, Mihi pro minimo est ut judicer à vobis, he counts it a small thing what man can judge of him. Now after this great witness, 2. Conscience. in the second place cometh the witness that Saint Paul speaketh of, Rom. 2.15. attestante ipsis conscientia, their conscience bearing them witness: and 2 Cor. 1.23. he saith, Now I call God to record unto my soul, etc. this is that the Heathen man calls conscientia mille testes, conscience a thousand witnesses. i. the knowledge that pertaineth to ourselves, and concerneth our do: and as the Heathen man saith, that calleth him miserum, miserable, that contemneth hunctestum, this witness; for he will make but small conscience of this Commandment: or else that it is worse: for the Apostle, Rom. 1.18. saith plainly, that it is the beginning of Apostasy, when a man will press down and smother the truth in unrighteousness. When he hath a wicked affection, an unrighteous appetite to any action, for the attaining of that, though his his heart speak unto him, and tell him, that it is not right, yet he can be content to suppress and keep down the truth as a prisoner, and not let it over rule: as the Heathen man saith, That the foundation of the justice of God began here, speaking in the hearts and consciences of men, and they themselves will do the contrary: and it is a way for God, as Paul saith, 2 Thes. 2.11. to give them over to strong delusions, that they may believe a lie. Though this witness be great, yet as 1 john 3.20. and Paul, 1 Cor. 4.4. he saith, that God is a greater witness than our conscience: and Paul saith, though his heart acquit him, yet he is not acquitted: for a man often dreameth of himself, and deceiveth himself; and beguileth himself in his purposes: which when it cometh to be ripped up, coram magno teste, before the great witness, shall be found to have been wrong, and shall not prevail: therefore we give it the second place. Now the third. 3. Man. Because God will not speak from Heaven, and a man's conscience may be seared, the third is, one man to another. Ios. 24.22. saith unto the people, Vos estis mihi testes, ye are my witnesses, that ye have chosen the Lord to serve him: and they said, Sumus testes, we are witnesses. And concerning this part, is the Commandment, the establishing of the truth by witnesses, Deut. 17.6.7. All matters shall pass by this order: At the mouth of two or three witnesses, shall he that is worthy of death, die, but at the mouth of one witness he shall not die: the hands of the witnesses shall be first upon him to kill him. 4. The witness of a stone. Now there is a fourth; Ios. 24.27. when he had made a covenant with the people, he took a great stone, and pitched it under an Oak, and said, The stone had heard all the words, and should bear witness: there is a witness of a stone: so Habak. 2.11. saith, that the stone in the wall shall cry out, and the beam out of the timber shall make answer, and testify against the getting of that money. And so james 5.3. the rust and canker of the gold and silver, etc. that is as much to say, as it showeth that a man is unfaithful, in so much that there must be a refuge to other creatures, to witness against him. Esay beginneth his Prophecy with it: Moses his song, and Micah his plea; chap. 6.12. because no men are left to be Judges of the matter, he speaketh to the mountains; because no man was left from prevarication, or else because that is Testimonium facto, a testimony in fact: as here is rust, etc. 1. There is not only vox linguae, a voice or testimony of the tongue; but there is also vox operis, a voice or testimony of the work. job 16.8. he saith, that the wrinkles he had in his face, should witness: so there is falsum testimonium facti, a false testimony in fact, (as well as falsum testimonium dicti) a false testimony in word, which is hypocrisy. What witness is it, that is here meant? These two witnesses that are last, pertaineto this Commandment, for the two former pertain to the first table. Now first for a false witness, the * inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A false witness signifieth three things. Falsum. word in the original hath three significations; whereof [false] in Latin will bear but one: for we say it signifieth, 1. falsum, a falsehood, 2. mendacium, a lie, 3. vanitas, a vanity. 1. Falsum, falsehood, that is aliter quam res est se habet, which is otherways then the thing itself is: that is not so, sermo non adaequatus rebus, when the speech is not agreeable, and consonant to the things spoken of. 2. Mentiri, to lie, Mendacium. (as the common derivation is) ire contramentem, is aliter se habens, quam ipse sentit, is to go against the mind, that is to speak otherways then we think; contrary to that is the property that David requireth, Psal. 15.2. must speak that that is in his heart. And the 3. Vanitas. Vanity. Because the speech of man was ordained to that end that it should serve for two necessary uses, 1. concerning this life, 2. concerning the life to come; that is, the building up of, 1. faith in respect of God, 2. charity, in respect of our brethren; therefore what speech soever hath not this end, is signum mendax, a lying sign; because it hath not signatum, the thing signified: therefore we exclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish talking, with the Apostle Ephes. 5.4. and Colos. 3. is vain & frivolous, as he calleth it, unsavoury talk. For that (against thy neighbour) is that that many have taken upon them to build up officiosum memdacium, an officious lie: as if they might buy a lie, help a man to save life or goods, which is unlawful: and indeed the very words of the Commandment here will not bear it, for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore, as our English translation, Psal. 15.6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (against) it is not well: and Tremellius he is gone too on the other side, for he interpreteth it, pro innocent, for the innocent; but the common translation, super innocentem, concerning the innocent, is the best, either for him, or against him. Against him, it is naught and absurd; even the Heathen man knew it to be unlawful: and Christian charity, and the Law of God, to help him, goeth against it. Therefore in translations this were onething to be wished, that whosoever is the interpreter, A good rule in translating. he would let the word stand in as broad a signification as it may bear; that if need be, it may be restrained: where, if it be once set down, contra, or pro, against, or for, the ignorant or unstable, they will take occasion to exclude the other. Therefore rather take concerning thy neighbour, which, as it signifieth against, so it signifieth with. As also Gen. 30.33. My justice shall answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for me: so the proposition hath a general sense: than it is super proximum, concerning thy neighbour; whether it be for him or against him: and yet neither is it full enough. Now for the mention of a man's neighbour, it is in this respect, because there is a meeting of God and the neighbour, as it were ex aequo, the one by the third Commandment in the first Table, the other by the ninth in the second Table: for as there is excluded, as derogatory to God, false witnesses against God; to the unhallowing of his name: so here the other half, i. the abuse of our tongue, being any ways against our neighbour, to the damage of our neighbour. The coherence The coherence and dependence that this hath with the former; from the manner of getting our living: some make it lying, for as the Heathen man saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where a lie must be made, let it be made. And where may a lie be made? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where a man may gain by it. This consequence hath some show of reason for its dependence on the former precept, were it not for the inconveniences, which are in the other respect comprehended, etc. This Commandment instituted for the rectifying of the other three. There are other that think, when God establisheth authority in the fith Commandment, he took order for promiscuall duties in the three next, 6.7. and 8. Commandments: then if it fell out that all were not well in these three, if there were any hurt or breach, than they must come ad judices, to the Judges: Exod. 22.8. if the thief be not found, etc. The affirmative; and so it is in deed, for Deut. 19.12. it is said, that if a man violate the sixth Commandment, the Elders of the City shall examine the matter, and sentence shall be given on him by witnesses. Deut. 22.15. for the seventh Commandment; if a man accuse his wife, they shall judge: and the father and the mother shall witness of her virginity, etc. and Exod. 22.9. for Commandment 8. if a man deal any way between goods and goods with his neighbour, etc. if it perish, etc. therefore, for the rectifying of whatsoever is done amiss in the other three Commandments, was this instituted. It is not enough to have authorities, but there must be proofs too, and that is by witnesses: therefore, Levit. 5.1. God taketh order that a man shall bear witness, and Deut. 17.6.7. the witness being so borne, shall be received. 3. There is another sort, that upon the comparisons of the holy Ghost, between a good name and credit, and wealth, that honesta fama, is alierum patrimonium, an honest report, or a good name, is another patrimony, immediately: then having dealt with patrimonium, with other patrimonies before; now he comes to deal with a good name, which is a second or alierum patrimonium, another patrimony. But the second opinion de re judicata, of the matter to be judged, or, to be referred to the Judges, carrieth it away: that is thought to be the best, and the best are inclined thereunto; for Esa. 59.13. he saith, that they have trespassed in lying, i inconceiving lies in their heart, and uttering false matters: and his consequence he bringeth in the 14. Judgement is turned bacl, and justice standeth a fare off: that is, tanqam germanum effectum, as the proper natural effect of false witness: he bringeth in the breach and overthrow of judgement and justice, as most horrible before God; therefore he bringeth it as a bar: and so indeed it is, as Prov. 12.22. he saith, that lying is abomination unto him. Then this is the effect concerning the consequence of this Commandment, that if in respect of the breach of any of the other Commandments, Deut. 19.16. any man bring up an evil name or accusation of his neighbour; if any saith he hath done that which he hath not, then as he taketh order, chap. 19.21. he shall be punished: and that punishment, whether it be penal or corporal, that he thought to have brought upon his brother, the very same shall be upon him. Scopus quad●● plex. For the scope and purpose of the Lawgiver, it is sure that the Lord being truth, as it is expressly said of Christ, and of the Spirit, the Spirit of truth and holiness. Secondly, mercy, justice, true dealing: 1. Gloria De● and thirdly, truth in regard of God; so we may easily see the end in God's behalf: he would have the truth preferred, for which truth, as john 18.37. Christ saith he was borne to bear witness to it. And for which cause, every man by the proportion of Christ's birth, is bo●ne to witness. And as the Apostle, 1 Cor. 15.15. if we have taught a●l●e, than we are found false witnesses against God: for we have taught and testified, that Christ is risen: and in teaching this, we teach a lie; if Christ be not risen from the dead: And not only in these, but also in judicial matters, Ios. 7.19. where a confession being to be made of Achans theft, josuah saith unto him: My son, give glory to God, and make confession of thy sin unto him: that is as much to say, as of the confession of truth, and the glory that cometh of it, is the end for God, because that of the confession of truth, not only in matter of religion, but in judicial matters, there turneth an especial glory to God. 2. B●●um S●●lesia. Now for the Church 2 Pet. 2.1. he speaketh there of certain (as he calleth them) magistri mendaces, lying masters, or false teachers. We speak not as it is referred to the unhallowing of the name of God: but as it is referred to the danger and hazarding of the souls of the hearers that hear them preach. 1 john 2.22. Quis est mendax, nisi qui negat jesum esse Christum? Who is a liar, but he that denieth that Jesus is the Christ? he is a liar that affirmeth an heretical point; and by that means bringeth into hazard the souls of the hearers: And the preserving then of the truth in the Church, not in respect of God's glory, but in respect of the safety of the Church, it is the second end. 3. The establishing of justice and truth in the Commonwealth. Now for the third end, for the Commonwealth, as we said, Gen. 21.30. Abraham calleth the Well Beersheba, the Well of the oath: and gave Abimelech seven Lambs for a testimony that the Well was his. And Gen. 31.47, 48. that cumulus testimomi, the heap of witness, was only this; because there passed a covenant betwixt Laban and jacob, that they would be friends and allies. So Levit. 5.5. the cause of proceeding of justice, and the establishment of all truth was done by this only (Numb. 5.) except it were in the case of jealousy. Now for every particular man, it is the fence of his good name and credit: 4. The fence of every particular man's good name. for seeing, Prov. 15.30. that a good name fatteneth a man's bones; it doth him much good within and without. And Eccles. 7.1. it casteth a good and sweet savour, and Prov. 22.1. when it cometh to be prised, it passeth gold and silver: and indeed it is self the cause of them, especially of the last, Prov. 22.1. because from it proceedeth favour; and of that favour the smell, that men will commit themselves unto him. Act. 5.34.40. as to Gamaliel, being a man of name, they gave all ear unto him: as men will go to Physicians that are well spoken of: and a cunning Lawyer shall be sure of many Clients, and a good Tutor of many Scholars: and most customers will resort thither, where is most credit, and best report: so we see the fourfold end of this Commandment. The entrance into that that followeth, may be thus. In respect of God's judgements, it maketh no matter what men think of us: But then there is an injunction to every man, Matth. 5.16. that his works shall so shine before men, etc. There is laid upon every man a duty of doing good here: and there is no good to be done by that man that hath an evil report. A double necessity of truth. So that duplex necessitas, a double necessity is laid upon us, to have bonam conscientiam prop●er te, a good conscience for yourself, and bonam samma, a good report for your brethren, as August. you may be able to do good then before men: And therefore howsoever, in respect of God, and duty, setting scandalum vitae, & scandalum justitiae, the scandal of life, and the scandal of righteousness or justice aside; a man must stand thus resolved, as he speaketh, 2 Cor. 6.8. that through evil report, and good report, he must do good: yet if Phil. 4.8. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever things are true, whatsoever things are honest, whatsoever things are just, a man can join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those things that make a good report, it is the best course, and that way is to be taken. For little good use will there be of men's gifts without them. As a man must regard the witness of God, rather than the witness of his conscience: so the witness of this conscience, rather than man's: as the Philosopher, Malo viri bòni nomen, or famam perdere, The testimony of a good conscience. quam conscientiam, I had rather lose the name and report of a good man, then hazard the loss of my conscience. But yet in these things where both can mere, there that his gifts may increase to the enlarging of the Lords Dominion, and the Church, both aught to be followed: therefore, 2 Cor. 6.8.3. he saith, they were true, but were counted as deceivers: yet he saith there, that they gave no occasion for offence: And that for this reason, to the end that their ministry might escape, and not run into blame, and be by that means made less able to do good. So then, both in regard of a man's own self, that he is more circumspect, while he hath it to keep; when it is lost, jer. 3.3. he putteth on frontem meretriciam, a whore's forehead; he is impudent: Psal. 58.4. he stoppeth his ear. So long as he hath a good name, he is careful to keep it: so the consideration of both these and this, and also the former respect, it is a sin, not to look to, but to neglect his good name: as the Heathen man, excepto probro, reliqua omnia maledicta existimo, take away slander and reproach, and I will endure all other rail: because the wound of a slanderer might be healed, but there will a scar remain: and because he is shut up to do good, and good men will be suspicious, and evil men will never have done with it; so he ought thus to stand affected. For the offence itself, Matth. 15.19. it cometh from the heart: Mark 7.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. blasphemy, O●igo pe●●a●● hujus pra●●●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. foolish speaking. Now then, as in the former, there is an inclination of nature, grassari ad famam, for a man to think, when he can thrust down other, that he shall be better thought of. But when as it cometh to that that Esay speaketh of, chap. 29.15. he saith, They dig deep and hid themselves▪ jer. 18.18. Let us imagine some far reaching counsel against jeremy, let us slander him, that none may credit him; this is beyond the root of this vice, and is the Suppuratio, and rankling of it: 1 Tim. 6.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil surmisings; The Apostle there condemneth evil suspicions, light suspicions, when they be upon little or no ground. There it beginneth. Now we handle these, as they are enemies and prejudicial to man's credit, not as before: james 4.11.12. he proceedeth further, for he saith there, that from this light suspicion, men begin to take upon them the office of the Law; Rash judgement of light suspicion. whereas the Law should condemn and accuse, they take upon themselves to judge. Thus we come to judgement: and not only to judgement, but as Paul saith, 1 Cor. 4.5. we come to judgement before the time, too hastily. And he will not judge of outward things, so as there may necessarily grow a conclusion of them: but of doubtful things, Rom. 14.4. such as may be well interpreted; as to deal with Christ and john Baptist: The one for not eating, but abstaining, was said to be troubled with a melancholic fancy, the other for eating and drinking, a dissolute fellow. That whereas these outward things may be done to bad or good ends, they judge hastily the rebus sociis, of the things themselves, and of their neighbours. Testis repentinus nun ●a●n●●re jud●●at. Now this repentinus testis, this sudden hasty witness, Prov. 12.19. he never giveth his verdict truly: Acts 28.4. they no sooner see the Viper cleave to Paul's hand, but presently they say, he is a murderer: even at the very sight of the Viper. Now it is not only this, but 2 Tim. 2.26. he must suspend his judgement, for he knoweth not what will be hereafter: that is, God may give him grace to see fully. And whereas he should keep his conclusion of sins, praecedentia & consequentia, and observe the things that go before, and the things that follow after, 1 Tim. 5.21. this will not be held: but there is no sooner a Viper on the hand, but a verdict will be given. And not only that, but where God taketh order, that ubi malum contingit, ibi moriatur, if it be private, let it have private death; Prov. 11.13. He is a discoverer of secrets, as we see, that was the first augmentation of Cham's sin, to tell his brethren of his father's folly. Matth. 1.19. joseph, because it was secret, and might have been done by some that had a pure contract, in simplici actu fornicationis: he would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make her a public example. And not only this, but as we see beyond this, 2 Sam. 13.30. when he openeth it more than is true: when the King hath lost but one son, they will say all the children of the King are dead: 2 Sam. 13.30. as we see, it was the common rumour then: if there be but one killed, than all are killed. And beyond all these, Prov. 17.9. when he hath once told it, he will afterward at it again: and when the wound seemeth to be whole, and repentance is made, yet he will refricare cicatricem, renew it again. These degrees and affections are the appetites of a nature lusting to envy, but especially that of things doubtful, it is very certain that we must strive against. But if he will reason, as Shimei, 2 Sam. 16.7. that because joah and Abner were great men of blood, that so David was a man of blood; and when we proceed ex dubiis, upon doubtful and uncertain grounds, we will open a window to all other. Solum subactum. Now after this we do consider, as in the former, that which maketh us Solum subactum, soil fitted for the seed, which is called pruritus aur●um, Pruritus ●u●●●●. the itching of ears: so the Wiseman, Prov. 17.4. saith there, he is a willing hearer: and so if there were no receiver, there would be no thiefs: so if there were no itching ears, that itched after the nakedness of their brethren, it is certain that there would be no Cham's to come to tell them of it. Psal. 15.3. He saith, that as he will not take up a slanderer, so he will not receive a slander: for if a man do vulium contrahere, draw his forehead together, and shake him off, it is very certain he will not return again. Discet non libenter d●cere, cum didicit non libenter audire, he will learn not to be forward to speak, when he perceives others unwilling to hear him. Aug. As on the other side, if he be willing to hear, than the other will be willing to speak it. So there must be a delight in hearing men's imperfections, and secondly, a credulity: As we see, the word was no sooner out of her mouth, Gen. 39.20. but presently there is commandment given, that joseph should to prison. Putiphars wife was believed without examining: Whereas jer. 40.16. Aug. saith, The righteous are liker to Gedaliah, when johanan told him that Ishmael would slay him; yet because he did not suspect any such thing by him, he would not believe him: that is, they are not credulous, either to admit them, or non indulgere, not to have regard unto them; that is, when a man maketh a conclusion of it, or a action upon it, or maketh a show by gesture, as if he thought it were true without examination: and showeth himself so against him as if he were guilty. Irrigatio soli, the watering of the soil, is that which Peter called 1 Pet. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Irrigatio ●●li. to take care of another man's Diocese; that is, a curious searching, that is a note of an Hypocrite: Cur aspicis? why spyest thou? not cur vides? not why lookest thou? that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to espy into other men's affairs, to look for it, and to know what they think, and what they say, that Paul maketh the opposite to the former Commandment, for indeed it is idleness: he saith, They do not only come to be idle; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, busy bodies; an affection much misbecoming a discreet man, and certainly to be condemned: 2 Sam. 18.19. there is the image of this vice in Ahimaah; many would not have stood for the best office in all jury, to be the tidings carrier. And so we see that it is the vice and quality, Act. 17.21. wherewith Athens. was infected. They intended nothing in the world, but to hear what tidings. And surely by this means, when we look only outward, it showeth either a neglect of a man's self, or else they fall in jucundum spectaculum, into pleasing dotage in themselves. Jerome; Qui sua non ornani, aliena eupiunt, they that are careless of their own behaviour, are always observing other men's carriages; They are still noting of other men's lives, as to prate, ask, what shall john do? john 21.22. Christ saith, what have you to do? Care not for him, but follow me: and showeth his appetite to know what john must do; it is not for Peter to do it: he must keep himself in his own Diocese. And so if we can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do our own business, 1 Thes. 4.11. and search them as we ought, we shall have but little leisure to look to other men's. And for the remedy, the Heathen, Qui confidit virtuti suae, non invidet alienae, he that can rest confidently in the assurance of his own virtue, needs not envy another's. And so we see, both what is in the mind first, and after the disposition; and what is that that watreth it. So we are come to the outward actions. Actus, evil words. The actual sin is in words specially: which, as Christ, Matth. 12.35. are according to the treasure in the heart, so that there is not only an evil treasure that bringeth forth evil things: but also an idle treasure, that bringeth forth vers. 36. idle things, idle words. Divisie actuum hujus mandati. Now these two comprehend the division of false and vain. For false things; and then either as disagreeing from the truth and essence of things, or else from our mind. And again, both these, either as they concern either ourselves, or our brethren: for whatsoever it is, that is prejudicial to us, or to our neighbour; it is therefore condemned, because it is against charity. But though it do no hurt to us or to our brethren, yet if it be a falsehood, it is against the truth of God. 1 Cor. 15 15. We are found false witnesses to God, though not as in the third Commandment: because the falsehood that is in the truth of doctrine, there as it toucheth God's glory, here as it hurteth our brethren, Prov. 30.6. by adding to the word, by taking from, or by changing, Gal. 1.9. or by making, alium jesum, by preaching another way of salvation: this was touched before. So not now only this we are to know, that as there, so here, it is a good rule of Basils, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all lies and falsehoods; all turn of the Scripture: and one thing, and the special thing, he beateth against it, that making of the literal sense, typical; it giveth an occasion to an heresy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placet, they so please themselves, though thus they displease others. Now to make man the reasonable part, and Eve the sensual, and natural part, and thereupon to infer this maxim, as a positive doctrine deducible thence: and Adam imperare Evae, cave Serpentem, that if reason command sense, we shall escape temptation. A man may allude to it: but to say that by Agar and Sarah is meant this or that, is nothing else in the world, but to make the Scripture cothurnum, a buskin with will serve either leg, or a Welshmans hose: and bringeth in an uncertainty in religion. Ezekiel maketh it an opprobry to God, to say, that in obscuris scripsi vobis, I have written to you in dark speeches: that as for the third Commandment, so here in regard of men, because they shall be brought in doubt to have nothing to hold to. Testim. in judicio, extra judicium. We consider first the testimony, as it is given in judgement, and then as it is out of judgement, Prov. 19.5. and the very selfsame three verses after, is repeated, vers. 9 Solomon's division there, is this. They that speak lies, and false witness: this is applied to the judgement-seate; and these propositions that stand thus, Non feres contra proximum, Thou shalt not bear against thy neighbour, etc. show plainly, that there may be falsum testimonium, a false testimony; that is not the proximo, concerning our neighbour. So it may be resolved into two: so that this is one, to speak lies: though they do not concern our neighbour: and the other that may, etc. Of lies in general, Mendacium. that seeing, john 8.44. the Devil was always a liar from the beginning, for the first word he spoke was a lie, and they that utter lies belong to him. And seeing Psal. 58.3. it is a property of wicked men, even from the very womb to speak lies; and that is not only a light fault, but as Psal. 5.6. Perdes omnes qui loquuntur mendacia, Thou shalt destroy all those that speak lies; so whether it concern ourselves, or our neighbours, or none, yet it is false witness to God: and as Revel. 22.15. out of Heaven, in the place of torments shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that make, or love to hear lies. So we see that these things are condemned, whether they be Actively, or Passively. Come to that that is in judgement. And for this false witness we have, In judgement a false witness is a hammer, a sword, an arrow Prov. 25.18. a good comparison of Solomon; for he saith, A man that beareth false witness, is a Hammer, a Sword, a sharp Arrow. Now the manner how he is these three, (and that is that that aggravateth the offence,) is because himself, who, jer. 3.3. writeth, he groweth harder, and putteth on a Harlot's face. Besides that, there are three parties, as Bernard showeth, that are smitten with one and the selfsame tongue: after these three ways. A false witness to the Judge an hammer. 1. judici est malleus, he is a Hammer or Mallet to the Judge: he doth astonish the Judge, as a man that giveth a blow on the head to one, that he knoweth not how to determine. 2. A Sword to him that hired him. And the second, to him that hired him, he is gladius, a sword; he destroyeth his soul: he giveth him hope, that he hath now by his purse overthrown the truth: and so at any other time he will bring the same to pass. 3. An arrow to the adverse patty. And the third, he is an Arrow to him, against whom he witnesseth: though his harm be least, if by patience he bear it. Yet it is a wound that sticketh in him, either in his goods, or life, or howsoever: at the least in his good name, he receiveth a blemish by it. Latitudo falsi testis in judicio. Now this false witness bearing is not only to be referred to the witness alone; but it taketh hold also of whatsoever cometh into judgement, & is a party active in it. Deut. 19.16. The Accuser is called a Witness, and all the rest of the parties: so both the Actor, the Accuser, and reus, the Defendant, both these, the one by untrue accusation, the other by untrue defence, may bear false witness; and the Judge likewise by his wrong determination: and the Notary, 6. False witness ●n judgement. by inserting the sentence otherwise then it was: and the Advocate: for of these six consisteth the judgement. First, there is the Judge, 2. the Register, 3. the Plaintiff, 4. the Defendant, 5. the Witness, 6. the Advocate. 1. ●ud●●, he h●● need to 〈◊〉 wise man. 1. For the Judge, it is most perilous on his side; so he had need to be a man of wisdom, Deut. 1.17. it is said, judicium est Domini, the judgement is Gods: and so whosoever he be, that being a Judge, giveth a wrong sentence, facit deum mendacem, he maketh God to speak a lie: or whosoever he be that induceth a Judge by false witness, he perverteth the course of nature, and changeth as much as in him lieth, God into the Devil. 2. False Notaries. 2. And for those that make false Records and Writs, Ezr. 4.19. there is a memory of them: whereas Darius, cap. 6.2. found that the Jews had not been a rebellious people, against those, to whom they were in subjection, nor had attempted any such thing, nor the buildings of the Temple, without Cyrus his Decree: yet Artaxarxes his Notaries could find Records that made mention that they were rebellious to the King of Assyria: and so, that these were false Records. For when Darius, a good King, came to bear rule, they could find in a coffer that Cyrus had made such a Decree. 3. Plaintiffs. 3. For the Plaintiff, Levit. 5.1. there is order taken, that whatsoever he hath seen or heard; he should testify, and as in vers. 5. if he do not testify, it is sin. 4. Defendant. 4. joshua 7.19.20. for the Defendant, that he must confess what he hath done, as it is there in the case of Achan. 5. Advocat●●. 5. For the Advocates, they are only to follow what is altogether just, Deut. 16.20. causarum cognitores, knowers and followers of causes: these officers were Attorneys, and Counsellors, that are to inform them that come to plead, how to pursue their matters: the not wresting of the Law, not respecting persons, nor the not taking rewards. 6 Accusers. 6. And for Witnesses, Deut. 19 If any be an accuser, or testify a false matter, look what penalty the other should have had, if he had been proved guilty, the same shall be inflicted on him, if he prove it not, therefore God's judgement-seate is established on every side. Going to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now for the Judge, seeing the Apostle hath said it, 1 Cor. 6.7. that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fault so long as men go to Law one with another; meaning those that begin, not those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constrained to answer: therefore it must necessarily follow, etc. that it is his reason, for there must be always some untruth. Both cannot be true, because they are contradictions; and therefore much untruth must needs be uttered in the place of judgement; and this is derogatory to God, joshua 7. which should not be: therefore Paul's advice is, that there be as great diminishing of it as can be: he would have it as little as could be, and that it should not be, but when there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most unjust action, and defraudation, a harm, that cannot be borne. Therefore this first, the cherishing of suits and Law cases, by a Prince or Judge, it is certain to open a wide window to the breaking of this Commandment: therefore there must be some order taken for it, either that there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Examiner's and Inquisitors, as there were in Greece, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. such as had the approbation of quarrels and suits; and they should judge whether they were worthy to be taken in hand: or else as they had in Rome, contending ex Sacramento, they should put down each his pawn, in manum pontificis ad sacros usus, in the hands of the Highpriest, to be bestowed upon holy uses: and if his quarrel were not good, he should lose it, and it should go ad sarta tecta templi, to the repairing of the Temple; otherwise there will be no good done: The sea●e of judgement erected for hard matters & extremities. but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fault; for the seat of judgement, Exod. 18. Deut. 1. it was erected therefore, that hard cases, and extremities might be taken order for. But to say that ours are matters of difficulty, it were absurd: therefore it is abused, and there is a great bait laid to the multitude of false witnesses. 2. Qu●●● dispath. A second thing is set down, Exod. 18.23. for Moses, though he were excellent in knowledge, and therefore could better determine: yet this benefit was to be exchanged with this, that causes might soon be dispatched; he appointeth more as his father in law counselleth it. An absurdity for causes to hang from morning to night: but now it is no absurdity for causes to hang from one year to three, vers. 17. he saith, That that thou dost, is not well done: and vers. 23. if this be done, than the people shall go home quickly: That will be the benefit that he reckoneth of it; for as the multitude of suits is a way to much falsehood, for some causes are very plain, and cannot be withstood without cavils: so that long depending of suits, the manifold non-suits, and delatory Pleas, even for shifts, and to delude justice: therefore this is secondly condemned, as a way furthering much to false witness. Now in the 3.4.5. Commandments, were these three before. judicium, Vsurpatum. Temerarium. Pe●versum. judicium, 1. Vsurpatum. 2. Temerarium. 3. Perversum. Judgement is either, 1. usurped. 2. rash or hasty. 3. perverse. 1. Is Rom. 14.4. ov●●● party that we have not to do with, 2. Deut. 1.17. in a case too hard: and the 3. Deut. 19.17. Act. 25.16. until both parties be heard, he must not give sentence: And a blemish of David, 2 Sam. 19.29. he gave rash judgement of Mephibosheths lands; and after he had much ado to let him have half of them, and Ziba the other half. Solomon, Prov. 18.17. saith, Look who is first, he is just: then cometh his neighbour, and maketh inquiry or search after him. This is one step of rash judgement, to give such credit to the first, that Ziba played, that though Mephibosheth prove all the lands to be his, yet he must be content with half. And perversum, perverse judgement, Prov. 8.8. defrauding of justice. Exod. 23.2. Perverting, for there may either be defrauding: 1. by the exposition of Solomon, Prov. 17.15. where either the wicked is accounted just, i. absolved: or the just is accounted and pronounced wicked, and condemned: when as the right translation word for word is, The unjust is justified, or the just unjustified; it is all one in case of justice to affirm a thing to be so, or to make it so. The last also was before touched, i. falsehood in justice, Numb. 35.32.33. there is no reward to be taken for a murderer, but he shall die: blood will not be cleansed but by blood; whereas in these cases God doth appoint to the Magistrate hands to do as he thinketh good, yet he will make a release. But in some cases he is appointed to his arbitrament, but yet with two conditions. First, if it be expedient for the Commonwealth: or the second, if the other party that is hurt, be contented therewith. Now for the other part of condemning, Esa. 10.1. some decree wicked Decrees, Judges: others wrrite grievous things: sometimes the record is more grievous than the Decree: if he go not exactly to the sentence, it is a false record: Quando justitia revertitur ad judicium, when righteousness shall return unto judgement: Psal. 94.15. when Christ that is the true righteousness shall come to judgement, they shall answer for it. Accusers offi●● For the accuser, the breach of this office in this behalf is three ways. 1. Calumnia, slander, when he doth calumniari, slander; as Haman doth, Ester 3.8. for he saith there, that the people of the Jews had laws divers from other Laws; & they had not been observers of the King's Laws, and the King, he falleth into his temerarium judicium, his rash judgement too, i. when he heareth a false accusation against it. And the next, when a man proceedeth upon uncertainty; as Acts 24.13. those that did accuse Paul, alleged many things, 1. Proceeding upon uncertainty. but they could not prove any thing. So he is to wait till he have his full proof. Now the third is Praevaricatio, prevarication, or collusion in pleading: a metaphor taken from (vari) those that have their knees out of joint, and the convulsion is inward, so that both touch above, 3. P●aevaricatio. and their feet are fare asunder. For in the ancient commonwealths, when as they wore long garments, a man might easily have been deceived, thinking them to be as broad at the knees, as at the feet: so they that strive together, whereas they are friends privily, those are called praevaricatores, prevaricators, or accusers; when a man doth accuse, and yet his friend with him whom he doth accuse: and it is nothing else but a mockery of the place of judgement. And Advocatus actoris, the Advocate for the Plaintiff: he that representeth the party, he is so charged with the same prevarication, the betraying of the truth with weak proofs and grounds: those that betray the cause with weak defences. Ezra. 4.5. it is said, that they were hired, i. there were men about Artaxerxes, that bore the face of such as would advise him of that that was best for him: whereas indeed they had taken a bribe against the Jews before. That party that is to sustain one person, and is corrupted to do the contrary, he is to be blamed for his prevarication. Now for the Defendant, or him that is accused, Defendant. there are three other. The first is, if being according to the form of Law by joshuah demanded, Psal. 141.4. that he do not versare se ad agitandum actiones, practise himself to turn off the suit commenced against him, or which is as old, ad accusandas excusationes, to accuse other, that he may excuse himself; it was Adam's fault, Gen. 3. tergiversatio, tergiversation: the question was, whether he had eaten or not? he answered not to it; but said, the woman which thou gavest me, etc. job 31.33. This he saith of himself, If I have hid my sin as Adam did, concealing mine iniquity in my bosom: though I could have made afraid a great multitude; yet if I made a fault, I confessed it. So being lawfully commanded, we must confess: so we must not add evil to evil. To be evil is evil: & videri malum, and to seem evil is evil too. And so a man is not bound to open himself without the seat of judgement; and so, where there is not a lawful course taken, as john 18.20.21. he saith to them directly, They had heard of him. And if any man would accuse him, let him come forth. And as he there used indirect words; so he himself practised, john 19.9. to pilate's questions he said nothing, because they did not proceed ex publica infamia, or ex semiplena probatione, of public infamy (or rather it should be, common fame) or probable grounds, or likely proofs: but only he questioned with him, to see if he would accuse himself. So in these cases, a man may answer nothing; for if it be a truth, as Paul, Act. 23.6. if there be two things, and both true, a man may answer one truth, and occultare pariem veritatis, and hid a part of the other truth: as he did; that forasmuch as the council was divided, and the Pharisees held the Resurrection; he said he was judged for that, though it was not for that alone, that he was judged for. So if a man have divers ways to defend himself, he may choose one which he will: or if they proceed not aright, etc. But if according to the form of Law there be proceeding, made of that he is accused of, he is bound, Iosh. 7.19. to answer; this is one. And the second is, that whereas there is given for a remedy of those that are oppressed, the benefit of Appeal: yet for a man to protract in an evil cause, to sue Appeals, that need not, is a second fault: and against that Exod. 18.22.23. to make delays of justice, and when he hath received sentence, to refuse it: resist it ordinationi, and not obey their orders: Rom. 13.2. Qui ordinationi resistit, Deo resistit, whosoever resisteth the ordinance, resisteth God. For Witnesses, Witnesses. there are three other. The 1. is Levit. 5.5. If a man being lawfully required by his superior according to the proof, demanding his witness, if it be not in matters out of question, he is bound to tell whatsoever he hath heard. And if it be not a superior, yet if it be for the delivery of a man; and if it be a matter, Prov. 24. that doth concern the delivery of the soul, he is bound to answer: so saith he, Prov. 24.11.12. he speaketh of those that will not deliver them that are drawn to death: If he say, I cannot say so much as I would, and I know not of it, etc. he counteth it a great fault for a man, for the preservation of an innocent, not to give testimony, though it be not required by authority. But otherwise, if it be out of these, if the superior require not for condemnation; on the other side, if he require matters out of question, or if it be not in the case of deliverance, he is not bound to answer. And as these 2. causes, Prov. 11.21. he setteth down another way for wicked persons: The Greeks' proverb is, Da mihi mutuum jusjurandum, lend me an oath: Our Saviour Christ calleth it, Lend an Oath. Prov. 11.21. & 16.5. a joining in hand in hand: The wise man he saith plainly, though that they may happily escape the hands of men, yet they shall not escape unpunished: that is, God will be sure to punish them. For the Advocate, there are two ways appointed to him. First, Advocate if he take an evil cause in hand; which so as man to do, he knowing it not, is a great sin. For Exod. 23.1.2. he saith there, you shall not report for your witness: and then for him that helpeth him, Thou shalt not help him in his Plea. 2 Chron. 19.2. jehu said to jehosophat, Wilt thou help the wicked, and love them that hate God? And we see, he withdrew himself: for as it is, Rom. 1.32. he saith, not only the doer of wicked things, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that hath pleasure in them, as our Placets are; so the voices in the Greeks' suffrages: when with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it pleaseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, goodliking pleaseth them. Whosoever trieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, goodliking, and helpeth the wicked, it is very certain it shall be a sin unto him. 2. And the other is set down, Prov. 17.23. that is, when a man for the defence of a cause indifferent, doth wrest the Law, or take a gift out of the bosom to help a cause in judgement, that might be carried otherwise: yet it is condemned, Prov. 24.24. to say to the wicked, thou art just, to join with the wicked to help a wicked cause; or if it be not, yet by wrong means to seek a bolster for it, so is the course of judgement. But because there is not only judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the Bench, but in the consulting place too, when we take counsel with ourselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after long deliberation, or with a purpose of perseverance in it; so no false witness must be given in choice, because there is justice and truth in both: for justitia, justice, as the Philosophers well define it, is rectitudo in affectu impressa à rectâ ratione, so as electio dicit excellentiam, as excellentia dicit magis aut plus; a rectitude stamped upon the affections by right reason, so as election or choice regardeth excellency, as excellency regards the more eminent and best: so there must be a magis and a plum in excellentia & in electione; & melius est eligendum, an eminency and meliority in excellency, and in choice; and the better is always to be chosen, is the second rule in moral Philosophy. And if not that, he goeth against the truth, and so justice is broken. False testimony out of judgement. Nemo Dominus sui, nisi ad licita Now to that without judgement. For when a man is out of judgement seat, Psal. 12.4. that he should not say, Ego sum Dominus linguae, my tongue is mine own: Nemo est Dominus sut, nisi ad licita, no man is further master of his own, then to employ it to a lawful use: therefore, Prov. 24.28. he saith a strange thing: When a man is not called, and there is no cause to testify, even without a cause in common talk, he will bear false witness: therefore the greater is his fin. Then we must put protervitatem oris & labi●rum, Pr●tervitas or is & labiorum. a froward mouth and perverse lips, Prov. 4.24. fare from us, that we must not breathe out, etc. seeing our neighbours think us no evil. Now this report is according as the tongue may do no harm: Words. for first a man hath favour, a credit, which is in the mind. Secondly, a good report, in speech. Thirdly, friends. Fourthly, an estate of dignity, a superior. Now as any of these four may be hurt by the tongue: so are the faults of the tongue: for there, Prov. 22.1. 1. a good name, and loving favour: for the third, Prov. 20.6. a faithful friend is an unknown treasure: for the fourth, Esa. 37.23. dignity. Rabshakes blasphemy, because, etc. Against the first, good credit, they commonly oppose contumely, i. disgrace, Sins against credit. 1 Centumelia Disgrace in presence. Sui C●nn●●●. when he is present, Rom. 1.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despiteful; when a man is disgraced to his own face, by opprobry: then if it be per sales obliquè, glancingly by scoffs; that is against the fourth, against his dignity, and is called Subsannatio, a taunt: for those that are laughed at, are moriones, scoffers, the off-skowrings of men, and we may laugh at them: But to make a man as one of them, to set a man in that estate, that he shall be scoffed at, it is an impairing of his estate, and it breedeth a great wound: therefore, 1 Sam. 31.4. this is saul's reason why he will have his harreis-bearer kill him: he had rather be killed, then mocked of the uncircumcised Philistims. And an ingenuous nature counteth only probrum to be delecti, caetera indelicta, reproach to be a crime, all other rail to be neglected. These two may be done present. Now there is an obtrectator, Obtrectator. a backbiter, one behind the back, that hath to do with a good name. Plautus calleth him Must nominis, a Mouse (that is, the gnawer or eater up) of ones good name: but Paul calleth him by his true name, 2 Tim. 3.3. Diabolus, the Devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, lingua, a Devil in the tongue, that is, a false accuser, a detractor: first he speaketh against one, then more; & then a third one that would have him to lose some of his friends, they call him Susurro, a tale-beater. And indeed he so prevaileth, Su●●●●● that Prov. 16.28. he saith, he is able to sow discord and dissertion between Princes, and between whole realms. Then if it come contra bonum aestimationis, against his credit and estimation, Shemets sin, 2 Sam. 1 6 5.6.7. etc. Hamans' sin. and to his face, it is called Shimets sin: if it come behind the back, it is called Hamans' sin, Hest. 3.8. if it touch only the alienation of friendship, 2 Sam. 16.3. it is Zibaes' sin: he said to David, he was at jerusalem, to alienate David from the love of Mephibosheth. And if it be only concerning the abjecting of a man, as judg. 8.6. as of Gedeon, by the Princes of Succoth: but it is showed afterward how he used them. An heroical mind cannot abide this, Psal. 69.12. and in sundry other Psalms, the scoffing at him of his friends and neighbours, and his enemies, and the jestings of the abjects. So saith jeremy of himself, cap. 20.10. This may be done by letters also, Letters. as by words: as Nebe. 6.6. there was a letter sent by Sanballat, as full of untruths as it could hold. And as it is done in words, directly and indirectly: so the same things may be done in writings, as Libels; and we have a resemblance of it, 2 King. 14.9. that of the Thistle and Cedar tree was nothing but a scoff that jehoash King of Israel sent to Amazia; and is in action: so, john 19.2. for it is said there, that the Soldiers plaited a crown of Thorns, and put on his head, etc. Any of these things, whether it be done directly or indirectly, they all come under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish talking, jesting; they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jesters: that is the common name for courtesies sake; and indeed they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish talkers, in this point concerning false witness itself: because 1 Cor. 13.6. love delighteth in truth, and Ephes. 4.15. truth must be in love, which is the affirmative of this Commandment: therefore, though it have truth, yet if it have not love, it is not right: therefore Doeg was Doeg, though he told the truth, 1 Sam. 22.9.10. It is true, David came to Nob to Abimelech, and he gave him bread, and the sword of Goliath; all was true he said, but yet he was a Doeg still. First, as David truly saith, Psal. 52.2. that his tongue did cut like a sharp Razor: for it did cut the throat of all the Priests. Yet a further degree, such as the Apostle, Gal. 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false brethren unawares brought in. Jerome giveth a reason why they are so called, because they came under the table, as those in the story of Daniel, when he destroyed the Idol of Babylon. And thus are such as you shall see, All their lips swim with Butter and Oil: Mat. 22.16. Magister bone, good master: chrysostom; this is the Butter: We know that thou teachest truly; there is the Oil: but here is the sword, Shall we pay tribute to Caesar? If he answer one way, out go the people: if the other, off goeth his head. So whether a man doth it to bring into danger, or out of credit; the wise man saith, Prov. 26.22. of him that is a talebearer, his words are as flatter, and they go down into the bowels of the belly. Bernard in his 24. upon the Cantic. saith, Video magna praemitti suspiria, you shall have him send before great and deep sighs, and he will speak tanquam contusus, sicque cum quadam tarditate dimissis superciliis, voce plangenti, etc. sic egreditur maledictio, as if confounded and ashamed, and then with an affected slowness, casting down his countenance, with a mournful voice: and there cometh out the cursed venom of the heart. You would think it were rather done dolenti animo, quam malitioso: vehementer doleo, quia vehemener diligo, with a mourning, than a malicious mind, I am hearty sorry for him, because I hearty love him: and afterwards he saith, compertum jam est, otherwise I would never have told it; but now seeing it is known, I must needs say so it is. And in this manner he doth breath out cursed speeches. This is one extreme. As in respect of excess, your slanderous tongue either plainly, or under cover is often seen; so on the other side, because men are joined by the law of charity, james 3.2. It falleth out that we all stumble in many things, and many times: therefore God hath taken order in his law, Levit. 19.17. that as we should not do, as before: so we should perform fraternam correptionem, the duty of brotherly correction. Rebuke him, and not suffer him to sin: that is as much to say, as we should as the Heathen man saith, cum opus est, contristari amicum, if occasion be even to make sad our friend by reproof. 1 Thes. 5.14. If any be out of order, by admonition, if it be a small matter, without circumstances, in the spirit of meekness, Gal. 6.1. but if otherwise, Tit. 1.13. sharply and roundly: if it be an open fault, 1 Tim. 5.20. openly before all: if secret, Matth. 18.15. privately in the ear: with this caveat, except it redound to the damage and detriment of another: and then Act. 23.16. it must be declared to him. So we see, as Aug. saith well, there is a double truth. Veritas du●●is & ama●a. Veritas 1. Dulcis, quae fovet dum bene agimus. 2. Amara, quae curate, when as we are in wrong. A Truth that is sweet, and this cherishes us while as we do well; & another Truth which is bitter, and this heals. And therefore the Apostle 2 Cor. 7.8.9. he saith there, Though I made you sorry, yet I repent not: but I perceive the example made you sorry but for a season: But now I rejoice, not for the act, but for your amendment by the act. So we see it is a way to repentance: therefore for this, to make them repent, were to perform this duty: and when we have performed it, not to repent us of it: And so is the reason of the speech to be understood, Non amo quenquam, nisi offendero, I love not any, till I have made him sad: and making him sad, he hath had the effect of amendment. Now there are others against this, that say, that as the former Commandment is mixed of frugality against prodigality; and of liberality against covetousness; so here in this Commandment, the one is reproving against flattery, and the other giving a true charitable report against detraction. There are such as the Philosopher saith, as when they come to do evil, a man dealing with them, must either prodere veritatem, or amicitiam, betray the truth, or friendship; there are such as cannot abide this contristation. And though there be such, yet we must retain open rebuke: Prov. 27.5.6. he saith there, An open rebuke is better than close love: & vulnera diligentis, the wounds of a friend, are better than oscula blandientis, the kisses of a flatterer: that is in Physic, amarum dulce, a bitter sweet, is better than perniciosum dulce, a pernicious sweet. Now there is no doubt but we shall meet with such, as Amos 5.10. If a man reprove, they will hate him. And there is nothing in this point but is seen to the Heathen, Veritas odium parit, truth bringeth forth hatred. There are tres optimae matres trium filiarum pessimarum, three very good mothers, Mat●is optimae pessima filia. which have three most wicked daughters: and among the three, the first is Truth, which parit odium, bringeth forth hatred: there is mater optima, & filia pessima, an exceeding good mother, but a most naughty daughter: therefore begin with Demaratus his Oration, in Herodotus. And if it shall please your Majesty, if I had spoken the truth, I should not have spoken that that liked your Majesty: yet because non potest uti me & amico & adulatore, I cannot be both your friend, and your flatterer: therefore I may speak to make you sad to amendment. Now on the other side, Flattery. for the vice opposed, i. flattery, that that Jerome calleth, natale malum, our native evil; natali ducimur malo philautiae, we are transported with native evil of self-love. And it is as Plutarch maketh it, that every one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own chief and greatest flatterer: and because we love ourselves, we think we are good, and he that loveth us, doth his duty, and is therefore good ipso facto, in so doing. So he that speaketh in commendation of that we do, we think him to be a good man, and that he doth but his duty, and we love him. And on the contrary, because he grieveth us, we think he is evil, and we consequently hate him. This naturale malum, our native evil, and good opinion that we have of ourselves, maketh that we do cito nobis placere, easily please ourselves: and if any be found, that will say we be learned, presently we believe him: and ubi propitia mens est, where the mind is favourable, Psal. 5.9. propitiae aures erunt, the ears will stand wide open. Nay, that which is farther, as Seneca saith, when they will deny that, and say it is not so, ut enim blanditiae, cum excluduntur, placent, fair and smoothing speeches please us, even then when we seem averse to them, that very urging we like. This maketh Esa. 3.10. that when a man is thus persuaded of himself, that he saith inwardly to those that are about him: Prophesy to us no true things, but speak flattering things: prophesy unto us such things as we do love and like; and as the Prophet said, Mich. 2. 1●. that he should be the Prophet unto the people, that would prophesy of the things that they were delighted in; as of wine and strong drink. And so Jerome saith, Qui nescit adulari, he that cannot flatter with himself to the humours of others, is said either to be superbus, or invidus, proud or envious. Thus it cometh that they do like them that sooth them up. Now this vice consisteth of two kinds, for either it is of things uncertain, as many men, This is the hasty commendation upon the very first beginning; and at the very first sight: when any thing is well done, presently they so greatly commend him, that they make the party think that he hath done enough, and answered all expectation: 1 King. 20.11. at the putting on of harness they go with great applause, but it is the putting off of the armour that is commended. It is not stadium, a part of the race well run, but the dolichus, The word D●lichus, properly signifies 16. fur longs. the whole race: praeclarum stadium, sed metuo dolichum, the entrance of the race is excellent, and I like it well, but I am afraid of the length and continuance of it: many men at the beginning, at the very first pitch, etc. therefore while things are uncertain, there ought not praises to go out so prodigally, nor we so liberal in commending. If in certain things, either in evil things plainly condemned: laudatur male, qui laudatur ob malum, or de malo, it is a sorry commendation, to be cried up for ill: first, as Solomon saith, Prov. 24.24. they say to an unrighteous man, What you do is right and good, and justly done, you do not evil: and Psal. 10.3. laudare peccatorem in desideriis animae suae, to praise the wicked, while he boasteth his heart's desire. And when it is done, Esa. 5.20. they will call darkness light; first, that which is naught, they will say it is well done, Vae vobis qui dicitis malum bonum, & bonum malum, Woe be to you that call evil good, or good evil. Herodotus writeth of Cambyses, Cambyses his flatterers. that his mind standing to an incestuous marriage, he moved a question. The question was, whether he might so do or no? They told him that they could not tell in general, for the action, and that it seemed not good: but this they found in particular, that whatsoever the King would, that he might do. This flattery is abominable, and to be hated of all good men: that they will further, and set a man forward in that wicked enterprise: Ezech. 13.10.11. he saith there are naughty men in Israel, they will needs build a wall, which God will destroy afterwards: therefore it is of no good substance, and he saith, There are some that build with untempered mortar, which for a time will hold out a falsehood, he calleth these daubers; diaboli cementarios, the Devils daubers, that use plastered words; but say unto them, that the wall shall fall. i. that his wicked enterprises shall come to a wicked end. When the unrighteous matter was in hand, they upheld it: but when it cometh to an evil end, they shrink away. But they must be put in mind of their daubing of the wicked, and of their ungracious speeches uttered in the beginning, vers. 18. the Prophet seemeth to import thus much; when a man is asleep in a sin, till he be sober again, he would have a man sleep with as much disease as may be, without pillows and curtains, for he threatneth out a woe to those that sow pillows under men's elbows: and hang curtains to those that slept in sin: also in good, make a small good to be praised without measure: 2 Cor. 12.6. this bringeth an error, to make men think otherwise of it, than it is: and therefore it is not good. Also that preach peace and salvation, when there is none such, or when contrary affection, Prov. 27.14. & 28.27. both these are a curse: for as love rejoiceth with truth, 1 Cor. 13.6. so truth rejoiceth with love, Ephes. 4.15. Therefore, Psal. 12.3. he wisheth them liplesse, that speak thus: so that they should not utter this venom; that is, in oratione, in his speech, Paul would please all, 1 Cor. 9.22. sin set aside: but without this condition, none that pleaseth men, pleaseth God, Gal. 1.10. Those than that Esa. 28.15. make falsehood their refuge, love to speak thus. So Menander saith, he that flattereth best, fareth best: so they jer. 9.3. will bend their lips, and teach their tongue to insinuate, Psal. 141.5. David would not be dulled and mad himself with this: so that we must not do thus, but reprove with that warrant, Prov. 9.8. that the wise will hear us: and Prov. 28.23. to a fool at the last, he that rebuketh shall be the more the friend. Now for the actum reflexum in se, act which reflecteth upon itself: Proptio laus sordet in 〈◊〉. as not only, Rom. 1.18. to suppress the truth in his conscience, but also 2 Cor. 12.1. to glory and boast of himself. Paul spoke therefore of himself as of another man: and that he should not fall into this, he had one to buffet him: and therefore this is no light sin. And because john 18.37. only the truth can bear witness of itself there, Prov. 27.2. os alienum te laudet, let another man praise thee, and not thine own mouth. And as this must be shunned of all; so especially of the Prophet, Esa. 9.15. for job 13.7. God needeth not our lies: and this is only yea, and not nay, 2 Cor. 1.19. therefore Rom. 15.18. the Apostle durst speak nothing but that which he knew certainly. For it is in vain to show that they have read or do know more than indeed they have. Also to take upon him a fault: as where 1 Sam. 31.4. Saul killeth himself: 2 Sam. 1.10. one comes and says, he killed him, in hope of a reward. Also not to deny any things of themselves, as Hierom: Mendax humilitas, in cauta est humilitas: ne ita caveatur arrogantia, ut caveatur veritas: a lying humility, is an uncircumspect humility: we must not so labour to shun arrogancy, as to make shipwreck of the truth. Also, though Esa. 3.9. we may not voluntarily tell our faults, yet being asked, we must not deny, as did Sarah, Gen. 18.15. No untruth must be affirmed, or truth denied of ourselves. Mendacium i●necuum. Now after this actus reflexus, reflected act; that all these which went before, which were perniciosa mendacia, mendacia serpentis, pernicious lies, the lies of the Serpent; his first word, nequaquam: besides these, there is mendacium, a lie, which they call innocuum, harmless: that, of which cometh no loss. But Aug. saith, Those that say so, are not innocui, innocent for it: for though they account loss, as of name, of goods, of life, and such like: yet jer. 23.22. it is an error, and therefore the loss of the truth, which is worth all these. These are in three, 1. Mendacium temerartum. 1. Contra quam se res habet, otherways then the thing is, though he be persuaded of it in his mind: which as Aug. saith, non mendacii, sed temeritatis accusandus est, he is not so much guilty of a lie, as of rashness and temerity. They which have not their tongue learned to say nescio, but speak things they know not: jud. vers. 10. 2 Officiosum. 2. Contra quam se animus habet, otherways than he thinks: that of the Midwives, as they call it, officiosum mendacium, an officious lie, Exod. 1.19. 3. jocosum, a merry lie; as of scorners, Hose. 7.3. Aug. de mendacio. If a man should be sick, 3. jocosum. and know that his son is dead; which if I should tell him, it would kill him also: What shall I then answer, if he ask me? In such a case he knew, 2 Cor. 13.8. Nihil contra veritatem possumus, We can do nothing against the truth: and Psal. 5.6. Perdes omnes, qui loquuntur mendacia, Thou shalt destroy all those that speak lies. And as Christ the son of God is called the the truth; so the liar the is first borne of the Devil. And if he should account peccatum justum, sin to be just; then, and not else, he might account mendacium justum, a lie to be just. So might he answer to them that said, it was lawful to lie to bring one to the truth: so it is as lawful to commit adultery. For only the truth did command that it should not be done. So that neither for saving of body, or life, we may departed from the truth. And this was his conclusion; which all the Fathers, and Schoolmen, and late writers hold true. And yet this may be better called Rahabs lie, Rahabs' lie. Ios. 2.5. occultatio veritatis, a hiding of the truth; then the lie of the Midwives: for they said true, that some of the Hebrews were stronger than the Egyptians: and no doubt had done as they said. So they tell no lie, but part of the truth. And this might be allowed in Rahab, having only a good disposition, which none of the Saints would have done. And as for jocosum, the merry joy; Hose. 7.3. Gal. 1.10. he will not please any man out of the truth. And though this be less evil than the rest, yet it is not good. Now seeing we are not to go against the truth, there be four places, where the truth may seem to be gone against, and yet is not so. 1. As judg. 9.8. and Christ continually by a figurative speech, that is vox picta, a Parable. 2. As Abraham to Ab●melech, Gen. 20.12. by keeping back part of the truth; so 1 Sam. 16.2.5. Samuel told them he went to do sacrifice, when he went also to anoint them a King: which if he had told, Saul having an evil spirit, might have taken it for treason. 3. If the question have two meanings, if he answer to one, so that be true: john 18.36. Christ answereth truly of another Kingdom than Pilate asked him. So jacob, Gen. 27.19. was in one sense isaack's eldest son; in that he had bought his brother's right. So Matth. 11.14. Elias, that is, one in the power of Elias. 4. When the thing is changed in circumstance, so Gen. 19.2. the Angels would not come in, had not Lot changed their minds by his importunity, john 13.8. Pete● would not let Christ wash his feet, till he was otherwise persuaded, 2 Cor. 1.16, 17. Paul promised to come to Corinth, had not Satan hindered him. So that all these are lawful, and not against the truth. ●●●itas est ●●●ua●●● is p●●● in●●●rem, & cogitationem nostram, secundo inter cogitationem & signa, quae sunt vel verba, v●l facta. Now seeing that the truth is aequalitas, an equality; this aequalitas, equality, is first betwixt the thing and our thought: and secondly betwixt the thought and the sign of it, and that is either verba or facta, words or deeds. And that this factum, deed or fact, is a sign, it is plain out of Matth. 7.20. that we shall know by the fruit, as by the sign: So Matth. 12.38. they would have a sign, i. some miraculous work; As also for that by example offence cometh as well as by words. If this factum, work or fact, be not equal to the thought, it is simulation: We need not show all our deeds. yet as in words we need not utter all our mind, Esa. 3.9. so we need not show here all our deeds, for Ios. 8.3.4. God himself is the author of an ambush: so that we may either openly or privily oppress the enemies of God. So Christ himself, Luke 24.28. made as though he would have given back, and had it in his purpose, if they had not compelled him. So Paul, Gal. 4.20. wisheth to be with them in another voice, that he might try them. A principal part of this simulation is hypocrisy, resembling holiness, when there is no such in the heart: but of this before. Vanity breeds ●●s, idleness and superfluity breed theft. Here is also besides this, that of Psal. 26.4. vain persons that lead us into this vice; and therefore is forbidden. For as idleness and superfluity bring stealth: so vanity bringeth lies. Christ maketh this vanity or foolishness, Mar. 7.22. to be one of the three vices of this Command. pride & slander being the other two. And therefore having spoken of this Commandment, Matth. 12.36. he concludeth that they must give account for every idle word: so that this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish talking; which they call falsely, urbanitas, urbanity: but Christ calleth it idle words. Esa. 5.18. Woe to them that draw iniquity with a string. Such a string is this, that bringeth all idle words after it. Then seeing that this vanity, Psal. 144.4. is an essential mark of the wicked, and that it cometh so fare, as to corrupt judgement, Esa. 59.4. and Psal. 26.4. David professeth to slay those men: and that Prov. 21.6. they toss vanity to and fro, with vain questions, and vain answers: and job. 31.5. he taketh it for a comfort, that he hath not used any such: therefore it is good to forbear it. For as chrysostom saith, there is no man that keepeth any instrument, but he knoweth some use of it at some time: and how much more in this arte unimarum, Art of souls, arte artium, the Art of Arts: A good rule. therefore he concludeth with that which we make a general rule: Quicquid est ociosum, est criminosum: whatsoever is idle, is sinful: else should Paul's argument be naught which he maketh, Tit. 3.9. to withdraw him from questions, etc. for the major proposition, that is, that all vanity must be shunned, must needs be true. Also, because that as job 11. we are as Onagri, wild Asses; and 1 Pet. 1.18. having a vain conversation; this would be no use, seeing that, A forge of vanity in us. job 13.4. in us there is a forge of vanities, i idle thoughts, whence proceedeth idle words: therefore we must take heed that we walk not as the Heathen do, Ephes. 4.17. that is, Psal. 24.4. when any vanity is showed us, to lift up our hearts after it. But Ephes. 4.29. our conversation must be either ad aedificationem, ad necessitatem, or ad gratiam: to edification, to necessity and use, or to grace. 1. For that of edification for their souls: all his examples stand most of, etc. 2. For use, as that which is not for edification, 1 Tim. 5.23. to drink some wine, 2 Tim. 4.13. for his cloak, etc. 3. For Grace: if it cannot be neither for edification, nor ad justam necessitatem, for our just necessity and use; yet to engender some love etc. which are his salutations: for these neither edify, neither are they necessary: for he leaveth them out often, Urbanity and mentioneth no such thing. And that powdered speech, Col. 4.6. this is urbanity: not with sale nitro, salt nitre, or gall; but mercurio: that is, not to vex them, as the Heathen, but wittily to stir them: as 2 Cor. 12.13. by craving pardon that he had not troubled them: he meaneth that he had nothing to thank them for. And yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gratia, Grace, may stand very well with edification, as most wisely he joineth them together, Phil. 3. ●. Rom. 12.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. not to think of themselves more highly than they ought to think. And so sharply, when they would be of the Circumcision, he calleth it Concision. And the error of all these three are opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thanksgiving, Ephes. 5.19.20. where the Heretics would at every word, whether good or bad, cry, Laudate Christum, praise Christ: but the ancient Church will have it in no other things, than which are worthy of praise. And of all these three, that ad aedificationem, to edification, is the best: yet in respect of the weaker, the other are both lawful, and sometimes necessary. Now for the means, to obey this precept. First, Mean●. we must mark that Psal. 62.9. where he saith, that we are deceitful upon the weights, that is, are light: and this lightness is the first thing that taketh advantage of us here: therefore 1 Cor. 15.58. we must be so steadfast, that we must not be easily moved: for else every vanity will breed suspicion. This suspicion is a fruit of our corrupt concupiscences. The use of it, as for a man's self, to be at safety for his soul and life; And here that is true, A good caveat. that melius est nimium timidus esse, quam parum prudens, it is a great deal better, to be a little too much fearful, than a great deal too little provident. This did Paul practise, Act. 27. fearing that the master of the ship should have fled. But when we make this prejudicial to others, we abuse it. And though at some time it will arise in every man, as indeed in the Disciples of that of john 13.27. Quod facis, fac cito, what thou dost, do speedily: yet in good men these are primitivae suspiciones, primitive suspicions: as Gal. 4.11. a divination, not the setting down of a conclusion: and they come not into that positivam suspicionem, to set down a flat affirmative or Negative; but though they do sometimes admitiere, admit it; yet they cherish it not: but the wicked strait make a flat judicium, judgement of it: and some go to the action of this suspicion. Then to keep ourselves from this judgement and action: from the judgement, first, we must know, job 15.21. that such as we think others to be, such we are most commonly: as the fool thinketh all fools; making himself the rule of all men. And sescondly, according to the rule of the affection, as being good, Mar. 8.16. as they had to the bread, and so they suspected it: so evilly affected to joseph, Gen. 37.8. every little dream did increase their hate: so that this must be removed. In suspicion they note six things; which they reduce to two. 1. In respect of the manner, it ariseth of a small ground, as john 21.22. If that I will that he tarry till I come: they suspected that he should never die: so Mark 14.70. Thou art one of them, for thou are of Galilee: this is a small ground. 2. In the respect of them object, in that it appertaineth to God: the Heart. Providence. Futurum, that which is to come. Men: the Act. Person. 1. The Heart, which appertaineth only to him, which God hath to deal with all. 2 Chron. 6.30. Yet man's meanings must be sought out. To such chrysostom, Rom. 14.4. that my heart is not your Senate, then judge it not. 2. The providence of God, by that which Nazianzen calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, casual: whereas Eccles. 9.2. all those things come alike to the good and to the bad: so that john 7. affliction, etc. come from his providence, therefore they ought not to say, Ezek. 18.2. that because the fathers have eaten sour grapes, the children's teeth are set on edge: and Mal. 3.14. vani sunt, qui serviunt Deo, it is in vain to serve God. For those that are afflicted, are according to his povidence, etc. 3. That which is futurum, to come: as 2 Tim. 2.25. They think that if we sleep once in sin, we shall never wake. Which they are not to think, as August. Multi sunt fures intus, & Oves foris, so multi inserti refringendi, & multi refracti inserendi, there are are many thiefs within, and sheep without, so are there many ingraffed, that will be broken off, and many broken off, that shall be ingraffed: so that they may turn to God. 2. In that which appertaineth unto man. 1. Of the act or thing. And in this, if he that judgeth, err, he hurteth only himself. 2. Of the person: and here we may do injury, to make others report the worse by him after: But if he hurt not in his judgement, that judgement is not evil: and if he err, so it is not injury: for if we err in thinking well of any, it is error in singularibus, but an error concerning particular persons or things, and imputed to the good affection of charity, 2 Cor. 13.5. which suspecteth not evil. Now this, if it be not a determination, but a supposition, than the rule is, to suppose the worst: as if we should cure a sin, lest we should apply over-weake a plaster, it is better suppose it the greater: and so not to leave any thing that may tempt one, as money; for so we may say, contrary to that which is said, that we may not commit ourselves to men, because we know them. john 2.24. So that here we may suppose the worst. And if it be a determination, in manifestis, in things that are manifest; it is plain that we may conclude: But in dubtis, in things that are doubtful, when it may be both well and evil, the rule is, That judicium moralium pendet à fine: ergo dubia sunt in meliorem partem sumenda, the judgement of moral things depends upon the issue, and end of them; and therefore things doubtful are always to be construed to the best sense. And in good things, that there be not haste: but as God would ask the cause, though he knew it, Gen. 3.9. to teach us to do so before we judge: neither must we report the truth, lingua prodigâ, with a lavish tongue: but as he Matth. 9.9. calleth himself the Publican; whereas others called him not so; but the son of Alpheus: and he setteth not down his own liberality, which is set down, Luke 5.29. Mark 14.71. (which Peter is thought to have penned) setteth down Peter's abnegation most plainly; I know not this man: whereas the other have, I know not the man. So that the rule is here, that we say the worst of ourselves, and the best of others: so we must behave ourselves in our good or evil, against hearing: the countenance, and Psal. 58.45. we shall be as deaf Adders to the hearing of evil, as evil are to the good, reports augment it: as Doeg, 1 Sam. 22.20. he gave but bread, and he told it was victuals: so did the false spies augment the strength of the Country, Numb. 13.32. as we may say by them which report truly. Numb. 14.9. Flattery, mellea strangulatio, is but as the choking of one with honey: Against that of himself, Prov. 28.4. To keep himself low, and not to hate others that speak against, as did Achabs' suspicion. Rom. 6. consider that they condemn themselves: therefore 1 Cor. 11.31. Look to themselves; which will make them say, Esa. 51.7. fear it not, but esteem the witness of our own conscience, and the witness of God, more than man's witness. But if it be in a known thing, wherefore we are committed, then take heed of a brazen face, to set ourselves against it without shame, and not to fear the punishment; for that will last but nine days: but to have a confusion in our minds, and wish again to be in the favour of God, and his Saints. 2. In unknown things, seeing no body can prove aught: and not retegendum peccatum, nisi sine peccato id fieri possit: a secret sin is not to be discovered, unless it can be done without giving offence or scandal: yet with David, Psal. 51.4. we must say to God, Tibi soli peccavi, against thee only have I sinned. And this suspicion, if we have given any by suspiciously behaving ourselves in any sin, we must think it God's goodness to put us in mind, that we wander not in error, and delight in it. If we never give occasion of it, but always detested it, yet because we may fall into it by negligence, this may be a warning: as many fall into these sins, by not taking heed, which before they have most hated: so Prov. 28.14. bonum est timere omnia, happy is the man that feareth always. When therefore this sin cometh, we must consider whether we have ever said to God, as they do, judg. 10.15. hear us but this once, and we will serve thee: or Hose. 7.13.14. in our sickness promise more obedience after health restored, and yet with this in the Israelites, Psal. 78.36. lie unto God: And therefore justly they that do this, lie also unto men; and therefore the Vineyard shall lie unto them. And when they depart from the truth, for mighty men looking for help of them: those axioms shall deceive them, and it shall be contrary. The last rule, to procure this to others: Psal. 101.6. veraces terrae, the faithful of the Land shall be his, and vers. 7. The liar shall not tarry in his sight. And thus much of the ninth Commandment. The X. Commandment. Thou shalt not covet, etc. IN this Commandment the Papists are against us, and make it two, which it cannot be. Our reasons (as we said in the general division) are these. 1. Because there is but one period. 2. Because there should be a Law of particulars, which in least of all is God's Laws. 3. Because only these two concupiscences should be forbidden. And whereas they say, all other ought to be referred unto these, they teach not how. 4. Because Rom. 7.7. the Apostle sets it down in one word, non concupisces, thou shalt not lust. 5. The consent of the Hebrews before Christ, and the Fathers since. 6. The inconveniency that they are driven to, to transplace this Scripture, and say, sensus est perturbatus, that the sense thereof is perplexed. 7. They themselves cannot speak of it distinctly, as they divide it, but confound it. Now for the Commandment, Deut. 5. Esa. 55.7. jer. 18.11. Mar. 7.14. Rom. 7.7. Ephes. 2.3.4. whence we must take all that we speak herein. The dependence. The dependence, as Aug. saith, si quis caetera facere studeat, hoc maximè faciat, if any man endeavour to observe the other Commandments, let him much more labour to fulfil this. Prov. 4.23. As life issueth from the heart, so good and evil life. And Esa. 59.5. cometh the Cockatrice egg, which if it be not broken, james 1.15. will be sin, whence cometh death. The end, The ends, 1. That God may show himself to look further, and his Law to reach further than man's Law. For though man's Law say, Bind the hands, and stop the mouth: yet it saith, cogitationis poenam nemo patiatur, let no man be punished for his thoughts. But God's Law saith not so, Act. 8.22. but the very thought must be prayed for. 2. Propter Pharisaeos, for your Pharisaical justiciaries: that though in the other Commandments we may flatter ourselves; yet this, Rom. 7.14. will make us see that we are wretched. The consent is in the other Commandments. But the thought, which in respect of the consent, is called partus imperfectus, an imperfect birth, is forbidden in this. For as in the other, intentio, the intention is forbidden; etsi non consequaris, although ye accomplish it not: so here, cogitatio, etsi non consentias, the thought, although ye consent not: as Aug. magnum fecit, qui non sequitur, sed non perfecit, he hath done much, and gone a great way, who bath never assented to lust. This Paul, Rom. 6.12. calleth sin reigning in us, and Rom. 1.2. dwelling in us. For as Aug. saith, transivit in affectum cordis, & impetravit consensum rationis, ut faciat si adsit occasio & facultas, this (reigning) sin hath built his nest amongst the affections of the heart, and hath obtained the consent of reason to fulfil its lust, whensoever occasion and ability presents the opportunity. So that it is here whilst it is in question: but when it cometh to that Faciam, I will (or would) do it, it is done before God. This concupiscence is of two sorts. 1. 2 Pet. 3.3. proper. 2. Gal. 5.17. of the spirit against the flesh. This of the spirit, is good, and Ephes. 1.18. causeth good motions in us; and 1 Pet. 4.1. armeth us to perform them: and checketh us, Psal. 44.5. and is opposite to us, Matth. 5.22. from this cometh our prayer, and maketh us to love those things so much the more, Prov. 3.9. And that of our own, Concupiscentia naturae. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naturae, natural, is not evil: for so Christ desired to eat when he was hungry, Matth. 24.18. and rest when he was weary, Concupiscentia corruptionis. john 4.6. But that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corruptionis, from corruption, 2 Pet. 1.4. which is not an hand to the understanding as it ought to be, but choketh it up, and maketh us to be men of concupiscences. And of this corrupt concupiscence 1 Tim. 5.19. some is foolish, and some is hurtful. 1. Foolish concupiscence. Foolish concupiscence is, Colos. 3.1. earthly desires, when the natural desire, transit lineas, passeth the bounds, wholly to seek those things, and set their heart on them. 2. Hurtful concupiscence. Hurtful concupiscence is that which is against the spirit: Gal. 5.7. 7. opposite to the spirit. This is that praeputium, uncircumcision, Act. 7.51. which hindereth the ears and heart from that which is good. And this in good things corrupteth our understanding, making it, Eccles. 10.1. like a fly in a barrel of honey; and provoketh us to evil by these things, which though they are good, yet will work in us an evil humour, 1 Cor. 6. (i) to make us subject to evil: to need to have it: then the Devil will bring such a condition, as Mat. 4. he did to Christ. And in evil it will bring us per malum, aut ad malum: an evil way, or to an evil end: as to make us use evil means to a good end, or an evil end to good means. It is called the old man, Ephes. 4.22. Col. 3.9. peccatum inhabitans, sin dwelling in us, Rom. 7.5. the sting, 1 Cor. 15.16. the prick, 2 Cor. 12.7. virus Serpentis, the poison of the Serpent. The Schoolmen call it, fomitem peccati, the fuel of sin: the late writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virium, a want of power and strength to rule the passions and affections: for when man would make his concupiscence above his understanding, Hose. 8.11. God permitted it to be. And this is that giving up, Rom. 1.24. delivering to themselves; And whereas the giving to Satan hath a return, 1 Cor. 5.1. 2 Cor. 2. this, (to be given up to himself) hath no return: so that it is better to be delivered up to the Devil. We see then what this concupiscence is, and how we are affected to it. Now for the danger, and the means to it, though we come not so fare, as suppuration, i. the consent, which is the lowest degree in the other Commandments: we must not yet once cover for this desire, being in us, Ephes. 2.23. as also of the world and of the Devil. Suggestions from conen piscence. Per hanc còncupiscentiam carnis, by this lust of the flesh, there is two suggestions: the one in regard of this alone, and the other as it is applied to us of the Devil. 1. Alone, as Matth. 9.5. in the dialogue, Mar. 7.2. those ascending thoughts: for nothing in us is good, but that which descendeth. Ascending thoughts. 2. The Devil seeing this, as he did with Christ when he was hungry, Matth. taketh occasions to cast thoughts into us, as he did into them, Luke 9.49. and together, Ephes. 2.2. the world carrieth them away. For as Nazianzen saith, The spark is in us, and the Devil doth only blow it up. Now those that arise, are sin indeed: but those that are cast into us are no sin, if they infect us not. 1. Now we are infected of those, six ways, 1. for the fruit, (when sin began) Gen. 3.6. was holden out to be (1.) profitable, and (2.) pleasant, and (3.) to be desired, in regard of the knowledge or preferment it should bring. And so the first thing was, and is, to turn ourselves to Satan, 1 Tim. 5.15. Gal. 4.9. to entertain him: this is prostitution of the soul to his temptation, when they would have it. 2. Which affection, if it be sudden, Jerome on Matthew, calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first passion or motion (that is) desires upon sight; but if it be more impressed, he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passion, that is a settled lust. This is, job 20.13. poison to the mouth: which if it be spit out, hurteth not, but if it be retained under the tongue, it breedeth woe. 3. And this retentio seminis, consensus in delectationem, retentation of the fuel, is a consent to the pleasure of sin, (for consensus in opus est suppuratio, for the consent to the lust is the very imposthume of sin) to delight in it: And this is conceptio peccati, the conceiving of sin. 4. Morosa delectatio, a lingering delight, to stay in it, and to consider every circumstance: and this is articulatio foetus, the forming of this deformed issue. 5. Aberratio cordis in peccato, the wand'ring of the mind in sin: reasoning of it: and after it once left, to call it bacl again, and to make a contrary covenant to job, that is, to look still upon it; or else to make, figmentum cogitationis, a wicked imagination in the heart, Gen. 4. of that which was never seen. And this vita peccati, is the life of sin, for here it moveth. 6. Nixus, the endeavour: and as the fathers call it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laying hold on the occasion: si tanta voluptas in animo, quid si potiar? if there be so much pleasure in the imagination, what in the fruition? And these six are in every sin, though many have not the spirit of God to watch them all: for that saepe iniquitas mentitur sibi, wickedness often cousins itself. The Devil● fetches. Now james 1.14. we are brought into this two ways, 1. by the esca, the bait, the allurements: 2. by uncus, the hook, force. 1. For this concupiscence will make pleasure, libido, a sensual delight, & libido, and this delight, will make consuetudo, custom, & consuetudo, and custom, will make necessity: for the concupiscence is like an hot Oven, Hose. 7. which will ever have matter. So the Devil hath those two also, by these two special terms, unto the which the rest may be brought, as to allure, Revel. 20.6. which doth not as they cog a Die, but hath, Ephes. 4.14. methodum decipiendi, a cunning craftiness, or the art and method of deceiving by subtlety. And this distinguisheth his allurements from ours. And this his craft extraordinarily the Apostle could know, 2 Cor. 2.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his fetches. 2. To draw by force, 1 Pet. 5.8. a roaring Lion: and Matth. 8.31. cast them headlong, as he did the Swine: 2 Cor. 7.5. his thrusting sore, that if he might, he would cast us down: and this also could Paul perceive, 1 Thes. 2.18. that Satan hindered him. Mund● ill●●●●ae. So the world also hath these three to allure us, 1. profit, 2. pleasure, 3. preferment. And contra, if they will not prevail, it will be violent, with, 1. loss, 2. grief, 3. reproach. As Aug. saith, aut amor erit mali inflammen, aut timor mali humilians, either love shall be the inflamer and kindler of evil, or fear the humbler, and bringer down to evil: so that these two means are in ourselves, the Devil, the world, to bring us to the danger of this fin. ●●itas quid. After simulationem dicti, simulation in words; we come to consider simulationem facti, simulation in words and deeds: for first, the truth is nothing but an agreement or equality betwixt the heart and mind, and that which we conceive in our mind: 2. a consent of the mind with the tongue: 3. a consent of our mind, with our deeds and actions. If there be agreement betwixt these, then are we witnesses of the truth: for as veritas oris, truth is in the mouth, if the speech and heart go together: so is veritas vitae, truth in our life, if it be agreeable to the word, which is signum ejus rei, quae menie signata est, the sign and fruit of that thing which is sealed up in the mind: which is plain by Christ's assertion, By their fruits ye shall know them: Mat. 7. and Matth. 12.36. the Scribes require a sign from Heaven to testify to them the greatness of Christ's power. And works, and not only words, but deeds may be called, signa ejus rei quae in ment est, signs of such things as are in the mind. This also is manifest by common experience: For we see not only by precept and speech, but also by example and action, good and hurt done: therefore we must express the truth as well in action as in word: & avoid simulation in both: which opposite in this place, for this cause God taketh order, that neither in deed nor in word men should counterfeit to be, that which they are not. Notwithstanding, as before, a man may lawfully occultare partem veritatis in dictis, conceal a part of the truth in his discourse: so also, so, he may do it in factis, in his actions, except it be manifest to the eyes of all men, as that of the Sodomites, Gen. 19 or of the Benjamites, judg. 19 and that of Zimri, and Cozbi, Numb. 25. who were not ashamed to make their sin manifest, even to the sight and view of all men: and not to this end, to make them loath and detest their sin, but rather to glory in it. Also there may be significatio ejus quod deest, an intimation and signification of what is wanting. As he is not bound to tell that forth in word, which he knoweth, so neither is he bound by conscience to utter that by countenance which he knoweth. Otherwise, in time of war, to oppose ourselves to such as resist the truth, a man may with josua 8.15. simulare fugam, make as if they fled. As also for trial, as our Saviour Christ did, Luke 24.28. he made as though he would have gone further, if entreaty had not stayed him: and it is plain by Gal. 4.20. A principal part of this vice, is hypocrisy, which is an outward resemblance, or cloak of religion, without any ground of it in the heart: of this we have spoken heretofore, we will therefore pass it over: and come to that which the Prophet hath, Psal. 26.4. he saith he hath not kept company with vain persons. For as in Commandment 8. not only injury was forbidden, but also superfluity, as a special means thereto: & in Commandment 7. not only adultery, but also all wantonness: so here is forbidden not only falsehood, but also vain and foolish speech. Our Saviour sets down three heads of the sins against this Law. 1. Slander. 2. Pride, the occasion of flattery and boasting. 3. Foolishness, which is the root of vain speech. Our Saviour, Matth. 12.36. and verses before going treateth of this Commandment, and concludes it thus: of every idle word we must account. Besides, false witness in judgement, and out of it, of flattery, boasting, and simulation; notwithstanding this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish talking and jesting: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which he distinguisheth, not as he did in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filthy communication, and filthy: but he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish talking and jesting: though it be accounted of nothing in the world but urbanity. Whereas indeed they do but abuse that word: for in truth it is nothing but a foolish and idle babbling, as our Saviour calls it: and after shall appear, and as job 34.35. words of no value. The Prophet Esa. 5.18. Woe to them that draw iniquity with cords etc. woe to them: and Prov. 30.8. he prayeth to be removed fare from vanity and lies. By which two places it is manifest, that vanity brings lies, and with them the catalogue of those sins that belong unto this Commandment. As wantonness is forbidden in the seventh, and superfluity in the eighth Commandment: so here vanity of speech. Concerning which Psal. 144.8. he maketh it an especial part of a wicked man: And Esa. 59.4. they trust in vanity, which is the first step to lies: and they proceed further to iniquity. David, Psal. 26.4. glorieth that he had not kept company with dissemblers, and vain men, or as Solomon saith, Prov. 21.6. among such as toss vanity like a Tennis-ball. Such as make questions, and receive as vain answers, and reply again as vainly. And this job. 31.5. by the light of nature saw among the rest; that this was one thing wherein his conscience bore him witness, that he was free, that he had not walked in vanity, which is good for no use. And then as chrysostom saith well upon Ephes. 4. what workman is there, that will have any tool, that will serve him to no use? and therefore he concludeth, that this ars animarum, this art of saving of souls, being ars artium, & scientia scientiarum, the Art of Arts, and Science of Sciences: there must not be any thing in it belonging to vanity. And hereupon the Fathers say, that Quicquid est ociosum, est criminosum, whatsoever is idle is sinful. For this cause the Apostle bids us stay foolish questions, Tit. 1.8.9. and his reason is, because they be vain. Now except the major proposition be this, which must be general, whatsoever is vain, is to be avoided: it were no syllogism. And we see this is to be avoided: so there is in us, saith the holy Ghost, an untowardness, as is pullus onagri, the wild Ass' colt: so is man from his youth. A forge of vanities. 1 Pet. 1.18. Rom. 13.4. For as job saith, there is a forge of idle thoughts, which bring forth, Ephes. 4.17. vain conversation; therefore we must in the beginning take heed of this, that we will not as the Gentiles do, that we lift not up our heads to vanity. Both which we shall do, Psal. 24.4. if we have our conversation idle and vain: Ephes. 4.29. he showeth us what this is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let no corrupt communication proceed, etc. He will have our conversation to be to edification, that God may have praise, our neighbour may be built up in his knowledge and affection by our example. If not this, than a second, that there be a necessary use of it: or if not that, yet it must be such, as may give grace to the hearer. And if we will take Paul for example, we may best learn ex verbis ejus in Epistolis, from his own words in his Epistles, what his speech was. For we doubt not but he shown himself like in his common speech. For the first, we know his examples are plentifully to edification, That we may do it ad necessitatem, for our necessary use: it is manifest by 1 Tim. 5.23. he bids him for the health of the body, drink wine, which no man will say, was done ad aedificationem, but ad justam necessitatem, to edification, but yet it was done upon just and necessary grounds. Thirdly, if not this, yet that, whereas he bade him bring the cloak which he left at Troas, 2 Tim. 4.13. etc. and so vers. 20. he saith, Erastus' abode at Corinthus, Trophimus I left at Miletum sick: which do not directly serve to edification, though indirectly it do all other things. And therefore those narrations which concern a man to know, being not things of necessary use, take a second place: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, salutations, this is a third: whither Rom. 16. wholly, may be reduced. Now in these Salutations there is no edification, nor yet just necessity; for in divers examples they are omitted: but they serve to increase love and savour among men. Col. 4.6. he exhorts every man, that his speech be powdered with Salt: not with scurrisity and profane urbanity, non nigro sale Momuses, sed can●●nte sale Mercurit, not with that black Salt of Momus, but with the white Salt of Mercury. Whereby our wits being dulled, and our spirits condensated, they may be sharpened again; which often have a good and necessary use. To this end serveth that 2 Cor. 12.13. where he saith, I have not been chargeable to any of you. I pray you forgive me this wrong. Surely there was no cause why he should crave pardon for this fault: but no doubt this pierced deeper than if he had uttered it in direct words and terms. Now, but that grace must concur with edification: Rom. 12.3. a fruitful speech, and profitable to edification; and none in the world could have expressed it more wittily: and Phil. 3.3. he calleth the circumcision, concision. Eph. 5.4. The Apostle dissuadeth us from foolish talking, and exhorteth us to thanksgiving: whereupon the Heretics called fratricellis, the poor humble brethren, would have no word in answering, but laudate Deum, praise God. Who, when they were demanded any question, said always, laudate Christum, praise Christ. But the old Church understood well enough, per metonym. effecti, by a metonymy of the effect, thanksgiving for that which was thankworthy. Then whatsoever speech it is, that may be brought to one of these three kinds, is not evil, but good. Albeit that that which is lawful be not kept, for we are to strive after the best things: that is, that it may be done ad aedificationem, to edification: so that though these terrene consolations, these petty comforts be lawful; yet exultations in Psalms and spiritual songs are better. Yet these are not unlawful, but expedient, and likewise necessary. And thus much of the actual offences of this Commandment. For the obedience hereunto, how we are to behave ourselves toward ourselves, we are to learn these few precepts. 1. That we may learn out of Psal. 62.9. the Prophet saith there, The children of men are deceitful upon the weights; that is, they are too light. This is that beginning indeed. For it is vanity by which he hath the first vantage upon a man: and therefore he must learn and labour to be steadfast, 1 Cor. 15.5.8. he must be so grounded that every little suspicion will not put him out of tune: for if he want this, every vanity in respect of himself, and every affection toward his neighbour, will set him out of the way. For suspicion is one of the fruits of concupiscence, and the rising of it is a thing that cannot be resisted: but the principium, beginning of it must be suppressed, 1 Tim. 6.4. The first use of this suspicion, was to procure our safety: and to preserve our souls: therefore, for the safeguard of our own lives and souls, it is better to be nimium timidus, quam parum prudens, it is better to be solicitously fearful, then securely improvident. We have the example and practice of it in Paul, he suspected the worst, and yet the truth, Acts 27.30. Now, when these things, given us for help of ourselves and others, are turned to the hurt and detriment of ourselves and others; this must be a great sin, wherewithal even the Godly may be attainted, but there is a difference. For though the they arise, as john 13.19. when Christ said to judas, quod facis, fac cito, what thou dost, do speedily, there was suspicion in the hearts of the Apostles: some thought he bade him buy such things as he stood in need of, against the feast; other, that he should give something to ●lep●o●e: but these were privative suspicions, they do not prevail, etc. Gal. 4.11. These suspicions prevailed so fame in the Galatians, even beyond positive suspicion, that he said, metuo ne srustra laboraverim, I am afraid, lest I have laboured in vain. They prevailed to diminish his opinion of them, and yet possessivam suspicionem, a positive or possessive suspicion had the Apostle of them that his pains were not so fruitful as they might have been. An argument of the Pharisee, to prove Christ a sinner, Luke 7.39. If he had not been a sinner, he would have known who, and what manner woman, etc. but he answered quickly, and he was reproved. So we see what difference is betwixt the highest and the lowest: the suspicion of the best goeth not into judgement: they do suppress it, and do not lay sticks upon it, to increase it. The lowest have a diminution of their good opinion that they had conceived: and cherish the evil conceived opinion, not suspending their judgements. But in those that are evil, they grow to say, he is a sinner, they make judicium ex sasp●cione, & trabem ex festuca, a judgement upon their suspicion, and out of a sprig a beam: and some also proceed to action. To keep himself from judgement, he must abstain from two things: 1. that is in job, he interpreteth every thing after his way, stulti omnes sibi similes esse putant, fools think all men like themselves, so are other men: if they be evil, they cannot keep themselves from suspicion. 2. The other is, as every man is affected, so he judgeth: and every small thing will increase this affection in him. As if he have concealed a jealousy of any thing, every small action will augment. An example we have, Mar. 8.16. their mind ran upon leaven, etc. If the other, Gen. 37.8. after they had conceived an ill affection of joseph, even his dream made them to hare him. If we do not remove evil, and avoid suspicions, every thing will cause us to make this conclusion, that the Barbarians did of Paul, Surely he is a murderer. Six things to be noted in the conclusions, they reduce them to four heads. 1. That it is most natural to suspicion to arise upon a slender ground. In good part, as that, If I will that he tarry till I come, etc. For the evil, Mar. 14.6▪ 7. the maid reasoned, Thou art of Galilee, thou sr●ly art one of them. When an affection hath possessed the heart; the being of Galilee will make him a Disciple of Christ. But let every man when he is tried with a suspicion, try the ground. From this they come to the object: sundry things pertain to God, which men will scan, and make conclusions of it; whereas Solomon saith, God only knoweth the secret of thoughts. 2 Chron. 6.30. Yet we must be concluding that men thought thus and thus: even of their meaning. chrysostom saith, that that, Rom. 14.4. is most fitly applied to this, Quis in es qui servum judicas al●enum? Who art thou that judgest another man's servant? our suspicions must not go into men's thoughts, which are no men's servants, but only ought to be judged of God. The second thing, the condition in which men live: in whom we will be judging of the secret judgements and predestination of God: so that if we see any man fall into sickness, or any other calamity, we strait conclude that he is a wicked man, a murderer, with the Barbarians: although the Preacher 9.2. saith, All things come alike to all, etc. In those kinds of suspicions ye have one thing not to do, not to suspect. john 9.2. For neither was it the father of him that was borne blind, that had sinned, neither yet he that was borne blind. This was a conclusion of Christ's Disciples, That either he or his father must needs be a sinner: whereas indeed the judgements of God are abyssus, a great deep, and cannot be searched. Or else we enter into the secret counsel of God: saying, as Mal. 3.14. vanus est qui servit Domino, it is in vain to serve the Lord: because john Baptist, and others have lost their lives for serving of God. The third is concerning things to come. They will affirm if a man be cast down once, and forsaken of God, he can never recover again. Whereas we ought 2 Tim. 2.25. to enstruct them with the spirit of meekness. And then so we come to give oftentimes foolish, rash, and preposterous judgements of good men: not knowing that multi sunt intus Lupi, multi etiam sunt Oves soris, etc. many Wolves are within, and many Sheep also without. And these are Gods matters, and are to be judged by him, and not of us; for his hand is long enough. The fourth thing is in matters pertaining to men. Sometime we judge of an 1. Act. 2. Thing itself. 3. Person. When the re, we judge of the thing itself, then if we judge amiss, we hurt not the thing which cannot be allowed by our judgement, or opinion, but ourselves. So that in what thing soever it be, we must strive to come to the truth of it. When it comes to the judgement of the person, it is not so, for the person may be hurt by my judgement. For if either I make him contemptible, or of less credit, when he doth not discern it, I offend grievously. If I hurt him by judging him, I do him injury. If I do not impair his credit, or good name, I do not if I judge well, etc. But if thus again, when it groweth not to determination, but to supposition, we must suppose the worst that may be: for if I minister a medicine unto a sin, not strong enough to take away the sin, I rather increase it. If it be too forcible, I shall be sure to take it away, which is the less. john 2.22. Our Saviour will not commit himself to any, because he knew them all: A good reason it is therefore, that we should not trust all men, because we do not know them. In determinations we are to respect two things. 1. Suspicio violenta, a violent suspicion. 2. Res dubia, a thing that is doubtful. From suspicio violenta, this violent suspicion, there may be a conclusion drawn. As duty may be done, 1. well, or 2. evil: therefore we must take heed, and advisement in giving of our opinion of them: and have respect to the end, for moralia sortiun●ur speciem a fine, the judgement of moral things depends upon the issue and end of them; and are always, in meliorem partem determinanda, to be construed in the better sense. The last is that, 1 King. 20.11. Let not him that girdeth his harness, etc. Precipitation of judgement is noverca justitiae, the step mother of justice: it is not good, etc. More plainly, Gen. 18.1.2. When the cry of the Citizens of Sodom and Gomorra came up into the ears of the Lord: yet God saith, I will deliberate, etc. Although he know all things, yet he will not precipitate his sentence. Thus are we to keep ourselves from judgement. From judgement let us come to the action, which is more unlawful. 1 Sam. 22.22. David saith, I thought thus much, when I saw Doeg there, that he would tell: yet would he not proceed unto action. The common action is the telling forth of that conclusion that we make unto ourselves: he must tell every one, that he goeth withal by the way, that he himself is a fool: he will tell every one of ●is own faults; Prov. 10.3. The repression of the speech is the next thing. When we have a truth to report of ourselves, we must take heed: knowing that our tongue is prodiga, and running over. This may teach us here to use our tongues in repeating to our own good or evil: and all the good or evil of our brother. As we should not speak, so we should not hear the hurt of our brother, nor the praise of ourselves: if we shall first shut our ears, Psal. 58.5. or show a cloudy countenance. It were to be wished that good men were as forward to good things, as evil men are to evil things; 1 Sam. 22.10. a reporting augmentation of Doeg, and Numb. 13.32. of the Spies. For flattery, we shall not use it ourselves, if we do not forsake the word of God, Prov. 28.4. for hearing if we be not strangled with it, if we can say the contrary of that that Ahab said of Micaiah, 1 King. 22.18. I hate him because he never prophesied unto me any good. Another help, and a good one, Rom. 2.1. In quo alium judicas teipsum condemnas, wherein thou judgest another, thou condemnest thyself. 1 Cor. 11.31. Si nos ipsos judicaremus, if we would judge ourselves, we should have no leisure, either to judge other men, or to hearken to flatterers. They would say as the poor man saith, They say I am poor, but I can scarcely believe them. How to behave ourselves in reproaches; Esa. 51.7. he bids them hearken unto him, and not to esteem the reproach of men, for his own conscience will be a witness unto him that he is free. Sometime in a matter known, when we are convicted for it, we must take heed of the forehead of an Harlot: if the discipline of the Church will do no good, it is a dangerous case: for we see how few come to repentance by the civil policy. For it is not the punishment and shame that will avail with us, for they may be both wiped off in 9 days. But we must be humbled in the confusion of our souls, that is, if we can say, this shame is befallen me, the which I bear patiently with grief that I have deserved it. And sometime is man reproached for a sin unknown, which he is not bound to disclose, reiegere peccatum nisi cum possit sine peccato, a sin is not to be disclosed, unless it can be done without giving offence or scandal. Psal. 51.5. David confesseth, Tibi soli peccavi, against thee only have I sinned: though I could set myself against all the world, yet thou knowest it. In this case there must be a travelling with a man's mind, as if he were in the shame of the world, though it cannot be proved; either if he hath given some occasion, as a man may be suspected to have committed some sin, which is far from him. And knowing that the love of God is great towards him, that he hath not committed it; that he may be thereby withdrawn far from it, it is an effectual way to preserve us, that we wander not into such an error, neither delight in it. It is often seen, that when a man hath detested a sin, he falleth again into it; as sick men make fair promises to God, Hose. 7.13. And this lying unto God, maketh us lie unto men, Psal. 78.36. Also it maketh that vineae mentiuntur nobis, the Vineyard and Vines lie unto us. In the Spring time it shall be fair to look to, but the Harvest shall deceive our expectation, Hose. 9.2. And as Micah. 1.14. saith, The houses of Achzib shall be as a lie unto the Kings of Israel: that is, in those men whom they trusted, they shall find no succour. For the procuring of it in others, ut supra, etc. FINIS. A PREPARATION TO PRAYER. The I. SERMON. 2 COR. 3.5. Not that we are sufficient of ourselves to think any thing as of ourselves: but our sufficiency is of God. TOuching our hope which we have concerning the performance of God's promises, the Apostle saith, Heb. 6. that unto the full assurance of hope, there must be diligence showed, and that we are to prepare ourselves to receive Christ, and also having received him, with all his benefits, to strive to hold him fast, and never suffer our hope to be taken from us. Upon which points, the Doctrine that is to be delivered out of this Scripture doth follow by good consequence, for of these points of holding fast our faith in Christ, two questions may arise, which may be answered by the Apostles words in this place, where it may be demanded, First, Whether we be able of our own strength to show forth that diligence that is required to assure us of our hope. The Apostle resolveth us of that doubt in saying, We are not able of ourselves to think any good as of ourselves. Secondly, because it may be objected, If we be not able of ourselves, from whence then may we receive ability? he addeth, that our sufficiency is of God, from whose goodness it cometh, that we are able to do any good thing whatsoever: to the end that when God stands without, knocking at the door of our hearts, Rom. 3. for the performance of such duties as please him, we, in regard that of ourselves we cannot do the least thing that he requireth, should knock at the gate of his mercy, that he will minister to us ability to do the same, according to his promise, Mat. 7. Knock and it shall be opened to you. That as by the preaching of the Law there was opened unto us the door of faith, Act. 14. And as the Creed is unto us a door of hope, Hos. 2.15. So the consideration of our own insufficiency might open unto us a door unto prayer, by which we may sue unto God for that ability which we have not of ourselves. So this Scripture hath two uses, first, to preserve us from error, that we seek not for that in ourselves, which cannot be found in us: secondly, for our direction, that seeing all ability cometh from God, we should seek for it, where it is to be found. Both these things are matter very necessary to be known; the first serveth to exclude our boasting, Rom. 3.27. We ought not to boast of our ability, because we have none. The second is a means to provoke us to call upon God by prayer, that from him we may receive that which is wanting in ourselves. To speak first of the negative part, both Heathen, and holy Writings do commend to us that saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but in a divers sense: the Heathen use it as a means to puff up our nature, that in regard of the excellency which God hath vouchsafed us above other creatures, we should be proud thereof; but Christian Religion laboureth by the knowledge of ourselves, and of our misery, to cast down every high thing that exalteth itself against the knowledge of God, and to bring into captivity all imaginations to the obedience of Christ, 2 Cor. 10.5. Which as Heathen Philosophers will us to consider the excellent virtues wherewith man's nature is endued, the Scriptures all along put us in mind of our insufficiency, and tell us, That if any man seem to himself to be something, when he is nothing, he deceiveth himself in his own fancy, Galat. 6.3. And if any man thinketh that he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8.2. Amongst the places of Scripture, which the Holy Ghost useth to show our insufficiency, none doth so much disable our nature as this place of the Apostle, which denieth unto us all power ever to conceive a good thought, so fare are we off from fulfilling that good which we ought. In this negative, we are first to consider these words, whereby the holy Ghost doth disable us, We are not able to think any thing: Secondly, the qualification, in these words, as of ourselves. In denying our ability he setteth down three things, 1. Not able to think: 2. any thing: 3. this want of ability is imputed, not to the common sort of men only, but even to the Apostles themselves, who of all other seemed to be most able. The Apostle to show our insufficiency, telleth us, We are not able so much as to think any thing; therefore much less are we able fully to perform that good which is enjoined us. For whereas there are seven degrees to be considered in the effecting of any thing, to think that which is good is the least, and lowest degree; which being denied unto us, doth plainly show, what is our imperfection. The first thing to be observed in undertaking any good, is the accomplishing of it: secondly, the working, or doing of the thing required: thirdly, the beginning to do it: fourthly, to speak that which is good: fifthly, to will, and desire it: sixthly, to understand: seventhly, to think. But the Scripture doth deny all these unto us. The perfecting, or bringing to pass of that which is good, is not in ourselves. To will is present with us, Sed bonum perficere non invenio, Rom. 7.8. Deus est, etc. It is God which enableth us to perform, Phil. 2.7. This we find by experience to be true, in things that are evil. The brethren of Joseph, when they sold him to the Egyptians, had a purpose to work their brother's hurt, but they had no power to perform their wicked attempts; For God turned their wicked purpose to good, Gen. 50.20. When Paul was going to Damascus, with purpose to persecute the Church, it pleased God in the way to stay his purpose, so that he could not perform that evil which he intended, Act. 9.9. Thus much the Wiseman showeth, when by an example he proveth, That the strongest doth not always carry away the battle, Eccl. 9.13. The Heathen themselves say, that heroical virtues are in the mind of man, but if any singular thing be done, it is the gods that give that power: and the Pelagian saith, though we be able to begin a good work; yet the accomplishment is of God. Secondly, we are not able, facere, no more than we were able to effect, for so saith Christ, Sine me nihil potestis facere. The Prophet saith, Scio quod viri, non est via ejus, Jer. 10.23. If it be not in man's power, to order his way, and to rule his own steps, much less is he able to hold out to his journeys end, but it is God that ordereth and directeth man's steps, Prov. 16.9. Therefore Paul saith, The good I would do I do not, Rom. 7.17. And if we do any good, that it be not effected; yet it is the work of God in us, as the Prophet confesseth. Domine, omnia opera nostra operatus es in nobis, Esay 26.12. Thirdly, the inchoation, or beginning of that which is good is denied us, though we purpose in our hearts to perform those duties of godliness that are required, yet we have not the power to put them in practice. Filii venerunt ad partum, & non sunt vires pariendi, Esay 37. The children are come unto the birth, and there is no strength to bring forth. If we begin to do any good thing, it is, Deus qui coepit in nobis bonum opus, Phil. 1.6. In consideration of which place, Augustine saith of the Pelagians, Audiant qui dicunt, à nobis esse coeptum, à Deo esse eventum. Here let them learn of the Apostle, that it is the Lord that doth begin, and perform the good work. Fourthly, the power to speak that which is good is not in us, for as the Wiseman saith, A man may well purpose a thing in his heart, but the answer of the tongue cometh from the Lord, Prov. 16.1. Whereof we have often experience. They that have the office of teaching in the Church, albeit they do beforehand prepare what to say, yet when it comes to the point, are not able to deliver their mind in such sort, as they had purposed: as on the other side, when God doth assist them with his spirit, they are enabled on a sudden to deliver that which they had not intended to speak. Fifthly, as the ability of effecting was attributed to God, so is the will, Phil. 2.14. Sixthly, for understanding the Apostle saith, The natural man perceiveth not the things that are of the spirit of God, 1 Cor. 2. For the wisdom of the flesh is enmity with God, Rom. 8.7. Seventhly, the power of thinking the thing that is pleasing to God, is not in us, so fare are we from understanding or desiring it, as the Apostle in this place testifieth. And therefore where the Prophet speaketh generally of all men, Psal. 94. The Lord knoweth the thoughts of men, that they are but vain; the Apostle affirmeth that to be true, of the wise men of the world, that are endued only with the wisdom of the world, and the flesh, that their thoughts are vain also, 1 Cor. 3.19, 20. Secondly, that we should not think, that the want of ability standeth only in matters of difficulty and weight, the Apostle saith not, we are unable to think any weighty thing, but even, that without the special grace of God's spirit, we cannot think any thing. So Augustine understandeth Christ's words, Joh. 15. where he saith not, Nihil magnum & difficile; but, sine me nihil potestis facere. This is true in natural things, for we are not able to prolong our own life, one moment; the actions of our life are not of ourselves, but from God, in whom we live, move, and have our being, Act. 17. Therefore upon those words of Christ's: Ego à meipso non possum facere quicquam, nisi quod video Patrem, I of myself can do nothing, but what I see my Father do, etc. Joh. 5.9. Augustine saith, Ei tribuit quicquid fecit, à quo est ipse qui facit. But the insufficiency of which the Apostle speaketh, is not in things natural, but in the ministration of the Spirit: So he saith, that God of his special grace hath made them able Ministers of the new Testament, not of the letter, but of the spirit; his meaning is, that no endeavour of men can endue us with the grace of repentance, with faith, hope, and Christian charity, except the inward working of God's spirit. As the Apostle speaks of the gift of tongues, of the understanding of secrets, and of all knowledge without charity; Nihil miht prodest, 1 Cor. 14. So all our endeavours are unprofitable to us, unless God by his spirit do cooperate with us, for, He that ●abideth in me, and I in him, the same bringeth forth much fruit, Joh. 15.5. that is, the fruit of righteousness, the end whereof is eternal life, Rom. 6.22. Thirdly, the persons whom he chargeth with this want of ability, are not the common sort of natural men, that are not yet regenerate by God's spirit, 1 Cor. 2. but he speaks of himself, and his fellow-Apostles. So these words are an answer to that question, 2 Cor. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; unto these things who is sufficient? he answereth himself, Not we, for we are not able of ourselves to think a good thought, much less are we fit of ourselves, to be means, by whom God should manifest the favour of his knowledge in every place; So that which Christ spoke, Joh. 15. he spoke it to his Disciples, who albeit they were more excellent persons than the rest of the people, yet he telleth them, Sine me nihil potestis facere. The negative being general, we may make a very good use of it, If the Apostles of Christ were unable, how much more are we: If Jacob say, I am unworthy of the least of thy blessings, Gen. 32. If John Baptist say, I am not worthy, Mat. 3. If S. Paul confess, I am not worthy to be called an Apostle, 1 Cor. 15. much more may we say with the Prodigal son, that had spent all, I am not worthy to be called thy son, Luk. 15. and with the Centurion, I am not worthy thou shouldest come under my roof, Mat. 8. The reason of this want of ability is, for that the nature of men cannot perform that which the Apostle speaks of, neither as it is in an estate decayed through the fall of Adam, and that general corruption, that he hath brought into the whole race of mankind; nor as it is restored to the highest degree of perfection, that the first man had, at the beginning. Adam himself, when he was yet perfect, could not attain to this, for he was but a living soul; the second Adam was a quickening spirit, 1 Cor. 15. And it is not in the power of nature to elevate, and lift itself up, to conceive hope of being partakers of the blessedness of the life to come, to hope to be made partakers of the Divine Nature, 2 Pet. 1. and of the heavenly substance: if men hope for any such thing, it is the spirit of God that raiseth them up to it. As the water can rise no higher than nature will give it leave, and as the fire giveth heat only within a certain compass, so the Perfection, which Adam had, was in certain compass, the light of nature that he had, did not reach so high as to stir him up to the hope of the blessedness to come; that was without the compass of nature, and comes by the supernatural working of grace. As we are corrupt, it never cometh into our minds, to hope for the felicity of the life to come; for all the thoughts of man's heart are only evil, and that all the day long, Gen. 6. That is true, which the Apostle witnesseth of the Gentiles, Rom. 2.13. That they by nature do the things of the Law; if we understand it of moral duties (for the very light of nature doth guide us to the doing of them.) But as the Prophet saith, Ps. 16.2. My goodness doth not extend to thee. So whatsoever good thing we do, by the direction of natural reason, it is without all respect of God, except he enlighten us before. Therefore in our regeneration, not only the corruption of our will is healed, but a certain divine spark of fire, and zeal of God's Spirit is infused into us, by which we are helped to do those duties of piety, which otherwise naturally we have no power to do. Now follows the qualification of this general negative sentence. For where the Apostle hath said, We are not able to think any thing of ourselves; the Scripture recordeth divers good purposes, that came into the hearts of God's servants. The Lord himself said of David: Whereas it was in thine heart to build an house to my name, thou didst well in thinking so to do, 1 Reg. 8.18. The Apostle saith of unmarried folks, that they care for the things that belong to the Lord, how they may please the Lord, 1 Cor. 7.32. But the Apostle showeth, that if we have any such thoughts at any time, they do not proceed from us. By which words the Apostle, no doubt, maketh this distinction, that there are some things that come of us, and are of ourselves: again, there are other things that come from us, and yet are not of us, that is from, and of ourselves, that groweth in us naturally. That is said to be from ourselves, but not of ourselves, which is engrafted in us: It is the true Olive, that from itself, and of itself yields fatness; and the wild Olive being engrafted in it, doth from itself yield fatness, but not of itself, but as it is by insition made partaker of that fatness, which naturally is in the true Olive, Rom. 11. Figmenta cogitationis, are from, and of ourselves; but if any divine, and spiritual thoughts come into our hearts, the Lord God is the Potter that frames them in us, Jer. 18.6. The Apostle saith, Scio quod in me, hoc est, in carne mea, non habitat bonum, Rom. 7.18. But sin dwells in me, v. 17. therefore sin, that dwells in us, is from us, and of us; but the grace of God's spirit, which dwells not in us, but doth tarry guestwise, is that, which is from us, but not of us. Our Saviour saith, Luk. 24.38. Why do thoughts arise in your hearts? such thoughts are from us, and of us; but those thoughts, that come from the Father of light, James 1. are from ourselves, but not of us. All that we have by the strength of nature, is said to be of ourselves, and from ourselves, but the power, wherewith we are endued from above, to the doing of heavenly, and spiritual things, of ourselves, but not from ourselves: Perditio tua ex te Israel, Hos. 13. that is from us, and of us; Tantummodo salus ex me; that is neither of us, nor from us. The Apostle saith, 1 Cor. 15. I persecuted the Church: that was from himself, and of himself; but when he saith, yet I laboured more than they all, he corrected that, and saith, yet not I, but the grace of God with me: Because that was of himself, but not from himself, but from the grace of God, which did cooperate with him. Sins are of ourselves, and from ourselves, but not good actions. Hoc piarum mentium est, ut nihil sibi tribuant, this is the part of godly souls, that they attribute nothing to themselves. Aug. It is dangerous to ascribe too little to the grace of God, for than we rob him of his Glory; but if we ascribe too little to ourselves, there is no danger: for whatsoever we take from ourselves, it cannot hinder us from being true Christians: but if we ascribe that to the strength of our own nature, which is the proper work of Grace, then do we blemish God's Glory. The affirmative part is, our sufficiency is of God. So that albeit, in regard of themselves he said, Who is sufficient to these things? yet, having ability from God, he is bold to say, Omnia possum in eo qui me confortat, Phil. 4.13. The Apostle willeth Titus to choose sufficient men, such as were able to exhort with wholesome doctrine, Tit. 1.9. That is, such as God hath made able, so he speaks of all in general, that God the Father hath made us meet to be partakers of the inheritance of the Saints in light, Col. 1.12. As none are meet, but such as are made meet, so there are none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are made worthy, Luk. 20.21. The Apostle saith, I was indeed to come to you, that ye might receive a second grace, 2 Cor. 1.15. Whereby he showeth that to be true, which Saint Peter affirmeth, That the grace of God is manifested, 1 Pet. 4. And so much we are to understand, by the words of the Evangelist, when he saith, That from the fullness of Christ we received grace for grace, Joh. 1. As Noah is reported to have found grace in the sight of God, Gen. 6. So many do find grace with God: first, he worketh grace in men, by the means of his Word, when before they were void of grace, The grace of God hath appeared to all, teaching them, Tit. 2.12. Also by the means of the Cross, Job. 33. Psal. 119. and by that he worketh a second grace that is inherent, whereby they are enabled to do the duties of holiness. In which respect, as he is said to give grace, Prov. 3. Humilibus dat gratiam: so we receive grace, 2 Cor. 6.1. After God by his spirit hath thus enabled us, we are said to be able, and meet, to do those things which we are commanded; so that, though our righteousness be but menstrualis justitia, Isay 64. he will not reject it: though our zeal in godliness be but as smoking flax, or the broken reed, he will not quench, nor break it, Isay 42. and though the measure of our charity exceed not the cup of cold water, yet we shall not lose our reward, Matth. 10. And though the afflictions of this life, which we suffer for Christ's sake, be not worthy of the glory that is to be revealed; yet, as the Evangelist speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 21. For if we suffer together with Christ, we shall be glorified with him, Rom. 8.17. So then, the sum of all cometh to this, where the Apostle exhorteth, Let us have grace, Heb. 12. The question is, from whence we may have it? It is certain we have it not of ourselves, (for it is a divine thing) therefore we must have it from him, that is the Well of grace, Joh. 1.14. If we come to him, out of his fullness we shall receive grace for grace. He is not a Well locked up, but such an one as standeth open, that all may draw out of it. Therefore the Apostle saith, that the grace of God is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 1.13. And as Solomon saith, bonus vir haurit gratiam, Prov. 12.2. The means to obtain this grace at the hands of God, is by prayer; who hath promised to give his holy spirit to them that ask it, Luk. 11. And having received grace from God, we shall likewise have bonam spem per gratiam, 2 Thess. 2. He hath promised that those that seek shall find, Mat. 7. If in humility we seek for grace from God, knowing that we have it not, of ourselves, we shall receive it from God, for he giveth grace to the humble, 1 Pet. 5. Seeing then that in us there is no ability, so much as to think any thing, and all ability cometh from God, we are to learn from hence, that if God say, Turn to me, and I will turn to you, we must pray, Convert thou us O Lord, and we shall be converted, Lam. 4. If he say to us, Make you clean hearts, Ezek. 18: Because that is not in us, we must pray, Create in me a clean heart, and renew a right spirit in me, Psal. 51.10. When Christ saith, Believest thou this? Joh. 11. for as much as Faith is the gift of God, Eph. 2. we are to pray with the Disciples, Domine, add nobis fidem, Luk. 17.5. When the Apostle exhorteth, Perfect sperate, 1 Pet. 1.13. we should say with the Prophet, Lord my hope is even in thee, Psal. 39 And where our duty is to love with all our hearts; because we cannot perform this, without the assistance of God's Spirit, we are to pray that the love of God may be shed in our hearts, by the holy Ghost, Rom. 5.5. THE SECOND SERMON. JAMES 1.16, 17. Err not my dear brethren. Every good giving, and every perfect gift, is from above, and cometh down from the Father of lights; with whom is no variableness, neither shadow of turning. AS Saint Paul 2 Cor. 3.5. tells us, that we are not sufficient to think a good thought, but our sufficiency is of God: So the Apostle saith, ●t is God only, from whom every good giving, and every perfect gift cometh: And that we shall err, if we either think, that any good thing, which we enjoy, cometh from any other but from God, or that any thing else but good proceedeth from him; so that as well the ability which man had by nature, as our enabling in the state of grace, is from God. He is the Fountain, out of whom (as the Wiseman saith) we must draw grace by prayer, which is, Situla gratiae, the conduit or bucket of grace. Therefore he promiseth, in the old Testament, To pour upon his Church, both the Spirit of grace and of prayer, that as they sue for grace, by the one, so they may receive it in, by the other, Zach. 12.10. Unto this doctrine of the Apostle, in this place, even those, that otherwise have no care of grace, do subscribe, when they confess themselves to be destitute of the good things of this life, and therefore cry, Quis oftendit nobis bona? Psal. 4. As before the Apostle shown that God is not the cause of any evil; so in this verse he teacheth, there is no good thing, but God is the author of it; If he be the Fountain of every good thing, than he cannot be the cause of evil; for no one Fountain doth out of the same hole, yield sweet and bitter water. jam. 3.11. Secondly, if every good thing be of God only, then have we need to sue to him by prayer, that from him we may receive that, which we have not of ourselves. Wherefore as this Scripture serves to kindle in us the love of God, for as much as he contains all good things that we can desire; so it is a special means to provoke us to the duty of prayer. This proposition hath two parts: first, an Universal affirmative in these words, Every good giving: secondly, a prevention; for where it may be objected, that howsoever some good things come of God, yet evil things also may successively come from him; even as the Heathens say, that jupiter hath divers boxes, out of which he doth pour both good and evil: the Apostle preventeth that objection, and saith, that with God there is no variableness, nor shadow of changing: So that as the meaning of these words in the Prophet Hosea 13.9. Salus tua taniummodo ex me, is both, that salvation is only of God, and that nothing else but salvation cometh from him; so the Apostles meaning in these words is, both, that God is only the cause of good, and that he is the cause of nothing else but good, lest when we are tempted unto evil, we should make God the Author of all such temptations. The former part of the proposition called subjectum, is, Every good giving, etc. The latter part, called praedicatum, is, descendeth from above. Where the heathen call all virtues and good qualities which they have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of having, the Apostle calleth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of giving, to teach us that whatsoever good quality is in any man, he hath it not as a quality within himself, but he receiveth it from without, as it is a gift. Esau, speaking of the blessings bestowed upon him, saith, I have enough, Gen. 3.3. And the rich man Luke 12. (Anima) soul thou hast much good, as though they had not received them from God; but the Saints of God spoke otherwise, jacob saith, These are the children which God hath given me, Gen. 33.5. Again, when Pilate without all respect of God, of whom the Apostle saith, There is no power but of God, Rom. 13. said, Knowest thou not, that I have power to crucify, and to lose thee? our Saviour said again, Thou shouldest not have any power over me, except it were given thee from above. john 19.10. The consideration hereof serveth to exclude our boasting, Rom. 3. That the Wise man boast not of his wisdom, jer. 9 seeing wisdom, strength, and whatsoever good things we have, it is the good gift of God, as the Apostle tells us, Quid habes, quod non accepisti? 1 Cor. 4. Secondly, this division is to be marked, that of the good things which come from God, some are called Donationes, others Dona: and to these two substantives, are added two adjectives, whereof one doth answer to the givings of God's goodness, the other to the gifts of God ascribeth perfection. The first error the Apostle willeth them to beware, is, that they think not that God is the cause of any evil, because every good thing cometh from him: the second error is, that they should not conceive this opinion, that the main benefits are from God, and the lesser benefits are from ourselves; not so, for the Apostle tells us, that as well, every good giving, as every perfect gift is from above. That which the Apostle calls Donatio, is a transitory thing: but by gift, he meaneth that which is permanent and lasting. joseph is recorded to have given to his brethren, not only corn, but victuals to spend ●y the way, Gen. 45.21. So by giving, the Apostle here understandeth such things as we need in this life, while we travel towards our heavenly Country, but that which he calleth gifts, are the treasures which are laid up for us in the life to come; and thus the words are used in these several senses. Of things transitory the Apostle saith, No Church dealt with me in the matter of giving, Phil. 4.15. there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but speaking of the good things that come to us by Christ, he saith: The gift is not as the fault, Rom. 5.16. where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Giving he understandeth, beauty, strength, riches, and every transitory thing whereof we stand in need, while we are yet in our journey towards our heavenly country; such as job speaks of, Dominus dedit, Dominus abstulit, job 1.21. By gift he meaneth the felicity that is reserved for us after this life, the Kingdom of Heaven, that whereof our Saviour saith to Martha, Luke 10. Mary hath chosen the better part, which shall not be taken from her. That which is a stay to us in this life, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the things which neither eye hath seen, nor ear heard, all which are reserved for them that love God, 1 Cor. 2. these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as well the one, as the other, come from God. So much we are taught by the adjectives that are joined to these words. Givings are called good, and the Gifts of God are called perfect: In which words the Apostles purpose is to teach us, that not only the great benefits of the life to come, such as are perfect, are of him; but that even that good which we have in this life, though it be yet imperfect, and may be made better, is received from him, and not else where, Who doth despise little things? saith the Prophet, Zach. 4.10. God is the Author both of perfect and good things: as the Image of the Prince is to be seen as well in a small piece of coin, as in a piece of greater value; so we are to consider the goodness of God as well in the things of this life, as in the graces that concern the life to come, yea even in this, To think that which is good, 2 Cor. 3. Of him are the small things, as well as the great. Therefore out Saviour teacheth us to pray, not only for that perfect gift, ut advenia: Regnum, but even for these lesser good things, which are but his givings, namely, that he would give us our daily bread. Under Good, is contained all gifis, both natural, or temporal. Those givings which are natural, as to live, to move, and have understanding, are good, for of them it is said, God saw all that he made, and lo, all was good. Gen. 1. Of gifts temporal, the Heathen have doubted, whether they were good, to wit, riches, honour, etc. but the Christians are resolved that they are good, 1 john 3. So our Saviour teacheth us to esteem them, when speaking of fish, and bread, he saith, If you which are evil, can give your children good things, Luke 11. And the Apostle saith, He that hath this world's good, 1 john 3. For as Augustine saith, That is not only good, quod facit bonum, sed de quo fit bonum, that is not only good that makes good, but whereof is made good. so albeit riches do not make a man good always; yet because he may do good with them, they are good. The gift which the Apostle calls perfect, is grace and glory, whereof there is in this life the beginning of perfection; the other in the life to come, is the end and constancy of our perfection, whereof the Prophet speaks, Psal. 84.12. The Lord will give grace and glory. The Apostle saith, Nihil perfectum adduxit Lex, The Law brought nothing to perfection. Heb. 7. that is by reason of the imperfection of our nature, and the weakness of our flesh. Rom. 8.3. To supply the defect that is in nature, grace is added, that grace might make that perfect which is imperfect. The person that giveth us this grace is Jesus Christ, by whom grace and truth came. john. 1. And therefore he saith, Estote perfecti sicut Pater vester coelestis perfectus est. Matth. 5. And by this grace not only our sins are taken away, but our souls are endued with inherent virtues, and receive grace and ability from God, to proceed from one degree of perfection to another, all our life time, even till the time of our death, which is the beginning and accomplishment of our perfection, as our Saviour speaks of his death. Luke 13.32. In the latter part of the proposition we are to consider the place, from whence, and the person, from whom we receive these gifts; the one is supernè, the other, à Patre luminum: Now he instructeth us to beware of a third error, that we look not either on the right hand, or on the left hand, that we regard not the persons of great men, which are but instruments of God, if we have any good from them, all the good we have it is de sursum, the thoughts of our hearts that arise in them, if they tend to good, are not of ourselves, but infused into us by the divine power of God's spirit, and so is whatsoever good thought, word, or work, proceeding from us. This is one of the first parts of divinity, jobn Baptist taught; A man can receive nothing, except it be given him from above, john 3.27. This was the cause of Christ ascending into Heaven, Psal. 68 He went up on high, and dedit dona hominibus: and the Evangelist faith, the holy Ghost (which is the most perfect gift that can come to men) was not yet given, because Christ was not yet ascended. john 7.39. Therefore if we possess any blessing, or receive any benefit, we must not look to earthly means, but to Heaven. The thing which is here mentioned excludeth the fourth error: we think that things come to us by fortune, or customably: he says not, that good things fall down from above, but they descend, & qui descendit, proposito descendit. Our instruction from hence is, that they descend from a cause intelligent, even from God himself, who in his counsel and provision bestoweth his blessings as seemeth best to himself: for as the Heathen man speaks, God hath, sinum facilem, but not perforatum, that is, a lap, easy to receive and yield, but not bored through, to let things fall through without discretion. When the Prophet saith, Tu aper is manum, Psal. 145.15. he doth not say that God lets his blessings drop out of his fingers. Christ when he promised to his Disciples to send the Comforter, saith, Ego mittameum advos. john 16.7. Whereby he giveth them to understand that it is not by casualty, or chance, that the holy Ghost shall come upon them, but by the deliberate counsel of God; so the Apostle postle speaks, Of his own will begat he us, by the word of truth. The person from whom, is the Father of lights. The Heathens found this to be true, that all good things come from above, but they thought that the lights in Heaven are the causes of all good things, therefore is it that they worship the Sun, Moon, and Stars. james saith, Be not deceived, all good things come not from the lights, but from the Father of lights. The natural lights were made in ministerium cunctis gentibus, Deut. 4. and the Angels, that are the intellectual lights, are appointed to do service unto the Elect. Heb. 1.13. It is the Father of lights, that giveth us all good things; therefore he only is to be worshipped, and not the lights, which he hath made to our use. God is called the Father of lights, First, in opposition to the lights themselves, to teach us, that the lights are not the causes of good things, but he that said, fiat lux, Gen. 1. Secondly, in regard of the emanation, whether we respect the Sunbeams called radii, shining in at a little hole, or the great beam of the Sun, called jubar, he is author of both, and so is the cause of all the light of understanding, whether it be in small, or great measure: Thirdly, to show the nature of God: nothing hath so great alliance with God, as light: The light maketh all things manifest, Ephes. 5. and the wicked hate the light, because their works are evil, john 3. But God is the Father of lights, because as out of light cometh nothing but light, so God is the cause of that which is good. Prov. 13. Again, light is the cause of goodness, to those things that are good of themselves; It is a pleasant thing to behold the light. Eccles. 11. On the other side; howsoever good things are in themselves, yet they afford small pleasure, or delight, to him that is shut up in a dark dungeon, where he is deprived of the benefit of light. So God is the Father of lights, for that not only all things have their goodness from him, but because he makes them good also. Light is the first good thing that God created for man, fiat lux, Gen. 1. But God is the Father of lights, to show that he is the first cause of any good thing, that can come to us. Again, because he is that only cause of the visible light, which at the first he created, and also of that spiritual light, whereby he shineth into our hearts, by the light of the Gospel, 2 Cor. 4. the Apostle saith of the whole Trinity, Deus lux est, 1 john 1.5. More particularly Christ saith of himself, Ego sum lux mundi, john 8. The holy Ghost is called light, where he is represented by the fiery tongues, Act. 2.3. The Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1.7. David also, as a civil Magistrate, was called the light of Israel. 2 Sam. 21.17. Ecclesiastical Ministers are called light, Vos estis lux mundi. Matth. 5. And not only they, but the people that are of good conversation, are said to shine, tanquam luminaria in mundo. Phil. 2. All these lights have their being from God, and for this cause he is worthily called lux mundi, and the Father of lights. A again, this name is opposed unto darkness, God is light, and in him there is no darkness. 1 john 5.5. Therefore the ignorance of our minds is not to be imputed unto him. He is the light that lighteneth every one, john 1.9. and cannot be comprehended of darkness: Therefore it is not long of him, that we, through ignorance, are said to sit in darkness, and in the shadow of death, this comes of the Devil, the Prince of darkness, who blindeth men's eyes. 2 Cor. 4. God is the Father of lights. Secondly, he is so called to distinguish him from heat. The lights which we make for these private uses, do not only give light, but heat also; but God giveth light without heat: wherefore such as are of a fiery spirit, as the Disciples that said, Shall we command that fire come down from Heaven, and consume them? are not like God. Christ is called the daystar, not the dogstar, 2 Pet. 1. God is said to have walked in the cool of the day, not in the heat of the day, Gen. 3.8. When God would speak to Eliah, he shown himself neither in the strong wind, nor in earthquake, nor in fire, but in a small still voice. 1 Reg. 19.12. To teach men, that, if they will be like God, they must be of a meek and quiet spirit. He is said to dwell in the light, 1 Tim. 6. not that he is of a hot fiery nature, as our lights are, but because he giveth us the light of knowledge. In respect of the number, he is not called the Father of one light, but Pater luminum. It was an imperfection in jacob, that he had but one blessing, Gen. 27. God is not the cause of some one good thing, but as there are divers stars, and one star differeth from another in glory, 1 Cor. 15. so as we receive many good things, and of them some are greater than others, so they all come from God, who is the Author and fountain of them all. Our manifold imperfections are noted by the word tenebrae, which is a word of the plural number, and in regard thereof it is needful, that God, in whom we have perfection, shall not be Pater luminis, but Pater luminum. Our miseries are many, therefore that he may deliver us quite out of miseries, there is with the Lord Copiosa redemptio, Psal. 130. The sins which we commit against God are many; therefore he is the Father, not of one mercy, but Pater misericordiarum, 2 Cor. 1. The Apostle Peter tells us, that the mercy of God is multiformis gratia, 1 Pet. 4. So that whether we commit small sins or great, we may be bold to call upon God for mercy, According to the multitude of thy mercies, have mercy upon me, Psal. 51. For as our sins do abound, so the mercy of God, whereby he pardoneth and is inclined to pardon us, is exuberans gratia, Rom. 5. The darkness that we are subject to, is manifold: there is darkness inward, not only in the understanding, Eph. 4. where the Gentiles are said to have their cogitations darkened, but in the heart, whereof the Apostle speaketh, He that hateth his brother is in darkness. 1 john 2. There is the darkness of tribulation and affliction, whereof the Prophet speaketh, Thou shall make my darkness to be light, Psal. 18. and the misery which the wicked suffer in the world to come which our Saviour calleth utter darkness, Matth. 22. God doth help us, and give us light in all these darknesses, and therefore is called the Father of lights. As the Sun giveth light to the body, so God hath provided light for the soul, and that is first the light of nature, which teacheth us, that this is a just thing, ne alii facias quod tibi fieri non vis, from this light we have this knowledge, that we are not of ourselves, but of another, and of this light the Wiseman saith, The soul of man is the candle of the Lord. Prov. 20.27. They that resist this light of nature are called, rebels Lumini. job 24. With this light every one that cometh into this world is enlightened. john 1.9. Howbeit this light hath caught a fall, as Mephibosheth did, and thereupon it halteth, notwithstanding, because it is of the blood royal, it is worthy to be made of. Next, God kindleth a light of grace by his word, which is, lux pedibus; Psal. 119. and lux oculis, Psal. 19 and that we may be capable of this outward light, he lighteneth us with his spirit, because the light of the law shined but darkly; therefore he hath called us into the light of his Gospel, which is his marvellous light, 1 Pet. 2. He lighteth the outward darkness of affliction, by ministering comfort, There springeth up light for the righteous, and joyful gladness for such as are true of heart. Psal. 97.11. In the multitude of my sorrows, thy comforts have refreshed my soul. Psal. 94. He giveth us everlasting consolation, and good hope through grace. 2 Thes. 2. And that we should not be cast into utter darkness, he hath made us, meet to be partakers of the inheritance of the Saints in light, yea he hath delivered us from the power of darkness, and hath translated us into the Kingdom of his beloved Son. Col. 1.12. Of these things it followeth: first, if all good things be gifts, we may not boast of them; if they come from God, we may not forget him, from whom we receive them. Secondly, because Gifts are rather Commendata, quam data, because there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 4. Seeing God will come, and take account of the Talents, Matth. 25. we must neither wastefully misspend them, Luke 16. nor have them without profit. Matth. 25. crescit donum, sic crescat ratio donati. Thirdly, seeing they come from above, we must not be like blind Moses, nor as Swine grovelling upon the earth, which ea●e the acorns that fall from the tree, and never look up, but it may teach us to look up; Sursum cor, qui habes sursum caput. Fourthly, seeing God is Pater Luminum, we must walk as Children of light. 1 Thes. 4. For we are not darkness, but light. Ephes. 5. Fifthly, seeing God hath divers good things in his hand to give, we must desire to receive them from him by prayer. THE THIRD SERMON. MATTH. 7.7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. AFter the consideration of our own unability, mentioned by Saint Paul 2 Cor. 3. And the examination of the manifold goodness of God, from whom, as Saint james saith, every good giving, and every perfect gift cometh: Because we see that of ourselves we cannot so much as think any good, and yet that from the Father of lights we may receive that grace which shall enable us to do all things; Now it followeth by good order, that we repair to God for that power, which we have not of ourselves. Christ will not have holy things given to dogs, nor pearls cast to swine, that is, to such as make no account of them; and therefore if we esteem of the grace of Christ, or make any reckoning of it, we must come to him for it; now we cannot come to God, but by prayer, as Augustine saith, Non passibus, sed precibus, itur ad Deum: & nuncius noster oratio est, quae ibi mandatum nostrum peragit, quo caro nostra pervenire nequit: It is not with pases, but with prayers we go to God; and our messenger is prayer, which there doth our errand, where our flesh cannot come. Therefore Christ saith: Do not wait as swine, till the grace of God be cast unto you, but if you will have it, ask, and it shall be given to you. The tenor of this Scripture hath this coherence: first, knowing our own insufficiency, and the goodness of God, from whom every good thing cometh, presently we wish with ourselves that he would admit us to be suitors unto him. Therefore Christ in the word Ask, tells us, that God hath his Courts of requests, that we may be bold to put up our supplications. Secondly, whereas earthly Princes may perhaps afford a good countenance, but will not grant the thing that is sought for at their hands; Christ saith, that the Father of lights, is not only affable, but liberal; so that albeit we be not only dust and ashes, and therefore unworthy to pray to God, Gen. 18. but also wretched sinners, unworthy to be heard, because as the Blind man saith, peccatores non exaudit Deus, john 9 Yet he will not cast out our prayers, nor turn his mercy from us, esal. 66.18. But if we ask, it shall be given. Thirdly, that we should not think, that as in the world there are many suitors, but few obtainers; so howsoever all do pray unto God, yet we are not in the number of those that speed; therefore Christ addeth, Whosoever asketh, receiveth: whosoever seeketh, findeth: and to him that knocketh, it shall be opened: No unworthiness of our own can exclude us from the mercy of God, for he receiveth the prayer, not only of the Publican, Luke 18. but of the prodigal son, Luke 15. and promiseth mercy to the Thief hanging on the Cross, Luke 23. if at the last hour he seek it by prayer. Of these two verses there are three parts, first a precept, petite, quaerite, pulsate: ask, seek, knock: secondly, a promise, it shall be given, ye shall find, and it shall be opened: thirdly, an enlargement of the promise, which is made not only to such as are of just and holy conversation, but to sinners; For whosoever asketh, receiveth. As on God's behalf we see first his affability: secondly, his liberality: thirdly, the largeness of his liberality: so on our own parts we are taught, first, that we may boldly pour out our desires before God: secondly, we may conceive hope to be heard in the thing we crave: thirdly, not an uncertain hope, confounded through our own unworthiness; For whosoever asketh, receiveth: and as Christ speaketh, Him that cometh to me, I will in no wise, cast out. john 6.37. In the precept four things are to be considered: first, the necessity: secondly, the vehemency, signified by a threefold petition, which implieth an instancy, as Solomon speaks: Have I not written three times to thee? Prov. 22.20. thirdly, the coherence of these three terms, ask, seeking, and knocking: fourthly, the distinguishing of them. Touching the first, the example of our Saviour might be a sufficient motive to stir us up to prayer, who in the morning very early before day went into a solitary place, and there prayed, Mark 1.35. and in the evening, prayed himself alone in the Mountain, Matth. 14.23. Secondly, whereas he setteth down a form of prayer, Matth. 6. He showeth that prayer is necessary, but when unto both he addeth a precept, we may not think any longer it is a matter indifferent, but of necessity, a commandment is a thing obligatory. So when Christ commands us to pray, he doth not leave it as a thing in our own choice; but binds us to the performance of it, for prayer is not only required as a thing supplying our need, (for when we feel want, we need not be provoked to prayer;) the bruit beasts themselves being pinched with hunger, do seek their meat at God, Psal. 107. and the Ravens call upon him for food, Psal. 147. but it is required as a part of God's service. Anna being in the Temple, served God by prayer, Luke 2.37. By prayer the Apostles performed that service to the Lord, which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 13.1. Therefore so oft as we resort to the house of God, to put up our petitions to God, than we do him service properly, and n●t only when we are present at a Sermon, for then God rather serveth us, and attends us, and entreats us by his Ministers to be reconciled to him, 2 Cor. 5. As prayer is a part of God's worship: so the neglect of prayer is a sin, as one saith, peccatum non orandi. Therefore the Prophet among other sins wherewith he chargeth the wicked, reckoneth this to be one, that they call not on the Lord, Psal. 14.9. The neglect of this duty was the beginning of saul's fall, as all the Fathers interpret that place, 1 Sam. 14.19. where it is said, that Saul commanded the Priest to withdraw his hand from the Ark. For this hath been commanded ever from the beginning, that we should pray unto God; not only in the law of nature, job. 8.5. But also in the law of Moses, Deut. 10.12. In the time of the law a special part of the service, which the people performed to God, was the offering up of incense, and therefore the Prophet compareth prayer to incense, Psal. 141.2. And it is most fitly resembled to incense, for the use of incense was to sweeten those places which are unsavoury: Even so the wicked imaginations, and unchaste thoughts of our hearts, which yield a stinking smell in the nostrils of God, are sweetened by no other means then by prayer: and therefore to show how the one is resembled by the other, it is said, that while the incense was a burning, the people were without upon their knees in prayer, Luke 1.10. neither was it a thing usual in the law only, but also in the Prophets. Call upon me, Psal. 50. & aperi os tuum & implebo, Psal. 81. Touching the effect and fruit whereof it is said, Whosoever calleth on the name of the Lord, shall be saved, joel 2. Secondly, albeit God have little Commandments, as Christ speaks, Matth. 5. He that breaks one of these little Commandments: Yet this, touching the duty of prayer is not a slight Commandment, but of great instance, and so much we are to gather from hence, that Christ is not content once to say, Ask, but repeats it in three several terms: ask, seek, knock; which as Augustine saith, showeth instantissimam necessitatem. From the vehemency of this Commandment we are to consider these three things: first, it lets us see our want and need, in that we are willed to ask: secondly, by seeking, Christ doth intimate thus much to us; that we have lost ourselves: thirdly, in that he would have us to knock, he would have us to learn that we are as men shut out of the presence of God, and his Kingdom, where is the fullness of joy, and pleasure for ever. The first showeth man what is the misery of his estate, in regard whereof he is called Enoch: secondly, his blindness, which is so great, that when he doth pray, he asketh he knows not what, Matth. 20. If he would pray, he knows not how to pray, for which cause the Disciples desire Christ to teach them, Luke 11. Their blindness is such as they know not the way to come to the Father, as Thomas confesseth, john 14.5. Thirdly, it showeth our slothfulness in seeking our own good, which appeareth herein, that we have need to have a Commandment given us to stir us up to pray to God. The third thing in the precept is the dependence of these three word, petite, quaerite, pulsate. For there is no idle word in God's book. Therefore as they that have to do with Gold, will make no waste at all, but gather together the least paring: so we must esteem preciously of God's word, which is more precious then Gold. We must be gone hence, and there is a place whither we desire all to come, which we cannot do, except we knock: and because we know not at what door to knock, therefore we must seek the door; But we have no will nor desire to seek, therefore Christ willeth in the first place that we ask it, and the thing that we must ask, is the spirit of grace, and of prayer: and if we ask it, then shall we have ability and power, not only to seek the door, but when we have found it, to knock at it. Fourthly, as these words depend one upon another, so they are to be distinguished one from another: they that are suitors for any earthly benefit, do occupy, not only their tongue in speaking, but their legs in resorting to great persons: they that seek, do occupy not only their legs, in going up and down, but their eyes to look in every place; and they that knock, as they use other members, so especially they use their hands: But when our Saviour enjoineth us the use of prayer, he expresseth it not in one word, but in three several terms; to teach us, that when we come to pray to God, the whole man must be occupied, and all the members of the body employed in the service of God; for Christ will not have pearls cast unto swine; and we may not look to have the gifts of God cast into our mouths: but if we will obtain, we must first, open our mouths to ask it, Psal. 81. Secondly, they are not so easily found, as that we shall stumble upon them: but we must seek diligently, with the lifting up of our eyes. Psal. 1.20. And to God that dwells in the Heavens. Psal. 123. Thirdly, because the door is shut and locked up, therefore we must knock, for which end we are willed, To lift up our hands with our hearts to God which is in Heaven, Lam. 3. The lifting up of our hand is that which the people call the Evening sacrifice, Psal. 141. As the body, so also the soul may not be idle, but occupied with these three virtues: first, it must petere, which noteth confidence and trust: secondly, quaerere, which signifies diligence: thirdly, pulsare, which implieth perseverance: If we join these three virtues to our prayer, doubtless we shall be heard. As the second cause of our life here is, sudor vultus: (for we live arando, ac serendo) by ploughing, and sowing; so the second cause of our living is another sudor vultus; which consisteth in ask, seeking, knocking: As in the sweat of our brows we eat the bread that feeds our bodies, so by these spiritual pains, and endeavours we come to the bread of life, which feedeth our souls eternally. Now if we ask that question that is made job 21.15. What profit shall we have if we pray unto him? It is certain that God having created us, may justly command us: but he doth not only constrain us to pray by his commandment, but allure us thereunto by his promise: he saith, if we ask the life of grace, we shall obtain it; if we seek it, we shall find it; thirdly, having found the way, we shall intrare ingaudium Domini, enter into our Master's joy, Matth. 25. If we ask, we shall have grace, whereby it shall appear, we have not received our soul in vain, Psal. 24. secondly, seeking we shall find the help and assistance of God's spirit, so that we shall not receive grace in vain, 2 Cor. 6. thirdly, by knocking, the way of entrance shall be opened unto us, so that our labour shall not be in vain in the Lord, 1 Cor. 15. as Aug. saith, Non dicitur quid dabitur, Christ nameth not what shall be given to you: to let us know, that that gift is a thing supra omne nomen, above all that can be named. It is as great a gift as an earthly Prince can give, to promise half his King doom, Mark 6.23. but God hath promised not half his Kingdom, but all his Kingdom; we shall receive of God, not only whatsoever we desire, (For desiderare nostrum, as one saith, is not terminus bonitatis Dei, our desire is not the limit or bounds of God's goodness) but above all that we can ask or think. Ephes. 3. In the confidence of this promise the Saints of God in the time of their misery fly unto God by prayer, as their only ready help. In the days of Enoch, which were full of miseries and troubles, men began to call upon the name of the Lord, Gen. 4.26. and Abraham in every place where he came, being departed out of his own Country, and living in exile, built an Altar, and called on the name of the Lord. Gen. 12.8. David saith, that his only remedy which he used against the slander and injuries of his enemies, stood herein, that he gave himself to prayer. Psal. 109. josaphat being besieged with enemies on every side, used this as a bulwark against them: Lord we have no power to withstand this great company that are come against us, and we know not what to do, but our eyes are towards thee. 2 Chron. 20. The like comfort did Ezechiah find in prayer, both when Senacherib threatened his destruction, and in his sickness: and it is indeed the City of refuge, whither the godly in all times have used to fly for safeguard from their miseries. It is rete gratiarum, & situla gratiae, the net of graces, and bucket of grace, Prov. 12.2. by which a good man draweth the grace of God. The special gift that we can desire of God is Christ himself, who is Donum illud Dei. john 4. Now forasmuch as indeed nothing can be a greater benefit, then to enjoy the presence of God, as the Prophet saith, Whom do I desire in Heaven but thee? Psal. 73. and Philip saith, ostend nobis patrem, & sufficit, Show us the Father, and it is sufficient, john 14. we are to consider how we may come to it. Christ saith, I am the way, john 14. & ego sum ostium, john 10. If he be both the way and the door, than no doubt but if God bestow Christ on us, we shall both find the way to God, and enter into his Kingdom, by Christ, who is the door: for the obtaining of this gift we must be instant with God in prayer, which if we do, he will give us that we ask: therefore Augustine saith, Domine cupiote, da mihi solumie, out non dimittamte, Lord I desire thee, give me thee alone, or else I will not let thee go. In the third place our Saviour enlargeth the promise, lest we should doubt that God will not hear all manner of persons, that pray to him, or that he will not grant all our suits, therefore in regard of the persons, Christ saith, Quisquis, whosoever asketh, receiveth, whosoever join these three virtues in their prayer, Confidence, Diligence, Perseverance, and occupy all the parts of their body in this service of God, they shall be sure to receive the thing they ask, for the promise is made only to them that perform God's Commandment, petenti dabitur, we must ask, and we shall have it: for God useth not to cast holy things upon them that make no reckoning of them, Matth. 7. Touching the things themselves, He that is the truth hath said, Whatsoever you ask my Father in my name, he will give it you. john 16. Therefore it is impossible he should lie, especially when he confirmeth it with an oath, as in that place, Verily, Verily, I say unto you, whatsoever you ask the Father in my name, he will give it you. But we must take need what we ask: we may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ask without a cause. If we ask any thing according to his will, he heareth us. 1 john 5. Therefore our prayers must be grounded upon some just cause: we may not ask any childish petition of God, for he will revert them. If we like children ask we know not what, we cannot assure ourselves to be heard, for unto such prayers he answereth, Ye ask you know not what, Matth. 20. Much less will he grant hurtful petitions. As he is our Physician, he will not give us cold drink when we are sick of an ague, though we cry for it never so much. They that ask vengeance of God, and would have him to be the executioner of their wrath, shall not be heard, Prov. 26.13. but their prayer is turned to sin, Psal. 109. So fare is it from the service of God. If the child ask fish, the Father will not give him a Scorpion, no more will God hear us in those things which we ask of him, if he know they will be hurtful. He only is wise, and knoweth what is good for us, and if we receive not the thing which we ask, yet he (as Jerome saith) non accipiendo accepit, in not receiving, he hath received. Christ saith not, ask, and ye shall receive the thing ye ask, but ask and it shall be given unto you, that is the thing that you desire. We all desire those things that be good, though outwardly we are not able to discern what is good, but God our heavenly Father, as he knoweth best what is good for us, so he will give us good things, though we be not able always to ask that which is good for ourselves. Secondly, we must pray in such manner and form, as he requireth; God doth hear us many times even quando petimus malum: in as much as he doth not give us the hurtful things, which we ignorantly ask. But he will not hear us, cum petimus malè, Ye ask, and receive not, because ye ask amiss. jam. 4. Therefore we must beware how we stand affected at the time of prayer: if we pray coldly, without any great desire to attain the thing we ask; we ask like swine, that esteem not of pearls, but trample them under their feet: If we draw near with our lips, but our hearts be fare from God, Esa. 29. then it is not like we shall be heard: If we pray as Peter, and the other Disciples, who being heavy. with sleep, asked they knew not what, Luke 9.32. we cannot receive the truth. But if, as Moses speaks, we seek the Lord with all our heart, Deut. 4.29. If we do with Paul, orare spiritu, & orare ment, 1 Cor. 14. then we may conceive hope to be heard, for the commandment to ask is given Cordi, non pulmoni, to the heart, not to the lungs; Id quod cor non facit, non fit, that which the heart doth not, is not done. Secondly, touching the manner, as with fervency, so we must pray with reverence, not having our heads covered, as we see many do: which behaviour, how rude, and unbeseeming it is, we may easily discern, as the Prophet speaks, Offer this kind of behaviour to thy Lord or Master, and see whether he will accept it? Mal. 1. If thou, having a suit to an earthly Prince, darest not speak but upon thy knees with all submission; how much more ought we to reverence the Lord God, in comparison of whom all the Princes in the earth are but Crickets and Grasshoppers, Esa. 40. Therefore the manner of our prayer to God must be in all reverence. Solomon prayed upon his knees, 2 Chron. 6. Daniel fell down upon his knees, Dan. 6. So did Saint Peter, Acts 9 So Paul, Ephes. 3.14. And not only men upon earth, but the glorious spirits in Heaven cast themselves and their crowns down before him that sits upon the Throne, Apoc. 4. Yea Jesus Christ the Son of God fell down upon his knees, and prayed to his Father, Luke 22. & exauditus propter reverentiam. Heb. 5. So did Paul serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 20.19. Secondly, If we would obtain any thing at God's hand, we must not only ask it, but seek for it. He that having prayed, sits still without adding his endeavour, shall not receive the thing he prays for, for he must not only orare, but lahorare, pro quibus enim orandum, pro eis laborandum est: to this end the Apostle would have us to pull up our faint hands and weak knees, Heb. 12. And when we have asked grace, we must be careful that we ourselves be not wanting unto grace, as well as we were careful that grace should not be wanting unto us. This diligence is noted in the word petite, which as it is used in the first place, so also it signifieth to go to, or to hit, and knock: so that it containeth all the three virtues that are required unto prayer, but for our instruction our Saviour hath expressed them in three several terms. Thirdly, having found the way, we may not rest there, there is a door whereby we must enter, and that shall not stand open for us against we come, we must knock at it. It pleaseth God to entreat us, 2 Cor. 5. to seek and find us, when we are lost, Luke 15. He stands and knocks at our door, Apoc. 3. Therefore as Moses speaks in Deut. We are to consider what he doth require at our hands. The service that we own him, is likewise to entreat him, to seek for grace at him, to knock continually, till he open the gate of his mercy. If God hear us not so soon as we ask, we may not cease to knock, as Saul did, who because that God answered him not, neither by dreams, nor by Urim, nor Prophet, asked counsel of a Witch, 1 Sam. 28. Importunity, as our Saviour speaks Luke 11. is a means whereby often times men obtain their suits. The unjust Judge will be content to hear the Widow's cause at length, even because he would be rid of cumber: if she be earnest with him, she shall at last obtain her suit by importunity: So howsoever God be not inclined to do us good, and have his ears open to our prayers, yet he is much delighted with our importunate suits. If the unjust Judge that neither feared God, nor reverenced man, may be overcome with importunate suit, much more will God revenge them which give not over their suits, but cry to him night and day, Luke 18. Let us not be weary of well doing; for in due season we shall reap, if we faint not. These conditions being performed, that we seek in the desire of our heart and in humility: secondly, that we be not wanting to grace, but work with it: thirdly, if we do it with continuance, not giving over, than we shall find it true, which Christ saith, Omnis qui petit accipit. The sum is, as when God said, Seek ye my face, David answered, Thy face O Lord I will seek, Psal. 27. So when Christ saith to us, ask; our answer must be; we will, at least dispose ourselves thereunto, especially seeing he doth not only praeire exemplo; but dicere ut petas, seeing he doth not only by his commandment, permitiere, but praecipere ut petas. Lastly, seeing by his promise he doth not only allure them, ut petani, but doth minari si non petas, threaten if thou ask not: for if we ask of any but from him, he is angry, as he was with the King of Israel, that required of Baalzebub when he should recover, 2 Reg. 1. Is there not a God in Israel? And Christ was offended with his Disciples for the neglect of this duty. Hitherio ye have asked nothing, john. 16. And when we come to ask of God, we must not cease our suit, if he grant us not our suit at the first; but say with jacob, Non dimittam te, Gen. 32. We must be instant, as the Canaanite was, Mat. 15. We must be earnest, as he that came at midnight to borrow bread, Luke 11. and importunate, as the Widow with the judge, Luke 18. and then we may assure ourselves of a comfortable effect of prayers. THE FOURTH SERMON. ROM. 8.26. Likewise the Spirit also helpeth our infirmities: for we know not what to pray for as we ought, but the Spirit itself maketh request for us with sighs, which cannot be uttered. OUt of Saint Paul, 2 Cor. 3. we may see first, that of ourselves we are not sufficient at all to do good: and that all good comes from the Father of lights, Jam. 1.17. and that, in that regard, we must ask, and receive at his hands from whom it comes, Matth. 7.7. Now the Apostle meeteth with another difficulty, which is, how we may pray: for as we cannot perform any good thing of ourselves, unless God minister power, so we know not how to ask this grace at his hands. Therefore to answer that question of the Disciples, which desired that Christ should teach them how to pray, Luk. 11. the Apostle saith, that because we know not what to pray for, as we ought, therefore the Spirit doth help our infirmities. The Apostle gins at our infirmities, which he lays down in such sort, as we may plainly see that our defects and wants are many: for as there are infirmities of the body, which the Scripture calls the infirmities of Egypt, Deut. 7.15. Whereunto the Saints of God are subject as well as other, as the Apostle speaks of Timothy, that he had Crebras infirmitates, 1 Tim. 5. So the soul also hath certain infirmities; and that is the infirinity whereof the Apostle speaketh; for albeit our soul be the stronger part, as our Saviour speaketh, when he saith, The spirit indeed is strong, Matth. 26. yet it is subject to many infirmities, and weaknesses, when it doubteth of God's mercies, saying: Will the Lord absent himself for ever? hath God forgotten to be gracious? which the Prophet acknowledgeth to be signs of his infirmities, Psal. 77.10. And as the spirit is weak, so there is a weakness of conscience, 1 Cor. 8.7. and no marvel if there be such infirmities in the bodies also; for life itself is but weak, in regard whereof it is said of God, that hereby he is content to spare us, for that he remembreth that we are but dust, Psal. 103. and considereth, that we are but even as the wind that passeth away, Psal. 78. The difference is that, as Christ saith, Haec infirmitas non est ad mortem, Joh. 11. and the dropsy, palsy, and such like diseases, and infirmities of body are not mortal. The second thing which the Apostle teacheth is, that howsoever we be, as the Apostle speaketh, compassed with infirmities, Heb. 5.5. yet they are not past cure, for the Spirit helpeth our infirmity so that albeit we are subject to fall through weakness, yet there is hope concerning this thing, Esay 10.2. and our error may be healed, Dan. 4. For there is balm in Gilead, Jer. 8. which serveth to cure all our spiritual diseases. Now the cure of the infirmities of our soul is not performed by any strength of our own, nor by our own spirit, but by the Spirit of God: for so long as our infirmities are but bodily, the spirit of man will sustain them, and there is help to be found; but when the spirit itself is wounded, than who can help it? Prov. 18. The spirit of man must have help from a higher thing than itself, as from the Spirit of God, which only is able to minister help. The Apostle ascribeth to the Spirit of God two benefits, first, in regard of the life to come: secondly, in respect of this present life: For the one, as he is the Spirit of Adoption, assures us of our estate in the life to come; namely, that as God hath adopted us to be his children, so we shall be fellow-heires with his own Son, of his heavenly kingdom. Touching the other, because we are subject in this life, to fall through infirmity, we have this benefit from him, that he stays and upholds us, and therefore is called spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As our infirmities are manifold, whether we respect the body, o● the soul, so the weakness and defects of our souls appeareth, not only in good things, which we cannot do, because the flesh ever lusteth against the spirit, so that we cannot do the things that we would, Gal. 5. but in evil things, which we should bear and are not able. The evil things that we should bear, are not only afflictions, and the crosses which we are subject to, which the Apostle proveth to be more tolerable, because they are not worthy of the glory to come: but dilatio boni, wherein we need the virtue of magnanimity, because it is a great cross, as the Wiseman saith, Spes quae differtur affligit animam● Prov. 13. Touching which affliction and crosses, because in this life we cannot obtain that which the Prophet wisheth, namely, to fly away (as it were) with the wings of a dove, that sow might be at rest, Psal. 55. therefore we must betake ourselves to the mourning of the Dove, Esay 38. waiting patiently when God will give us time to escape. The means and ways whereby the Spirit doth help us, are many; but he only meaneth prayer; to teach us, that howsoever it be not esteemed as it ought, yet it is the chief prop, and principal pillar which the holy Ghost useth to strengthen our weakness. Therefore when the Apostle willeth, that first of all, prayers and supplications should be made for Kings and all in authority, 1 Tim. 2. the reason is, as Augustine noteth, because both man's salvation, the honesty of life, knowledge of the truth, quietness of kingdoms, duties of Kings, and whatsoever tendeth to the public benefit, cometh by and from Prayer: So that not only the Church, and spiritual matters, but the commonwealth, and temporal things are stayed upon the pillar of Prayer. Wherefore as prayer is aspeciall help: so we are not only exhorted by religion to use it, but nature itself binds us unto it: for so long as we can either devise any help of ourselves, or receive it from any other, so long we lean upon our own staff; but when all help fails, than we fly to prayer as our last refuge: and therefore when God is said to feed the ravens that call upon him, Psal. 147. that cry of theirs is the voice of nature; so that albeit men for a time, lean to their stays and help, yet there is a day, when all flesh shall be made to come unto him, who only it is that heareth prayer, Psal. 65. that is, when they lie howling upon their beds, Hos. 7. then they shall be feign to call upon God for help: so, howsoever Pharaoh in the pride of his heart say, Who is the Lord that I should hear his voice? Exod. 5. Yet he made him come to him, when he plagued him with thundering, and rain, and hail, which made him send to Moses and Aaron, that they might pray unto God for him, Exod. 9.28. But here the Apostle meaneth the prayer of the spirit, which always reckons prayer to be the first and chiefest help in all trouble, and not the last, as the prayer of the flesh doth. Therefore as we must discern simulacra virtutum, from virtues themselves, and that which is natural, from that which is of grace; so we must distinguish the prayer of the spirit, from the carnal prayer; and be sure that the virtues which we have, if they be any, are not natural, as those in many of the Heathen, but that they proceed from grace, and the working of God's Spirit. To the right framing of our prayer it is required, that we do not only orare ment & spiritu, 1 Cor. 14. but as the Psalmist saith of the praising of God; so we pray to God with understanding, Ps. 47. Both our heart, our understanding, our affection must concur in making intercession to God. For a second point, if prayer be a stay to us in our infirmities, than we must be careful that our prayers be not faint and weak, but that they proceed from the fervency and vehemency of the spirit, for as Christ saith, If the light that is in thee be darkness, how great is that darkness? Matth. 6. If our prayer be nothing else but infirmity, as it is for the most part, how great is our infirinity? But the Apostle showeth our weakness in prayer, in that he denyeth men two things: first, that we know not what to pray for: secondly, that we know not how to pray: for both these defects we have a double supply; for Christ, as he is the light of the world, Joh. 8. hath directed us what to pray for, by that form of prayer which he hath prescribed unto us; and the holy Ghost, who is compared to the wind that bloweth where it will, instructeth us how to pray, for that it stirreth up our affections, so that we pray with fervency of spirit, and utter our desires unto God with sighs that cannot be expressed: for as a man that traveleth must have a knowledge of his way: so he cannot take a journey in hand, except he have a good wind to set him forward: to this end we are taught, not only by the wisdom of God the Father, what to pray for, but from the power of his Spirit we have those motions kindled in us, whereby our prayer is made fervent. Touching the persons, whom the Apostle chargeth with this twofold ignorance, they are not the common sort of men, but even the Apostles themselves, for he includes himself in the words, We know not: So Christ said, not to the Heathen men, Nescitis quid petitis, Matth. 20. but to his Disciples, James and John: so that this is generally true of all men, that they know not what to ask, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they ought, except God's Spirit help them. It is true that we have a diffused knowledge of good and evil, and a desire to be partakers of the one, and to be delivered from the other, for Ignoti nulla cupido; but we must have a distinct knowledge, that is, whether the thing we desire be good or no: There is an estate of life, which is contemplative, and another Active, and our infirmity is such, as we know not which of them to take ourselves unto, but oftentimes we think that course of life to be good for us, which albeit it be good in itself, yet turns to our overthrow: so that when we desire of God to place us in any such course of life, we speak after the manner of men, Rom. 6. taking it for a contented course for ourselves, whereas it falls not out so. This will appear more plainly, both in things temporal, and spiritual. The sons of Zebedee in their suit to Christ, Matth. 10. had a desire to obtain some good thing at our Saviour's hands, and they could not bethink themselves of any thing better than to be exalted to some place of honour, and therefore desired that one of them may fit at his right hand, and the other at his left hand: but Christ told them, they asked they knew not what, for honour it not fit for all men: they were the Disciples of Christ, and were to drink of the cup of affliction, and therefore willed them to be mindful of it, and not to affect that which was not for their good. Likewise in spiritual things we may err, and hereof we have example in Saint Paul, whom a man would think to have knowledge enough, so that he would not ask the thing that was not good for him; he had the messenger of Satan sent to buffet him, and he prayed that it might be removed from him, which seemeth to have have been a reasonable petition, but God answered him, that he asked he knew not what; it was more necessary for him to be exercised withthe temptations, than not: and whereas he desires to be so pure, as not once to be driven to evil; God told him, that his grace was sufficient for him, for it was his will to perfect his strength in his weakness, 2 Cor. 12. Therefore if we have any revelation from flesh and blood, Matth. 6. that persuadeth us, that this or that is good for us, we must know that all such are false, and that we must suffer ourselves to be directed by God's Spirit, who knoweth better what is good for us, than we ourselves. But to the end that we should not err, the Spirit of God maketh intercession for us, and therefore we may be sure, that although we know not how to pray, in such sort as may please God; yet the Spirit of God, who knoweth the secrets of the counsel of God, will make that prayer for us, which shall be both for our good, and also according to Gods will, 1 Cor. 2. It cannot be verified of the holy Ghost, which is God, that he either prayeth or groaneth, but the Apostles meaning is, that he makes us to make intercession, and hath that operation in our hearts, that he makes us to groan. So when the Apostle, Galat. 4.6. says, that the Spirit cries Abba, Father, his meaning is, that by it we cry Abba, Father, Rom. 8.15. Again, the Spirit is said to make intercession for us, because it sheds abroad the love of God in our hearts, Rom. 5. for from the love of God proceeds this love and affection in us, that we desire him and all his blessings, and therefore make our prayers to him to that end, which is nothing else, but explicatio desiderii: so that we do not so soon desire any good thing, but we are ready to pray for it: So says the Prophet, Lord thou knowest my desire, and my groaning is not hid from thee, Psal. 36. Likewise when our desire is delayed, so that we obtain not the thing we would have, than we are cast into sorrow, which is wrought in us by the Spirit which is in us, and by prayer; for it is the Spirit of God which kindleth this fervency of desire in prayer, as Augustine saith, Tepida est omnis oratio, quam non praevenit inspiratio, every prayer is lukewarm, which is not prevented with inspiration. The first thing that the Spirit of God works in us, is, that he inclineth our hearts to pray to God for the good which we lack, which is a thing not in our own power; and therefore David thanks God that he found in his heart to pray, 2 Sam. 7. for when we would settle ourselves to pray, Nihil tam longè abest à nobis, quàm orare ut decet. Now being thus untoward in ourselves, the Spirit of God comes and helps our infirmity, and as the Psalmist saith, He opens our hearts to pray: By this means it comes to pass, that a man having his affections cold, shall on a sudden feel in himself a desire to pray, and shall say, Domine, paratum est cor meum, Psal. 108. Secondly, whereas the Lord saith, Open thy mouth and I will fill it, Psal. 87. We find this infirmity in ourselves, that when we have found an heart to pray, yet we cannot open our mouths: and therefore David says, Open thou my lips, Psal. 51. and so must we sue to Christ, that he will give us words to speak; for God hath a key both to our tongue and will. Thirdly, having begun to pray, that falls out many times which David complains of, Cor meum dereliquit me, Psal. 40. So our heart will be gone, and our mind will be wand'ring abroad, not regarding what our tongue speaks. It falls out often, that as Abraham had his sacrifice ready, he was no sooner gone from it, but the fowls of the air did light upon it, Gen. 15. So while we offer up to God the calves of our lips, Hos. 14. and our course is past, Psal. 141. it comes to pass through our wantonness many foul thoughts be got upon our sacrifice, and despoil it; and the remedy that the spirit of God affords us against this infirmity, is, that it calls us home, and tells us, we are kneeling before the Majesty of God, and therefore aught to take heed what we speak in his presence. Therefore Bernard to keep his mind in the meditation of God, when he would pray begun thus, Let God arise, and let all his enemies be scattered, Psal. 68 and Augustine to the same purpose began thus, Save me, O God, for the waters overflow, Psal. 64. Fourthly, though we have our meditation still on God, yet we shall find in ourselves, that our spirits are dull and heavy, and have no manner of vigour to help our infirmity; herein the Spirit helps and puts these meditations in our hearts, whereby it kindleth, as the Prophet saith, a fire burning within us: so that God shall be feign to say to us, as he did to Moses, Dimitte me, let me alone, Exod. 32. Fifthly, albeit we pray but faintly, and have not that supply of fervency that is required in prayer, yet we have comfort, that ever when we most faint in prayer, there are of God's Saints that pray for us with all instancy, by which it comes to pass, that being all but one body, their prayers tend to our good as well as their own, for the faithful, howsoever they be many, and dispersed into divers corners of the world, yet they are but one dough; and as they are the members of one body, so they pray not privately for themselves, but for the whole body of the Church: so that the weakness of one member is supplied by the fervent and earnest prayer of the other. Therefore when the Apostle saith, The Spirit maketh intercession for us, gemitibus inenarrabilibus, Augustine asketh, what groan are these? are they thine, or mine? no; they are the groan of the Church, sometime in Me, sometime in Thee, and therefore Samuel (to show that the Ministers of God do the people no less good when they pray for them, than when they teach them) said, God forbidden I should cease to pray for you, and so sin against God, 1 Sam. 12.23. for he was an help to them, not only in preaching to them, but in offering burnt offerings for them. Therefore the people pray to Esay, Lift thou up thy prayer for us, For as the offering of the Minister is to put the people in mind, 2 Pet. 1. so they are Gods remembrancers: they are Angels as well ascending upwards by their prayer in the behalf of the people, as descending to teach them the will of God. But if the Spirit that quails in us, do quail also in the whole Church; yet we have a supply from the tears, which our head Christ shed on his Church, Luk. 19.41. and from the strong cries which he uttered to God his Father, in the days of his flesh, Heb. 5.7. by which he ceaseth not to make request to God still for us, so that albeit the hardness of our heart be such as we cannot pray for ourselves, nor the Church for us, yet we may say, Conqueror tibi Domine, lachrymis Jesu Christi. Lastly, because we cannot pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have two helps also in that behalf from the Spirit: first, that the Spirit teacheth us to submit our will unto God's will, because as we are men, so we speak after the manner of men, Rom. 6. This submission we learn from the example of Christ his prayer to God his Father, Transeat calix isle à me, Let this cup pass from me; yet not my will, but thy will be done, Matth. 26. So David qualified his desire, If I have found favour with the Lord, he will bring me again, but if not, let him do what seemeth good to himseife, 2 Sam. 15. Secondly, when we look bacl upon our prayer, and see, that by reason of want of fervency and zeal, it is but smoking flax, than the Spirit stirreth us up to desire God, that according to his promise, Esay 42. He will not quench it, but that his grace may be sufficient for us, and that he will make perfect his strength in our weakness, 2. Cor. 12. The other thing wherein the Spirit helpeth our infirmities, is, that he worketh in our hearts certain groans that cannot be expressed, which is a plain opposition to drowsy and slothful prayer: for a devout prayer, plus constat gemitibus, quàm sermonibus; it is not fine phrases and goodly sentences, that commend our prayer, but the fervency of the spirit from whom it proceeds. It is well if we do orare ment & spiritu, 1 Cor. 14. but if our prayers do draw out sighs and groan from our hearts, it is the better, f●r than it appears that our prayer is not a breath, coming from the lungs, but from the very depth of the heart, as the Psalmist says of his prayer, De profundis, out of the deeps have I cried to thee, O Lord, Psal. 130. What the Apostle meaneth by groan which cannot be expressed, is plain, for when the grief of the heart is greatest, then are we least able to utter it, as appears by the Shunamite, 2 Reg. 4. Notwithstanding as it was God that wakened in us the desire of good things; so though we be not able to utter them in words, yet he doth hear, etiam vocem in silentio. There are mutae preces, & tamen clamantes: such as are the silent prayers of Moses, which he made in his heart to God, though he expressed it not in words; to this God said, Cur clamas ad me? Exod. 14. Now as Martha was loath to serve alone, and therefore would have Mary to help her, Luk. 10. So the spirit doth not pray alone, but doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bears together, or helps us, whereby the Apostle gives us to understand, that man must have a co-operation with God's Spirit. So we see the Saints of God, albeit they acknowledge prayer to be the work of God's Spirit in them; for as much as we are not able to call Jesus Lord, but by the Spirit of God, 1 Cor. 12. Yet they are not themselves idle, but do add endeavour, as David, Lord open thou my lips: So he affirms of himself; I have opened my lips, and drew in my breath, Psal. 119. But that we may have the help of God's Spirit (without which our endeavour is but vain) we must still think upon our own weakness, and humble ourselves in the sight of God, as the Publican did, Luk. 18. So the Spirit of God will rest upon us, as the Lord promiseth, Esay 66. For this end fasting is commended to the Church, for it hath been an use always among the faithful, to humble their souls with fasting, Psal. 35. Secondly, as we must pray in faith, so we must also be charitably affected to our brethren, first, by forgiving them, if we will have forgiveness at the hands of our heavenly Father, Mar. 11.25. Secondly, by giving them that need; this commended Cornelius his prayer, that he gave alms, Act. 10. If our prayer be thus qualified, we shall have God's Spirit to assist us in prayer; whose help if we obtain, and unto our prayer add a patiented expectation, so that we be not in haste to obtain the thing we crave, but we wait upon God's leisure, as the Prophet saith, Qui crediderit, non festinabit, Esay 28. He that believeth makes not haste, thus we shall find that the Lord will not cast out our prayer. THE FIFTH SERMON. LUKE 11.1. And so it was, that as he was praying in a certain place, when he ceased, one of his Disciples said unto him, Master, teach us to pray, as John also taught his Disciples. WHich words do bring us to that form of invocation, to which by degrees we have been approaching; for first out of Saint Paul, 2 Cor. 3. we learned, that of ourselves, we are not able so much as to think a good thought, much more unable to do that which is good: Secondly, from Saint James, that albeit we have no power in ourselves, yet our want may be supplied by the Father of lights: Thirdly, that therefore to the end we may obtain this ability, we are to seek for it by prayer, as Christ counselleth: Petite, & dabitur vobis. But then we meet with another difficulty, and that is as Paul confesseth, Rom. 8. that albeit grace may be obtained at the hands of God by prayer; yet we know not how or what to ask, except the Spirit of God supply our infirmities: and therefore as then it was said, that as the Spirit of God maketh intercession for us, so here the same Spirit doth move the Disciples to seek for a form of prayer of Christ, whereby we are taught, that if we know not how or what to pray for, our duty is to repair to Christ, with the Disciples, that he would direct us. This Text hath two parts: first, the Petition of the Apostles; secondly, Christ's answer thereunto, vers. 2. In the first part we are to consider, first, the occasion of the Petition: secondly, the petition itself, Domine doce nos. Touching the first point, the Disciples took occasion of this petition from Christ praying, for seeing him not only pray now, but at sundry other times, presently they conceived thus within themselves, that doubtless prayer was a matter of great inportance, and a means of no small benefit, otherwise Christ would never have prayed so often. Before we considered two special motives to prayer: The first was Christ's commandment: the second Christ's promise, Matth. 7.7. Ask and it shall be given you; and here again we have other two motives: first, the provocation of Christ's example, whom the Disciples found praying in a certain place: secondly, the mould and set form of prayer, which he hath given us for our better direction, in this duty, Say, Our Father, etc. Concerning the first of these, no doubt the examples of holy men ought to move us to pray, much more when Jesus Christ himself, who is the Holy of Holies, Dan. 9.24. doth by his own example stir us up hereunto. King David, when he had his Crown pulled off his head, by his own son, and was driven out of his Kingdom, said to the Priest, If it please God he can bring me again, and show me both the Ark, and the Tabernacle, 2 Sam. 15.25. Declaring hereby, that he was more careful to have the liberty to come into the house of prayer, to pour out his supplication before the Lord, as he was wont, then to be restored to his Crown, so great account did he make of prayer. The like account did the holy Prophet Daniel make, for when by the commandment of the King it was proclaimed, that whosoever made any petition to God or men, save only to the King, should be thrown into the Lion's Den; he chose rather to adventure his life, than not to pray, Dan. 6. Whereby we may gather, both how acceptable to God, and also how necessary for us, this duty of prayer, and invocation is: So that these examples of these holy men, aught to be of no small efficacy to persuade us hereunto; and especially if we consider the example of our Saviour Jesus Christ, who is greater than either David or Daniel. Of whom it is reported, that he went into a solitary place alone, not only in the morning, Mark. 1. but also in the evening, Joh. 6. not for an hour, but to spend the whole night in prayer, Luk. 6.12. he prayed not only in deserto, which was a place of distress, but in horto, Joh. 18.2. which was a place of pleasure: as he prayed when he was in his agony, Luk. 22.46. so also, when he was to be made King, Joh. 6. to teach us, that as well in prosperity as in adversity, we have need to pray, for hereunto our Saviour doth exhort us in plain words, not only by precept, Matth. 7. Luk. 21.40. Pray that ye enter not into temptation, because prayer is a mean to keep us from evil, both à malo culpae, & à malo poenae; as well from sin, as from all manner of plagues, which are the effects of sin; as one saith, there would none adversity come upon us, unless there were perversity in us: but secondly, by promise of reward, Pray unto your Father in secret, and he will reward you openly, Matth. 6.6. We think it sufficient if earthly Princes will vouchsafe to hearken to our prayer; but God promiseth us more, he will reward us for the same. Therefore seeing God both commands us to pray, and promiseth to grant us that we pray for: seeing he doth not only by his example teach us, that Prayer is requisite, but prescribes us also a Form of Prayer; we ought not to be negligent in this duty. Besides, out of this occasion, we are to consider this, That Christ prayed though he needed nothing, as he was the only begotten Son of God, he was full of grace and truth, Joh. 1.16. He had received the Spirit without measure, Joh. 3. Yet for all that he prayed. There are three uses of prayer: First, there is an Use of Necessity: for God hath left prayer to be our City of resuge, to the end, that when all means fail, we should sly unto God by prayer. In which regard the Wise man saith, Prov. 18. Turris altissima est nomen Domini. But Christians should have a further use of this duty: for unreasonable creatures, as Lions, and Ravens, are provoked (in regard of their necessity) to call upon God. Secondly, the Use of Duty: for prayer is an offering: The Prophet compareth it to Incense, Psal. 41. a Reasonable service, Rom. 12. Our Spiritual sacrifice, 1 Pet. 2. It is compared to Incense, which giveth a sweet smell to all our works, words, and thoughts, which otherwise would stink, and be offensive to the Majesty of God. This use of prayer we have not only for the supply of our wants in the time of adversity, but at all times, as Job saith, Chap. 27. Thirdly, there is the Use of Dignity, when a man doth abstract himself from the earth, and by often prayer doth grow into acquaintance, and familiarity with God: for this is a great Dignity, that flesh and blood shall be exalted so much, as to have continual conference with God. Now as Christ was the Son of God, he had no cause to pray in any of these three respects, but as he was Principium omnis creaturae, Col. 1. as he was the head of the Church, Eph. 1. he had use of prayer in these three respects: as he was a creature, he stood in need of those things, which other creatures of God were wont to desire. Again, as he was a creature, though the chief of all creatures, he ought this duty of Invocation unto God his Creator: and as he called on God in these two respects, so he was heard, as Christ speaks; I know thou hearest me always, Joh. 11.41. But as he was in the state of a Creature, the last use doth most of all concern him; for which cause having told Martha, that one thing was needful, Luk. 10. because the obtaining of the same is not in our power, he presently withdraweth himself unto prayer in the beginning of this Chapter, teaching us to do the like. Before we come to the Petition, these words ut cessavit, are to be considered: for there are some with Saul, will call for the Ark, and will presently cry, Away with it, 1 Sam. 14. that is, will begin their prayers, and will break them off in the midst upon any occasion: but the Spirit of God doth teach us to be of another mind, when he willeth us to avoid whatsoever may be a means to interrupt our prayer, 1 Pet. 3. The Disciples forbore to make their petitions to Christ, till he had done praying, and therefore from their example we are to learn, so to settle ourselves to prayer, as that nothing should cause us to break off, and so to regard others that are occupied in this duty, as by no means to interrupt them. In the Petition we are to consider, first, the thing that they desire: secondly, the reason why they make this Petition. First, whereas they make request that Christ would teach them how to pray, they do by implication acknowledge as much as Saint Paul speaks of, Rom. 8. that they know not what to ask: not that they were without that general institution which we have from nature, that is, to desire that which is good, but because they know not how to limit their desire: as in temporal things, they know not whether it were good for them to be the Chief men in a Kingdom; that was the ignorance of the sons of Zebedee, Matth. 20. In spiritual matters they will be like Saint Paul, 2 Cor. 12. who thought it good for him to be saved from the temptation, whereas God told him, that his grace was sufficient for him; and yet that the temptation should continue still. As James and John made a request ignorantly for themselves, Matth. 20. So they make another in the behalf of Christ, Luk. 9 Lord, wilt thou that we command that sire come down from Heaven? and therefore were reproved by Christ for it: and as we see both by examples of Christ's own Disciples, that we may pray amiss, Jam. 4. So in the old Testament, David saith, We may pray so, as prayer (which is a part of God's service) shall be turned into sin, Psalm. 109. For prayer is nothing else but an interpreter of our desire, as one saith: Ea petimus quae appetimus: and as our desires are many times not only vain and unprositable, but dangerous and hurtful: so it falls out likewise, that our prayers are vain, and so are turned into sin. The Disciples therefore being privy to their own infirmities in this case, are stirred up by God's Spirit, to seek for a perfect form of prayer of Christ, in whom all the treasures of wisdom and knowledge are hid, Col. 2. And this they do to the end they might not fail, either in the matter, or manner of their prayers, and that, having received a platform of prayer from Christ, they might use it as a pattern and compliment of all their petitions. The Pharisees were great prayers, Mat. 6. but they under a pretence of long prayers did devour Widows houses, Matth. 23. and therefore their prayers turned into sin. The Heathen used also to make long prayers, Matth. 6.7. but they erred, for they thonght that they should be heard for their long babbling. Therefore the Disciples, that they might not pray amiss, do make their request to our Saviour: Lord teach us to pray: which Petition was therefore acceptable to Christ, because profitable for themselves: for thus he professeth of himself: Ego Dominus Deus tuus, docens te utilia, Esay 48.17. Not subtilia, (saith August.) So Saint Paul confirmeth, that he withheld nothing from the Church, that was profitable for them to know, Act. 20. The world is full of curious questions: The Pharisees move questions totching matrimony. The Sadduces asked, what should come to pass after the end of the world, whether we shall know one another, Matth. 22. These were unprofitable and curious, the inventions of flesh and blood, not those that proceeded from the holy Ghost: The Disciples question is here, how they may serve God, and how they may perform that duty, for which they came into the world; Curious things are those abscondita, which belong to God, with which we may not meddle, Deut. 29. we must inquire of things which concern us. Of the sons of Cain and Abel, who were inventors of tents, some devised to work in brass and copper: others found out Music, as they thought it most profitable for the publique-weale. The trade that the sons of Seth used and professed at the same time, that they thought to be most profitable, was the calling upon the name of the Lord, Gen. 4. and they were occupied therein, as an Art no less profitable than the building of houses, or making of armour; and ever since howsoever the worldido addict themselves to other things, that serve to make most for their private profit: yet the Church and City of God are busy in studying how they may by prayer receive mercy, and obtain grace, to help them in time of need, Heb. 4. The reason whereby they urge their suit is, as John taught his Disciples; which reason in the judgement of flesh and blood, might seem of small efficacy; for whereas John confessed himself unworthy to unloose Christ's shoe, Mat. 3. he might have taken it in scorn that the Disciples of John should teach him his duty after the example of John: but Christ to commend his humility, is content both in his preaching and praying to follow John: John said, Every tree that brings not forth good fruit, Matth. 3. And Christ, though he were the wisdom of God, and furnished with all manner of doctrine, yet was content to borrow that sentence from John Baptist, as appeareth in his Sermon, Matth. 7. So he was content to follow him in prayer; So that the example of John's diligence in teaching his Disciples that duty was a motive to him to do the like unto him. Whereas the Disciples of Christ tell him, that John was wont to teach his Disciples to pray, they speak by experience, for divers of them were before-time Disciples unto John, as appears Joh. 1.37. The ordinary prayer that was used in the Synagogue among the Jews, was that prayer which is entitled the prayer of Moses, Psal. 90. and as Christ saith, The Law and the Prophets were until John, Luk. 16. So that prayer of Moses continued in the Church of the Jews, until John's time; when he was come, he used another form of prayer which endured to the coming of Christ, who having taught his Disciples a third form of prayer, John's prayer ceased; the reason was, because as the Apostle speaketh of Moses, Heb. 3. Albeit both Moses, the Prophets, and John, were faithful in the house of God, yet they were but servants, but Christ was that Sun of righteousness, and the daystar, that was long before promised, and therefore seeing he being come, hath taught a more perfect form of prayer, he being only wise, all other forms ought to give place to his. Secondly, according to the rule of John Baptist, a man can receive nothing except it be given him from above, Joh. 3.2. Then if we will obtain any thing, we must put up our supplications to God for it; but in making our prayers we may offend: for he that is of the earth is earthly, and speaks earthly things: Therefore John, according to his own confession, may mingle some corruption with his prayer: But Christ that is from heaven is above all, Joh. 3. and therefore if he teach us to pray, it shall be in such sort as God shall accept it: and for this cause Christ's prayer doth excel the prayers both of Moses and John, and all the Prophets. Touching which form of prayer, as before he had given them an abridgement of that obedience, which the law requireth, Luk. 16. So here he doth briefly set down a form of prayer. As it is said of him, that grace and truth is by Jesus Christ, Joh. 1. so when in the other Chapter, he had showed them the truth of the Law: so now he tells them that grace must be sought for of God by prayer, whereby we may be able to obey that Law. The suit of the Disciples being both profitable to themselves, and no subtle question, Christ is content presently to grant their request, and therefore his answer is, When ye pray, say, etc. Wherein we are to observe two things: first, whereas there are certain practice spirits, that cross that saying of our Saviour, and tell us, we may not use this prayer which Christ gave, saying, Our Father: but that we are to frame our prayers of our own, as our state shall require, these words are a contradiction to their ne dicite. Christ himself hath commanded us to use this form of prayer; and therefore we may be bold to say: Our Father; whatsoever prayers we make of ourselves, they have some earth, because we ourselves are of the earth; but the prayer instituted by Christ is free from all imperfection, because it was penned from him that was from above, Joh. 3. In this prayer there is not one word wanting, that should be put in, nor any word more than ought to be. Therefore both in regard of the Author of it, and the Matter, we may safely use this form of Prayer. Secondly, these words are an opposition betwixt Cogitate, and Dicite. It is not enough to think in our minds this prayer, but our prayers must be Vocal; so that, as in this Christ casteth out the dumb devil; so here he casteth out the dumb prayer. It is true, that the life of prayer and thanksgiving standeth herein, That we sing praises with under standing, Psal. 47. that we do or are ment & spiritu, 1 Cor. 14. Herein stands the soul of prayer; but as we ourselves have not only a soul, but a body also: so our prayer must have a body: Our tongue must be the pen of a ready writer, Psalm. 45. We must at the time of prayer, bow our knees, as our Saviour Christ did, Luk. 22.41. We must lift up our hearts with our hands, Lam. 3. Our eyes must be lift up to God, that dwelleth in the heaven, Ps. 123. And as David says, Psal. 135. All our bones must be exercised in prayer. The reason why we must use this form of prayer, is taken from the skill of him that hath penned it, and from his favour with God. We are not acquainted with the phrases of the Court, and we know not what sure to make unto God. But Christ, who is our Advocate, in whom all treasures of wisdom and knowledge are hid, Col. 2. He can form us a bill, and make such a petition for us, as shall be acceptable at the hands of God: None knows the things of God, but the Spirit of God, 1 Cor. 2. So none knows what pleaseth God, but Christ, who hath received the Spirit from God: and in this regard, as he knows Gods will best, so he is best able to frame a form of prayer, so as it may be agreeable to Gods will. Secondly, touching the Authority which Christ hath with God his Father; it was such as God proclaimed from Heaven: This is my beloved Son: and Christ saith, Thou hearest me always, Joh. 11. So greatly was he respected with God. In both these respects we may be bold to say, Our Father, etc. We have the promise, that if we ask any thing in the name of Christ, he gives it us, Joh. 16.17. Much more may we have confidene to be heard, Si non modo in nomine ejus, sed verbis ejus. The Apostle saith, If I had the tongue of Men and Angels, 1 Cor. 13. His meaning is, that the tongues of Angels were more glorious than the tongues of men; and therefore that song of the Angels, Holy, Holy, Holy, Esay 6. is magnified in the Church: But this prayer was form by the tongue of Christ, who is the Lord of Angels. The Cherubims hid their faces before th● Lord of Hosts, Esay 6. And he that made this prayer was the Lord of Hosts, of whom it is said: Os Domini exercituum locutum est. This prayer, as one said, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Engaging of our charity and love: for we desire to have remission of sin no otherwise then as we forgive our brethren, whereby the love of our brother is continually increased. And this prayer is breviarium fidei, it teacheth us to believe those things which we pray for. Lastly, our perfection in obeying the Law, and in believing those things which we ought to entreat, with such a hope by prayer: Legem implendi, & legem credendi, lex statuit supplicandi. THE SIXTH SERMON. LUKE 11.2. And he said unto them: When ye pray, say: Our Father which art in Heaven, hallowed be thy name: thy Kingdom come: Let thy will be done, even in earth as it is in Heaven, etc. IT is the answer of our Saviour Christ, to that Disciple of his, which in the name of the rest desired to be taught a form of prayer. Concerning prayer, among other things already noted, we te to know, that it is the doctrine of the Fathers; that God not prayed unto on our parts, and his holy Spirit not yet possessing our souls, hath notwithstanding promised, that he w●ll pour his Spirit upon all flesh, joel 2. as it was poured upon the Apostles after Christ's Ascension, Acts 2. Namely, that Spirit which he calls the Spirit of Grace and Prayer, Zach. 12.10. When he thus vouchsafeth to send the Spirit of Grace into our souls, then from thence there do run two streams into the two several faculties of our soul, that is, the Spirit of Grace hath a working on our Understanding by the light of Faith: and secondly, in our Will, by inspiring us with holy desires: of which holy desires, the interpreter betwixt us and God, is Prayer: For that as the Apostle speaks: Our requests are made known to God by prayer and supplication, Phil. 4.6. Now as prayer is properly the effect of Grace; so whatsoever we obtain of God by prayer, it is the gift of Grace; which prayer is therefore our reasonable service of God, because we do therein acknowledge, not only our own wants and unworthiness, but also that as God hath in his hands all manner of blessings to bestow upon us; so if we sue to him for them, he will with hold no good thing from us. Psal. 84.12. Before we can pray for good things, it is required, that we do conceive a love of them; which if it be in us, than we shall not only be inflamed with a desire of them, which is an effect of love, but shall be stirred up to pray for them: But it is the peculiar work of the holy Ghost, to shed in our hearts the love, not only of God, Rom. 5. but of all other good things, which work he performeth, not in all in differently; for he is compared to the Wind, that bloweth where it will, joh. 3. But those whom it pleaseth the holy Ghost to inspire with a love and affection towards good things, they do not only desire them, but withal do pray earnestly for them unto God; for as it is the work of Jesus Christ, the eternal Word, to enlighten every one that cometh into the world, so it is the office of the eternal Spirit, to inspire our hearts with holy desires. In this answer of our Saviour, we are to consider three points: first, a time limited for prayer: secondly, the contents of the word, Oratio: thirdly, what is to be noted out of the word, Discue. Touching the time limited for prayer, we have heard already, that there are three uses of prayer, one was the use of dignity and persection, when men do converse and enter into familiarity with God, by abstracting their minds from humane affairs, and sublevating them into Heaven by a continual meditation of God, and things pertaining to the life to come, which because it is peculiar to them that have already attained to some perfection, we must say of it, as Christ did of another matter: Qui poorest capere capiat, Matth. 19 Our weakness is such, as cannot by any means come to this use; yea the infirmity of the Disciples themselves was so great, that albeit Christ had so many other things to tell them of, yet they were not able as yet to bear them, john 14. Therefore we are to consider the two other uses, which do more nearly concern us; whereof the one is, the Use of necessity, which standeth either upon fear, or upon want; and when necessity lieth upon us, in either of these respects, they are so forcible, that they make all flesh to come unto him that heareth prayer, Psal. 65. Of fear the Prophet saith: Lord in trouble they visited thee, they poured out a prayer when thychastening was upon them, Isa. 26.16. And the want of outward things is so vehement a motive, as when nothing else can move men to prayer, yet they will assemble themselves before the Lord for corn and oil, Hos. 7.14. These two, the one being as Solomon termeth it, Plaga cordis, 1 Reg. 5. the other, Defiderium cordis, Psal. 5. do point to us two times of prayer; namely, when either we are oppressed with misery, as the effect of sin, or disquieted with ourselves with the conscience, and guilt of sin itself, which is the cause of all our miseries. Touching sin, the Prophet saith, While I held my tongue, my bones consumed away; but after he had confessed his sins unto the Lord, and craved pardon, he forgave his wickedness: And because it is not his case only, for as much as we have all sinned, his counsel is in this behalf; pro hoc orabit omnis pius, Psal. 32. Which being done, as the Prophet speaketh, the weakest of them, that is, every sinner, shall be as David: Neither are we of necessity to pray, that God will forgive the guilt of our sins past, but that he will prevent us with his grace against temptations of sins to come; for in this regard, our Saviour Christ would have his Disciples occupy themselves in this holy duty, Orate, Pray ye that ye enter not into temptation, Luke 22. For the effect of sin, which is adversity. Then is prayer necessary in the time of affliction, when outwardly through the malice of our enemies we are in misery: In which case the Prophet saith: when the ungodly, for the love he bore to them, requited him with hatred, Then he gave himself to prayer. Psal. 109.3. Or else inwardly, by reason of crosses, which it pleaseth God to bring upon us, against which, the only remedy is to use prayer, as the Apostle exhorts, james 5. Is any afflicted? let him pray. A timore ivo concepimus spiritum salutis, Esa. 26.8. That is, for fear. And when we consider our own wants, the troubles that are upon us, though for a time we hold our tongues and speak nothing, yet a fire will kindle in us, we cannot long be silent, but the desire of our heart must have a vent by prayer, as the Prophet had experience in himself, Psal. 39 So that as well the fear of danger to come, as present want and affliction, will lead us to prayer. But when we are rid of all adversity, yet there is another use of prayer, which is the Use of Duty. We are to pray, not in regard of ourselves, but in obedience to God, who commandeth prayer to be made by us, as a part of his service and duty, which we oweto him. Prayer made of duty, is of two sorts, both in regard of time and place. job in the Law of nature tells us, that it is our duty: Invocare Deum omni tempore, job 27.10. and our Saviour's charge unto his Disciples is, that they should semper orare, Luke 18. which the Apostle interpreteth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thes. 5. But this cannot be performed of us, by reason of our infirmity, therefore we must expound this otherwise, and as Saint Paul speaks, we must speak after the manner of men, propter infirmitatem, Rom. 6. and so we are commanded to pray always; the meaning is, that it is our duty to appoint certain hours for prayer; for as Augustine saith, Semper orat, qui per certa intervalla temporum orat, the reason of this exposition is, for that our service to God, must be a reasonable service, Rom. 12. and the preaching of the word must not be done negligently; for it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. which cannot continually be performed of man without some respect. Touching the set times appointed to the service of God in the Law, it is appointed and required, that there should be both morning and evening sacrifice day by day, and that upon the Sabbath there should be twice so long service as upon other days, Numb. 2.8. This public service was performed by the Jews, among whom the book of the Law was read four times a day, Nehem. 9.3. For private devotion the Prophet saith, In the evening, in the morning, and at noon day, will I call upon thee, Psal. 55. and Daniel was for praying three times a day, cast into the Lion's Den, Dan. 6. In the new Testament this duty of prayer was by the practice of Saint Peter limited to the third hour, Act. 2.15. to the sixth hour, Acts 10.9. to the ninth hour, at which time Peter and john went up to the Temple together to pray, Acts 3. whose diligence and care ought to stir us up to the like. Further the Disciples desire to be taught a right form of prayer: not only as here, as a Christian, but as an Apostle and Minister sent forth to preach the Gospel: whereby we learn that prayer belongeth not only in general to every Christian, but more particularly and specially to those that have any Ecclesiastical authority over others. So that is an opinion very erroneous, that we have no other use of the Apostles of Christ, and their Successors, but only for preaching: whereas, as it is a thing no less hard to pray well, then to preach well: so the people reap as great benefit by the intercession of their Pastors, which they continually make to God, both privately and publicly, as they do by their preaching. It is the part of the Ministers of God, and those that have the charge of the souls of others, not only to instruct the flock, but to pray for them. The office of Levi and his posterity, as Moses showeth, was not only to teach the people the Laws and Judgements of the Lord, and to instruct Israel in the Law, but also to offer Incense unto the Lord, Deut. 33. Which Incense was nothing else but a type of prayer, made by the faithful. Psal. 145. Therefore Samuel confesseth, that he should sinne no less in ceasing to pray for the people, then if he were slack to show them the good and right way, 1 Sam. 12.23. This duty the Ministers of God may learn from the example of Christ's own practice, who went out early in the morning to pray, Mark 1.35. So he prayed for Peter, that his faith should not fail, Luke 22. also from the example of the Apostles, who albeit they did put from them the ministration of the Sacraments, yet gave themselves continually to prayer, and the Ministry of the word, Acts 6.4. In which regard Paul saith, he was sent not to baptise, but to preach the Gospel, 1 Cor. 1.17. which they did refuse to do, not as a thing impertinent to their office, but that they might with more attention of mind and fervency of Spirit apply themselves to make intercession for God's people. Thus much they are to learn from hence, that the Priests are Angeli Domini exercituum, Mal. 2.7. If Angels, than they must not only descend to the people to teach them the will of God, but ascend to the presence of God to make intercession for the people; and this they do more cheerfully, for that God is more respective to the prayers which they make for the people, than the people are heedful to the Law of God taught by them. For this cause the Priests are called the Lords remembrancers, Esa. 62.6. because they put God in mind of his people, desiring him continually to help and bless them with things needful; for God hath a greater respect to the prayers of those that have a spiritual charge, then to those that are of the common sort. Thus the Lord would have Abimelech deal well with Abraham, and deliver him his wife, because he is a Prophet, and should pray for him that he may live, Gen. 20. So to the friends of job the Lord said: My servant Job shall pray for you, and I will accept him, job. 42. This office was appointed to the Priests in the Law, Levit. 5.6. orabit pro iis sacerdos: Thus Ezechia sent for Esay: so says he, Lift thou up thy prayer, Esa. 37.4. Men, as they are Christians, aught to pray three times a day, as David, Psal. 55. but as they are Prophets, and have a special charge, they must pray to God seven times a day, as the same David, Psal. 119. This day of prayer, made by the Priests in the behalf of the people, was so highly esteemed, that they took order that prayer should be made continually: and because the same Priests are not to do all one thing, but to pray; therefore some were appointed for the first watches, others for the second, and others for the third watches, that so while one rested, the other might pray, whereof David speaketh, when he saith, Mine eyes prevent the night watches, Psal. 119. So Christ speaketh of the first and second watches, Luke 22. Touching david's diligence in performing of this duty for the good of the people, he saith, At midnight I will rise up, to give ●hankes to thee, Psal. 119. So did Paul and Silas, rise at midnight to sing praise to God, Acts 16. And it were to be wished that the like order were taken in the Church, that the sacrifice of prayer were continually offered among Christians, as it was in the Synagogues of the jews. Secondly, in regard of the place, we are every where to lift up pure hands, 1 Tim. 2. and so the Psalmist extendeth this part of God's service to all places generally of his Dominion, Psal. 103. Howbeit though it be not to be neglected in no place; yet especially we must offer this sacrifice of prayer and praise, in the assembly, among the faithful in the congregation, Psal. 111. and so we must learn to distinguish the Liturgy, and the public service of God in the Church, from that private devotion, which our Saviour would have us to perform daily; when he saith, when thou prayest, enter into thy chamber, Matth. 6. For God hath promised to accept that worship which we tender unto him in the place consecrate for that purpose: In every place where I put my name, th●ther will I come and bless thee; Exod. 20.24. Non solum quod cratis, sed quod ibi oratis, that is, the public place whither the Saints of God from time to time assemble themselves to call upon God together. In his Temple doth every man speak of his praise, Psal. 29. Our Saviour Christ did therefore tell them that it was domus orationis, Isa. 56. to teach us, that the chief end of our meeting there should be, not to make it a pub like school of Divinity, and instruction, but to pour out our prayers to God; for private prayers were not enough, unless at times appointed we meet together to pray publicly. So the Apostle Saint Peter doth teach us by his example, who not only when he was at home went up to the top of his house to pray, Acts 10. but to the Temple also, Acts 3. Saint Paul did not content himself to bow his knees to God when he was at Rome, and Ephesus, and other places; but he went to jerusalem, and prayed in the Temple, Acts 22.11. which thing as he did for himself; so no doubt, he did it in the behalf of the Church of God, to which he was sent to preach; and it were to be wished that in the Church there were minus oratorum, & plus orantium. The second general point is, touching the contents of the word, Oratis. Our necessities are manifold, and the grace of God, which we sue for to God, is, multiformis gratia, 1 Pet. 4. Besides, the Apostle saith, Pray with all manner of prayer, Ephes. 6. therefore it is meet that we should take notice how many kinds of prayer there are, wherein the Apostle guides us, when he saith, Let supplications, prayers, , and intercessions be made, 1 Tim. 2. These four contain all those sorts of prayer, which are contained in the body of this word, Orate. Prayer, or Invocation, consists of Confession and Petition, Confession is divided into confessionem fraudis, which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the confession of sins, whereunto they add supplication to God for pardon, like that of the Publican, Luke 18. God be merciful to me a sinner. The other kind of Confession is, Confessio laudis, that is, Thanksgiving to God for his goodness in pardoning our sins, and bestowing his benefits upon us, which kind of Confession is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This also is a part of prayer, and aught to go with it, as appears, Phil. 1.3. Col. 1.3. where the Apostle doth thank God always for the Churches in his prayer. Both these the jews gather from the words judah and Israel; for judah is Confession, and Israel is the name of prevailing in wrestling with the Angel, as the faithful do strive with God in prayer, Rom. 13. The one they call Tehillah, the other Tephillah. They had both these, Hosanna, and Hallelujah. Petition stands upon Comprecation and Deprecation. Deprecation is, when we desire that evil may be removed, which kind of prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Techinah. Comprecation is, when we would have our want supplied with good things, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tephillah. Intercession, is in another kind of prayer proceeding from charity, as the other came from faith, when we do not only confess our own sins, but the sins of others, when we pray not only for ourselves, but for others; when we praise God not only for his goodness on ourselves, but for others. So it was the charge which God gave by his Prophet to them in captivity, not only to pray for themselves, but to pray for the prosperity of the City where they were prisoners, jer. 29.7. As they were to have a care of the Common wealth, so the like is to be had of the Church. Therefore when Peter was in prison, there was prayer made continually of the Church to God for him, A●●●. 12.5. Pray for all Saints, saith the Apostle, Ephes. 6. and for me especially, that utterance may be given to me, etc. and as for them that have any special place in the Church or Commonwealth, so we are bidden to pray for all such as are in misery, as David teacheth us by his example; who when his enemies were sick, ceased not to pray for them, no less then for himself, but put on sackcloth, and humbled his soul with fasting, Psal. 35. Unto these kinds of prayer, some add two more; the first is, when upon condition that God will grant us our desire, we vow that we will faithfully serve him afterwards, as jacob prayed, Gen. 28. The other is a simple prayer or petition uttered in short words, as, Lord have mercy on me, and such like, which are nothing else, but sparks of that fire, which kindleth within us, whereof David spoke, Psal. 39 Hear me Lord, and that right soon, for my spirit faileth, 143. In regard of this our weakness, our Saviour hath in a short prayer comprehended whatsoever is needful for us, which brevity he used, lest if he had set a large form of prayer, our spirit should be dead, and our devotion key-cold before we could come to the end; and for the same purpose the Church hath prescribed collects, prayers answerable to that short petition of our Saviour Christ. All these kinds of prayers were used by our Saviour Christ in the days of his flesh, as he took our nature, and was the head of a body, Factus pro nobis peccatum, 2 Cor. 5. and so did not only confess himself a sinner, but suffered the wrath of God for it; which made him cry, Deus mi, Deus mi, My God, my God, why hast thou forsaken me? Mat. 26. The rebuke of them that rebuked thee, fell on me, Rom. 15. Psal. 69. Also he was an example to us of thanksgiving, I thank thee O Father, etc. Luke. 10.21. I thank thee that thou hast heard me, john 11. For Deprecation, as he was a man. Let this Cup pass from me, Matth. 26. The good he prayed for at the hands of his Father, was, Pater glorificame ea gloria, quam habui apud te, etc. john 17. Touching Intercession, he prayeth, Pater ignosce eye, Luke 23. I pray not for them only, but for all them that shall believe by their preaching, john 17. As he used all these kinds of prayer, so he set them all down in this form of prayer. The Confession of sin, and the supplication for remission, is in the five petitions; The thanksgiving is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thine is the Kingdom, power, and glory; and the good which he desireth is, the sanctification of God's name, the accomplishment of his Kingdom, and fulfilling of his will, as also a continual supply of all things needful for this present life. The evil from which he prays to be delivered, is first, from sin itself: secondly, from the temptations of sin: thirdly, from evils, which are the effects of sin. The third and last point in this Text is, that we observe something in this word Dicite; whereof the first is, that here Christ doth not say, Say thus, as Matth. 6. whereof some gather, that we may frame prayers after the form of the Lords prayer, but not use the words themselves: But he saith to his Disciples, Dicite, Pater noster, etc. that is, we may boldly use the very words of this prayer; and albeit; to set forth the desire of our hearts, we use other forms of prayer, and that in more words, yet we must conclude our prayers with this prayer of Christ. Secondly, when he says Dicite, he doth not say cogitate, or recitate, or murmurate, but intus dicite & cum ore, for there is a mouth in prayer, & non est oratio sine ore, therefore he alloweth vocal prayer; and as he will have us express the desire of our hearts in words, so the chief thing is, that our prayers be from the heart; for invocation is a spiritual sacrifice, 1 Pet. 2. A reasonable service, Rom. 12. So both the understanding and reason must be occupied, and also the spirit or inward affection of the heart: Our Saviour requireth both in express words, Worship him in spirit and in truth, john 4. Sing with understanding, Psal. 47. I will pray with the spirit, and I will pray with the understanding also, 1 Cor. 14. We must not only have a spiritual servency and zeal, but also must know what we pray for, which is belonging to the understanding: So that if both do not concur, our service is not reasonable, nor our sacrifice of praise, spiritual. As for that prayer that comes only from the lips, it may be said of it, as God spoke of hypocrites, Is that the Fast that I required? Isa. 58. So, assembling to hear the word, as a people useth to do, Ezech. 33. Is that this which God requireth? Is this to eat the Lords Supper? 1 Cor. 11. It is not enough to make long prayers, and use many words, there is a spiritual prayer which God will have with our vocal petitions, and therefore, that we may pray with understanding, we have need to be instructed in the sense of the Lords prayer. The excellency of this prayer is in regard of him that made it, who is come from above, who hath mixed nothing with this petition that savoureth of the earth; for they are all heavenly, as he himself is heavenly. Secondly, in respect of the form, which is a most perfect form, it was compiled by him who was the wisdom of God, and therefore cannot be but perfect, quia perfecta sunt opera jehovae, Deut. 33. Thirdly, in regard of the excellent benefits that are procured to us by it, which are so many as can be desired at the hands of God. Fourthly, for the order which Christ keepeth. If man did make a prayer, he would begin at daily bread: but Christ in this prayer teacheth us first to seek the Kingdom of God, Matth. 6. Our first petition must be for the glory of God, and then for our own welfare, chief in the world to come; and also in this life: for as we may not pray at all for things that are evil, so in things that are good and lawful, we must take heed that we ask not amiss. The petitions being seven, are divided thus: The first, concern God himself, the other six concern us. They concern us in a threefold estate, first, of Glory: secondly of Grace: thirdly, of Nature. In these petitions that concern us, the evil that we would have removed from us, is: first, sin: secondly, temptation: thirdly, evil. The good we desire to be granted us, is, first, that God's Kingdom may be in our hearts: secondly, that his will may be performed of us: thirdly, that he will give us things necessary for this present life. THE SEVENTH SERMON. LUKE 11.2. Our Father. THis Prayer, penned by our Saviour Christ in the behalf of his Disciples and his Church unto the end of the world, standeth first upon an Invocation, then upon certain Petitions. The invocation is the stile or word of salutation, wherein we call upon the Majesty of God. The Petitions contain the sum of those things we seek for at the hands of God. That which we have generally to note out of this Preface is, that this is one benefit which God vouchsafeth us, that we may pray unto him and be heard; whereby we are to conceive of him that he is not like the great Monarches, to whom no man might presume to speak, except he hold out his golden Sceptre to him, as it is in Est. 4. The heavenly Majesty vouchsafeth every man this honour to speak to him, and the Golden Sceptre of his word doth allure us thereunto. Secondly, it is a greater benefit to pray to God on this manner, that is by the name of Father; and therefore by that which he promiseth the faithful, Isa. 65. Before they call I will hear them, we are taught that we are so assured of God's good will and favour towards us, even before we open our mouths to ask any thing of him, that we doubt not to call him Father; from whence we may reason as the Apostle doth, Rom. 8. Seeing he hath given us his Son, how shall he not with him give us all things? So seeing God taketh us for his children, how shall he deny us any thing, whereby he may show himself a Father? In the first we consider the perfection of God's goodness, in these words, Our Father: In the second, the excellency of his power, expressed thus: Which art in Heaven. Both these are attributed unto God, not only of the Christians, but even by the Heathen, that are strangers to the Church; for they attribute this unto God, that he is optimus, maximus, and therefore where these two doubts arise in our hearts, Domine si vis, Lord, if thou wilt, Matth. 8. and Domine si quid potes, Mark 9 they are both taken away by these two attributes. By that term which setteth out the perfection of God's goodness, he assureth us that he is willing, and by that which expresseth the excellency of his power, we are taught that he is able to perform our requests. His goodness giveth us fiduciam, that in regard of it we may boldly come to the throne of grace, Heb. 4. The consideration of God's power breedeth in us devotion and reverence, (for both must be joined together) neither fear without the consideration of his goodness, nor bold confidence that is not tempered with a dutiful regard of his power, is acceptable to him. So that which we learned in lege credendi, that God is the Father Almighty, is here taught again in lege supplicandi; where we are instructed in our prayers to ascribe both these unto God: first, that he is our Father; secondly, our heavenly Father. The consideration of these two, are the pillars of our faith, and there is no petition wherein we do not desire, that God will either show us his goodness, or assist us with his power, and no Psalm or Hymn, that is not occupied in setting forth one of these. The titles which express God's goodness have two words, the one a word of faith, the other a word of hope and charity. Of both these words of Pater, and noster, Basil saith, that here Lex supplicandi, non modo credendi, sed operandi Legem statuit, The Law of prayer, doth not only establish and confirm the Law of belief, but of working also, For where in the word Father, is expressed the love of God to us, it comprehendeth withal the love we bear to him. Where we call God our Father, and not my Father, therein is contained our love to our neighbour, whom we are to love no less than ourselves, Upon these two hang the Law and the Prophets. Matth. 22. Again, the word Father, is a word of faith, and our, a word of charity; and the thing required of us in the new Testament is, Fides per charitatem operans, Faith, which worketh by charity, Gal. 5. So that in these words Our Father, we have a sum both of the Law and the Gospel. Christ might have devised many more magnificent and excellent terms for God; but none were apt and fit for us to assure us of God's favour. Our Saviour saith, Luke 11.13. That earthly fathers which many times are evil men, have notwithstanding this care for their children, that if they ask them bread, they will not give them a stone: much more shall our heavenly Father give us the holy Spirit, if we ask it. Wherefore Christ teaching us to call God by the name of Father, hath made choice of that word, which might serve most to stir us up unto hope, for it is Magnum nomen sub quo nemini desperandum, a great name under which no man can despair. There may seem an opposition to be betwixt these words, Father and Our, if we consider, first, the Majesty of God, before whom the hills do tremble, and the Angels in Heaven cover their faces; Secondly, our own uncleanness and baseness, both in respect of the mould whereof we be made, which made Abraham confess himself unworthy to speak unto God, being but dust and ashes, Gen. 18. And also in regard of our pollution of sin, in which regard we are called, The slaves of sin, and children of the Devil, john 8. Herein we find a great distance between God and us, and so are we fare from challenging this honour to be the sons of God in regard of ourselves. Who durst (saith Cyprian) pray to God by the name of Father, if Christ our Advocate did not put these words in our mouths? He knoweth how God standeth affected towards us, for all our unworthiness; and therefore seeing he hath framed this patition for us, we may boldly as he commandeth, say thus, Our Father. Therefore albeit of ourselves we cannot conceive hope, that God is our Father, yet we may call him Father by the authority of Christ, and say with Augustine, Agnosce Domine stilum advocati Fil●i●ui, Lord take notice of the stile of our Advocate, thy Son. We know not God's affection towards us, but by Christ we take notice of him, for he hath declared him unto us, john 1.18. and being taught that God in Christ vouchsafeth to admit us for his children, We do with boldness come to the throne of grace, Heb. 4. Therefore we have thankfully to consider unto what dignity we that live under the Gospel are exalted, not only above the patriarchs in the time of the Law, but above the heavenly Spirits. Before the Law was given, Abraham saith, Shall I speak to the Lord? Gen. 18. In the Law Christ saith, Ego sum Dominus Deus tuus, Exod. 20. then he was not called Father. But if we ask that question which the Apostle makes, To which of the Angels said he, Thou art my Son? Heb. 1.5. It will appear that God hath honoured us in a degree above Angels, for that he giveth us leave to call him Father. Thus we see what pre-eminence we have from God, above, as well the Saints on earth in time of the Law, as the heavenly Angels; that we may not only pray, but pray thus, Our Father. In the word Father, we are further to note, not only that God is the cause of all things, for that he bringeth forth all things, but also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or natural affection, to those things that are produced. God's Paternity is first generally to be considered in all creatures, which for that they have their being from God, he is said to be their Father, So job called God Pater pluviae, The Father of the rain, job 38. Also he is called Pater Luminum, jam. 1.17. and this is a motive sufficient to move God to be favourable to our prayer, if there were no more, that we are his creatures: so David spoke, Despise n●t the work of thine own hands, Psal. 138. But men have another use of God's paternity, for whereas of other things God said, Producat terra, Ger. 1. When man was to be created, he said, Let us make man, giving us to understand, that how soever other creatures had their being from God immediately, God himself would be his Father, and frame him immediately with his own hand. Secondly, when God created man according to his own Image, he breathed into him life immortal, he gave him the sparks of knowledge, and endued his soul with reason and understanding, in which regard it is called the candle of the Lord, Prov. 21. Thirdly, when man was fallen from his first estate, God opened to him a door of repentance, which favour he hath not vouchsafed to the Angels that fell, and so we may crave God's favour, not only as we are the works of God's hands, but as we are his own Image. Fourthly, God is our Father, as we are Christians: that which Moses saith; Is he not thy Father? Deut. 33. and, Doubtless thou art our Father, Isa. 63. is to be understood of our generation; but we have a second birth, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Regeneration, which setteth us in a degree above mankind, and makes us not only men, but Christians, which if we be, than we are the sons of God, not as the rain, or lights, or they that are created to the Image of God, but for that we are borne of God, john 1.18. that is, borne again of the Water and of the Spirit, without which Regeneration, no entrance is into the Kingdom of God. And our dignity in being the sons of God, in these three sorts is to be considered: First, in that we are the price of Christ's blo●d, 1 Cor. 6. Secondly, we have Characterem, that is, the stamp of the sons of God, when we are called Christians, Acts 11. Thirdly, we are the Temples of the holy Ghost, 1 Cor. 3. By means whereof he giveth us holy desires, and maketh us sorry that we have offended his Majesty; the assurance of this, is that which the Apostle ca●s the Spirit of Adoption, which he sends into the hearts of Christians, to certify them both that they are the sons of God, and may call him Father, Rom. 8. in a double sense, both in respect of nature and grace, not only by generation, but by Regeneration. In the natural affection that God beareth us, we have two things, 1. the immutability of it, 2. the excellency. God doth teach us, that his love to us is unchangeable, in this that he expresseth it by the name of Father; nam pater, e●tansi offers●s, est pater; & filius, etiamsi nequam, tamen filius, A father, though offended, is a father; and a son, though naught, yet is a son. The Master may cease to be a Master, so may a servant: The husband may cease to be a husband, so may the wife by means of divorce; but God can never cease to be our Father, though he be never so much offended, and we cannot cease to be his sons, how wicked soever we be; and therefore God doth by an immutable term, signify unto us the immutability of his affection, Heb. 6. And indeed whether he do bestow good things on us, or chasten us, his love is still unchangeable, for both are to be performed of a father toward his children, and therefore whether he afflict us, or bestow his blessings on us, we are in both to acknowledge his fatherly care, howsoever To flesh and blood no affliction seemeth good for the present, Heb. 12. This immutability of his love, as it ministereth comfort in time of affliction, so doth it comfort and raise us up in sin and transgression, so that notwithstanding the greatness of our sins, we may be bold to seek to God for favour, and say, Etsi amisi ingenuitatem filii, tamen tu non amisisti pietatem patris: Although Lord, I have lost the duty of a son, yet thou hast not lost the affection of a father. The excellency of God's love appeareth herein, that he is not described to be God under the name of a King, or great Lord, as Mat. 18. There we have an example of great goodness in pardoning ten thousand Talents; but yet a doubt will arise in our minds except we know him to be good otherwise then as he is a King: for so look what mercy he showeth to us, the like he will have us show to others, but we come short of this. But this is it that contents us, that he describes his goodness under the term of Father: in which regard how wickedly soever we deal, yet still we may say with the evil child, I will go to my Father, Luke 15. He had cast off his father, he had spent all his patrimony; yet for all that he resolveth to go bacl, and his father is glad to receive him, he went, and met, and entertained him joyfully; such affection doth God bear to his children. The benefits that we have by the fatherly love of God is of two sorts: First, Fructus indulgentiae paternae: Secondly, Fructus liberalitatis paternae: that is, the fruit of fatherly compassion, and the fruit of fatherly bounty. Father's stand thus affected towards their children, that they are hardly brought to chasten them, and if there be no remedy, yet they are ready to forgive, or soon cease punishing: Pro peccato magno panlulum supplicii satis est Patri, for a great offence, a small punishment is enough to a father. And for their bountifulness, the Apostle saith, that there is naturally planted in fathers a care to lay up for their children, 2 Cor. 12. they are both in God; for facility ad veniam, to pardon, and readiness to forgive, makes him Patrem misericordiarum, 2 Cor. 3. not of one, for he hath a multitude of mercies, great mercy and little mercy, Psal. 51. The affection of David toward Absalon, a wicked son, was such, that he forgave him, though he sought to deprive his father of his Kingdom, 2 Sam. 12. and though we offend the Majesty of God, yet he assureth us, that he will be no less gracious to our offences, than David was, For David was a man after Gods own heart, 1 Sam. 13. Touching the care which God hath to provide for us, the Prophet saith, and also the Apostle, Cast your care upon the Lord, for he careth for you, 1 Pet. 5. He careth for us, not as he hath care of Oxen, 1 Cor. 9 but such a tender care as he hath for the Apple of his eye, Zach. 2. He provideth for us, not lands and goods, as earthly fathers; but, an inheritance immortal, incorruptible, and that fadeth not, reserved in Heaven for us, 1 Pet. 1. and hath prepared for us, an heavenly Kingdom, whereof we are made coheirs with his Son Christ, Rom. 8.17. and this is the fruit of his fatherly bountifulness towards us. Out of these two, the immutability, and excellency of God's love, shown both in forgiving sins, and providing good things, ariseth a duty to be performed on our parts, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all comfort: & nomen patris, ut explicat, sic excitat charitatem: the name of a father as it showeth, so it stirreth up love: as it showeth quid sperandum, sic quid▪ sit prastandum, what is to be performed of us: the name of a father doth promise unto us forgiveness of sins, and the blessings not of this life only, but especially of that that is to come, and this duty lieth upon us, that we so live as becometh children: we may not continue in sin, but at the least must have virtutem redeundi, the virtue of returning, Isa. 63. Why hast thou caused us to go out of the way? A child though he have wandered never so fare, yet at length will come to that resolution: I will return to my father, Luke 15. But if we consider the dignity whereunto we are exalted, we shall see on earth, Si filii Dei, quodammodo Dii simus: if we be sons, we are after a sort Gods: & Divinae participes naturae, 2 Pet. 1. partakers of the divine nature, as the sons of men are men. But the Apostle sets down this plainly; Behold, what great love he hath showed us, That we should be called the sons of God, 1 john 3. This dignity requireth this duty at our hands, that we reverence our Father, Mal. 1.6. If I be your Father, where is my love? If ye call him Father, without respect of persons, etc. Then pass the time of your dwelling here in fear, 1 Pet. 1.13. Our, is a word of hope, as Father is a word of faith, for he that says noster, our, includes himself, and by hope applieth God's favour in particular to himself, which by faith he apprehends to be common to all, neither doth appropriate it to himself, saying, My Father, but includes them with himself; and so the word our is also Vox charitatis, the voice of Charity. As the first word did teach us the Fatherhood of God, so the word our, implieth the fraternity we have one with another: for God, to show what great regard he hath of the love of our neighbour, hath so framed and indicted this prayer, that there is neither Ego, nor mi, nor meum, nor mea, neither I, nor mine, nor my, but still the tenor of it is, Our Father, our bread, our trespasses, us from evil. Therefore one saith, that prayer is not only, breviarium fidei, an abridgement of our faith, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mutual pledge of our love towards our brethren, which is then especially testified, when we pray to God for them: For this prayer which our Saviour sets down for us, and all Christians prayers; are not the prayers of nature, pro se orat necessitas, necessity stirreth up men to pray for themselves: but the prayers of charity, when we are to commend the state of our brethren to God as well as our own, quia pro all is charitas, for charity prayeth for others; for in this prayer there is matter not only of supplication for the avoiding of evil, and comprecation for the obtaining of good in our own behalf; but of Intercession also, to teach us, that whether we desire that evil be rëmoved, or good be bestowed upon us; we should desire it for others, as well as for ourselves. The use of this doctrine is of two sorts: first, against Pride, for if God be not the Father of one man more than another, but all in common do call him Our Father, why then doth one man exalt himself above another? Have we not all one Father? Mal. 2. and the Apostle saith, Ye are all the sons of God, by faith in Christ jesus, Gal. 3. and our Saviour saith, Vos omnes fratres estis, Ye are all brethren, Mal. 2.3.8. Therefore we are not only to love one another as brethren, but to honour one another, because we are the sons of God; for this end the Apostle exhorteth, In giving honour to one before another. Rom. 12. So fare ought we to be from despising one another, Cur enim non pudeat aspernari fratrem, quem Deus non aspernatur filium? Why are we not ashamed to scorn him to be our brother, whom God scorneth not to be his son? Secondly, it serveth against malice, ween were all in the loins of Adam when he fell, and all one in the body of Christ; so that whatsoever he, as our Head, hath done or suffered, the same all men do, and suffer in him. And lastly, we are all included in this word, to teachus, that we ought to wish the same good to others, which we do to ourselves, for this is that which Christ commendeth in our Christian practice in the duty of prayer, singuli orent pro omnibus, & omnes pro singulis, that each should pray for all, and all for each other. He hath taken order, that no man can pray this prayer, but he must pray for others, as well as for himself, and so do good to all, and the mends that is made him is, that they also for whom he prayed, do likewise at another time pray for him; and though we cannot always pray in such fervency of Spirit as is required in prayer, yet the holy Ghost doth supply our infirmity, by stirring up others to pray, and make intercession in our behalf, cum gemitibus inenarrabilibus, with unspeakable groans, Rom. 8. even then when we cannot do for ourselves; and this is a special benefit, which the faithful have in the Communion of Saints. The Apostle saith, that God, to assure us that he takes us for his sons, hath sent his Spirit into our hearts, whereby we cry Abba Father, Gal. 4. the one of these words hath respect to the jews, the other to the Gentiles, teaching that it is our duty to pray both for jews and Gentiles, and so for all though they be strangers to us. Secondly, we are to pray for sinners, be their sins never so great, in hope that God will give them the Grace to repent, and to come out of the snare of the Devil, 2 Tim. 2. and that he will translate them out of the state of sin into the state of grace, for this life as long as it lasteth is, tempus praestitutum poenitentiae, a time ordained for repentance. Thirdly, as for our brethren, so for our enemies, as our Saviour willeth, Matth. 5.44. for they also are comprehended under the word noster; For God hath shut up all in unbelief, that he may have mercy upon all. Neither are we to pray in general for all, but for some in particular as need requireth. Not in general for all good things, but for some special blessings. As we are to pray generally, that Gods will may be done, so, for that this is God's will, our sanctification, 1 Thes. 4. we may pray in particular for those things that we have need, as to be delivered from all temptations generally, so specially from those sins, whereunto the corruption of our nature is most inclined. THE EIGHTH SERMON. Which art in Heaven. WHich words contain the second part of this invocation; for as in the word Father we call upon the bowels of God's mercy, so by these words, Which art in Heaven, we do invocate the arm of his power, (for so it is termed by the Prophet in the Old Testament) Stir up thy strength and help us, Psal. 80.2. Rise up thou arm of the Lord, Esay 51.9. So that as the Lepers doubt, Matth. 8. is taken away by the consideration of God's fatherly goodness: so that when we know that this our Father hath his being in heaven, it takes away that doubt which we use to make of his power, Domine, si quid potes: Lord if thou canst do us any good, Mark. 9 For the stile of God in respect of our necessities, consists of his goodness and greatness, which as they are both expressed by the Heathen in the title Optimus, Maximus: so the power of God in these words which they use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dwelling in heavenly habitations. Christ willing to express the greatness of God's power, doth it by that place, where his glory and power are most manifest, and that is heaven, whereof the Prophet saith, The heavens declare the glory of God, and the firmament showeth his handy work, Psal. 19.1. For when we see a poor cottage, we presently guess, that the dweller is no great person; but if we meet with some great house, we conjecture that some person of account dwells there, and therefore Job saith, that the baseness of man, in respect of the Angels, is great, for that he dwells in the houses of clay, whose foundation is of the dust, Job 4.19. But here our Saviour tells us, that God our Father, hath his dwelling in the stately Tabernacle of Heaven; whereby we may gather what is the greatness of his power. But before we come to these things, which are particularly to be considered in these words: First, we are to take heed that we run not into their error, which so confine and compass God in Heaven, as if he had nothing to do in earth, such as they, who say: How should God know? can be judge through the dark cloud? the clouds cover him that he cannot see? Job. 22.14. For when he is said to have his being in heaven, the Holy Ghost thereby doth not express his presence, but his power, therefore we are to know, that God is not so in heaven, that he is not in earth also; for so doth the old Testament witness of him, Coelum & terram ego impleo, Jer. 23. Behold the heaven, and heavens, and the heaven of all heavens, are not able to comprehend thee. 1 Reg. 8.27. and the Prophet David saith, If I go up to heaven, thou art there: if I go down to hell, thou art there also, Psal. 139. Whereby it appeareth that we may not limit God's power and presence to any one place, who is every where present, for when God is said to be in heaven, we learn thereby what his excellency is, which doth especially show itself there; for as the glory & Majesty of earthly Princes, doth chief appear in their thrones; so the glory and Majesty of God, doth especially show itself in heaven, which is his Throne, Esay 66. Matth. 5.34. He hath not his denomination from earth, a place of worms and corruption, but from heaven, a place of eternal glory and happiness. Secondly, the use of this is, to temper our confidence in God; for albeit we love him as he is our Father; yet withal we must fear him, for as much as he dwelleth in heaven; as we may in regard of his goodness, pray unto him with confidence, so withal, considering his power, we must pray with due devotion and reverence unto his Majewy, for he is not as an earthly father, that dwelleth in houses clay; but his dwelling is in heaven, and therefore as he is a Father, and consequently will be honoured, so because he is our Lord, he requires fear at our hands, Mal. 1.6. With thee is mercy that thou mayest be feared, Psal. 130.4. Whereby the Prophet would have us so to esteem of God's mercy; that withal we be bound to fear him; and that we be not like those that contemn the riches of God's mercy, the more that he laboureth with his bountifulness and goodness to bring us to repentance, Rom. 2. for as sweet things have an obstructive power to stop the passages which are in our bodies, and on the other side sour and bitter things do fret and consume, and so open the veins: So it fareth with the soul, for it is stopped when we consider nothing but the mercy of God, and contrariwise, when we cast our eyes too much upon the Majesty and power of God, the force thereof casts us into an astonishment, and brings to desperation, and therefore, that we neither have Nimiam trepidationem, nor Nimiam ostentationem, too much terror, nor too much security; we must know that God is so in heaven, as that yet he is a Father, and as he is a Father, so not an earthly, but an heavenly Father: and we cannot but fear and reverence God, if we in humility consider our baseness in respect of him, for though he be our Father, yet so long as we be on earth, we are strangers and exiles from him, and howsoever it please him to account us sons; yet as it fared with Absalon, we cannot see our Father's face, 2 Sam. 14. until he take us hence, that we may be at home with him in his kingdom of Glory. Thirdly, these words lead us also to a confidence in God, and serve to raise up our faith: There is Paternitas both in heaven and earth, Ephes. 3.16. There are Fathers of the flesh, and Fathers of the spirit, Heb. 12. But when the Holy Ghost saith, that God our Father hath his being in heaven, we are thereby to distinguish him from other fathers. If he be an heavenly Father, he is of a more excellent nature, than other fathers that are earthly and carnal, for they are mortal; as they live on earth, so by death they shall be brought sub terris, and do forsake us, but our heavenly Father is immortal, his years change not, Psal. 102. and though our Fathers, and mothers forsake us, yet the Lord will take us up and secure us, Psal. 27. Secondly, though earthly fathers were immortal, yet they are not able, and their affections are turned away, either by means of some lewd parts in the children, or for that they bear not that natural affection towards their children which they ought. But God is immutable in his love: so that although Jacob will not acknowledge us, and Abraham will not know us; yet God will be our Father, Esay 63.16. The Apostle saith, There are wicked parents that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without all natural affection, Rom. 1. And it falleth out that sometime a woman will deal cruelly with her own child; but though she forget it, yet God our heavenly Father, will not forget his children, nor turn his fatherly affection from them, Esay 49. and therefore Tertullian saith: Nullus pater tam pater: no father so fatherly. Thirdly, though they wish us never so well, yet many times they cannot do us that good they would, for want of ability, yea though they be never so able, yet they cannot deliver from sickness and death, for the sons of Princes die daily, they can give us bread and fish, Luk. 11. they have a care to provide and lay up for their children, 2 Cor. 12.14. but it is such treasure, as the moth and rust will corrupt, Matth. 6.19. But God our heavenly Father can deliver us from all evil, he can give us, not only bread and fish, and other things necessary for this life, but his holy Spirit if we ask it, Luk. 11. The treasure that God layeth up for us, is not earthly, but an inheritance incorruptible, and undefiled, 1 Pet. 1. such things as neither eye hath seen, nor ear hath heard, Esay 64. 1 Cor. 1. For God is not only careful in this life for our well doing; the knowledge of that is spes mortua: but his care extendeth to the life to come, and therefore the Holy Ghost saith not Pater in coelo, sed in coelis, in the heavens, whereby he hath begotten us unto a lively hope, 1 Pet. 1.4. Quaecunque optant vel timent homines, Whatsoever things men either with for, or are afraid of, all things come from heaven, whether it be rain, drought, or contagion, or plague, and from the first heaven, Ubi vultures coeli, Matth. 6. From this heaven Saint Paul tells the heathen that God sends us rain, and fruitful seasons, Act. 14. And when Job saith that God sends rain, and frosts, and snow; and thundereth, and worketh marvellous things, etc. Job 37. that is done in Primo coelo. But in the second heaven are the Eclipses of the Sun and Moon, there he works in the signs of heaven, He binds the seven stars together, Job 38.31. whatsoever wonders are wrought there, it is God that worketh them, and therefore he saith to his sons, Nolite timere à signis coeli. Jer. 10. he is in the second heaven, and will not suffer any thing to hurt them. The third heaven is that whereunto the Saints of God shall be received in the life to come, where Saint Paul heard things that were not lawful to be uttered, 2 Cor. 12. So that as God will not suffer the first or second heaven to do us hurt, so he will bring us to the happiness of the third heaven: for he is Pater noster in coelis: whereby we have hope and comfort not in this life only, which is but a dead hope, but a lively hope touching the life to come. For Christ doth not express God's power by an action, saying, Our Father which madest heaven and earth, Psal. 121. nor, which ride upon the heavens, Psal. 68 But by a local word, to show, that as God is in heaven, so we have an interest in the same place, and that he will at the length bring us to the same place where he is. Fourthly, this word Heaven serveth to prepare us to prayer, to the end that we should lift up our hearts and affections, from earth to heaven, seeing we speak not to an earthly father, but to one that is in heaven, and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sursum corda. Touching which thing one saith, Aquilarum est hoc negotium, this business belongs to Eagles, which as they fly highest, so they look most steadfastly upon the Sun; non Talparum, not belonging to moules, nor of such as are blind and will not open their eyes; nec Milvorum, neither of Kites, which albeit they fly aloft, yet cast their eyes still downward to the dunghill: we must wish with the Prophet, O that I had the wings of a Dove, Psal. 55. and labour more and more to fly up with the Eagle into heaven, into the presence of God the Father, and his Son, who sitteth at the right hand bodily, for, ubi cadaver, ibi congregantur aquilae, Luk. 17. As the consideration of God's Majesty, who is in heaven, doth bring us down and make us bow our knees before God our Father. Eph. 3. So it must cause us levare manus & corda, Lam. 3. and to lift up our eyes to the hills, Psal. 121. and to have such a continual meditation of his power, that we may say with David, Providebam Dominum in conspeclu meo semper, I have set the Lord always before me. Fifthly, this word doth admonish us, what things we should sue unto God for, he is a heavenly Father, therefore we must ask of him heavenly things; his answer to the sons of Zebedeus was, Matth. 20. Ye ask ye know not what, honour and wealth are not things proportionable to him that is in heaven, and an earthly Prince will count it a disgrace, if a man ask at his hands mean things, such as may be had of every man. The gifts we are to ask of our heavenly Father, are the eternal salvation of our souls, this gift of the holy Ghost, which he hath promised to them that ask it, Luk. 11. and all spiritual blessings in heavenly places, Eph. 1.3. God is a Father, as Abraham was, and as he had movable goods, which he gave to the sons of Keturah; so he bestowed the inherinance, which was , upon his son Isaas, Gen. 25. So we that are the children of the promise, as Isaac was, Gal. 4. must seek for the inheritance of Isaac, and not content ourselves with that portion which was given to the sons of Keturah. Solomon saith not amiss, Two things have I desired of the Lord, Prov. 30. But David saith better, Unam perii à Domino, I have sought one thing of the Lord, Psal. 27. That I may dwell in the house of the Lord, that I may be partaker of Grace in this life, and may be received into glory in the life to come. Unto Martha that was troubled about many things, our Saviour said, Unum est necessarium, Luk. 10. and this is the reason why it is not said, qui es in terris; For God showeth himself a Father, rather in heaven then in earth, Deus pater est in coelis, he is in heaven by assuring us of God's heavenly blessings: for they are the signs of Gods fatherly bounty to such as are his heirs by promise; as for earthly things he showeth himself in them rather to the sons of Keturah then to Isaac, and in respect of this world, Martha is said to have chosen the better part, Luk. 10. Sixthly, as it teacheth us, what we must pray for, so also we learn hereby what we are to judge of ourselves, and how we are to dispose of our minds, when we come to pray; if God our Father be in heaven, then because we are yet on earth, we must esteem of ourselves as strangers and pilgrims. This did all the Fathers acknowledge, I am a stranger, and sojourner upon earth, as all my Fathers were, Psal. 39 and therefore having a longing to be in our City, Woe is me that I am constrained to dwell in Meshech, Psal. 120. The Apostles Peter and Paul confessed the same, the one writing to the Church of God calleth them Pilgrims and strangers, 1 Pet. 2. the others reporteth of the Fathers that they confessed themselves strangers and Pilgrims upon earth; and in saying these things they show that they sought a country, not the land of Canaan from whence they came, for they had time to return thither if they had been mindful of it; but they sought a better, that is, an Heavenly City, Heb. 11.13. and we have no abiding City here, but do look for one to come, Heb. 12.13. These show us that albeit we have our dwelling in earth, and be subject to many calamities, yet for this our exile, we do, genus de coelo ducere, we take our pedigree from heaven: When therefore as the Poet saith, os homini sublime dedit; it is a shame for us to have our hearts downward; we must remember that we are of a more excellent nature than other creatures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are his kindred, Act. 17. we have received from God a soul and spirit endued with many heavenly qualities, which being dissolved from the body, returneth to God that gave it, Eccles. 12. During this our exile and pilgrimage, we are not only to consider, that we look upwards with our faces, (which moved the Heathen to meditate on heaven) but chief, that in our souls we have the Image of God imprinted, aught to move the people to think of God, and to set our minds onthings above, Col. 3. Albeit we be here in a fare country fare from our father's dwelling; yet we must not forget our father's dwelling house, Luk. 15. The poition is in heaven which our Father will give us, and that we seek to be acquainted with the laws of that country, where our inheritance lieth, that we may guide our lives according to the same, lest being rebellious, we deprive ourselves of our right and be disinherited. Secondly, seeing we know that we are not in our own country, we must say as Absalon did: Why am I come hither, if I may not see the King's face? 2 Sam. 14. He being an ungracious son, was desirous to see his father: than it shall be a shame for us, that are all the Sons of God, by faith in Christ Jesus, Gal. 3. if we have not a longing desire to come before the presence of God our Father, Psal. 42. and except we have a desire to enter into the Courts of the Lord, Psal. 84. except that with the Apostle, we desire to be dissolved and to be with Christ, Phil. 1. the first begotten of many brethren; and if with our Father God, we lay up our treasure in heaven, and count it our chief felicity to be there, then would we think upon heaven more than we do: For, where our treasure is, there must our hearts be also, Matth. 6. But because we altogether set our hearts on earthly things, therefore it falls out that our heart is as a heavy clod of earth, and unable to lift itself up to heavenly meditation. Thirdly, as we desire to be in heaven in our Father's house: so our conversation must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3. we must not live by the laws of earthly Princes, and Acts of Parliaments, but by an heavenly law: though we be strangers on earth, yet we are Citizens of heaven, and must carry ourselves according to the laws of our country, being always desirous to do that which pleaseth our heavenly Father, though there were no humane law to compel us thereunto; and whereas natural men have for the end of their civil actions, bonum common, a common utility, we that are spiritual, must make bonum coeleste, the heavenly good, our end: we must do well, because God will behold our well-doing favourably, and the Angels of heaven will be glad of it, Luk. 15. Christ, who is the Lord from heaven, did subject himself to the will of God his Father; Not my will, but thy will be done: and as he that is heavenly, so must they that will be heavenly: as we now bear the Image of the earthly, so shall we port are imaginem coolestis, 1 Col. 15. He while he lived on earth, did guide himself by an heavenly law, and we that remain on earth must express his image by the imitation of his obedience. It is true which both our Saviour Christ, and John Baptist said, That that is borne of the flesh is flesh, and so, that that is of the earth is earthly, and speaketh of the earth, Job. 3. But there must be an imitation, and we must set ourselves forward towards our heavenly country. But because it is not in our power to do this of ourselves: for that, as Christ says, No man can come to me, except the Father draw him, Joh. 6. therefore we must pray with the Church in the Canticles, Cant. 1.4. Trabe me, and to this end doth the holy exercise of fasting and mortification serve greatly, that we may, as it were, with Doves wings, fly up into Heaven. As the word Father doth show us not only our dignity, but our duty also; so the word Heavenly, doth not only give us a hope of heaven, but also teacheth us, that seeing our Father is heavenly, we must live by the laws of Heaven. As we are careful to be made partakers of the inheritance which God hath prepared for us; so we must be as careful to please him, and to do those things which are agreeable to his will. We must not only know, Quid sperandum, what is to be hoped for, but Quid praestandum, what is to be performed of us. If we pray not only with confidence, because God doth take us for his sons, but also with invocation, with devotion, and reverence, knowing that our Father hath his dwelling in heaven, and we are pilgrims in earth; Thus shall we be veri adoratores, Joh. 4. true worshippers. As we know we shall have our part in heaven, so we must begin our heaven here on earth: and this shall be done, if we add our endeavour to those things which we pray for at the hands of God, as August. prayeth: Da Domine, ut pro quibus oramus, pro iis laboremus: Grant Lord, that the things we pray for, and crave of thee, for them we may also labour. THE NINTH SERMON. Hallowed be thy Name. HAving ended the first part of this prayer, which we called Invocation, consisting upon the power and goodness of God, we come to the petitions themselves, which are seven, of which the first concerneth God, the other concern ourselves: or they may be divided as the days of the week, whereof, as one falleth out to God's portion, the other to be employed in our own affairs. So, of these petitions, the first doth immediately concern the glory of God, the other six the supply of our own necessities: in the beginning we heard that it is expedient to know not only what we are to ask, but in what order; what first, and what second; touching which point we are taught by this form of prayer, that that petition which concerneth the sanctification of God's name, is Caput votorum; and that all other things that we either desire, or pray for in our own behalf, aught to stand after it: and that we must both desire and pray for the sanctification of God's name, before any thing that we desire, either for ourselves, or for our brethren; whether it be for the removing of evil, or for the obtaining of good: for as before we learned what his love is to us, in that he vouchsafed to be our Father; so hereby we shall express our love again to him, if when we come to pray to him for our necessities, we be carried away with such a desire of the glory of our heavenly Father, that we forget our own selves, and desire only that his name may be sanctified, which duty Christ doth by his own example commend unto us. In this form of prayer, we are put in mind of that which before was required in the law of works; for as there we learned, that God is not honoured aright, except he be loved above all things, because he created all things: and for his wills sake they all were created, Rev. 4.11. So we cannot pray to him aright, except above all things, and in the first place we seek for the sanctification of his Name. In respect of God himself there is no cause why we should make this petition on his behalf; for as the Prophet saith, Thou hast no need of any goods, Psal. 16.1. So he stands not in need of any thing that can come to him by our means: if we would wish him any profit, the earth is his, and all that is therein, Psal. 24. If pleasure, there is with him torrens voluptatis, a River of pleasure, Psalm. 16.11. Wherefore albeit that in his own essence and nature he be perfect, yet extrinsecus assumpsit sibi nomen, he took himself a name from without, he calls himself the Lord Almighty: not that any term can sufficiently express him and his essence, but to the end, that while we have a reverend regard of his Name, he might receive some service at our hands. The account that men do make of their name, is such as Solomon saith: A good name is more to be desired then great treasure; it is more worth than precious ointment, Eccles. 7.1.5. God accounts, that we do not only greatly profit him, but do procure great delight and pleasure to him, when we reverence his holy name; which how precious it is, it doth appear hereby, that he setteth the hallowing of his name before his kingdom. Many of the King's subjects that are in the farthest parts of the land, never see his face all their life time, and yet in reverence to his name are ready to make long journeys, to appear when they are commanded in his name; and so it fareth with us that live on earth: for, Deum nemo vidit unquam, Joh. 18. Nay, very few are admitted to see his backparts, Exod. 33. But though we cannot see his face, yet as those are counted dutiful subjects that do not only reverence the Prince's person, but obey such commandments as come in his name: so look what duty we do to God's name here on earth, he reckons it to be as good service, as that which is performed by the Angels in heaven, that always behold his face, Mat. 18. And reason it is that we should esteem of God's name, for as in time of trouble, Turris altissima nomen Domini, the Name of the Lord is a strong Tower, Prov. 18.10. So being delivered once of danger, yet we are sure of the salvation of our souls, and sanctified in the name of the Lord Jesus, 1 Cor. 6. Besides there is no other name given under heaven, by which men can be saved, Act. 4. And therefore ought by good right to receive sanctification of us. Howbeit we may not hereupon ground that error, which some gather upon these words, Ephes. 1. where it is said, That God hath thosen us in Christ to the praise of the glory of his grace: not that God is desirous of vainglory, he is not to receive any thing from us; but contrariwise as he is good, so he is desirous to communicate his goodness to us: but the care that he hath for the sanctifying of his name, ariseth from the duty which man oweth unto him: In which regard such as have been most religious in all times, have reared up Altars, and set up Temples in honour of God's Name. The account of this Petition is that which maketh the difference betwixt the Papists and religious people, between Heretics and the true worshippers of God, that the one esteemeth highly of the Name of God, the other doth not. We usually account of men's names, according to the worth of their persons: but God himself is holy, therefore he tells us, that his name also is holy: as the Prophet saith, Holy and reverend is his Name, Psal. 111.9. and Psal. 9.9. and it is not only holy in itself, but it gives holiness unto all things that are holy. The word of God is holy, because it is published in nomine Dei, wherefore the name of God being holy in itself, needs not be hallowed by us, that can neither add holiness to it, nor take any from it; but when God willeth us to hollow his Name, it is to prove us, that by glorifying his Name, we may show how we glorify God himself, and what reckoning we make of him, that God may have proof how we do with the Virgin magnify God our Saviour, Luk. 2. and how we do glorify God in our bodies, and in our spirits, 1 Cor. 6. The Name of God must be considered in two sorts, either as it is expressed by the term of Lord, Father, Lord Almighty, or else as it is expressed in such things as bear his name, as he speaketh of Moses, Exod. 23. Behold I will send my Angel before thee, beware of him, and hear his voice, etc. quia nomen meum est in eo. Touching the expressed name of God, whether it be Father, which importeth his goodness, or Lord, which implieth his power, as we may not account basely of them, so we must not use them lightly and negligently, but upon just occasion. The things that have the name of God impressed and imprinted in them, are either those persons which have their denomination of God, either jointly, as the Church, which is called sancta Ecclesia Dei, or severally, as the Priest, of whom Moses saith, Let thy Urim and thy Thummim be with thy holy one, Deut. 33. The Priests are called holy, because they are consecrated to the Lord: In which respect, as in the old Testament they are called viri Dei; so in the New, they are vasa nominis Dei, vessels of the name of God, as the Lord speaks in a vision touching Saul to Ananias, That he was a chosen vessel to bear the Name of God among the Gentiles, Act. 9.15. Secondly, those places are said to be Gods, which are consecrated to holy uses, as the Sanctuary, which is Domus Dei, and all those places, where he puts the remembrance of his Name, and whither he promiseth that he will come to bless his people that are assembled there for his worship, Exod. 20. Thirdly, those times which are kept holy to the Lord, as the Sabbath, which is dies Domini, Rev. 1. Fourthly, the Word of God preached in God's name. Fifthly, the Element consecrated in the Sacrament, for a holy use, called therefore, panis Dei, Joh. 6. In all these there is an impression of God's name, and therefore we must not lightly account of them, but show great reverence to them, that thereby we may testify the high and reverend regard and estimation we have of God himself, for sanctification is when God is said to magnify or glorify. It signifies to make great and glorious: so when sanctification is given to him, it betokeneth to make holy, but when we are said to sanctify, that is, to account holy; when we magnify God, that is magnifacere Deum, to esteem greatly of God; and our glorifying of God is to account him glorious: so that when we pray, Hallowed be thy Name, our desire is, that God's name which is holy of itself, may be so accounted of us; and be holily used by us. And whereas he saith not glorificetur, or magnificetur nomen tuum, glorified, or magnified by thy Name, but sanctificetur, hallowed, or sanctified be thy Name, it is to the end, that we receiving the sanctification of God's spirit, might have a holy regard of his Name; for things may be accounted great and glorious by those which are accounted neither great nor glorious: but sanctificetur cannot come from any persons that are profane, but only such persons as are holy: therefore the Angels in heaven cry not, Glorious, Glorious, but Holy, Holy, Holy, Esay 6. The title that Aaron beware upon his breast, was not Glory, but Holiness unto the Lord, Exod. 28. And the four beasts ceased not to cry day and night, Holy, Holy, Holy, Lord God Almighty, Rev. 4.8. The duties which pertain to the sanctifying of God's name, are two. First, that against which we do Deprecari, or pray to be removed: secondly, that for which we do pray, or desire to be granted. First, we are to pray, that we may not use the name of God, which is Wonderful and Holy, either contemptuously to Magic, or cursing, or negligently abuse it upon any slight occasion; because that holy things are to be separated from a common use, and are not to be used but when necessity requireth. We see by experience that the holy name of God hath not that reverence which it ought to have, and therefore the persons which do take it in vain, do oftentimes pull upon themselves the plagues and vengeance of God by that sin: for God doth in justice punish such offenders, not because the name of God can receive any pollution by men's default; but because we do, quantum in nobis est, as fare as in us lieth, pollute the holy name of God, even as he that looketh after a woman to lust after her, hath already committed the sin of uncleanness, although she be not a whit the less chaste for his lust, Mat. 5. The Heathen fail in this duty, because they do appropriate the name of God to fourfooted beasts, Rom. 1.23. And change the glory of God, who is incorruptible into the similitude of mortal man. The Jew sinneth, because he contemns the name of JESUS, which is a name above all names, Phil. 2. and despiseth the name of CHRIST, the preciousness whereof appeareth herein, by that that it is Oleum effusum, an ointment poured out, Cant. 1. But as we are to pray against the contemptuous abuse of God's name, so we are to pray that we do not negligently, or carelessly use it, without that reverend estimation, and regard, that is due to it; that we tread not under feet the Son of God, nor account of the blood of the Testament, whereby we are fanctified, as a common thing, Heb. 10.29. Secondly, Moses and Aaron were debarred from entering into the land of Canaan, not because they polluted God's name; but for that they did not sanctify the Lord among the children of Israel at the waters of strife, Deut. 32.51. Therefore as we pray against the contempt and negligent use of God's name; so we must pray, that we may have a due regard of it: First, that we sanctify God's name in our hearts, 1 Pet. 3. Secondly, we must not use the name of God with our tongues but seriously, and therefore we are forbidden to take it in vain in the third Commandment. Thirdly, in all our actions we must not begin any thing that is extraordinary, but in the Name of the Lord that made heaven and earth, Psal. 124. and men must refer the end of them to the Glory of his name, 1 Cor. 10. God, whose name is called upon by us, is holy, and Christ, of whom we are called Christians, Act. 11. is holy; therefore we must sanctify God in our actions. Neither do we pray, that we ourselves only may sanctify God's name, but that others also may do the same, for Christ saith not, Sanctisicemus, let us sanctify: but Sanctificetur, let thy name be sanctified. This is it whereunto the Prophet exhorteth, Laudate Dominum omnes Gentes, Laudate Dominum omnes populi, Psal. 100 and Psal. 117. Praise the Lord all ye Nations, praise him all ye people; that is for persons. For places, The Lords name be praised from the rising of the Sun to the going down of the same, Psal. 113. Thirdly, for the time, Blessed be the name of the Lord from this time forth for evermore, Psal. 113. But because it cannot generally be sanctified, except it be known, we must desire that all may know God, and pray with the Prophet, Let thy way be known upon earth, and thy saving health among all Nations, Psal. 67. Secondly, not to know it only, but cheerfully to go forward in the profession of God's truth, and in the worship of his name: Thou hast multiplied the people, but not increased their joy, Esay 9.2. But we are to pray that as all Nations know his name, so that they may so carry it and profess it, as that the Heathen may not have occasion to say scoffingly, Populus Dei est iste, Ezek. 36.20. We must desire of God that all that profess his name may so carry themselves, that for their sakes the name of God may not be evil spoken of among the Gentiles, Rom. 2. But contrariwise, that they may shine as lights in the world, among a froward and crooked generation, Phil. 2. That they may by their good works stir up all men to glorify our heavenly Father, Matth. 5. and by their good conversation, without the word, win those that obey not the Word, 1 Pet. 3.2. We are to desire that such as have not yet cared to perform this duty, may now begin, that such as have begun to sanctify God's name, may go forwards, and that such as are fallen away from God, and pollute that holy Name, which sometimes they did highly esteem, may resipiscere, that being renewed by repentance, they may recover themselves out of Relapses, that they may be of the society of Angels, that cry continually, Holy, Holy, Holy, Esay 6. Rev. 4. We must be careful not for ourselves only, but for those over whom we have power, that they may sanctify God's name and account it holy; that the Heathen may not take occasion to pollute the holy name of the Lord, saying, Are these the people of the Lord? but that while they behold our good conversation, they may have occasion to say, Verily God is in you, 1 Cor. 14.1 Cor 14.25. Thirdly, Tuum nomen, thy name; men are given generally to give a kind of honour to God, but in the mean time they will have themselves honoured, but here they are taught otherwise. It is our duty to ascribe all glory to God; Non nobis, sed nomini tuo da gloriam, Not unto us O Lord, not unto us, but to thy name give the glory, Psal. 115. So that all men are no less desirous of their own honour and glory, than the bvilders that built Babel, that said, Let us get us a name, Gen. 11. But such as are thus affected, and carried with the love of themselves, are not fit to sanctify the name of God, as our Saviour speaks, How can ye believe, seeing ye receive glory one of another, and seek not the glory which is of God? Joh. 5.44. As we may not usurp God's honour for ourselves, so we may not defy Princes: for we see how ill that voice was taken, V●x Dei & non hominis, the voice of God and not of man, Act. 12. neither may we give divine honour to the Apostles and Prophets of God. The Heathen people said of Paul and Barnabas, Gods are come down to us in the shape of men, and they would have sacrificed unto them, but the Apostles, not willing to admit this sacrilege, rend their and cried, We are men subject to the same passions that you yourselves be, Act. 14. for we are desirous to give honour, if not to ourselves, yet to others; but here Christ tells us, that no other name is to be sanctified but the name of God; whereof we should be so careful, that we ought to pray, that God's name may be sanctified by others, if not by ourselves, though we in our own persons cannot hollow it, yet sanctificetur nomen tuum, Let thy name O Lord be sanctified. Hereby, as we pray for the gift of the fear of God, which is one of the seven virtues which are set down, Esay 11. because we do truly sanctify God, when we make him our Fear and Dread, Esay 8.13. So we pray against the vice of pride which is the contrary to the virtue of Fear, so shall we obtain the blessings, Matth. 5.23. Blessed are the poor in spirit, etc. And upon this petition is grounded, not only whatsoever Hymn or Psalm is sung of the Congregation, but even the end of all Assemblies is to ascribe Holiness to God, and to sanctify his Name for his benefits bestowed upon us. And in this they acknowledge, first, their own unworthiness: secondly, they bless him for his goodness extended toward them: thirdly they do not acknowledge it in themselves, but do tell it forth as the Psalmist speaketh: O come hither and hearken, all ye that do fear God, and I will tell you what he hath done for my soul, Psal. 66. Fourthly, to this end they lift up their voices in singing, to the end they may make the voice of his praise to be heard, Psal. 66. And among other benefits, we are to praise and bless his name for the benefit of Sanctification, which we have in the name of the Lord Jesus: secondly, for the Means whereby this Sanctification is offered and wrought in us, which is the Word, as Christ saith: O Father sanctify them in thy truth, Joh. 17.13. For the perfection of sanctification that we shall have after this life, when we shall be Partakers of the inheritance of the Saints in light, Col. 1.12. when we shall continually sing with the heavenly Angels, Holy, Holy, Holy, Lord God of Hosts, Esay 6. And howsoever, when we desire of God that his name may be sanctified, we seem like natural children to forget our own necessities in respect of the care we have to God's glory; yet even then, we pray no less for ourselves then for God, for the Lord hath promised: Them that honour me I will honour, 1 Sam. 2.30. and Christ saith: That if the Name of the Lord Jesus be glorified in us, we also shall be glorified in him, 2 Thess. 1.12. Et sanctificando nomen, adveniet Regnum: In sanctifying his name, his kingdom shall come, as the next Petition is. If while we remain on earth, our whole desire be to sanctify God's name, we shall at length come to the place where we shall day and night sing as the Cherubims do, Esay 6. And with the heavenly Host of Angels, sing Glory to God on high, Luk. 2. we shall fall down before his Throne, saying always, Thou art worthy O Lord, to receive glory, and honour, and praise for ever, Rev. 4.11. THE TENTH SERMON. Thy Kingdom come. HAving entreated of the first petition, touching the holy estimation of God's name, we are consequently to speak of those six that concern ourselves, whereof the first three are spent in praying for that which is good, in the other three we pray for the removing of evil; The first two petitions, or the sum of them, is excellently expressed by the Prophet, Psal. 84.11. And by our Saviour, Matth. 6.33. for agreeable to the words of David, and of Christ our Saviour, in the first petition we ask for glory, and seek for the Kingdom of God; in the second, for grace and righteousness: in the third, for the good things of this life, which shall not be withheld from them that lead a godly life, but shall be ministered unto them that upon earth do seek God's Kingdom, and the righteousness thereof. Wherefore as of things which concern our good, the first, both in order and nature, is the Kingdom of God; for the first thing in our desire ought to be the Kingdom of God, according to the commandment of our Saviour, and we are to account all things but dung in respect of it, Phil. 3.9. Hereunto is required the spirit of Wisdom, and Understanding, Isa. 11.2. that may teach us to contemn all earthly pleasures, in respect of the heavenly Kingdom. Here our Saviour condemneth that capital vice that reigns in those men which in the world live of their own, and take no further care but to establish for themselves a Kingdom upon earth. But if (according to his direction) we fix our desire upon the Kingdom of Heaven, and by despising the world, do labour for the virtue, which consists in the purity of the heart, then shall we have the blessing that is promised to the pure in heart, Matth. 5.8. that is, they shall be exalted to see God. Now when he saith, None shall see my face and live, Exod. 33. they that truly make this prayer shall behold his face in the Kingdom of glory. These two first petitions have relation to the Invocation; for as God by the word Father doth express his love to us, and for that he is in Heaven, doth give us hope for an heavenly estate; so we in these petitions do first desire that whereby our love towards him may appear, while we prefer the sanctifying of his name before the regard of our own good: secondly, we declare our heavenly Hope that may come of being partakers of his heavenly Kingdom. Howsoever God will not have any man's name Hallowed, or Glorirified but his own, as he speaks of himself, Esa. 42. My glory will I not give to another: yet he will communicate his Kingdom to us: and therefore in our own behalf wear taught to pray: Thy Kingdom come. In the petition we are to consider two things: First, the Kingdom itself: secondly, the Coming of his Kingdom. Touching the first point it may be objected, how it is that Christ teacheth us to make this petition: for God's Kingdom is an everlasting Kingdom, and his Dominion endureth throughout all ages, Psal. 145.13. How then is it said to come? For the answer of this doubt, the Kingdom of God must be distinguished. First, God hath an Universal Kingdom, such a Kingdom as ever was, and for ever shall be; of which it is said: The Lord is King, be the people never so impotent: he ruleth as King, be the people never so unquiet, Psal. 99 Secondly, there is a Kingdom of Glory, that whereof our Saviour speaketh, Matth. 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you, etc. And the thief upon the Cross said, Lord remember me when thou comest into thy Kingdom, Luke 13. and this is the Kingdom which in the first place Christ teacheth us to pray for: we pray for this Kingdom, that it may come: we pray for our own good, for it is a Kingdom of power, and therefore able to defend us: and therefore our Saviour in the conclusion of his prayer, addeth this, For thine is the Kingdom, Matth. 6. According to which the Prophet David saith: Thy Saints give thanks to thee, they show the glory of thy Kingdom, and talk of thy power, Psal. 145.11. The government of his Kingdom is committed to Christ, of whom it was said by God: I have set my King upon my holy Hill of Zion, Psal. 2. In which regard he doubteth not to affirm of himself, Matth. 28: Data est mihi omnis potestas, etc. All power is given ●e in Heaven and in Earth. And notwithstanding God reigneth as King; yet that is verified, which the Prophet complaineth of, Isa. 26.13. O Lord God, other gods besides thee have ruled over us: for Satan taketh upon him to be King, and hath played the Tyrant, and hath prevailed so fare, as that the greatest part of the world are subdued unto him, in which regard our Saviour calleth him the Prince of the world, john 14.30. And by the Apostle he is termed the God of this world, for that he blindeth men's eyes, and maketh them subject to the Kingdom of darkness, 2 Cor. 4. Secondly, there is a Kingdom of sin, against which the Apostle exhorteth: Let not sin reign in your mortal bodies, Rom 6 ●2. which he meaneth, when he saith: That sin hath reigned unto ●●●ath, Rom▪ 5.21. Thirdly, the Apostle showeth, that Death hath a Kingdom, when he saith, that by means of sin death reigned from Adam to Moses, Rom. 5.14. These are enemies to the Kingdom of God; for while the Devil reighneth by means of sin, as he doth so long as he worketh in the children of disobedience, Ephes. 4. he taketh away the glory of God's Kingdom, and Death takes away the power of it. And in regard of Satan's Kingdom, he is said to be a King over all the children of pride, job 41.34. For he makes the whole world rebel against God, so that they are not ashamed to deny him to his face; and that is true not only of the common sort of the world, but even of a great many of the Church, of which number are those that stick not to say, We will not have Christ to rule over us, Luke 19.14. Again, there are many stumbling blocks for the hindrance of God's Kingdom, Matth. 13.41. that the Kingdom of God cannot come; and therefore we do worthily pray as well that the Kingdom of Satan and sin may be overthrown, as for the removing of those offences. God having exalted his Son into the highest Heaven, saith unto him, Sat thou at my right hand, till I make thine enemies thy footstool, Psal. 110. The last enemy that is to be destroyed, is death, 1 Cor. 15.16. Wherefore our desire is, that there may be such a Kingdom, as wherein the Law of God may be exactly kept, and that it would please God in this Kingdom to tread down Satan under our feet, Rom. 16. that not only death itself, but he that hath the power of death being destroyed, Heb. 2.14. God may be all in all, 1 Cor. 15.28. When we behold the state of the world, and see that good men are trodden under feet, and the vessels of wrath and sin are exalted and prosper, than we may know that that is not the true Kingdom, and therefore we pray that God will set up his Kingdom in our hearts, and govern us by his Spirit. And therefore this point doth not only concern ourselves, but also God, for unless his Kingdom come, his name cannot be sanctified of us. As there are temporal Kingdoms, so there is a spiritual Kingdom, called the Kingdom of Grace, whereof our Saviour speaketh, The Kingdom of God is within you, Luke 17.21. As before we prayed for the Kingdom of Glory, so now for this Kingdom of Grace; for, without this we shall never be partakers of that other Kingdom. The glory of other Kingdoms is the reformation of things that were before amiss; but the glory of the Kingdom of Grace is, that, as during the tyranny of Satan, Sin reigned unto death, so now under this Kingdom, Grace may reign through righteousness by jesus Christ, Rom. 5.21. That we may have interest in both these Kingdoms, we must hearken to that which Christ proclaimeth, Matth. 4.27. Repent, for the Kingdom of God draweth near: as it draweth near to us, so we must draw near to it, else we shall never enter into it, for, except a man be borne again, he cannot enter into the Kingdom of God, john 3.2. And that we may begin to draw near to it, there is an outward regiment to be used, which is a token of the grace of God bearing rule in our hearts; we must by the Kingdom of God within us, cast out Devils, Matth. 8. We must entreat God by the power of his Spirit to plant in our hearts that which is good, and to root out, and remove out of them that which is bad, Matth. 13.48. We must displace Satan and sin, that they set not up their thrones in our hearts, and in stead of it, we must set up God's Kingdom, ruling in us by his Spirit, for the Kingdom of God stands in righteousness, and peace, and joy in the holy Ghost, Rom. 14.17. If we find these virtues in us, they are sure pledges of the Kingdom of Grace, and we may assure ourselves, that after this life is ended, we shall be received into the Kingdom of Glory. And how soever he hath appointed Kings and Rulers over us for our outward safety and defence, yet they have their Sceptre from him, and the end of their rule is, to further Gods Kingdom, as the Apostle speaketh, That we may live under them, in all godliness and honesty, 1 Tim. 2. Touching the coming of his Kingdom, it may be demanded why we pray that it may come to us, seeing that it were meeter that we should come toward it? But hereby Christ giveth us to understand what our corruption is: It is with us, as with the Israelites, that were so addicted to the flesh-pois of Egypt, that they cared not to go into the promised land, likewise we are so in love with this present world, as that we have no mind of Heaven. Besides, there are so many stumbling-blocks in our way, as that the Kingdom of God must come unto us, or else we shall never possibly come unto it. Therefore, as we pray that God would lighten our blind eyes, and inflame our hard hearts with a love of his heavenly Kingdom, so also, that he would send his Angels to gather out of his Kingdom, all things that offend, Matth. 13.41. The things that we pray against, are the Kingdom of Satan, darkness, and sin, that they may departed from us, and that the inward Kingdom of Grace may take place in our hearts, but the principal Kingdom that we desire is the Kingdom of Glory, whereof our Saviour said, Behold, I come quickly, Revel. 22.7. This is the Kingdom which the Saints desire, saying, Come quickly, Lord jesus, Revel. 22.20. and all creatures do wait for this Kingdom, looking when they shall be made free from the bondage of their corruption, Rom. 8.20. For whereas now all things are subject unto vanity, than there shall be a Kingdom that shall not perish. It is not for the wicked to desire the coming of his Kingdom; Woe be to you that desire the coming of the Lord, it is darkness, and not light, Amos 5.18. The wicked shall say to the Mountains, Fall upon us, for the wrath of the Lord no man is able to abide it, Revel. 6.16. But to the godly, it is a day of comfort, Lift up your heads, for the day of redemption draws near, Luke 21.33. Howsoever, he will render vengeance to the ungodly that have not known nor obeyed the Gospel of God, 2 Thes. 1.8. Yet he comes to make a garland to crown the godly, and to set them in his throne, they shall be received into his Kingdom of glory, where they shall enjoy the things, which neither eye hath seen, nor ear hath heard, nor hath ever entered into the heart of man, which he hath prepared for them that love him, 1 Cor. 1. Therefore Saint Paul saith, I desire to be dissolved, and to be with Christ, Phil. 3. Simeons' desire is, Lord, now let thou thy servant departed in peace, Luke 2.29. Thus the remembrance of the day of our redemption is a joyful remembrance to them, and the chief thing that they desire, so that they are willing to departed, in regard of their future hope, rather than to tarry here: and howbeit that Christ defers his Kingdom and coming, yet we are to be watchful, for it will come as a snare, Luke 21. and 1 Thes. 5. and when he cometh he will rather be for us, then against us. THE ELEVENTH SERMON. Thy will be done. THe sum of all our desires, is set down by those words of the Prophet, Psal. 84. where he saith, The Lord shall give glory and peace, and no good thing shall he withhold from them that live uprightly; And our Saviour doth excellently express the same, Matth. 6. Seek the Kingdom of God, and his righteousness, and all other things shall be ministered. The Petitions of glory, and God's Kingdom, have already been handled: Now in this third (which is the second of those which concern ourselves) we are suitors for the grace of God in this life, whereby we may be enabled to do his will here, that so we may obtain the Kingdom of glory in the world to come: for the Kingdom of God, and of glory is the Heaven that we desire all to arrive at, and grace and righteousness is the gale of wind that drives us forward thereunto, and our suit to God in this petition is, that by doing of his will here on earth, Grace may reign in our hearts by righteousness, Rom. 5.21. that so hereafter we may reign with him in glory. He doth not only will us to seek God's Kingdom, Matth. 6. And tells us that there is one prepared for us before the foundation of the world, Matth. 25.34. but also how we may find it, and attain to it, Matth. 7. Not every one that saith, Lord, Lord, shalt enter into the Kingdom of God, but he that shall do the will of my Father which is in Heaven. Therefore touching the order of this prayer, as of those things which concern our good, the first is, that God's Kingdom may come to us: so the door whereby we must enter into the same, is the doing of Gods will, and therefore in the second place we are taught, that the Kingdom of God shall come, not by wishing or desiring, but by doing of Gods will, as Christ saith, The Kingdom of God is come near you. So Christ tells us, If we draw near to God, he will draw near to us, james 4. Touching the Will of God, it may be demanded, Why we should demand, and ask this petition; For as the Psalmist saith, Our God is in Heaven, he doth whatsoever he will, Psal. 115. Whatsoever the Lord willed, that did he, in Heaven, in the earth, and in all deep places, Psal. 135.6. and who hath resisted his will? Rom. 9.19. No counsel or wisdom can prevail against the Lord, Prov. 21.30. And if any do oppose themselves against his will, yet they do but kick against the pricks, Acts 9 The answer to this objection is, that we pray not so much that Gods will may be done, but rather, that, what God willeth, may be our will; for there is one will of God which we may resist, another which we may not resist. For the distinction of God's will, it is either hidden and secret, or revealed and open, the one is that which the Prophet calls the counsel or thought of his heart, Psal. 33.11. The other is that will of his word, wherein the declareth and openeth to men what his will is. His secret will is, voluntas beneplaciti, the good pleasure of his will; his revealed will is, voluntas signi, which is disclosed to us. God's secret will is, voluntas quam Deus vult, that will which God willeth; his revealed will is, voluntas quam ipse nos velle vult, that will which he willeth us to will; the secret will of his heart is, voluntas adoranda, non scrutanda: He that curiously searcheth the glory of Heavenly things, shall not enter into glory, Prov. 25.27. How unsearchable are his judgements? Rom. 11. and who hath known the will of the Lord? or who was his counsellor? But the open and revealed will of God is, voluntas scrutanda, & sacienda, both to be searched out, and to be done of us. Be not unwise, but understand what is the will of God, Ephes. 5.17. The knowledge of his will is not enough, but as Christ saith, If ye know these things, blessed are ye if ye do them, john 13.17. Of the secret will of God, that is true which the Apostle saith, Who hath resisled his will? Rom. 9 and therefore we pray not that that will may be done. Of his revealed will, that is verified which Christ complaineth, Matth. 23. Quoties volui congregare vos, & noluistis? How often would I gather you together, but ye would not? God often times willeth when we will not, and therefore we have need to pray that his revealed will may be accomplished in us. Moses thus distinguisheth God's will, Secreta Deo nostro, quae autem revelavit, nobis, & filiis nostris, Deut. 29. The things that are secret belong to God, but the revealed are for us, and our children. The secret will of the Father is, that of all that he hath given me, I should lose nothing, john 6.39. The revealed will of him that sent me is, That every o●e that seethe the Son, and believeth in him, should not perish, but have everlasting life. God's judgements, which are the fountain of Reprobation, are abyssus magna, Psal. 36.6. and his mercy extended to all, that by faith apprehend the same, is abyssus & profunditas, a great depth, Rom. 11.37. Therefore we are not curiously to inquire and search out of God's secret touching Reprobation or Election, but to adore it. His revealed will doth especially concern us, which is expressed in his Commandments; whereby he declareth whatsoever he desireth at our hands, and therefore our study must be to frame our lives and actions according to that will. Unto both these wills, we must give a fiat; but severally. The first will is passive, and for as much as the secret will of God shall be done whether we will or no, we crave that with patience we may submit ourselves to whatsoever he in his secret will hath appointed to bring upon us. The other will is active, and therein we desire, that we may willingly practise that which he willeth in his word. There is voluntas de nobis, and voluntas in nobis; for the first, we desire that we may approve of it, though it be done without us: in the second, we desire not only an approbation, but a co-operation. Touching his secret will, when we say fiat voluntas tua, we pray that Nihil Dei displiceat nobis, that nothing which God commands displease us, and in respect of his will declared, our desire is, that nihil nostrum displiceat Deo, that nothing we do, do displease God. Touching his secret will, so long as it is not plain (within his own counsel he will compass) we may descent from it, for a man may bona voluntate velle, quod Deus non vult; he may with a good will, will that which God wils not, so samuel's will was good, when he wept for Sa●l whom God would not have him to bewail, 1 Sam. 26. Secondly, we may bona voluntate nolle quod deus vult, with a good will not will that which God willeth: as a child may be unwilling of the death of his Father, whom notwithstanding God's will is, shall not recover. Thirdly, men may mala voluntate velle, quod Deus non vult, with an ill will he may will that which God willeth not: The patriarchs in a corrupt will would go into Egypt, whom God would not to go thither. And fourthly, they may in a corrupt will be unwilling to that which God willeth: So it was God's will that Saul should be King, when as the people were unwilling to it; and this is the state of the will of the creature, so long as it is not acquainted with the will of his Creator. But when once it pleaseth God to reveal his will, than we must say with the people, fiat consilium Domini, Let the counsel of the Lord come to pass, Isa. 46.10. We must not wrestle nor struggle against it; but patiently submit our wills to his, not only when Gods will is voluntas dulcis, when his will is to do us good, as Bethuel spoke concerning the marriage of his daughter, Gen. 24.50. but when it is Amara & aversa voluntas, we must submit our wills to his, when it pleaseth him to cross us, either outwardly, by taking away those that are bereficiall to us: in which case it was said by some, that bewailed the departure of Saint Paul, The will of the Lord be done, Act. 21.14. or in ourselves, in which case we may say with Christ, Luke 23. I would have this cup pass from me; yet O Father, if thy will be other ways, not my will, but thy will be done. This lesson had David learned; for albeit he had complained of the great affliction that he had suffered; yet he saith, Tacui tamen Domine, Psal. 39 And as he was content to bear this, so he gave God thanks for them, acknowledging, That is was good for him that he had been in trouble, Psal. 119. We must learn jobs fruits, job 1. as well as Bethuels, and these being joined, we shall perfectly conform our wills to Gods secret will. Concerning the will of God declared, or the will of his word, the Lord by his Prophet saith of his Church, My will is in it, but David speaks more plainly of this revealed will, Thou hast charged that we should keep thy Commandments diligently, Psal. 119. The Apostle speaks more particularly, haec est voluntas Dei, sanctificatio vestra, 1 Thes. 4. and this is the will of God, that by well-doing, ye should stop the mouths of ignorant and foolish men, 1 Pet. 1.15. This is the revealed will of God, and we must not only take notice of it, but labour to practise that which in our understanding we know is meet to be done. As the Apostle saith, Oslende mihi fidem ex operibus tuis, james 2. Show methy faith by thy works: So we must show our desire that we have unto God's Kingdom, by obedience of his will; for not they that sing, or say, or wish, that Gods will be accomplished, but qui secerit, He which doth the will of God, shall enter into the Kingdom of God, Matth. 7. To the doing of Gods will, two things are required: first, that we lay aside our own will: For as they that will sanctify God's name, must say with David, not to us, but to thy name give the praise. Psal. 115. So that Gods will may be done, we must say with Christ, not my will, but thy will be done, we must abridge ourselves of our own will, that Gods will may take place. The better sort that are regenerate, do assent to the Law of God, that it is good, and have a delight to it, Rom. 7.22. but yet they see another law in their members, which leadeth them unto the law of sin and death. Every man finds that to be true in himself, that the flesh lusteth against the spirit, and the spirit against the flesh, Gal. 5. The will of the flesh wils one thing, and the will of God another, therefore that Gods will may take place, we must renounce our own will, and as Christ saith, willingly deny ourselves, Matth. 16.24. We must oppose God's will to the will of the flesh, and the will of man, john 1.13. We must pray unto God, Converte meum nolle in tuum velle, convert my froward and unwilling will into thy will; and because thy will is the true will, Insereolem voluntatis tuae oleastro voluntatis meae, engraft the true Olive of thy will into the wild Olive of my will. If our will be contrary unto God's will, and will not be subject unto it, than we must scatter it, and pull it up by the roots, Psal. 32.9. In chamo, & fraeno constringe maxillas meas, (says an ancient Father) and upon the words of Christ, Compel them to enter, that my house may be full, Luke 24. saith he, Compelle me Domine intrare, si vocare non est sais. Secondly, that Gods will may be done in us, we must be possessed with a base conceit of our will, and have an high, and reverend opinion of Gods will: we must be persuaded that our own will is blind, and childish, and perverse, and therefore Solomon saith, Ne innitaris, etc. Do not lean to thine own wisdom, Prov. 3.1. Every man is a beast by his own knowledge; and to express the fault of man's will, job saith, that man is tanquam pullus asini, like an wild Ass' colt, job 11.12. which of all other beasts is most foolish. But be he never so wise naturally, yet he is but a fool in heavenly things, as Saint Paul witnesseth, 1 Cor. 2.14. Men speak evil of things which they know not, yea, even in those things which they know naturally they are but beasts, judg. 10. All our reason and understanding hath not in itself sufficient direction for our will: and therefore Christ saith of Saint Peter, that flesh and blood did not reveal to him that knowledge, that is attained by God's Spirit, Matth. 16. and in spiritual things, Saint Paul he counselled not with flesh and blood, Gal. 1.16. Lastly, our will is wholly inclined to that which is evil, jer. 4. wherefore one saith truly, Tolle voluntatem tuam, & ego extinguam inferaum: take away thine own will, and I will quench hell fire. They that are given over to Satan, as the Incestuous Corinthians, 1 Cor. 5. may be restored, but those whom God giveth over to their own will, Rom. 1.24. their case is desperate, and therefore we have the more cause to think the more humbly of our own will, and willingly submit ourselves to the holy will of God. Touching both, Saint Paul saith, The Law is holy, and the Commandment is holy, and just, and good, and the Law is spiritual, but I am carnal, sold under sin, Rom. 7.14. But we must think honourably of Gods will: and this we cannot but do, if we consider, that his will is so perfect, as it needeth no rule to be guided by: but our will being crooked, and perverse, must of necessity be directed by the rule of his holy will, or else we shall swerve out of the way. Our will is blind and foolish, but his will is full of counsel and wisdom; our will is crooked, and perverse, and froward, but his will is full of all goodness; which we are to understand hereby, that he showeth himself a Father to us: if a child be left to his own will, it is as much as his life is worth, therefore withhold not correction, but strike him with the rod, and he shall not die, Prov. 22.13. and our will being childish, we must be abridged of it, or else, we shall fall into danger: therefore we do pray, that we may not only submit our will to Gods, but that we may utterly deny our own will, being foolish: that Gods most holy will may take place in us: but we do not only pray, that we may have a will, and desire to do Gods will, but also ability, and power; for of ourselves we have no strength to do it; that appeareth by the petition itself, Nam quid stultius, quam petere id q●od penes nos est? What is more foolish then to ask those things that are in our own power? and the Apostle saith, We are not sufficient of ourselves to think a good thought, 2 Cor. 3. Such is our corruption, That though God will, yet we will not, Matth. 23. We cannot speak unto God; for no man can say that jesus is the Lord, but by the holy Ghost, 1 Cor. 12. We do not find either will, or ability, but it is God that giveth both, Phil. 2. and though the Spirit be willing, yet the flesh is but weak, Matth. 26.41. Therefore we are petitioners for the grace of God, and for power from him, without which we cannot do Gods will, so that our desire is, to obtain something from God, whereby his will may be accomplished in us, for it is not said, faciamus, or fac tis tuam voluntatem, let us do, or do thou thy will; but, fiat voluntas tua, thy will be done. Wherein we are to consider, a quo, & per quem fiat, from whom, and by whom it is to be done, we pray not that we of ourselves may do the will of God; for no man can rise up to Heaven, unless he first receive a grace from Heaven; He that is of the earth, speaketh of the earth, john 3. Therefore our suit is not only for good thoughts, and heavenly desires, but also for ability of grace; but this grace is either passive or active. The passive grace is that, which proceeds from God towards us; which standeth in offering grace, as God is said to do, 1 Pet. 1.13. or when he causeth his grace to appear to all men, Tit. 1.2.11. and that is not enough, unless we be made capable of it; as it is invaine, that light doth shine, unless we have eyes to see it; and therefore as he offers grace, so he must give us grace, and enable us, to draw grace from him, Prov. 12.2. That he would pour grace into us, Zach. 12. That he would sow in our hearts good thoughts, change our affections, and make them conformable to his will; and so though the thoughts of his heart seem hard to flesh and blood, may for all that please us. And last, our desire is, ut induamur viriute ex alio, Luke 24. and he doth offer his grace, and doth pour it into us. Then we must have that active grace, by which the will of God may be done in us, of which the Prophet saith, Omnia opera nostra operatus es in nobis, Thou Lord hast wrought all our works in us, Isa. 26. God must not only, sanare cogitationem, & mutare affectum, heal the thought, and change our affection, but perducere ad actum, that is, he must bring to pass, that as he gives us ability to do his will, so his will may be done by us; we must say with the Prophet, Psal. 27. Thou art my help, for sake me not, O God of my salvation. As he prevents us with his grace, by giving us both a will, and a power, so he must still follow us with his grace, that we may go forward in doing of his will, for our case is compared to the state of the Israelites, which in their fight with Amalek, did prevail, as long as Moses held up his hand; but when he let is down, they were put to the worse, Exod. 17. we may see it in the case of Saint Peter, who was able to walk upon the water, while Christ held him up, but when he was left to himself, he sunk, Matth. 1.4. therefore we must have not only a preventing, but also an accomplishing grace, that may still follow us in our works: ne cessent in effectum, that they fail not in the upshot, whereof the Evangelist makes mention, that from him who is full of grace, We must receive grace for grace, john 1.14. It was not the grace of God only, that wrought in Saint Paul, stirring him up to ho linesse: but also gratia Dei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The grace of God with me, 1 Cor. 15. And when the Angels say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Toward men good will, Luke 2. they do not only wish, that God will show good will towards men, but that he would accomplish it in them, by infusing grace into their hearts. Our desire therefore is, that the will of God may be done and fulfilled in us, but yet by his grace, and the assistance both of his preventing and following grace: And as for sanctifying of God's name, our desire was, that it may be sanctified of us; but if not, yet that it may ut fiat quovis modo, that it be done howscever, that it may be done in others: but especially in our own behalf, that when we are either unwilling or unable, to do his revealed will; it may please him to give us the knowledge of it, and to put into us the obedience of it, that being assured in our consciences, that we have done the will of God, we may have that peace, and joy of the holy Ghost, wherein the Kingdom of grace standeth, which may be to us a pledge of the Kingdom of glory, whereunto we shall be exalted after this life, if we be careful both to submit our wills to Gods secret will, and to frame our wili and the actions of our life to that declared and open will of God, which for our direction he hath revealed in his word. THE TWELFTH SERMON. In Earth as it is in Heaven. WHich words are an appendix to the three first Petitions; for though it be added to the third, which concerneth the doing of his will, yet the ancient Fathers refer it also to the two former; So that we are to pray no less, that God's name may be sanctified in earth as it is in heaven: & that his Kingdom may be consummate in earth, as i● is in heaven, than that his will be accomplished on earth, as it is in heaven. Wherefore we may observe by this compliment of the three first Petitions, that God respects not only the doing of that which he requireth, but chiefly the manner of it; for it sufficeth not simply to do Gods will, as others do on earth, but we must do it as it is done in heaven; for adverbes please God better than verbs, and he respecteth more in the doing of his will, the manner of the doing of it, than our doing itself. The Greeks' distinguish the will of God by both the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we do Gods will without any regard how, so it be done. that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but when Gods will is done with a sicut, and in such fort as he requireth, that is his good pleasure, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God's will was done of the people, when they sacrificed any beast whatsoever, but if they chose out the fittest, than the sacrifice was the more acceptable, so in this prayer, we do not only desire to do Gods will utcunque, without regard how, whether with willingness and cheerfulness, or against our wills: but we desire to do it in the best manner, as it is done in Heaven; wherein we offer that sacrifice, or service to God, which is as the fat of Rams, for the sanctifying of his Name. The Apostle saith, that at the Name of Jesus every knee shall bow, both of things in heaven, in earth, and things under the earth, Phil. 2.10. But our desire is so to reverence the Name of Jesus, as the things in heaven reverence it. Of God's Kingdom it is said, that Christ is Ruler both in the midst of his enemies, and also that in the day of his power the people shall as friends offer freewill offerings with an holy worship, Psal. 110.2. But we pray that God's Kingdom may come among us, not as among his enemies, but that we may willingly submit ourselves to his will and government. Lastly, for the doing of his will the Prophet said: Whatsoever the Lord pleased that did he, in heaven, in earth, and in the Sea, Psal. 135.6. We desire that his will may be performed in us, not as in the deep places, but as in heaven, for this prayer contains two Sicuts the one pertains to God, teaching us how to love him; the other concerns our neighbour, where we pray so to be forgiven, as we forgive our debtors: so that as heretofore we have noted, lege operandi lex statuitur supplicandi, though there were no law to require the love of God, and our neighbour, yet this form of prayer doth teach us how to love God, and what perfect love we own to our neighbour. In the thing itself, we are to observe three points: first, a qualification: secondly, an Elevation of the soul: thirdly, an application. In the qualification we are to inquire what is meant by heaven, and earth, either tanquam continentia, or else we may understand them as things contained therein; then how Gods will is done therein. Howsoever our tongue or dialect speaks of heaven singularly; yet both Greek and Latin imply a plurality of heavens, for there are three heavens: first, the air where the birds fly, whence they are called volucres coeli, Matth. 6. Secondly, the heaven of heavens, where the Sun, Moon, and Stars are set to give light: thirdly, that which the Apostle calls the third heaven, whereunto he was taken up, which is the place of blessedness, where God's Majesty is especially resident, 2 Cor. 12. In all these heavens which contain other bodies, in them we shall find that Gods will is done. Of the lower heaven the Prophet saith, that it is obedient to Gods will, and fulfils his word by sending down snow, and fire, and wind, Psal. 148. In the second heaven which Solomon calls the heaven of heavens, 1 Reg. 8.27. God's will is done, for there at God's Commandment the Sun and Moon stood still, contrary to their usual course, till the people of God avenged themselves of their enemies, Josh. 10.13. Thirdly, the earth itself, and things contained in it, do yield obedience to heaven; for if the heaven be favourable in sending down rain and fruitful seasons, Act. 4.17. Psal. 65. the earth answerably will bring forth her increase for the good of man; but if the heaven be brass, the earth also will be Iron, Deut. 28. Lastly, as the powers of the heavens are such, as that they can draw up clouds from the earth, Psal. 13.5. which do distil rain upon the earth, to water the Furrows thereof; so we desire, that the spiritual heaven may transform us into an heavenly nature, not setting our minds on earthly things, but on things above. For the things contained in heaven, as they are heavenly; so we desire, that we living on earth, may have our conversation in heaven: that earthly man, to whom God said, Terra es, Gen. 3. may by this means be made heavenly. In the third heaven is contained, in respect of his humanity, first Christ himself, who is both in heaven and earth: for as he is called the head, Ephes. 3.23. of his Church, he is in Heaven: but in respect of his body, which is called Christ, 1 Cor. 12. he is on earth. Therefore we pray, that Christ on earth, that is, the Church, may do Gods will, even as Christ the head, who is in heaven, hath done it: that as Christ our head came not to do his own will, but the will of him that sent him, Joh. 6.38. so the whole body of Christ may labour to fulfil the same. Secondly, in heaven thus are Angels, which fulfil his Commandment, and hearken to the voice of his word, Psal. 10. So our prayer is, that men, to whom God hath made the promise, that they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 20. may labour to be like the Angels, in doing Gods will, as they hope to be like them in nature. Thirdly, in heaven there is the Congregation of the first borne, Heb. 12.23. that is, the Saints departed: wherefore our prayer is, that as they have, and still do carefully fulfil God's will, so the Saints on earth, and Church militant, may do the same. Again, whereas Saint Cyprian out of the 16. Psalm. 2. and 19.1. saith, that heaven is here upon earth; for when the Psalmist saith: The Heavens declare the glory of God, the Apostle applieth that to himself and to the rest of the Apostles, Rom. 10. of whose preaching he saith: No doubt their sound went out into all Lands, and their words unto the ends of the World: So that the Apostles were heavens living on earth: So our prayer is, that as they living on earth, lived an heavenly life, and began heaven here, so our carnal heart may be applied to the meditation of heaven, that we may be Saints on earth, Ps. 16. The Wiseman saith of the body, That it being dust, at the hour of death, turns itself to dust, from whence it came, and that the spirit returns to God that gave it, Eccl. 12.17. Thus must the spirit return to God in our life-time, and we must, while we be on earth, and bear the Image of the earthly man, seek still to be in heaven: and here labour more and more to bear the Image of the heavenly, 1 Cor. 15.49. As the heavenly part of man, that is, his spirit, is willing, and doth not only consent that God's Law is good, but delight in it, Rom. 7. so must we be careful to bring our flesh in subjection, that our old man, and outward man may conform himself to the inward and new man, 2 Cor. 4. Eph. 4. Secondly, touching the question; How Gods will is done in heaven? the answer is, that where his will is both dulcis, and amara voluntas, a sweet and a bitter will, it is there obeyed and performed in both kinds: for the heavens do not only at God's commandment keep a continual motion, which is agreeable to nature, but against nature, Sun and Moon stand still at his will, Jos. 10. whose obedience tells us, that our duty is to do his will, not only in things agreeable with our nature, but when his will is contrary to our liking. This obedience was performed in Christ: Not my will, but thine be done, Luk. 22. and in the Angels, which at God's commandment are ready not only to ascend, but also to descend, Gen. 28. to show, that they are content, not only to appear in heavenly glory, which is their nature, but also to be abased, according to the Apostles rule, I can abound, and I can want, Phil. 4. The heavenly bodies do service to all Nations, and the Angels are ministering spirits, Heb. 1. As naturally they have a desire to ascend to bear rule, so at God's commandment they are content to descend, to do service here below, they do altogether fulfil God's will, Psal. 104. whereas the nature of man doth hardly grant to obey God's will, in that which seemeth strange to flesh and blood, as Agrippa affirmeth of himself, Thou somewhat persuadest me, Act. 26.25. The Saints in heaven confess to God: Thou hast created all things, and for thy wills sake, they are, and were created, Rev. 4.11. And therefore refuse not to subject their will to the will of God, be it pleasant to them or not: but as our Saviour speaketh, Ye seek me, not because ye saw the miracles, but for that ye did eat of the loaves and were filled, Joh. 6.26. So if we do that which God requireth, it is rather for our own sake, with regard to our own private profit, then to do Gods will. The heavenly Angels do Gods will with willingness, and readiness of mind, which is the fat of their sacrifice: and therefore they are said to have every one six wings, Esay 6. From whose example we must learn to do all things commanded of God, without murmuring or disputing, Phil. 2.14. and that because it is Gods will we should do it. In earth when God willeth any thing, that is not pleasant to our wills, we make excuse, Luk. 14. or we post it off to others, as Peter said to John, Joh. 21. Quid autem hic? We are ready to communicate with flesh and blood, Gal. 3.16. and to say with the Disciples: Durus est hic sermo, this is a hard speech, Joh. 6. If we cannot shift it off from ourselves, yet as the Devil reasoned; Curio venisti ante tempus? Matth. 18.29. and as the people say, It is not time yet to build the house of the Lord, Hagg. 1.5. So we are ready to defer and prolong the doing of Gods will, as much as may be, when we do it, as the unclean spirit would not come out of the child, but with much crying, and renting of him, Mark. 9.26. so we cannot do Gods will, but with great murmuring, and grudging; and when men do Gods will in this sort, they do it not as it is done in heaven by the Angels and Saints, that willingly obey it: but as the Devils in hell, which against their wills are feign to do it. Therefore our rule in this behalf is, that we do Gods will, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 9 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 3. not grudgingly, but cheerfully from the heart, accounting it our meat to do the will of our heavenly Father, Joh. 4. Secondly, for the Elevation, it is true, that the qualification is signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our prayer is, that we may do Gods will as it is done in heaven, but not as much, with like readiness of mind, but not in like measure: (for that is impossible for earthly men) we desire to fulfil God's will in the manner, but not in the same degree of obedience, which may be expressed by the words Image and likeness, Gen. 1. Our obedience may be the likeness of the Angels; but not the Image. The Character or Stamp of the Angel's obedience, is that which is equal in proportion; but such obedience is not to be found; there may be a beam of it, answerable in likeness and quality, not in quantity; so in likeness we are, Conforms imagine Christi, Rom. 8. and bear the image of the heavenly Man, 1 Cor. 15. as endeavouring thereunto, but yet we cannot attain to it. But albeit, it is hard for flesh and blood, which our Saviour required: Be ye perfect, as your heavenly Father is perfect, Matth. 5. yet there is an use of such precepts: first, ut feramur ad perfectionem, that we may be led on to perfection, Heb. 6.1. Secondly, we must have an Heroical and free spirit, Psal. 51. which may stir us up to wish that we could do more than we can, which consists of Aspiration, and Suspiration. We must aspire to the greatest perfection, with David: Concupivit anima mea, My soul hath lusted to keep thy righteous judgements for ever, Psal. 119.20. And, O that my ways were so directed▪ Psal. 119.5. This is an Angelical perfection, which we cannot attain unto in this life: therefore we must suspirare, when we consider that the Law saith, Thou shalt not lust, and yet find that we do lust, we are to sigh and say with the Apostle, Who shall deliver us from this body of death? Rom. 7. If we find that we cannot love our God with all our heart, and soul, as we ought, then to say with the Prophet, Vae mihi, quia prolongatus est incolatus meus in terra! Woe is me that my dwelling is prolonged in the Tents of Kedar, Psal. 120.5. We must desire to do more than we can, and grieve that we cannot do so much as we ought; that as we do what we can, so what we cannot do, we should supply it, Voto, desiderio, animo, with our hearty wish, desire, and mind. Thirdly, the supplication is of two sorts, Real, and personal: Touching the first, as the grace of God is multiformis gratia, 1 Pet. 4. So the will of God being one, is of many sorts and containeth divers particulars: therefore, as we generally pray that the will of God may be done, so when by the word of God we understand, what is the will of God in particular, we are to desire, no less, that it may be performed: This is the will of God, even your sanctification, 1 Thess. 4. Therefore our desire must be, that this will of his may be done and fulfilled in us. This is a special remedy against the temptations of the flesh, which oppose themselves against Gods will. There is another will of God for patience, for he would have us suffer for Christ's sake, without murmuring, that so we may stop the mouths of ignorant men, 1 Pet. 2.6. Therefore we are to pray, that this will of God also may be done in us. As Joseph was careful to do Gods will, touching sanctification, and Job to obey God's will in suffering patiently; both which are now Saints in Heaven; so must we after their examples be both holy, and careful and patiented. It may be we are willing to obey God's will in particular, but we will say, Nondum venit hora, it is not yet time; Therefore we must learn to practise the Prophet's resolution, I made haste, and prolonged not the time to keep thy Law, Psal. 119. When God revealeth his will to us, we must presently put it in practice, and as Saul did, Act. 9 and not counsel with flesh and blood, and this is the real application. The persons to whom the doing of Gods will is to be applied, are not only the whole earth (which is also to be wished, as the Prophet showeth) Set up thyself, O God, above the heaven, and thy glory above all the earth, Psal. 57 But the earth or land wherein we dwell (as the Prophet speaks) that glory may dwell, interra nostra, in our land, Ps. 85. So we pray that Gods will may be done in all lands, but especially in our land, and country, that so he may bestow his blessings upon it, but yet we are every one of us particularly to apply to ourselves, for to man it was said by God, Terra es, Gen. 3. To man it was said, Earth, earth, earth, hear the word of the Lord, Jer. 22. So we desire that Gods will may especially be done, and fulfilled, in that part of the earth, whereof God hath made us, that is, that in these our earthly vessels, which we carry about with us, we may be careful to do that, which God requireth at our hands. THE THIRTEENTH. SERMON. Give us this day our daily bread. OUt of the words of our Saviour, in the sixth of Matth. vers. 33. we have elsewhere set down the order of these three Petitions, which concern ourselves, for the first is the Petition of Glory, and of God's Kingdom, which our Saviour willeth us to seek in the first place. The second is the Petition of Grace, and of God's righteousness, wherein we pray that Gods will may be done. The third Petition tendeth to this end, that as the Prophet speaks, God would not withhold any temporal blessing, needful for this life; but that he would give us all things that are necessary for us. The things pertaining to Glory, for which we pray in the first place, are Eternal; those that concern grace, are Spiritual; and the blessings of this life, which we desire may not be withheld from us, are natural and temporal. This is Nature's prayer, for not only we, but all creatures above and beneath, make the same suit to God, by the voice of Nature; the ravens of the air call upon God, that he would feed them, Ps. 147. The Lions beneath roaring for their prey, do seek their meat at God, Psal. 104.21. and therefore no marvel that we, in as much as we are creatures, do seek to God, who is the God of Nature, to supply the defects of nature that we find in ourselves, as other creatures; and yet there is a difference betwixt us and them, for they call upon God only for corporal food, that their bellies may be filled; but the prayer that we make for outward things, is not without respect to things spiritual, and this Petition followeth upon the other, by good consequent, and order; for (as the Heathen man saith) Haud facile emergunt, quorum virtutibus obstat Res angusta domi; So we shall be unfit to seek God's Kingdom, and to do his will, unless we have the helps of this life. Therefore we desire that God will give us the things of this life, those things without which we cannot serve him; that as we desire the glory of his Kingdom, and the grace of his Spirit, whereby we may be enabled to do his will, so he will minister to us all things for the supply of our outward wants, in this life; the want whereof hath been so great a disturbance to the Saints of God in all times, that they could not go forward in godliness as they would. Abraham, by reason of the great famine that was in Canaan, was feign to go down into Egypt, Gen. 12.7. The same occasion moved Isaac, to go down to Abimelech at Gerar, Gen. 26. and Jacob to relieve his family in the great dearth at this time, was feign to send his sons, the Patriarches, into Egypt to buy corn, Gen. 42. The children of Israel, when they wanted bread or water, murmured against God and his servants, Exod. 16. Numb. 20. the Disciples of our Saviour were so troubled in mind, because they had forgotten to take bread with them; that they understood not their Master, when he gave them warning to beware of the leven of the Scribes and Pharisees, Matth. 8. So the want of outward things, doth distract our Saviour were so troubled in mind, because they had forgotten to take bread with them; that they understood not their Master, when he gave them warning to beware of the leven of the Scribes and Pharisees, Matth. 8. So the want of outward things, doth distract our minds, and makes us unfit for God's service. Therefore that we may in quietness of mind, intent those things that go before in his prayer: our Saviour hath indicted us a form of prayer, to sue to God, as well for things temporal, as spiritual, and eternal: for it is lawful for us to pray for them, so that we do it in order. The first Petition that the natural man makes, is for his daily bread, but our care must be first for the Kingdom of God, next for the fulfilling of Gods will and doing that righteousness which God requires at our hands: and after, we may in the third place pray for such things as we stand in need of during our life. This blessing the Fathers observe out of the blessings which Isaac pronounced upon his sons; jacob's blessing was first the dew of heaven, and then the fat of the earth, showing that the godly do prefer heavenly comforts before earthly. Esau's blessing was, first the fatness of the earth, and next the dew of heaven, to teach us, that profane persons do make more reckoning of earthly commodities, then of heavenly comforts, Gen. 27.28. and 39 Therefore in regard of the Spiritual account we are to make of God's Kingdom, and the doing of his will; we are to wish them in the first place, and then david's Unam petii à Domino, One thing I have required of the Lord, Psal. 27. And that which Christ saith to Martha, Unam est necessarium, one thing is needful, Luk. 10. would bring us to salomon's two things, Prov. 30. Give me not poverty, nor riches; but feed me with food convenient for me; lest being full, I deny thee, and say, who is the Lord? or being poor, I steal, and take the name of my God in vain. And that is it which we are bold to do, by Christ's own warrant; for he hath taught us first to pray for his Kingdom, then for the working of righteousness, or for the doing of Gods will, and lastly, for daily bread. If we do first pray for the two former, than we may be bold in the third place to sue to God for the latter, for he hath promised to withhold no good thing from them that lead a godly life; if the doing of Gods will be our meat, then, Requiem dedit timentibus se, He hath given rest to them that fear him, Psal. 111. In the Petition we are to observe from six words, six several points: first, the thing that we desire, that is, bread: secondly, the attribute, our bread: thirdly, daily bread: fourthly, we desire that this bread may be given us: fifthly, not to me, but nobis, to us: sixthly hodie, and as long as we say hodie, to day, Heb. 3. To begin with giving: hitherto the tenor of this prayer ran in the third person, now we are to pray in the second, saying: Da tu, whereupon the Church hath grounded a double dialect of prayer, which comes all to one effect; for that which the Church prayeth for, Psal. 67. God be merciful unto us, and bless us, is no less a prayer, then if we should say, in the second person, Miserere nostri, O Lord be merciful to us: and bless us, and that which is added, and lift up his countenance, is all one, as if the Church, speaking to God, should say, Lift up the light of thy countenance. This change, or alteration of person, proceedeth from the confidence, which the Saints are to gather to themselves, in prayer: for having prayed for the sanctifying of God's name, for the accomplishment of his Kingdom, and for grace and ability to do his will, Christ assureth us, that we may be bold to speak to God for our own wants. Out of the word of Giving, we are to note three things: first, our own want; for if we had it of ourselves, we would not crave it of God: this confession of our want, and indigence, is a great glory to God, that all the inhabitants of the earth usque ad Regem Davidem, to profess to say, Give us, Psal. 40. I am poor and needy but the Lord careth for me; they do profess themselves to be his beggars, not only by the voice of nature, which they utter for outward things, as other unreasonable creatures do, but by those prayers, which they make for the supply of grace, whereby they may be enabled to do Gods will, so that not only regnum tuum is God's gift, but also panem nostrum, we acknowledge to be his gift. It is from God from whom we receive all things, as well the good givings as the perfect gifts, Jam. 1.17. he is the author, not only of blessings spiritual, but of benefits temporal; he gives us not only grace to obey his will, but as the Prophet speaks, that escam, Psal. 104. The idolatrous people say of their Idols, I will go after my lovers, that give me my bread, and my water, my ●oyle, and my wine, but God saith after, It is I that gave her corn, and it is my wine, and my flax, and my oil, Hos. 2.8. Ipse dat semen sementi, & panem manducanti, 2 Cor. 9.10. We are destitute of the meanest blessings that are; it is God only from whom we receive all things, therefore to him we pray, acknowledging our own want, Da nobis panem. Secondly, we must consider the word Da, as it is set in opposition to Veniat, or habeam panem, it must not content us that we have, bread, but labour that we may have it of God's gift; Esau said of things temporal which he enjoyed, I have enough, Gen. 33. not acknowledging from whom: Balaam cared not how he came by promotion, so he had it, and therefore he is said to have loved the wages of unrighteousness, 2 Pet. 2.15. but we must labour, not so much to have good things, as to have them from God: and Pilate is to acknowledge that the power which he hath, was given him from above, Joh. 19 and not to vaunt of any usurped power. It is said of God, Tu aperis manum tuam, Psal. 104. Thou openest the doors of heaven, Psal. 78. So we are not so much to labour for temporal things by our own endeavour, as that we may have them from God. Thirdly, Da, opposed to rendering, teacheth us, that it is not of our own endeavour, but it is of God's free bounty and liberality, that we have bread, and other things: which while we seek for of God's gift; we confess that to be true which Solomon saith, Non est panis sapientis, Be a man never so wise, yet he hath not always to supply his need, Eccles. 9.11. As he that is highest gets not always the goal, nor the strongest man the victory: so saith our Saviour, Which of you by taking thought can add one cubit to his stature? Matth. 6. All our endeavours for the things of this life, are unprofitable, without God's blessing; It is in vain to rise up early, and to go to bed late, Psal. 127. And when he blesseth our labour, than he is said to give us bread; and therefore we are to confess with David, that whatsoever we have received, we have received it at his hands, 1 Chron. 29.14. Now the means of Gods giving, is of four sorts: First, God giveth bread when he blesseth the earth with plenty; when he gives force to the heaven: When the heaven heareth the earth, the earth heareth the Corn, the Wine, the Oil, and they hear man, Hos. 2.21. Secondly, he gives, when he sets us in some honest trade of life, and vouchsafeth his blessing to our endeavours therein, that we may get our living, and eat the labour of our hands, Psal. 128. without which the first giving will do us no good. Thirdly, he gives us bread, not only in his blessing the earth with increase, and by blessing our honest pains in our vocation, but when he gives us Baculum panis, the staff of bread; for at his pleasure he useth to break the staff of bread, Levit. 26. and to make it of no power to nourish us: then are they but beggarly elements, When we eat and have not enough, Hag. 1. Therefore our prayer is, that he would cause the earth to yield us bread, so that to the bread he would infuse a force, to strengthen man's heart, for which end it is ordained, Psal. 104. Fourthly, because Moses says, Man lives not by bread only, but by the Word of God: therefore we pray, that as our bread by his blessing, is made to us, panis salubris, so it may be panis sanctus, Deut. 8. that he will give us grace to use his creatures to the end that we may the better serve him; otherwise, howsoever they nourish our bodies, yet they will prove poison to our souls. God performeth these three former givings to the Heathen, so that their bellies are full with bread, but withal he sendeth leanness into their souls, Psal. 106. But Christian men have, not only the earth to yield her fruit, God's blessing being upon their labours, and a blessing upon the creature itself, that it is not in vain, but nourisheth; but also it is sanctified to them, and that bread is properly theirs, because they are Gods children, Et panis est filiorum, it is the children's bread. Secondly, the thing we desire to be given, is Bread, concerning which, because the decays and defects of our nature are many, so as it were infinite to express then severally, therefore our Saviour Christ doth here comprehend them all under the term of Bread, using the same figure which God himself useth in the law, where under one word, many things are contained. Howsoever our wants be many, yet the heathen bring them all to these two Pabulum, & latibulum, food and covering: and as they do, so doth not only Moses in the Law, where all that pertain to this life, is referred to victum, and amictum, Deut. 10.18. but also Saint Paul, in the Epistle, 1 Tim. 6.8. Hebentes victum & amictum, his contenti sumus. So then, under this petition is contained, not only that God would give us bread, by causing the earth to bring forth corn, and all good seasons for that purpose, but that withal he will give us health of body, and not plague us with sickness, as he did the Israelites, Psal. 31. Then, that we may have peace, without which these outward blessings will afford us no comfort: and that as he fills our bellies with food, so he will give us Laetitiam cordis, Act. 14.17. that is, all manner of contentment in this life. Howbeit this petition stayeth not here, for the prayer of Christian men must differ from the Lion's roaring, and the Ravens crying: the end of their praying is, that their bellies may be filled: but we must have as great a care for the food of our souls: therefore where we call it panem nostrum, we do not mean panem communem, such bread as is common to us with other creatures, but that Spiritual bread, which is proper to men, which consists not only of body, but of soul and body, which must be both fed: and where we pray that God would give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we ask such bread as is apt and meet for our sustenance: that is, not only Earthly, but Heavenly Bread, because we consist not only of a terrestrial, but also of a celestial substance: so than our desire is, that God would give us, not only, panem jumentorum, but panem Angelorum, Psal. 78. The bread of Angels; and our suit is as well for panis coeli, Joh. 6. as for earthly bread. The bread of the soul is God's word, which hath a great reference to earthly bread: and therefore speaking of the sweetness of that bread, Job saith, I esteemed of the words of his mouth, more than my appointed food, Job, 23. and David saith, Thy word is sweeter than honey, and the honey comb, Psalm. 19.10. In the New Testament the Apostle, to show the nourishing force of God's word, saith, that Timothy was enutritus verbis fidei, 1 Tim. 4.6. To show the taste or relish that it hath as well as natural food, saith, Gustaverit bonum Deiverbum, hath tasted the good word of God, Heb. 6. So the food of the soul is to be desired at God's hands as well as the bodily food. There is a Famine as well of God's word, as of bread, Amos 8. There is an hungering & thirsting after righteousness, Matth. 5. therefore we are to pray, that God would supply the wants, not only of the body, but of the soul likewise. But there is a Spiritual food, both for Body and Soul, that which our Saviour promiseth, Joh. 6. He that cometh to me shall not hunger, and he that believeth in me, shall never thirst: that is the hidden Manna that God hath promised for us in heaven; whereof it was said: Blessed is he that eateth bread in the Kingdom of God, Luk. 14. Thus, by how much the leanness of the soul is worse than bodily famine, so much the more earnestly are we to pray for the spiritual food, then for the food of the body. Thirdly, for the first attribute, we pray not simply for Bread, but for our Bread. The word Our, hath respect not only to Use, but to Property and right. This right or property is double: First, that which was appointed in the beginning: In sudore vultus tui comedes panem tuum, Our request to God is for that food, which is gotten by honest pains taken in our calling, whereunto God hath made a promise, Thou shalt eat the labour of thy hands, Psalm. 128. And without which we have no right to this bodily food: For 2 Thess. 3. Qui non laborat, non manducet: He that laboureth not, let him not eat. Now we would have God supply our wants with bread by right, and this right is general to all adventurers. Secondly, as we would have it made Ours, by the labour of our vocation, so by the duty of invocation, that this corporal food, which is common to other creatures, may be proper to us by calling upon God for his blessing upon it, which if we do, we have a promise, it shall be truly ours. Open thy mouth, I will fill it, Psal. 81.11. For, the creatures of God are sanctified to us by the Word of God and prayer, 1 Tim. 4. This puts a difference betwixt the Christian man's bread, and that which the profane man eats: for first, those slothful persons, whom the Apostle calls slow-bellies, Tit. 1.12. cannot say this prayer as they ought: for they are nothing but idle upon the earth, and Fruges consumere nati, borne to eat and drink: they labour not for their living, but eat panem alienum, not suum; which the Apostle requires, 2 Thess. 3.12. Secondly, those that eat the bread of violence, Prov. 4.17. and feed upon bread, that is gotten by deceit, Prov. 20.17. do not eat panem suum, but subdititium: they eat not panem datum à Deo, but a Daemone. Thirdly, Esau having filled his belly, risen without giving God thanks after he had eat, as without calling upon God for his blessing before, Gen. 25. For the which also he is said to be profane, Heb. 12. So are all those that eat of God's creatures, without praying to him for his blessing, and for a sanctified use of them; which thing if they refuse to do, as Atheists, and profane persons, their bread may be panis salubris, but not sanctus, it may be able to nourish their bodies, but it shall bring leanness to their souls. Fourthly, the other attribute of bread, is Daily, concerning which we must consider four things. First, from the Latin word quotidianum, which hath relation to the time; by which word, as we acknowledge our daily want, and Gods continual care and providence for the supply thereof, of whom it is said, Thou givest meat in due season, Psal. 104. So Christ teacheth us daily to praise and magnify God's care, daily extended towards us, and to use that Psalm of thanksgiving, wherein the Church confesseth God's goodness in that behalf, Psal. 145. Secondly, for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, bread apt and meet for our substance. Now, for as much as man consists of Body and Soul, his prayer to God must not be only for such meat as is meet to nourish the Body, but also for the food which agreeth with the Soul: for it is in vain to have food, except it be nutritive, and convenient for us. Thirdly, the Syriack word used by our Saviour signifieth panem necessitatis meae, which hath relation to the quaility of the bread, teaching us not to pray for Dainty meat, but such as is fit to relieve our hunger: Tribue victui meo necessaria: not meat which is above my estate: Da panem necessitatis, non lasciviae, bread of necessity, not wantonness. The Israelites lusted after the fleshpots of Egypt: and therefore God gave them quails from heaven, but (which was the heavy judgement of God upon them) they perished while the meat was in their mouths, Psal. 78. The Apostle willeth us therefore, not to set our minds upon supenfluity: but contrarily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Food and Raiment, let us therewith be content. Fourthly, the Hebrew word used, Prov. 30. hath relation to the quantity: for it signifieth panem dimensi mei, non gulae; and it teacheth us not to seek abundance, but to desire of God to measure us out so much as he knoweth to be meet for us, and as Christ speaketh, to give us our portion of meat in due season, Luk. 12.22. For the Scripture telleth us what inconvenience cometh of abundance of meat: Dilectus meus impinguatus recalcitravit, Deut. 32.15. My beloved when he waxed fat, spurned with his heel; and the sin of Sodom was fullness of bread, Ezek. 16. and the people by excessive eating and drinking of wine, made themselves sick, Hos. 7.5. Therefore Christ diligently warneth his disciples to take heed of surfeiting and drunkenness for this cause: Ne graventur corda, That your hearts wax not heavy. Fifthly, in the word Nobis we must consider two things: First, a Reason: secondly, a Limitation: For the first, we desire that this bread should be given us. First, because we are Gods creatures, he refuseth not to hear the Lions and Ravens in this behalf, when they cry to him. And our Saviour saith, that our heavenly Father feedeth the fowls of the air, Matth. 6.26. And therefore we, in regard we are his creatures, as well as they, we may by right make this prayer to him. Secondly, in as much as we are men, we may be bold to crave that favour at his hands which he showeth indifferently to all men: for he suffereth the Sun to shine on the evil, and on the good, Matth. 5. And as David saith: Oculi omnium suspiciunt in te, The eyes of all wait and look up to thee, Psal. 145. Therefore we are to pray, that God will give bread, not only nobis animalibus, but nobis hominibus, not only as to living creatures, but as to Men. Thirdly, the Gentiles and Heathen people, which only seek after these things, Matth. 6. do obtain them at God's hands; much more will God grant them to us, which profess ourselves Christians, and his Children. Secondly, for the Limitation, it is not mihi, non meum, but give us, and give our: the reason is, that as Solomon says, Prov. 5.6. Our wells may flow out abroad, and that there may be rivers of waters in the streets, and that not only we may not be burdensome to others, but that we may have to give to them that have need, Eph. 4. Sixthly, for the word Hodie, our Saviour teacheth us to pray, Give us bread this day, and as the Apostle speaks, Heb. 3. Dum dicitur hodie; the reason is, because life is but only dies, not seculum. And the Wise man saith: Talk not of to morrow, for thou knowest not what a day may bring forth. We may not say to our soul: Soul, thou hast store of goods laid up for many years. We see by his example what may fall out, Luk. 12. For as much as the continuance of our life is uncertain, our desire must be, that God would give us sufficient for our present want. Howbeit this makes not for them that are careless for the time to come: for such are sent to learn wisdom of the Ant, Prov. 30. which provides for Winter: and not only the Saints at all times, have been careful and provident for outward things, as Joseph who counselled Paraoh before hand to lay up corn to feed him for seven year's space during the famine, Gen. 41. But our Saviour himself gives charge, that that which remaineth should be saved, and nothing lost, Joh. 6. And it was his pleasure that Judas should bear the bag, for his and their provision, to teach us, that he alloweth provident care for things earthly. But by this word daily our Saviour condemneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or immoderate care for worldly things, whereby the soul is rend and divided, and not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 5. which is required of every man for his own household, and is both lawful and honest. Here ariseth an objection, how a man having filled his belly, or being ready to leave this world, may say this prayer. The answer is, first, Multi dormierunt divites qui surrexerunt pauperes: therefore our desire is, that as we have enough now, so we may be preserved in this estate, and that God would not change plenty into poverty. Again, though we have bread, and it continue with us, yet it is nothing without that beata pax; therefore though we have the thing itself, yet we are to desire that which is the life of bread, which is a power to nourish; then, that God will give us the sanctified bread, which is the heavenly Manna, and grace, that as we work for bread in our vocations, so we remember to sanctify it by invocation; for else it is usurped bread. THE FOURTEENTH SERMON. And forgive us our Debts. AUgustine interpreting our Saviour's words, of the shutting of Heaven in Elias time, Luke 4.23. compared prayer to a key, that hath power to open Heaven, from whence all blessings descend unto us, and to shut the bottomless pit of Hell, from whence all evils proceed. Prayer, is a means not only to draw all grace from God, Prov. 12.2. but it is obex mali, & flagellum daemonis: as the name of Christ is Oleum effusum, Cant. 1. because by it we receive all good; so the name of the Lord is Turris fortissima, Prov. 18. for that it saves and defends us from all evil. As these are both truly affirmed of God's name; so by the Invocation of the name of God, we have this double benefit, that we do not only receive all good by it, but also are delivered from all evil. In the three former Petitions, our Saviour hath taught us to draw grace from God; in these three latter we are taught to use that kind of prayer that concerns the removing of all evil, called Tekinah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and deprecation. The evil is of three sorts, of sins past, and to come, and of the evil of punishment. In the first of these three Petitions, we pray against the guilt of sins past, that God would not charge us with them: in the second, against the running issue of sin to come, that God would not suffer us to sin hereafter: in the third, that God would turn away from us all those plagues that our sins deserve, both in this life, and in the life to come, and these three Petitions are fitly opposed to the three former. To the Kingdom of glory we oppose our sins: to the doing of Gods will, temptation: to natural good things, the evil of the world to come: and the miseries of this life; from both which we desire to be delivered, when we say, deliver us from evil. The Petition consists of debts, and forgiveness, but before we handle them, we are to speak, first, of the necessity of this Petition: secondly, of the goodness of God that penneth the Petition for us. What need we have to pray to God for remission of our sins, appears hereby, because our sins do make a partition between God and us, Esa. 59 the effect whereof is, that our mis-deeds do turn God's blessings from us, and do keep good things from us, jer. 5.25. Now having already desired at God's hands the glory of God's Kingdom, the good of grace, for the doing of his will, and all outward good things necessary for this life: we are of necessity to pray that God will forgive us our sins, which otherwise will hinder us of these good things: and as our sins do hinder God's graces that they cannot come to us; so they hinder our prayers, that they cannot come to God, for our sins are as it were a cloud to hid God, so that our prayers cannot go through, Lam. 3.44. So that except we desire the forgiveness of our sins, we shall in vain pray for the three former good things. Besides, our sins are a plain hindrance to God's Kingdom, for none shall come thither, but such as are uncorrupt, and void of sins in the whole course of their life, Psal. 15. Et nihil impurum ingreditur ill●c: no unclean thing shall enter thither, Revel. 21. Therefore the Prophet saith, hic est omnis fructus, & auferantur peccata, Isa. 27.9. Secondly, the goodness of God appeareth herein that he hath indicted us a prayer to ask remission, telling us that it is possible to obtain remission of sin. It is true, that by our sins, we have made ourselves uncapable of all good things, but yet we see the goodness of God, that as we have still dona, so he teacheth us to say, condona. Where he teacheth all men to pray for good things, we learn that we are all mendici Dei: but in that we are taught to ask forgiveness of sin, we see that we are malefici Dei, the malefactors of God, such as have need of pardon: and the goodness of God towards us appears to be the greater in this behalf, because there is no Angel nor spirit to whom he vouchsafeth this favour, to have their sins remitted, save only to man. Of them it is said, he found no truth in his Angels, in his servants, and in his Angels there were folly, job 4.18. that is, they had trespasses, but yet God will not forgive them, nor receive any supplication for pride; but contrariwise, he keepeth the Angels that sinned in everlasting chains to the judgement of the great day, 2 Pet. 2. he that is the God of the spirits of all flesh, Numb. 27.16. & 16.22. will not hear the spirits that sinned against him: but thou that hearest prayers, to thee shall all flesh come, Psal. 65. There is a way for man to escape the danger of sin, if he ask pardon: but the sins of the wicked Angels shall not be forgiven. The elect Angels do make the three first Petitions as well as we; and the Petition for the supply of natural defects is common to all living creatures, but this which prayeth for pardon of sins is proper only to man; so we see how God exerciseth his goodness, and showeth it; not only in exercising of liberality to them that have need; but his long suffering in pardoning them that have sinned against him. To come to the Petition itself; by Debis, our Saviour meaneth sins, expressly so called Luke 11.4. and sinners are called debtors, Luke 13.4. for the Scripture speaks of them, Matth. 18.24. one was brought that owed ten thousand Talents, that is, which had committed a great number of sins, and Luke 7.31. a lender had two debtors, by which are meant sinners; the reason hereof is, because there is a resemblance betwixt sins and debts. In the affairs of men, the case is thus, that if the condition be not performed, they are bound to endure the penalty, and so become double indebted: so it is between God and us, the sins that we commit by the breach of God's Law, is Chirographum contra nos, an hand-writing against us, Col. 2. So they are called in the old Testament, Thou writest heavy or hard things against us, job 13.26. and Ezech. 2. Our sins are compared to a book written in both sides; for we are bound to keep God's Commandments, because he made us, and not only so, but he still doth nourish and preserve us, therefore we ought to do his will; he gives us Talents▪ Matth. 25. which we ought to employ to his glory; he gives us dwelling places in the world, as to the Israelites, he gave the land of the Heathen, that they might keep his Statutes, and observe his Laws, Psal. 105. If we fulfil them, we discharge our duty to God, and are free from all penalty, but if we do it not, there is an obligation, Deut. 27. Cursed is every one that continueth not in all things that are written to do them. If he place us in the Vineyard, he will look to receive fruit of it, Matth. 21. If he give us Talents, he will have us so to employ them, as that he may reap gain thereby, Luke 19 The gifts, and graces that God bestows upon us, must be employed in hallowing his name, in enlarging his Kingdom, in accomplishment of his will; if we fulfil this, the penalty of the Law takes no hold on us, but if we do not only not use them to his glory, but abuse them, and turn them to the breach of the Law, by serving sin, then are we in a double sort indebted to God, and make ourselves guilty of his wrath, Et quis intelligit, etc. Who understandeth the power of his wrath? Psal. 90. If we consider how grievous plagues God threatened for the breach of the Law, we would be more careful, and heedful that we do not offend him, which because we consider not, we become indebted to God. We are debtors to the flesh, to provide for it only, so much as is meet for the relieving of it, Rem. 8.12. And the rest of our care must be for the spirit: but because all our care is for the flesh, to satisfy it, in fulfilling the lusts thereof, and are careless of our spirits, therefore we become indebted to God in a third sort, by breaking his Commandments, in that which concerns ourself, but this the Apostle saith, I am debtor to the wise, and the unwise, Rom. 1.14. That is, we must be careful of others, as God said to Cain, Where is thy brother? Gen. 4. But because omnes, quae sua sunt quaerunt, all seek their own, Phil. 2. and seek not the good of others, therefore they grow further indebted to God. These debts, or sins, are properly said to be ours, because they proceed from us, (for there is no member of our body that is not guilty of some sin) and not in that sense, that bread is said to be ours, which cometh to us, and is made ours, by God's gift; and when we pray forgive us our debts, we learn that it is our duty to crave forgiveness for others, as for ourselves, for as the Apostle by these words, The rebukes of them that rebuked thee, fell upon me, Rom. 15.5. sheweth, that Christ was carried with the same zeal against sin committed against God, as if it had been against himself; so he teacheth, that we must be moved with the like compassion towards others, when we consider their sins, that we find in ourselves for our own; and that we ought no less to pray for them, then for ourselves, and to suffer others to pass over the bridge of God's mercy, as well as we. In the words debts, three things are to be noted: first, where Christ teacheth his Apostles, that were baptised, and the most perfect Christians that ever were, to pray for remission of sins; it should work in our nature an humiliation, for they in making this prayer, acknowledge themselves sinners, much more ought we. The Apostle Peter confesseth of himself, Luke 5.3. I am a sinful man, Saint Paul saith of himself, peccatorum primus sum ego, I am the chief of sinners, 1 Tim. 1.15. Saint james including himself, and the rest of the Apostles, saith, in multis offendimus omnes, In many things we sinne all, james 3.2. Saint john saith, If we say we have no sin, we deceive ourselves, 1 john 1.9. He saith not exaltamus nos, as the Apostle spoke of modesty, or non humiliamus nos, we do not humble ourselves: but decipimus nos, and if we deny it, the truth is not in us: Seeing it is so, we must not say with the Pharisee, I am not as this man, but with the Publican, God be merciful to me a sinner, Luke 18.13. Secondly, we are not only sinners, but daily sinners, as appeareth by this, that we are taught, no less to pray daily for forgiveness of our sins, then for bread; To confirm this, Solomon saith, Septies in die cadit justus, the just man falls seven times a day, Prov. 24. and as man eateth and drinketh every day, so he drinks iniquity like water, job 15. Thirdly, we run into such debts, as we are not able to discharge: for if we were, we needed not to say, Dimitte nobis, Forgive us our debts; but, Have patience with me, and I will pay thee all, Matth. 18. To signify to us the greatness and number of our sins, one was brought that owed 500 pence, and another that owed 50. Luke 7. and another that owed to his Master ten thousand Talents. By which we perceive, that we cannot make satisfaction to God, therefore he must remit them. The consideration whereof aught to work in us humiliation: First, that as job says, our hearts do not excuse us, and that we seek not to justify ourselves, that as God requireth, we confess our mis-deeds, Levit. 26.40. that we acknowledge our sins to God, and hid them not, Psal. 32. For, if we confess our sins, God is faithful to forgive our sins, 1 john 1. Secondly, that we do not only confess, but be sorry for them, Psal. 38. that while we are in danger to God for our sins, we go and humble ourselves, and entreat him, and suffer not our eves to sleep, till we be sure how we may obtain forgiveness, Prov. 6, 3. The consideration of sin made David forget to eat his bread, Psal. 102. so greatly was he disquieted, till he was assured of pardon. For the second point, if our sins be debts, they must be paid. Own nothing to any: but we are not able to answer one of a thousand, job 9 and for the penalty of malediction we are not able to endure it, Psal. 90. Who knoweth the power of his wrath? therefore our prayer must be to God, that our misery may prevail more with God, to move him to compassion, than our unworthiness, to stir up his indignation: and that he will Cancel the hand-writing, Col. 2. which thing, for that he is full of the bowels of compassion, jer. 31.20. he is moved to do, when he seethe us sorry for our sins; howbeit his justice must be satisfied, else his mercy cannot take place: but Christ by his death having done that, God saith of the sinner: Deliver him, for I have received a reconciliation, job 33. Qui circumcisus est, debtor est totius legis, Gal. 5.3. But Christ was circumcised, and therefore fulfilled the law for us, ad ultimum quadrantem, to the utmost farthing: and not only so, but he saith of himself: Exolvi quae non rapui, I restored that which I took not, Psal. 69.4. He not only perfectly fulfilled the Law, but suffered the curse of the Law, which he had not deserved, with this condition: Sinite istos abire, Let these go, john 18. that is, he was content to be the reconciliation for us, that he might draw us out of the hands of God's justice. The estate of our debts may be compared with the Widewes state that was left in debt by her husband, 2 King. 4. for as the Lord blessed her Oil in such sort, as she did not only pay her debts, but had enough to live on after; so Christ is our Oleum effusum, our Oil poured out, that is of power not only to satisfy God's wrath for our sins, but also to give us an estate in the Kingdom of Heaven, and for his sake it is that we may be bold to pray for remission of sins, and are taught to believe, that for his merits, our sins are forgiven: so that is true, Legem operandi, & legem credendi, lex statuit supplicandi, the Law of prayer established both the Law of obeying and believing. Our of Dimitie, arise three things for our comfort: First, that even these sins which we commit after Baptism, after our calling, and when we are come to the knowledge of the truth, are remissible. In teaching the Apostles to pray, he assureth them of this favour, that the same party that saith peccata nostra, our sins, is taught to say, Pater noster: Our Father. Our comfort therefore is, that still we are the children of God, though great sinners: for though we lose the dutiful affection of children, yet God cannot lose, Viscera patris, the tender bowels of a Father. David, to a rebellious son, could not but show a fatherly affection: Do good to the young man Absalon, 2 Sam. 18.5. So though the prodigal son had offended heinously, yet the Father is ready to receive him, Luke 15. Secondly, another comfort, that albeit we commit sin daily, yet he will daily forgive us: for God should mock us, saith Augustine, if bidding us pray for forgiveness, he should for all that shut up the bowels of his mercy: he bids us pray for pardon of our sins, putting no difference, whether they be peny-debts, or Talents; whether fifty, or a thousand; if we ask forgiveness, he tells us, be is ready daily to remit them. Thirdly, that be our sins never so great, so great as cannot be satisfied by us, yet he will forgive them, proper seipsum, for his own sake, Isa. 45. Christ hath made himself a satisfaction for the sins of the whole world, 1 john 2. We must labour how we may sound apply his satisfaction to ourselves; and among other means whereby we apply the satisfaction of Christ to ourselves, prayer is one: They shall confess their iniquities, than I will remember my covenant, Levit. 26.40.41. He shall pray unto God, and he will be merciful unto him, job 33.26. I confessed my sins unto the Lord, and thou forgavest the wickedness of my sin. Propter hoc, orabit omnis sanctus, Psal. 32. For this cause shall every one that is holy prey, etc. By virtue of this prayer, Solomon saith, that the people having committed any sin, if they come into the house of the Lord, and pray for pardon: God, who is in Heaven, will hear them, 1 King. 8.47. But this is more plain in the new Testament, Matth. 18. Did I not forgive thee? quia rogasti me; and to Simon Magus: Pray to God, if he will forgive thee the thoughts of thy heart, Acts 8.22. that is, if we confess, and be sorry for our sins, and ask pardon, he will forgive us; How long wilt thou be angry with thy people that prayeth to thee? Psal. 66. But we must be of the number that is meant by Nobis, that is of the Apostles, that is, such as are baptised into Christ's death, Rom. 6. We must die unto sin, as he died for sin, , sicut is demisit peccata, so we must d●mitiere peccata, he hath suffered in the flesh, and hath ceased from sin, so must we, 1 Pet. 4. We must have a care that hereafter we fall not into sin, more than our infirmity compels us: For sins of infirmity, God's grace is sufficient, 2 Cor. 11. But if we willingly sin after remission, there is no more sacrifice for sin, Heb. 10. We are therefore to crucify the flesh, with the lusts and affections thereof; if we will be Christ's, and receive benefit by his satisfaction, Gal. 5. THE FIFTEENTH SERMON. As we forgive them that trespass against us. IN this Treatise it hath been noted, that there is a double Sicut, annexed to two several Petitions: the one concerning God, and our duty we own to him, in the third Petition: The other concerning our Neighbour, and the charity that we ought to show towards him, in this fifth Petition: wherein we are to consider this, that as this law of Prayer, which our Saviour prescribeth to us, doth establish the law of works and faith, so these two Sicuts do comprehend the sum of the Law, and the Prophets. The Law saith, Thou shalt not hate thy brother in thy heart, Levit. 19 and the same is confirmed by this Petition, wherein we are taught, that if we desire to have our sins forgiven of God, we must not only not hate our brother without cause, but if he offend, we must likewise forgive him. Neither doth this Petition concern our Neighbour and Brethren only, but ourselves likewise: for hereby we have a pledge of Remission of sins, if we acknowledge, that we have forgiven others: and as the taking away of our sins, is the great fruit and benefit we desire of God: so the subordinate means that God hath appointed for the end, is the forgiving others that offend us. Now God hath laid upon us this blessed necessity of forgiving one another, not only that he might establish peace in earth among men; but that by this means glory might redound to God on high. In respect of ourselves, this is our estate before we become true Christians: To be hateful, and to hate one another, Tit. 3.3. and that hath a sorrowful effect: For if we by't and devour one another, we shall be consumed of one another, Gal. 5.15. To prevent this, Gods will is, that we should not hate, but forgive one another, which unless we do, we cannot live peaceably; so that this Petition hath a respect to our benefit also, as well as our Neighbours, and God himself also hath his part in it: for when we have forgiven our brethren, and purged our hearts of all hatred, we are more fit for his service; and contrariwise, as without forgiving others we cannot live peaceably one with another: so neither can we live devoutly towards God: and therefore our Saviour chargeth, If thou bring thy gift to the Altar, and remember'st that thy brother hath aught against thee, leave there thy gift at the Altar, and go thy way first, and be reconciled, Matth. 5. and the Apostle gives express charge, that man and wife should live quietly, ne interrumpantur preces, 1 Pet. 3.7. lest their prayers be interrupted. Thus it pleased the wisdom of God, in this Petition, to add this Sicut, not for our neighbour's sake only, nor for ourselves only, but also in regard of God. The first Sicut, pertaineth to the imitation of the Saints in Heaven, this doth not imply an imitation: For God forbidden, that God should not otherwise forgive us then we forgive our brethren; but it is a mere condition, teaching us, that if we forgive those that are indebted to us, we shall obtain forgiveness of God: for we do not always subscribe to God's commandment, Forgive one another, as God for Christ's sake forgave you, Ephes. 4. Col. 3. But by saying this Petition we bind ourselves to this condition: so as we would not otherways be forgiven, then as we forgive them. At the first we became bound to keep his Law, which he did deliver in ten Commandments, Exod. 20. Deut. 5. and for not fulfilling of it, we fall into the penalty of Maledictus, Deut. 27. Now, because we have not obeyed the Law, we are to undergo the penalty: and therefore it is said to be Chirographam contra nos, Col. 2. God having the Obligation in his own hands, might require the forfeiture of us: but it pleaseth him to enter Bond to us by another Obligation, wherein he binds himself to forgive our sins upon this condition, that we forgive others: for if we forgive not, than his bond is void, as appeareth by the parable wherein our Saviour showeth, that if we will have forgiveness of God, we must forgive our brethren, and have compassion on our fellow servants, as God hath pity on us, Matth. 18. It is Christ that freeth us, both from the Obligation of the ten Commandments, and of the twelve Curses and therefore as he that receiveth a benefit doth, as it were, become bound to the thankful: so we enter into a new bond of thankfulness unto God, the condition whereof is, that we should forgive our brethren, even as we desire to be forgiven of God. By the words of this Petition, we see what our estate is, to wit, quil●bet homo est debtor, habens debitorem, every man is a debtor, having a debtor: for so it appeareth by the parable, Matth. 18. wherein as one was brought that aught a great many Talents to God; so he had another that aught an hundred pence; but there is a great difference. The debts that man oweth to God, are great sins; but the debts that man oweth to man, are of small value; we are debtors to God, not only to keep the whole Law, but also to undergo the curse of God, which is due, even to the least breach of the same, Deut. 27. Secondly, we are indebted, not only for not using his Talents to his glory; but for abusing them in the service of sin; even so we are debtors one to another, Rom. 1.14. not only when we neglect the duties of charity, and justice; but, when we of purpose do wrong one to another. Now we can be content that others should forgive us, and therefore if we will have forgiveness of God, for the debts that we own him, we must forgive our brethren, For what you would that men should do to you, and in what measure, even so do to them, Matth. 7. Therefore our Saviour in penning this Petition, tells us, that if we make to our brethren a release of our debts, he will release us of his; and this condition is very reasonable; for Cain hath no reason to hope for favour of God, though he serve him never so devoutly one day, when notwithstanding he hath a purpose to kill his brother the next, Gen. 4. neither is it reasonable, that he should say to God, Dimitte mihi, that will not say to his brother, Dimitt● tibi. The difference betwixt God's forgiving and ours is, first in the persons that forgive; when we forgive, than one fellow-servant forgives another, as duty binds them, Matth. 18. But when God forgives us, there Dominus dimittit servum. Again, as I have a debtor of my fellow-servant, so I may be indebted to him, and therefore I ought rather to forgive him: but God cannot be indebted to us, but we are all deeply in his debt, and therefore it is a reasonable condition that he requires at our hands. Secondly, in the things to be remitted, the number of God's debts are thousands, ours are but hundreths: his Talents, ours are but pence, Matth. 18. The condition therefore is reasonable on God's behalf, if we consider the excellency of his person, and the vileness of ours: If we regard how greatly we are indebted to God, more than our brethren can be to us; ut pudeat alia lege petere remissionem, that we may be ashamed under any other condition to ask forgiveness. Then we may not think much, that he requireth this forgiveness at our hands, but magnify his mercy, that having forfeited our first bond, it hath pleased him to remit it, and only to tie us to this: we are to thank him that he vouchsafeth, accipere stipulam, pro margaritis, to accept our stubble, for his pearls; for the forgiveness of our sins (which was bought at so dear a rate) to accept the forgiveness we show to our brethren. Some would give thousands of Rams, and ten thousand rivers of Oil for this great benefit, Mich. 6.7. Much more ought we condescend to God, when he offereth us so great a benefit, upon so easy a condition: and thus we see that to be true in some part, which some of the Heathen have observed, De utilitate capienda etiam ab inimicis: It is not altogether for our hurt that they wrong and injury us, for unless there were some to offend us, we should not have occasion to exercise this part of our mercy, in forgiving: and therefore, where David compares his enemies to Bees, and not to Wasps, Psal. 118. the reason is, for that albeit Bees have stings; yet they yield honey also, and so no doubt David received great comfort inwardly, by means of his enemies; though outwardly they persecuted him, with all the malice they could; for he that can master his own affections so fare, as quietly to put up a wrong, offered by an enemy, and to forgive the same, may be assured that his sins are forgiven of God. Wherein we are to consider the goodness of God, that vouchsafeth to set men in his own place, and to give men a power to forgive, even as he himself doth forgive; whereby it cometh to pass, that one man is to another even in God's place, so that if we would know whether God do remit our sins, or no, we need not to climb up to Heaven, to be certified of it, nor to go down into the deep, for the word is near, even in our heart, and in our mouth, Rom. 10. If thy heart tells thee, that thou forgivest thy brother, doubt not, but God doth likewise forgive thee, and it is his mercy, that he vouchsafeth to frame his pardons after our pardon, to assure us that as we forgive one another in earth, so God forgives us the sins that we have committed against him; and he layeth this necessity upon us, not only to show that he is careful to have peace among men, but also that he would have us to be perfect as himself; for God is said to be Proclivis ad misericordiam, tardus ad iram, & vindictam, Prone to mercy, slow to wrath and revenge, Psal. 145. So Christ requiring of us, that we should forgive our brethren that offend us, willeth us to be slow to anger, and long suffering, as God is, for it is not (as man judgeth) an honourable thing to be revenged. Wicked Lamech thought it an honour, to take revenge, seventy times seven times, of any that offended him, Gen. 4.24. but contrariwise Christ tells Saint Peter, that it should be a greater honour for him, to forgive until seventy times seven times, Matth. 18. Therefore it becomes a Christian, rather to follow Christ, then wicked Lamech: for as Christ says, It were better to lose the right eye, and the right hand, then to have the whole body cast into hell fire, Matth. 5.29. So it were better for us, to suffer wrong for righteousness, then for worldly honour seek to deprive ourselves of the remission of our sins, which cannot be obtained of God, except we be content to put up injuries offered to us. If we will have true honour, let us imitate our heavenly Father, he is so fare from taking revenge of them that offend him, that he lets his Sun shine upon them, Matth. 5. So let us account it the greatest honour for us, to aspire more and more, to resemble our Father herein, for the nobler sort of creatures are not desirous of revenge, but only those that are vilest and of lowest power, and of all creatures unreasonable, none so angry, as Flies, and Wasps, and Bees, and of them that have reason, Women are more testy and fretting then Men; and of Men, none more subject to anger then such as are sick; in their greatest weakness, then are they most angry; which is no sign of an honourable quality. Let us therefore count it a shame to be like the weakest things, in this behalf, and rather let us imitate the nobler creatures, which are more flow to anger. If we will be honourable, let us learn to get it by the example of such as have true honour, joseph in the Court of Pharaoh, no doubt was an honourable man, and yet he placed not honour in taking revenge of his brethren, that had rewarded him evil, but in forgiving them, and doing them good for evil, Gen. 50.21. David was an honourable man, and yet he placed honour in pardoning Shimei, 2 Sam. 19 and to do good to Mephibosheth the son of Saul, that was his deadly enemy: Solomon knew, no doubt, what was true honour, and yet he gives us counsel, not to seek honour by revenge: Say not, I will do to him, as he hath done to me, Prov. 24. and the honourable King, that was angry with the unmerciful servant, thought it more honour, to draw near the honour of God, in pardoning, then in revenging, Matth. 18. The benefit that ensueth upon this condition, is of two sorts, first, outward, for by virtue of it, we have a covenant on God's part; where in he binds himself tous, that he will forgive us, if we forgive our brethren; so that we may be bold to challenge him for his promise, so that we keep the condition. Secondly, inward, for when we love the brethren, not in word, and tongue only, but in deed and truth, that is a means for us, to persuade our hearts before him, 1 john 3.19. If we forgive our brethren from our hearts, we may be assured that God will forgive us. So our Saviour affirmeth of the woman, because she loved much, she had many sins forgiven her, Luke 7.27. Some when they came to this Petition, left out this Sicut, and so passed on to the next Petition: but we must use this prayer orderly; Christ is not mocked, he penned the prayer for us himself, and therefore he can quickly espy, if we leave out any of his words, and to teach us, that we should pray in true charity, he hath not only enjoined us to forgive our brethren, as we would be forgiven; but willeth us before we begin to pray, to bethink ourselves whether we forgive: Cum stabitis ad orandum, Mark 11. when ye stand to pray, forgive: Secondly, as we must use this Sicut, so not with our lips only, but with our heart, for otsterwife, we do imprecari nobis, we pray for vengeance against ourselves, and Christ may say to us, Ex ore tuo te judicabo serve nequam, Luke 19 We cannot curse ourselves more bitterly, then if we say to God, forgive us, as we forgive our debtors, unless we d●e indeed forgive them. As we run in debt with God daily, and so need daily forgiveness, the same measure of charity we are to show to others that offend us: by forgiving them their trespasses. We must not think it enough to forgive them, till seven times, but until seventy times seven times, and as we would not have a counterfeit forgiveness of God, so we must be careful to forgive our brethren from our heart, otherwise he will call bacl his word and promise made to us touching the remission of our sins, Matth. 18.35. Whereas some count it a sufficient forgiveness to forgive only, though they do not forget, they must know that it is only, Semiplena remissio, a forgiveness by halves: for we desire God by the Prophet, that he will not only forgive, but forget our sins; and remember not our old sins, Psal. 79.8. Therefore we must perform the same measure of charity in this behalf to our brethren: and whereas the messenger of Satan doth so buffet us, 2 Cor. 12. and our own corruption so prevails with us, that we cannot utterly forget an injury, yet so long as we show not a revenge in deed, nor in word, nor in look, but strive to master our corrupt affection, we shall be accounted according to that we have, and not according to that we have not, 2 Cor. S. 12. As for that which some object, that so the law of justice is overthrown by this kind of mercy, Rom. 3.31. It is not so, for mercy triumpheth over justice, jam. 2. Now, as prayer is a means to apply Christ's benefits and mercy to our souls, as Christ showeth, I forgave thee, because thou prayedst me, Matth. 18. So that is not enough unless we use charity and mercy; to dimitte tu, we must add, nos dimittimus, the want whereof caused the King to deal so severely with the unmerciful servant, Matth. 18. Now, mercy which is the second means of application, slands in giving, and forgiving, Quicquid praestatur indigenti Eleemosynae est. Therefore because these have need of forgiveness which offend, we should do a work of mercy in forgiving them when they do us wrong, and both those kind of alms and mercy are alike accepted of God, and therefore in the Law he ordained as well peace-offerings, as meat-offerings. That mercy is a means to us to apply this benefit unto ourselves, which Christ offereth, appeareth by these places, Prov. 16.6. with mercy and faithfulness sins are forgiven, Isa. 58.7. Dan. 4.27. and Luke 11. Date Eleemosynam, & omnia sunt munda. This is that which maketh both prayer and fasting acceptable before God, and without which all prayer is rejected as hypocritical, Mat. 6.16. Thus must we have oil from him, and the vessel to receive it in us, dimitte & dimittitis, that is both prayer and mercy. As we pray to God for pardon of our sins, so we must forgive others, now Christ maketh choice of that kind of mercy, which standeth in forgiving, because it is common to poor and rich, for all cannot give, but the poor may forgive as well as the rich, and therefore it is the duty of us all to forgive one another, if we will be forgiven of God. Secondly, he maketh choice of this mercy, as the greatest and excellentest, for nature will move us to give him that is in need, and we cannot in such case hid ourselves from our own flesh: But when we do not only forgive him that hath done us wrong, but also offer kindness to him that did provoke us to anger, that is a supernatural work. Thirdly, it is the fittest mercy, for we desire to be remitted, and therefore the fittest means to obtain remission is, that mercy which standeth in remission, and forgiving of others. The mercy that we show in this behalf, is active mercy; that which God promiseth us, if we forgive our brethren, is a passive mercy. Of the active mercy, our Saviour saith: Blessed are the merciful, for they shall obtain mercy, Matth. 5. But contrariwise, here shall be judgement merciless to him that showeth no mercy, james 2.13. Wherefore we must so deal with those which offend us, that we may say to God: Ecce misericordiam activam, praesta mihi passivam: Behold my active mercy, perform to me thy passive mercy. And to show you the necessity of this duty on our parts, Christ having penned this Petition upon this condition, is not contented therewith, but having ended the prayer, he returns to the same matter, and showeth why we should forgive our debtors: For if ye (saith he) forgive men their trespasses, your heavenly Father will forgive you yours, but if you will not, neither will God forgive you, and hereof he hath given an example in the parable of the King, Matth. 18. who to show to us, what we are to look for at God's hands, is said to have been loving and merciful, at the first, to him that was indebted so fare unto him: But when the same party having the debt which he ought, pardoned, would notwithstanding have present payment of his fellow-servant; then the King's affection was turned, and he became severe and rough, and committed him, till he had paid all that was due. THE SIXTEENTH SERMON. And lead us not into tentation. THis is the Petition that concerns sin to come: for Remission, which was the thing we prayed for last, is referred to sins past, Rom. 3.25. and we are no less to desire of God, that he will give us ability to resist sin to come; then to be gracious to us in pardoning our sins already committed: thus much we are given to understand, by this, that this Petition is chained to the former, with the copulative, And, as if that were not perfected, without this, no more in deed is it, for as God let's go his hold, so must we let go ours; and if we will have God to remit our former sins; we must beware, that we do not willingly sin against his Majesty afresh; but that we strive against temptations to come: For as the Psalmist speaks: If I incline to wickedness in my heart, the Lord will not hear me, Psal. 66.16. If I purpose still to continue in sin, I shall in vain prey, Forgive me my sins. But contrariwayes, he that doth not only confess, but also forsake his sins, he shall have mercy, Prov. 28.13. If accounting it sufficient, that we have spent the time of our life passed in sin, we shall resolve henceforth to live, so much time as remaineth for us in the flesh, after the will of God, 1 Pet. 4.3. Then may we assure ourselves, that God will be merciful unto us; and will remember our sins and iniquities no more. And that which we are to perform in this behalf, is, the second part of Remission, which is opposed, both to retention and intention: that is, as we would have God not to retain our sins, but freely to pardon them, so our care must be, that sin be more remiss in us: for whereas in the last Petition we considered a Double debt, one of Duty, another of Forfeiture, our desire was, not to have both forgiven, but we desired to be forgiven, quia non prestitimus; non ne praestemus: because we perform it not; not that we might not at all perform it. Howsoever our prayer to God is, that he would not lay upon us the penalty, which we have run into, by not keeping his Law, yet we are still bound to do our duty. Now, whereas the Prophet saith, Hic est omnis fructus, ut auseratur peccatum, Isay 27. We may not think, that sin is taken away, when God, for his part, doth remit the guilt of our sins past, for sin consists not only of an offence, or guilt, but of an issue, or inclination to sin: so that our care must be, as well that we pray, that this running issue may be stopped, as that punishment due to us for sins passed be remitted: and to this end, both parts of repentance are required of us: that is, Sorrow for sins past, and a provident care to avoid sin to come: we must by prayer seek for grace of God, non modo qua deleatur debitum, sed ne contrahatur debitum: not only, that our debts may be done away, but that it may not be contracted; as the widow, by the blessing of God, had sufficient oil, not only to pay her Creditors withal, but also to live upon afterward, 2 King. 4. So we must seek of Christ, the oil of his grace, both for the discharging of our sins, and for an holy life. As we would be glad to hear this voice from Christ, Remissa sunt tibi peccata, Luke 7. So we must be content with this: Vade, & noli amplius peccare: Go thy way, and sin no more, john 8. As God on his part doth covenant with us, that he will remember our sins and iniquities no more, jer. 31. So, that which he requireth of us, Haec est via, ambulate inea, Isa. 30.21. For it is not enough for us to confess our sins and be sorry, Psal. 38. nor yet to perform our active mercy by giving and forgiving, except we have a resolute purpose to forsake the sins we have heretofore committed: for if being washed from our old sins, we shall wallow in the mire like swine, and return to our vomit, then shall our latter end be worse than our beginning, 2 Pet. 2. This is one reason, why this copulative conjunction is set before this Petition. Another is, in regard of the fickleness of our estate: we may not think ourselves secure when we have forgiveness of our sins. The Apostles of our Saviour Christ having received the Sacrament, which as Christ told them, was a seal of the remission of sins, purchased by the shedding of his blood, fell into a sleepiness, so as they were not able in time of greatest peril, to watch with their Master one hour: therefore he was feign to warn them: Pray, that ye enter not into tentation, Matth. 26. the reason is, because the Devil is most malicious against them that are recovered out of his thraldom: For when the unclean spirit is gone out of a man, he is never quiet, till he return again, and that he may, he will use all the means he can, Mat. 12. So that they (of all others) are in most danger, and most subject to the malice and rage of the Devil, that are restored out of the state of sin, into the state of grace: and therefore we pray, that as God in his mercy doth vouchsafe to pardon our sins past; so it will please him to strengthen us with his grace, that we may withstand the temptations of Satan. The Petition hath two things to be considered, the Temptation, and the Leading. Temptation (that we may know what we ask, Matth. 20.) is a Trial or Proof, and is of two sorts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one good, the other evil, the one is made by God, the other by Satan. God is said to tempt us, when he maketh trial of our faith, which trial is more precious than gold, 1 Pet. 1.7. as in Abraham, or when he trieth our patience, james 1. as in job: for while we live in this world we are spectaculum Angelis, & hominibus, 1 Cor. 4. God therefore in his wisdom thinks it good to try our faith, and patience, by laying affliction upon us, that albeit he know us sufficiently, yet that both Men and Angels may have a proof of our faith, he trieth us: for as the dross is consumed with fire, and the pure gold remaineth behind: so the pureness of our faith is tried with the fire of affliction: this is that Fan which Christ is said to have in his hand, whereby he purgeth his flower, and separateth the good Corn from the Chaff, Matth. 3. The other proof or trial is, that which Satan makes: for as God tempteth Abraham, Gen. 22. for his good: so Satan tempted Adam, Gen. 3. but not for his good, but only to draw him away from his God: as Christ hath his Fan, so Satan hath his, Luke 22. Satan hath desired to sift and winnow you. The difference is, that whereas God by affliction thinketh good to prove how steadfastly we believe in him, and how willingly we will undergo the cross for his sake: The Devil's purpose is, that by all means he may quench our faith, and dash our patience. The Devil's trial therefore is, tentatio ad detrimentum, non ad experimentum. God's tentation maketh us happy: Blessed is he that endureth temptation, james 1. but the Devil's temptation brings us to misery, and this latter is that against which we pray, and it is of two sorts: first, that which the Apostle calls, tentatio humana, such as is incident to the nature of man: secondly, tentatio Satanica. Humane temptations are such as are hecessary, and cannot be avoided, by reason of the corruption of nature; of which the Prophet speaketh, when he prayeth, Libera me de necessitatibus meis, Psal. 25.16: The Apostle doth more plainly express it, when he calls it the infirmity of the flesh, Rom. 6. and the sin that dwells in us, Rom. 7. which causeth this necessity, that while we remain in the body, the flesh will ever lust against the spirit, Gal. 5. But there is another kind of temptation, which is Devilish; when we do not sin of infirmity, or through the necessary weakness of the flesh: but of malicious purpose, that whereof the Prophet speaketh, Be not merciful to them that trespass of malicious wickedness, Psal. 59 and, Keep thy servant from presumptuous sins, Psal. 19 These sins proceed not from that necessity of sinning, which doth accompany our nature: but from that corruption of nature, which the Apostle doth call the superfluity of wickedness, james 1.2. These proceed not from sin that dwells in us, but from that sin, which reigneth in us, Rom. 6. And as we desire, that God will pardon our necessary tentations: so especially we are to pray, that we may not fall into these superfluous sins, as the Prophet doth pray, Psal. 19 Keep thy servant from presumptuous sins, that they get not the Dominion over me. And, Order my steps in thy word: Ne dominetur mihi omnis iniquitas, Psal. 119. For the better understanding of this point, we are to consider what are the tentations, and tentamenta: that is, the things whereby we are tempted. The Tentations are either without us, or within us. Without, first the Devil, that is, the Tempter, 1 Thes. 3. Secondly, the corruption that is in the world through lust, 2 Pet. 1. The Tempter within us is, our own concupiscence, james 1.14. without which the outward Tempter's should not only not hurt us, but also greatly profit us: for the Devil shall in vain tempt us, and the evil examples of the world shall not allure us, unless we, in the lusts of our hearts, do suffer ourselves to be overcome: and therefore one saith well: Teipsum vince, & victus est mundus & Satanas. If there be neither covetousness in us, nor the lust of the flesh, the Devil shall not be able to prevail against us, but we shall stand unconquered, both of worldly lusts and of the lusts of the flesh. The things whereby the Devil tempteth us, are Massah, and Meribah, Psal. 95.8. whereby is understood, Prosperity and Adversity. One while, as a Serpent, he allureth us by pleasures, and if he prevail not that way, then, like a roaring Lion, he terrifieth with violent danger: and that he may have his will of us, by one of these means, he bewitcheth our understanding, Gal. 3. so that we either make great account of those things, which indeed are of least value, or else judge the danger which he threatneth, to be more terrible than it is. From this Petition, we are to acknowledge, that where we pray, that God will deliver us from tentation: first, in regard of ourselves, we are unable to encounter with these temptations, and to withstand the least temptation, and yet the grace of God is sufficient for us: so that albeit, in the light of our own understanding, we cannot discern what is true pleasure, or what is in deed to be feared; yet as the Prophet speaks, In lumine tuo videbimus lumen; In thy light we shall see light, Psal. 36. and though the messenger of Satan buffet us never so much, yet God's grace shall make us to have the victory, without which we are not able to resist the first temptations. Which considerations serve to keep us from pride, and to work in us humility, 2 Cor. 12. Secondly, in regard of our tempters, we are to acknowledge, that the Devil, much less any thing else, cannot be able to tempt us, without God's permission: so he was not able to touch job, until he had leave of God, nor the heard of swine, till Christ had permitted him to enter, Matth. 18. Thus we see that Satan is chained by God, so that he cannot go further than God will give him leave, which maketh for our comfort. Temptation is necessary, and therefore we pray not, ne tentet nos Satanas, but ne Deus nos inducat: For it is Gods will to use Satan's service in this work, and that if we feel that our corruption doth yield to sin, we are to say with the Prophet, Let God arise, Psal. 68 and, Save me O God, Psal. 69. Also with Ezechiah, Domine vim patior, respond pro me, Isa. 36. O Lord I suffer oppression, comfort thou me. Touching the leading into tentation, we desire not to be led, which hath two expositions: first, that God, who knows our weakness, will not give leave to the Devil to tempt us at all, by any of those means, because the issue of tentation is doubtful, for many excellent men, even the Saints of God have been overcome thereby. Secondly, at the least ne inducat, that he lead us not into them, which have three differences: first, in respect of God, that albeit the Devils desire be to sift us, Luke 22. yet, ne inducas tu, though the lying spirit be ready to entice us, that we might fall, yet, that God would not command him to go forth, 1 King. 22. yet that he would not deliver us over in Satan's hands, and leave us to ourselves. Secondly, in regard of us, that we commit not sin that leads thereunto, for qui ducitur volens ducitur: but that if we needs must yield to temptations, it may rather lay hold on us by violence against our wills, then lead us: so the Apostle speaks, 1 Cor. 10. Tentatio vos non apprehendit, Tentation hath not taken hold of you: and when our Saviour saith to his Disciples, Orate ne intretis intentationem, pray that ye enter not into tentation: his meaning is, that willingly and wittingly, and of delight of yourselves, otherways then as the infirmity of your flesh doth compel you: for if any willingly enter into tentation, these God suffers to be led into it, so as they cannot get out any more; that is, the Gentiles till they be effectually called, are said to commit all uncleanness with greediness, Eph. 4.19. So we do not devour the temptations that are incident to our nature, and that as the Syriake word, used by our Saviour, is, we take not pain to satisfy the tentations of Satan, as it were to climb up into an high tree. Thirdly, in respect of the nature of the Greek word, which is rather ne inferas, the ne inducas. Of Christ's leading into tentation, Matth. 4. it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, so led, as that he was brought bacl again, but our leading by the Devil, is, so to be carried into temptations, as that withal we are left there to ourselves. Christ's tentation had an issue, 1 Cor. 10. nostra non habet exitum, ours hath no issue: but our prayer is not only, that it be against our will, if at any time we be tempted, but that in the tentation he would so hold us by the hand that we may get out of it, that albeit we be led into it, that we may be brought bacl again. From whence this question ariseth, Whether God lead any into tentation, so as they never get out of it again: The answer is, that there are some such, but they are those that first suffer themselves to be led, even as he hardeneth no man's heart, but his that first hardeneth his own heart. Of Pharaoh it is said, that albeit Aaron's rod eat up the enchanters rods, that yet he hardened his heart, Exod. 7.13. After Exod. 8. when the Sorcerers told him, Digitus Dei hic est, this is the singer of God: yet he hardened his own heart; and than God seeing his obstinacy, Induravit corejus, hardened his heart, Exod. 12. So when Ahab had first sold himself to work wickedness, 1 King. 19.20. than it pleased God to deliver him to the lying spirit, to deceive him, that he might fall, 1 King. 22. Because Ephraim would have many Altars to serve, God gave them many Altars, Hos. 8.11. That we be not led into tentation, the means that we are to use is, that we put from before our face the stumbling blocks of iniquity, Ezek. 14. that we restrain our eyes and mouths from beholding, or speaking that which is evil, that we restrain our feet, as the Wiseman saith: Keep thy way fare from her, and come not into the door of her house, Prov. 5.8. For can a man take fire in his bosom, and his clothes not be burnt? Prov. 6. Therefore if we will not be led into tentation, we must not lead ourselves, nor tempt ourselves, nor grope for sin, for the Devil's tentation cannot hurt us: it shall be a means to grace us, if we withstand it: but if we will be drawn away of our own lusts, than we cannot but be led. As we must forbear the occasion of sin, so must we use the means that may keep us from it, that is prayer. We must make a covenant with our eyes, job 31. so we shall not be tempted. As we prayed, that Gods will, touching sanctification, 1 Thes. 4. and suffering, may be done of us, so we are to pray, not generally to be delivered from the temptations of sin; but particularly, from the temptation of any several sin, whereunto we are inclined: if to worldly lusts, Tit. 2.12. that he would keep us from them; If to the lusts of the flesh, 1 Pet. 2. that he will not suffer us to be tempted of them neither, that as our tentation increaseth, so his strength may increase, and if not increase, then that he will cause his tentation to decrease. THE SEVENTEENTH SERMON. MATTH. 6.13. But deliver us from evil. THis last Petition concerneth the last of those three evils, which we desire to have removed from us; under which we comprehend all miseries and calamities of this life, for that is it which our Saviour understandeth by the evil of the day, in the last verse of this Chapter. So there is a plain opposition betwixt this Petition and the fourth. As there by daily bread, we understood all things necessary for this present life: so when we say, Deliver us from evil, we seek to be delivered from all such things as are laborious and troublesome to us in the same. There are that make but six Petitions of this Prayer, saying, that the two last are but one, but they have no warrant for it. The ancient Church hath always divided it into seven, and this division they grounded upon the motive, which caused our Saviour Christ to pen this prayer, which was the avoiding of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by the Heathen, Matth. 6. v. 7. into which they cannot choose but fall, which affirm, that these two last Petitions contain but one thing, wherein they are deceived; for temptation, and evil are not of one scantling. Every evil is not tentation, neither is every temptation evil. Some things are evil in their own kind, as wolves, and Kites: other things are not only evil in themselves, but bring forth evil effects, for our sins are not only evil, but the calamities and miseries which our sins bring upon us, are also evil: and therefore we are to pray no less against the one, then against the other. Touching the misery of this life, we are to pray as the Prophet wils us, for the deliverance from them, Psal. 50. Call upon me in the day of thy trouble. That this and the former cannot be one Petition, appeareth, for where we pray that we be not led into temptation, we desire that we may do no evil, when we pray that we may be delivered from evil, our desire is that we may suffer no evil. In the first we pray against malum culpae, in the second against malum poenae. The first is an evil of our own doing, the other of Gods doing, as the Prophet speaks Amos 3. Non est malum in Civitate, quod non facit Dominus. As before sin committed, we desired non induci: so here, when we have committed sin, our desire is, that God would not deliver us to our Ghostly enemy, that he may afflict us in this life with temporal plagues, nor in the life to come keep us in eternal torments. When we desire that God will deliver us from the miseries of this life, and of the life to come, we have these things to consider: first, that the case of Christian men is not like the state of the Heathens, for they had Jove's white gods, from whom they received good things, and black gods, whom they called depulsores malorum: but Christians have but one God to fly to, whom they acknowledge to be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a God that doth not only give us good things, but takes from us those that are evil: so God testifieth of himself to Abraham, that he is not only his exceeding great reward, but also his shield, Gen. 15. both which we are to consider in this, that in Scripture he is compared to a rock. Secondly, that the devil hath a desire to carry us away into sin and transgression, to the end he may endanger our souls, and if he cannot hurt us that way; then he will labour to do us some outward mischief: if he cannot prevail as a tempter, yet that he may hurt us as a tormenter. So he dealt with Job, who for that he was a just and perfect man, so as Satan could not tempt him to sin against God, therefore his desire was, that he might touch his body, and torment him with outward losses, for his delight is evermore in doing of mischief; if he can no longer vex the soul of man, yet he will crave this leave, that he may torment the poor hogs, Luk. 8.32. Thirdly, that we have two kind of helps against this evil: first, that precaution which our Saviour tells us of in the former Petition, that before we commit sin, we pray, non induci; that neither temptation come at us, nor we at it. Secondly, that albeit we by sin are fallen into evil, yet there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or salving to be looked for of God, who will deliver us after that we are delivered into the hands of our adversary, as in the first Petition, we pray that we may not fall into evil by yielding to temptation: so here, if we be fallen, yet God would deliver us out of it. Both these helps are ascribed to God. Of the first it is said to him, he that maketh his prayer for his help, the enemy shall not be able to do him hurt, and the son of wickedness shall not come nigh him, Psal. 89. Of the other, Let not the waterflood drown me, nor the deep swallow me up, and let not the pit shut her mouth upon me, Ps. 69.16. Touching the evil from which we desire to be delivered, chrysostom, and the rest of the Greek Church, expound it of the devil, who is Lerna malorum, or the greatest evil that can befall us, which exposition is grounded upon the Article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this exposition is too narrow: and for the holy word is best expounded, when it is most enlarged: so that we shall have a full understanding of this matter, if under the word Evil, we include whatsoever is evil, and so desire generally to be delivered from it: but if we desire to be delivered from whatsoever is evil, then from ourselves, (saith Augustine:) for we are evil, and so we have need to pray: for as, when we ask forgiveness of sins, it is from those sins, unto which our lust hath already drawn us away into sin: so when we say, Libera nos à malo, that is, ab abstrahente, from that infirmity of the flesh, and necessity of sinning, which doth accompany our nature, in regard whereof the Apostle saith, Quis me liberabit de hoc corpore mortis? Rom. 7.24. So Augustine under the word, Evil, doth include, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Cyprians exposition is, when we pray, libera nos à malo, we desire not to be delivered from this, or that evil, but generally from all evil, by which he meaneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, all manner of trouble, and calamity, and whatsoever turns away good from us, especially that evil which keeps us from God, which is the chiefest good thing: so than our desire is not only to be delivered from the devil, who is the beginning of all evil, as that which is opposed to our chief good; but from that which may turn away from us the meanest blessing which we stand in need of outwardly, which also are bona data, Luk. 11. If we understand by evil, Satan, than we pray to be delivered from him, not only when he playeth the subtle serpent, and changeth himself into an Angel of light, 2 Cor. 11. but when he playeth the Lion, 1 Pet. 5. First, to be delivered from his jaws, that he swallow us not down: for then there is no help for us: that is, that God would save us from the nethermost hell, Psal. 86. that which is called The second death, Apocal. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, from his claws, under which are comprehended all temporal calamities: first, the loss of life, against which the Apostles, being in a great tempest, pray unto Christ, that he would save them: Master, carest thou not that we perish? Mark. 4. Secondly, of good name, whereof the Prophet saith, Libera me à contrariis hominibus, Psal. 114. Thirdly, the loss of goods, concerning which, when the Lord had form Grasshoppers to destroy their fruit, the Prophet prayed, O Lord God, spare I beseech thee, Amos 7.2. And this is the remedy in all outward afflictions, as Solomon saith: If there be dearth in the land, through blasting, caterpillar, or grasshopper: then if the people come into the Temple, and say, Libera nos à malo, God will hear their prayers and deliver them, 1 Reg. 8.37. Therefore in that dearth which is spoken of, Rev. 6. where corn was given by measure, and weight, the remedy they had, was prayer: How long Lord dost thou defer to avenge our bloods? The reason why we pray to be delivered from these miseries, is, that we may the better intent God's service; so said David: Deliver me from the slanders of men, that I may keep thy commandments, Psal. 119. Christ doth not expressly name tribulation, affliction and calamity, though they be comprehended under the word Evil. wherein we are to observe, that in this Petition, as in the rest, he tempers his stile with great wisdom. Therefore outward trouble may cooperate to our good, and therefore he teacheth us not to pray, that God will deliver us from them absolutely, but from that evil which is in them; and in this sense we may pray to be delivered, à malo panis, as well as à malo famis: for bread, which of itself is good, may turn to our hurt: and therefore Solomon prayeth, Give me not riches, lest I be full, and say, Who is the Lord? neither give me poverty, lest through want I be driven to steal, and take the name of my God in vain, Prov. 30. There is both evil and good in both, and therefore we pray to be delivered from the evil: for if God see that it is good for us to be humbled with want, than we are not to pray against it. Where we desire to be delivered, first, we acknowledge how little we are able ourselves; an hair, or a crumb of bread oftentimes is enough to cast away a man: for the meanest creatures are able to hurt us, except God deliver us: and as we cannot help ourselves, so if we look about us, there is none to secure us. So will the King himself tell us, who of all others seemeth most able to help: If the Lord do not secure thee, wherewith can I help thee? 2 Reg. 6.27. Wherefore we may not trust to ourselves, nor to any other foreign help, or power, but to God the great deliverer, to whom Christ hath taught us to pray: Libera nos à malo. Secondly, herein we acknowledge our desire, which is to be delivered: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implieth such a deliverance which doth rid us from bondage, or captivity: wherefore we use this word as a motive, that God will the rather deliver us; because, if the evil, which lieth upon us, continue long, it will make us the devils bondmen, and we are his servants, and desire that he may not take us captives at his will, but that we may come out of his snare, 2 Tim. 1. to do God service, and not only so, but that our service may be done freely, and with cheerfulness, for that we are his children, and he our Father: that is, as the Prophet speaks: When God hath set our hearts at liberty, we may run the way of his Commandments, Psal. 119. But if we will be delivered from the devil indeed, we must have this freedom of Christ the Son of God, of whom it is said, Si filius vos liberaverit, verè liberi eritis, Joh. 8. for he only is able perfectly to save us out of the thraldom of Satan. The devil indeed is subtle, and playeth the serpent, but Christ is the wisdom of God, and knoweth well enough to keep us from temptation. The Devil is cruel, and roareth like a Lion, but Christ, who is the power of God, is able to free us from evils, to save us from him, 1 Cor. 1.29. 2 Pet. 2.9. The means and ways whereby the Son of God, who is his wisdom and power, doth free us from evil, is first, non inducendo, that is, not to suffer us to be tempted at all, for so we should be freed both from the evil of sin, and from the evil of punishment, which is the effect of sin, but for as much as there is none upon whom the devil hath not at least laid his nails, and as it were scratched with his claws by outward afflictions, we are not to look for that means of deliverance: the Apostles themselves had not this privilege: for Saint Paul, that was a chosen vessel, had the messenger of Satan to buffet him: even the corruption of his flesh, which did still tempt him to sin, 2 Cor. 12. And for outward affliction, it is the case of all Christians generally, All that will live godly in Christ Jesus, shall suffer persecution, 2 Tim. 3. So that the godly may not look for their paradise on earth, Christ hath foretell, In the world you shall have trouble, Joh. 16. as for their joys and comfort, it is elsewhere to be had: Merces vestra magna est in coelis, Mat. 5. But if they be without tribulation in this life, if they be in the state of those that come into no misfortune like others, Ps. 73. it is an evil sign, and they little differ from the world, which have their portion in this life; whereas the troubles and miseries of this world, are to the godly, a pledge of the joys that are to come: and yet sometimes he giveth them a taste of his future mercy, by blessing them on earth: I have set before thee an open door, because thou hast a little strength, Rev. 3.8. But we pray here for a deliverance after we are fallen into evil, and this deliverance is performed four ways: First, when God doth quickly take the evil from us, and not suffer it to continue to our utter overthrow. Such a deliverance is that when he suffereth his wrath to endure but a little season, when, though he send heaviness over night, yet he causeth joy to come in the morning, Psal. 30. It was a great cause of grief to the Apostles, that Christ speaking of his departure from them, said, A little while, and ye shall not see me; but he delivered them out of this grief, by comforting them with the hope of his speedy return, when he said, And yet a while and ye shall see me again, Joh. 16. and as Saint Paul saith: This is a great means to deliver us out of our afflictions when we know, that it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tribulation, that as it is but light in itself, so it is but momentany, 2 Cor. 4.17. Secondly, God doth deliver us from evil, when he doth mix some comfort with our affliction, that may make us to bear it the better. Such comfort it pleased God to mix with joseph's trouble, who was first sold to be a slave by his own brethren, after cast into prison, by means of his wicked Mistress; but in the midst of his affliction, God did not only bring him out of prison, but brought him into favour with Pharaoh, which made him forget all his labour & travel. Wherefore he called his first son Manasseh, of forgetting, Gen. 41.51. Thus God tempered the afflictions of David, as himself confesseth: In the multitude of the sorrows of my heart, thy comforts have refreshed my soul, Psalm. 94. And the Apostle saith: Blessed be God, for he giveth us comfort in all our tribulation: so as we are able to comfort others with the same comfort that he ministered to us, 2 Cor. 1.4. Thirdly, when he gives us patience to endure our affliction, which is a greater benefit than the former: for if we suffer wrong, and take it patiently, then there is thanks with God, and we follow the example of Christ, who suffered for us, though he had done no sin, 1 Pet. 2.20. and as it is a thing thankworthy with God, so the Prophet saith, Blessed is the man whom thou chastisest, O Lord, that thou mayest give him patience in the time of adversity, Psal 94.13. Wherefore the Apostle exhorteth, Let patience have its perfect work, that we may be perfect and entire, lacking nothing, Jam. 1.4. Christ was for a time forsaken of his Father, that he might comfort himself with patience; and so it is required of us, that in our afflictions we possess our souls with patience, Luk. 21.19. for so we shall apply ourselves to be found in Faith, and the love of God, and to be lacking in no duty which God requireth at our hands. Fourthly, when out of evil he brings good, and turns the evils that are come upon us, to our greater good: for to this end God afflicteth his children; and therefore Christ saith not, deliver us from calamity, or tribulation, but from evil: for God in his wisdom doth so dispose of the afflictions of the godly, that they shall have cause to rejoice, and glory in tribulations, Rom. 5.3. 2 Cor. 11. Now they have cause to rejoice in their tribulations in two respects. First, quando crux liberat à cruciatu, when the cross delivereth from anguish, or vexation: for so the Apostle saith; that God doth chasten his children in this life, that they should not be condemned with the world, 1 Cor. 11. Secondly, quando crux convertitur in coronam, when their cross is turned into their crown: for so Saint Paul saith, That the afflictions of the godly, which they suffer here, are but light and momentany, and yet procure unto us a surpassing, and everlasting weight of glory, such as cannot be expressed, 2 Cor. 4.17. And the same Apostle, Rom. 8.18 saith, I have made my reckoning, and now find, that the afflictions of this life are not worthy, or comparable to the glory that shall be revealed in the world to come. Now we may not limit God to any one of these ways of deliverance; but our desire must be, that he will deliver us from Evil, that way which seemeth best unto him. Lastly, seeing it is God's will that we shall undergo the cross in this life, our prayer to God must be, that of the crosses that were on mount Calvary, Luk. 23.33. ours may be like to Christ's cross, that we may suffer innocently for the name of Christ: For this is thankworthy, if a man for conscience towards God endure grief, and suffer wrong undeserved, 1 Pet. 2.19. Secondly, if not innocently, yet that our suffering may be like the good thief, that confessed he suffered worthily: for he repent of his sin, and by faith conceived comfort, that albeit his body were crucified, yet his soul should be received with Christ into glory: but in any ways our desire must be that we suffer not like the wicked and reprobate thief, that blasphemed Christ, and died without repentance. The persons to be delivered are expressed in the word nos, which implieth a twofold reason, the one in regard of the word libera, We are thy servants, therefore make us free, and suffer us not to be slaves to Satan. So the Prophet reasoneth, Psal. 116. & 143. Secondly, again, deliver us, for we are thy children; those whom thou hast taught to call thee Father, therefore though we be Mephibosheths, for our deformity, and Absalon's for our ungraciousness, yet show thyself a Father to us; and of servants, though we be not only unprofitable, Luk. 17. but evil and wasteful, Luk. 16. yet because we are thy servants, deliver us. Thirdly, we are thy workmanship, therefore despise not the works of thine own hands, Psal. 138. Fourthly, We are thy Image, Gen. 1. Fifthly, the price of thy Son's blood. Sixthly, Vessels to carry thy Name: we are they upon whom thy name is called, therefore deliver us, else we shall be a reproach to them that are about us, Dan. 9.18. Seventhly, we are the members of thy Church, which is the body of Christ Jesus our Saviour, our head, Rom. 12.5. Eph. 1.22. The other reason is from the word mala, the devil as he is our enemy, so he is Gods, and he hateth us, because we are thine, and therefore laboureth to draw us from thee; but save thou us that we fall not from thee, as he hath done. Lastly, (us) for we may not pray for ourselves alone, but for our brethren also, that God will be good to them likewise; and though we be out of trouble, yet because we be of the body, we may truly say, deliver us, when we pray in the behalf of our brethren that are under the cross. Until the last enemy, death, be destroyed, 1 Cor. 15.26. we shall never be fully freed, but have one evil or other: Therefore we are to pray for that time, when we shall hunger and thirst no more, when God shall wipe all tears from our eyes, Rev. 7.16. at the least, if he take us not presently out of the world, yet to keep us from the evil of the world, Joh. 17.15. till that day, when there shall be no more death, nor sorrow, nor crying, nor pain, Rev. 21.4. but God shall be in all to us for ever. THE EIGHTEENTH SERMON. For thine is the Kingdom, Power, and Glory, for ever and ever. SAint Paul willeth that all things in the Church be done orderly, 1 Cor. 14. which no doubt he took from Christ, whose answer to John Baptist, Matth. 3.14. was; Sic enim decet, for so it becometh, whereby we see, that both Christ, and his Apostles, have always observed a decorum or decency in all things. So touching prayer, our Saviour Christ, to show that it is an undecent thing for any, having done his Petitions to break off suddenly, or to begin his prayer without any introduction, hath not only made an entrance to his prayer, wherein he acknowledged God's goodness, but also addeth a conclusion wherein he confesseth his Kingdom, Power, and Glory, which the Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he took the pattern of this conclusion out of the old Testament, where King David acknowledgeth, Thine O Lord is greatness, power, and glory, and victory, and thine is the Kingdom, 1 Chron. 29.11. In the beginning we heard, that all Prayer and Invocation is nothing else but a testimony, and confession. The Petitions that are severally made in this Prayer, are; confession of our weakness, want, need, and unableness to do any thing that may please God. The beginning and end of it are, an acknowledgement of God's riches, power, and goodness, whereby he is inclined to supply our wants, for that he is not only willing, as a Father, but able as a King; so that whatsoever prayer we make, whether Tekinnah or Tehillah; whether we pray that we may receive some good thing of God, or praise him for good received, is a confession and both these confessions make for God's glory; not only to him that was to make confession of his sin, it was said, Da gloriam Deo, Josh. 7.19. but the blind man that had received a benefit by the recovery of his sight, was said, to give glory to God, Joh. 19.24. The beginning of this prayer was a confession of God's goodness, the end of his power, for unto doing of good is required not only willingness, but power and ability. To show that God is willing, we are taught to call upon him by the name of Father; for any father is willing to do his child good, but with this willingness, there must concur an ability to do good, which howsoever it be wanting in earthly Fathers, yet it is not wanting in our heavenly Father: for whereas nothing doth more express power, than the name of a King, Christ acknowledgeth God to be such a Father as hath Kingdom, power, and glory, and therefore is able to do us whatsoever good he will. So God himself affirmeth of himself, I am a great King, Mal. 1.14. Rev. 19.16. he is called King of Kings, and Lord of Lords, so that if we will pray to God the Father, we have cause to conceive hope that he will hear our Petitions, and help us, because he is not only willing, as a Father, but able, as a mighty, glorious, and powerful Prince. Secondly, if to God the Son, his dying for us doth assure us, of his good will and readiness to do us good, and his rising again from the dead, when he hath broken the iron bars, doth assure us of his power. Thirdly, if to the Holy Ghast, we shall not need to doubt of his willingness, for he is the essential love of God, which is shed in our hearts, Rom. 5. Besides he is the spirit operative, by whom God worketh all good things in the hearts of his people, and therefore able to do whatsoever good for us: and those two, to wit, the assurance of God's goodness, and power, are the two parts of the anchor of our hope, Heb. 6.18, 19 and he gives us not only audaciam petendi, but also fiduciam impetrandi, not only boldness to ask, but also assurance to obtain. The make requests in our own behalf, and acknowledgement to God of his love and power, are both confessions, but the principal is the acknowledgement of his gooodnesse, and Kingdom, & power; for to make request to God for good things that we want, concerns men, but to confess God's power and goodness, is that wherein the heavenly Angels are occupied in, they feel no want of any good thing, and therefore they have no ne●d to make petition to God as we on earth, and therefore all the confession that they make, is of God's goodness and power, whereof they cry continually, Holy, Holy, Holy, Lord God of Hosts, the earth is full of his glory, Esay, 6.3. The same is done by the Saints in heaven: Blessing, and glory, and wisdom, and thanks, and honour, and power, and might, be unto our God for evermore, Rev. 7.12. Whereby we learn, that we concerning whom Christ saith, That we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal, or like to the Angels, Luk. 20. ought while we live on earth, not speak only with the tongue of men, but of Angels, not only to confess our own wants, and to crave a supply from God, but to acknowledge God's riches, goodness, and power. Again, the Petitions that we make for ourselves, is a taking; and sanctification of his name, by ascribing Kingdom, power, and glory, unto God, is a giving, and therefore as the Apostle saith, It is a more blessed thing to give, then to receive, Act. 29.35. So the confession of God's goodness and power, is a better confession, then that which we make of our own weakness, and poverty; and this is the only thing which God receives from us, for the manifold benefits that we receive from him. Neither is this confession and acknowledgement left to our own choice as a thing indifferent, but we must account of it as of a necessary duty, which may in no wise be omitted, seeing God enters into covenant, that he will hear us and deliver us out of trouble, when we call upon him, Psal. 50. therefore God challengeth this a duty to himself by his servants, Ascribe unto the Lord worship and strength, give unto the Lord the glory due unto his Name, Psal. 29. All Nations whom thou hast made shall come and worship thee, and glorify thy name, Psal. 86.9. Therefore our Saviour commends the Samaritan, because he returned to give glory to God for the benefit received; wherein he blames the other nine, that being cleansed of their leprosy were not thankful to God, in that behalf, Luk. 17. For God, for this cause doth hear our prayers, and grant our Petitions, that we should glorify and honour his name. But this is not all that we are to consider in these words, for they are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only an astipulation, but an allegation, wherein as we acknowledge God's goodness and power, that hath heard and granted our requests, so we allege reasons, why he should not only hear us, but also relieve and help us with those things that we crave for at his hands: we do not only say, hear our Petitions, for so shalt thou show thyself to be a King, but a mighty and glorious King, and we for our parts shall acknowledge the same; but we use this confession as a reason, why our former requests are to be granted; for it is in effect as much as if we should say; Forgive thou our sins: deliver thou us from evil: hallowed be thy Name: thy Kingdom come, for Kingdom, power, and glory is thine, and not ours. The reason why we would have our requests granted, is drawn from God himself in two respects: first, that we may by this humble confession make ourselves capable of the graces of God, which do not descend to any but those that are of an humble spirit, For he giveth grace to the humble, 1 Pet. 5. If we would have our desires granted, because it is the nature of God to be good and gracious; to be of power, to do what he will for the good of his people, we must desire him to be gracious, propter semetipsum, Esay 43.25. Our motive unto God must be, For thy loving mercy, and thy truth's sake, Psalm. 115.1. Help us for the glory of thy Name, deliver us, be merciful unto our sins, for thy Names sake, Psal. 79.9. By these motives we must provoke, and stir up God to hear us. This is the difference that is betwixt the prayers of profane men, and those that are sanctified, Heathen and profane men refer all to their own glory, so says Nabuchadnezzar, Is not this great Babel which I have built by my great power, and for the honour of my Majesty? Dan. 4.30. Such a man thinks himself to be absolute Lord, and will say, Who is the Lord over us? Psal. 12. Therefore are they called the sons of belial: But the patriarchs that were sanctified, frame their prayers otherwise: Jacob acknowledged, I am not worthy of the least of thy mercies, Gen. 32. by which humility he made himself capable of mercy. To us belongeth shame (saith Daniel, chap. 9) but to thee belongs compassion and forgiveness, though we have offended: So Christ himself in this place doth teach his Disciples to pray, that God will give them the things they desire, not for any thing in themselves, but for his name's sake: for thine is Kingdom, Power, and Glory, whereby we perceive that humility is the means to obtain at God's hands our suits. The other respect is in regard of God, for he makes his covenant with us, that he will be our God, and we his people. And when the Prophet stirreth up the faithful, to worship the Lord, and to fall down before the Lord our maker: he addeth this as a reason, For he is the Lord our God, and we are his people, and the sheep of his pasture, Psal. 95. Wherefore one saith, Commemoratio, est quaedam necessitas exaudiendi nos, quia nos ipsius sumus, ipse noster est: It is a necessary motive to God to hear us, because we are his, and he ours. Therefore in all the Prayers and Psalms which the Saints of God make, they ground their Petitions upon this: in regard of God the Father, who is the Creator, they say, We are thy workmanship created by thee, therefore despise not the works of thy own hands, Psal. 138. Besides, we are the likeness of God's Image, Gen. 1. therefore suffer not thine own Image to be defaced in us, but repair it. Secondly, in regard of Christ, We are the price of Christ's blood. Empti estis pretio, 1 Cor. 6. Ye are bought with a price, therefore suffer not so great a price to be lost, but deliver us and save us. Again, We carry his Name, for as he is Christ, so we are of him called Christians: seeing therefore that his name is called upon us, Dan. 9.19. be gracious to us, and grant our requests. Thirdly, in respect of the Holy Spirit, the breath of his Spirit is in our nostrils, which is the breath of life which God breathed in us at our creation, Gen. 2.7. Again, the same Spirit is to us an Holy Spirit, and sanctifieth us, we are not only Vaginae Spiritus viventis, the sheaths of the living Spirit; but Templa Spiritus sancti: The Temples of the holy Spirit, 1 Corinth. 6.19. And therefore for his sake we are to entreat him to be gracious to us. We are God's Kingdom, and therefore it belongeth to him to seek our good: all the world is his kingdom by right of inheritance; but we that are his Church, are his Kingdom by right of purchase: we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.9. a people peculiar, or gotten by purchase, he hath redeemed us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 2.14. A peculiar people: and the price whereby we are purchased, is his own blood, 1 Pet. 1. Act. 20. He saith, He will be our God, and we his people, Levit. 26. He will be our Father, and we his Children, 2 Cor. 6. he our Lord, and we his servants: Therefore we may challenge at his hands that favour which Kings vouchsafe to their subjects, which Fathers show to their children: that is, to love them, to defend them, and to wish them all the good things they need. If he have purchased us to himself by his blood, than we pertain to him, and we may say to him as his Disciples said to Christ, Mark. 4.38. Carest thou not for us that pertain to thee, but sufferest us to perish? These words, Kingdom, Power, and Glory, being jointly considered, are a representation of the Trinity. As Moses, speaking of the Author of our creation, reckons up the name of God three times, Gen. 1.27. as in the blessings of the Law, the name of God is there repeated, Numb. 6.6. and as the Angels cry there, Holy, Holy, Holy, Esay 6. to teach that there are three Persons in the Godhead, which the Heathen themselves have compassed; So Christ in the New Testament doth by these words, Kingdom, Power, and Glory signify those three Persons, which afterward he expresseth by the name of Father, Son, and Holy Ghost, Matth. 28. If we consider them severally, although they may all be ascribed to any Person of the Deity, yet the Kingdom is to be ascribed unto Christ, 1 Cor. 15.35. Power, to the Holy Ghost, Rom. 15.13.19. and Glory, to the Father, Rom. 6.4. that we setting ourselves in Christ's Kingdom, that is, his Church, by the power of the Holy Ghost, may be partakers of that glory which God the Father hath prepared for us. Again, these words are set to distinguish God's Kingdom from earthly kingdoms. Each King hath not power, as the King of Israel saith: If the Lord do not secure thee, how can I help thee? 2 Reg. 6.21. But God's Kingdom is a Kingdom of power. Secondly, there are Kingdoms of Might, but not of Glory: such was the Kingdom of David, he had a Kingdom of Might, but not of Glory: for he spent all his time in troubles; but the Kingdom of Solomon his son, was both a powerful, and a Glorious kingdom, and there was a figure of the perfect Kingdom of Christ. Wherefore we are taught by these words, that as the Kingdom is the Lords, so he hath not only a Kingdom of power, whereby he is able to defend, but of glory, whereby he can also reward his servants and subjects: Moses desired of God, that he would show him his glory, Exod. 33. But he that is of Christ's Kingdom, shall see the glory which Christ had from the beginning with the Father, Joh. 17.21. To consider these words severally: upon these words of the Prophet, Knit my heart unto thee, Psalm. 86. one saith, Religio dicitur à religando: as there is a mutual bond between the King and his people; so is there between God and us. The King's duty is to defend his subjects from injury and wrong, and to bestow on them all manner of benefits. The duty of subjects is to be dutiful, and yield all ready service to their Prince: so God for his part is ready, not only to defend us from all danger, but to bestow all good things upon us: and therefore we are bound to be religious and dutiful to him, as to our King and Sovereign: we must not only love him, as a Father, but fear him, as our Lord and King, Matth. 1.6. And this mixture shall keep us in the way of salvation, we shall neither too much despair, nor presume of his goodness; this fear we must testify both by a reverend regard of his Law, and of his Officers. He is no good subject that rebelleth against the laws of his Prince; no more are we, when no more can be gotten at our hands, but by the precepts of men, Esay, 29. when the statutes of Omri are kept for fear of temporal punishment, Mich. 6. and the laws of God are had in no price, than it is a sign that we are not so dutiful and loyal to our heavenly Prince, as we ought to be. Secondly, we must testify our fear of God, by a reverend regard of his Prophets and Priests, which are the Ministers and Officers in his kingdom. When the Jews mocked the messengers of God, and misused his Prophets, they shown their contempt of God himself; and therefore the wrath of the Lord arose against that people, 2 Chron. 36.16. Contrariwise, if we have an honourable conceit of them, and receive them as the Angels of God, Gal. 4. then we show ourselves to be dutiful vassals to our heavenly Lord and King. Next, for power, as S. Peter saith, God is able both to respect the righteous, and to show vengeance upon the wicked, 2 Pet. 2.9. So whether we respect the power of his grace inward, whereby he worketh all good things in the hearts of his people, or the outward power, whereby he defends them from evil: whether it be the power of his holy Spirit, or of his right hand, we must confess with the Saints that all power, and strength, and might belongs to God, Rev. 7. And therefore whatsoever power we have, whether inward or outward, we must employ it all in his service. Fortitudinem meam ad te servo, I will keep my strength, or reserve it unto thee, Psal. 59.9. So we must not spend our strength in thoughts of vanity, but employ it to his use, and to the setting forth of his glory, to whom only all power belongeth. Thirdly, Christ teacheth us to ascribe all glory to God, that whatsoever praise or commendation doth come unto us by any thing we do, we should make a surrender of it to God, to whom all glory is due, and say with the Church, Non nobis Domine, etc. Not unto us, O Lord, not unto us, but to thy Name give all glory, Psal. 115. For as the Prophet saith, The Church is a place wherein the voice of gladness is heard, and the voice of them that sing, Praise the Lord of Hosts, for he is loving, and his mercy endures for ever, Jer. 33.11. The faithful are taught to return all glory to God, which is given to them. God himself saith, Gloriam meam alteri non daho, Esay 42. If he gives his glory to any other, it is to such as deserve it, and have all power of themselves; but there is no creature which hath any power, but what is given of God, and therefore God doth by right reserve his glory to himself, and we ought willingly yield all glory to him alone, because he promiseth, them that honour me, I will honour, 1 Sam. 2. that we glorifying him here with a verbal glory, we may be glorified of him with a real glory, when he cometh to judge the world, 2 Thess. 1.12. and with an exceeding weight of glory, 2 Cor. 4. But yet we do not fully see wherein the glorious Kingdom of God differs from the kingdoms of this world: for both power, and glory may be ascribed to an earthly Prince; and it is certain, that Solomon had them all: and therefore as he is distinguished from earthly fathers, for that he is said to be in heaven: so he differs from earthly Kings, in that his Kingdom is said, to endure for ever and ever. There is another difference employed in the Article; earthly Princes have a Kingdom, a Kingdom of power, and a certain glory in this world, but it is not the Kingdom. This prepositive Article imports two things, a Generality and a Superiority: for the first point, he that hath but a piece of the earth to bear rule in, is not an universal King; but God is King over all the earth, Psal. 47. Therefore if we be so careful to behave ourselves aright in the presence of an earthly King, whose Kingdom is limited within certain bounds, which if he exceed, he is no more King; much more ought we to praise and glorify him, whose Kingdom is universal. Secondly, for the superiority of God's Kingdom, there are a great number of Kings on earth: but of this Kingdom it is said: All Kings shall fall down before him, all Nations shall worship him, Psalm 72. For he is said to be King of Kings, and Lord of Lords, Rev. 19 Touching the other difference signified by the word (for ever.) Though a man had all the earth for his Kingdom, yet it could not be a Kingdom for ever and ever: no Prince ever reigned the whole age of a man, and so long time as a man naturally may live, which the Philosophers say, is the space of an hundred years; but his Kingdom endures not only the age of a man, but In seculum, For ever: Thy Kingdom, Power and Glory endureth for ever and ever, whereas man's Kingdom, Power, and glory, lasteth but a few years, and sometimes but a few days. Jezabel had a glorious Kingdom, but within a few years it was said of her, Ubi est illa Jezabel? 2 Reg. 10. when it was fulfilled which the Prophet Jeremiah foretold, 13.28. Tell the King and Queen: Humble yourselves, for your dignity shall be taken away, and the crown of your glory shall fall down. And the like is the greatness of all earthly Kingdoms: and therefore Christ teacheth us to direct our Petitions to him, whose Kingdom is everlasting, Psalm. 145. whose power endureth for ever and ever: not to a mortal King, but to God, Qui solus habet etc. which only hath immortality, 1 Tim. 6. who being himself an everlasting King, and incorruptible, is able to bestow upon us both a Crown, 1 Pet. 5. and an inheritance incorruptible, and that fadeth not, 1 Pet. 1.4. This is our hope and the perfection of our desires, and therefore as the Creed hath his period in Life everlasting, so last of all we are taught to pray for Glory everlasting. THE NINETEENTH SERMON. Amen. WE are now come to the last word of the Lords Prayer, the power and efficacy whereof at this time is to be considered, for there is in it every way, matter worthy of our consideration; and we cannot perfectly accomplish our duty in prayer, except we understand this word aright: For after we have laid out our several petitions to God, and made our allegation to God, why we desire to be respected by him; namely, because we are of his Kingdom, and Jurisdiction, for that we have no power of ourselves to do any thing; Lastly, because that we confess, that all glory is to be ascribed to him; than it remaineth that we desire of God, that those Petitions, and allegations made by us, may by him be ratified, which is done in the word Amen. Wherein the ancient Writers consider two things: First, Jerome saith, it is Signaculum consensus nostri, that by it we acknowledge that whatsoever we can desire is contained in this form of prayer. Secondly, as S. Cyprian saith, it is votum desiderii nostri, that as we allow of this form of Prayer, and the Petitions made therein: so we desire that it will please God to perform, and accomplish them: so in this word is employed the consent of our mind to allow of the things which we are taught to pray for in this Prayer: and secondly, the desire of our heart for the obtaining of the same. The one is the seal of our faith, in as much as we acknowledge those things to be true. The other is the seal of our love, whereby we testify our desire for the accomplishment of these Petitions. The one is referred to Truth, the other to the fervency of the spirit: in which two things, as our Saviour affirmeth, Joh. 4.24. the right worship of God consisteth: concerning which word, to be added in the end of our supplications, there is an absolute commandment, not only in the old Testament, Let all the people say Amen, 1 Chron. 16.33. Ps. 106. but in the New, as appeareth by S. Paul's question, 1 Cor. 14.16. who to show the necessity of this word, he saith, How shall the unlearned say A men to thy thanksgiving? for indeed it concerneth every one, as he will answer the transgression of dicet omnis populus, all the people shall say, which is a flat commandment, not to be omitted, to add this word to their prayer. The word itself is originally Hebrew, but used by the Evangelists, and retained still in every language and tongue, without translation, or alteration, either in Greek, Latin, or any other; the reason of the retaining of it is, that is might appear, that the Synagogue of the children of Israel, and the true congregation of the Church of Christ, gathered out of all Nations, is but one mystical body, whereof Christ is the head: the same we are given to understand, by this, that the Spirit of Adoption is said to cry non only Abba, in the hearts of the Jews, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Father, in the hearts of the Gentiles, Rom. 8.20. Therefore our Saviour would not have his name to be either entirely Hebrew, as Jesus, Messiah, or entirely Greek, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the one in Hebrew, the other in Greek, Jesus Christ, to show that he is our peace, who of two hath made one, that hath reconciled us both in one body, and that he is the corner stone, whereby the Church consisting both of Jews and Gentiles, is coupled together, and groweth to be one holy Temple to the Lord, Eph. 2.14. Though they be as the Apostle speaks, Congregatio primogenitorum, Heb. 12.23. yet we are the Church of God as well as they; we, I say, that are borne after them: we, that are of the Gentiles, have none other law for our direction, then that which the Jews had, as the Apostle saith, I writ no new commandemem, but an old commandment, which you have heard from the beginning, 1 Joh. 2.7. We have no other faith, but as the Apostle saith, eundem spiritum fidei habentes; 2 Cor. 4. The same grace is offered to us, that was offered to the Fathers, for we believe to be saved by the faith of Jesus Christ, as well as they, Act. 15.11. and we have no other Sacraments, than those which the Jews had, of whom Saint Paul saith, They all did eat the same spiritual meat, and drank the same spiritual drink, 1 Cor. 10. and therefore it is meet likewise that we should make the same prayer that they made: and indeed there is no Petition in the Lord's Prayer, which is not found in the Old Testament, used by the Church of the Jews. For, that which the Prophet prayeth, Psalm. 57.6. Lift up thyself, O God, above the heavens, and thy glory above all the earth, Psal. 67. That thy way may be known upon earth, etc. is nothing else, but the hallowing of God's Name. Secondly, Remember me O God, that I may see the felicity of thy chosen, Psal. 106. It is nothing else but an exposition of the second Petition, where we pray, Thy Kingdom come. Thirdly, these words of the Prophet, Psal. 143. Teach me to do the thing that pleaseth thee, is a full comprehension of the third Petition, where we desire that his will be done. Fourthly, the eyes of all things do look upon thee, and thou givest them meat in due season, Psal. 145. and the prayer of Solomon, Prov. 30. Give me not poverty, nor riches, but feed me with food meet, is a full expressing of the fourth Petition. Fifthly, My misdeeds prevail against me; O be merciful to our sins, Psal. 65.3. is a sum of the fifth petition, and the condition of this Petition is found, Psal. 7. wherein the Prophet saith, If I have done any such thing, or if there be any wickedness in my hands; If I have rewarded evil to him that dealt friendly with me (yea I have delivered him that without a cause was my enemy) then let my enemy persecute my soul; whereby he desireth not otherwise to be forgiven of God, then as he doth forgive his brother. Sixthly, that which the Prophet prayeth, Psal. 119.37. Turn away my eyes, that they behold not vanity, and Psal. 143. Set a watch before my mouth, and keep the door of my lips, is that which Christ teacheth us to pray, Led us not into temptation. Seventhly, Redeem Israel from all trouble, Psal. 25.20. in affect is as much as, Deliver them from all evil, which is the seventh Petition. Lastly, look what reason Christ teacheth us to use here, the same doth David use, 1 Chron. 29. Therefore having the same prayer that the Jews had, it is meet that we should have the same conclusion that they had, and the same is, they said Amen, and so do we. Touching the use of this word, it is found in Scriptures to have two seats or places, and accordingly two several expositions, to wit in the beginning, and in the end, before, and behind. In the beginning, as in the doctrine of the Sacrament of Baptism, concerning which our Saviour saith, Amen, Amen, except a man be borne of the water, and of the Spirit, he cannot enter into the Kingdom of God, Joh. 3. And touching the Sacrament of the holy Eucharist, Verily, verily, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you, Joh. 6.33. And touching the effect of prayer, Christ saith also, Verily, verily I say unto you, whatsoever ye shall ask the Father in my name, he will give it you, Joh. 16. In those places, the word (Amen) is used, and thereby our Saviour laboureth to express the truth of that which he doth teach. In the end likewise it is said, as Psal. 41.13. Psal. 72. Psal. 87.50. Praised be the Lord for evermore, Amen, Amen. And in the New Testament, when the Apostle showeth, That of the Jews according to the flesh came Christ, who is over all, God blessed for ever, Amen, Rom. 9.5. Here the word is used, and set behind, to signify that we desire that that may be performed, which God before by his Amen hath affirmed to be true. Therefore David, having received promise from the Lord, by the hand of Nathan, saith, Let the thing that thou hast promised be Amen. Let there be an accomplishment of the same, 1 Chron. 17.25. So when the Prophet Hananiah had prophesied in the name of the Lord; I have broken the yoke of the King of Babel, and after two years will I bring again, into this place, all the ornaments of the house of the Lord: Jeremy the Prophet said, Amen, the Lord do as thou hast said, Jer. 28.6. As in the beginning it ratifieth the truth of God's promise, so being set in the end, it signifieth the desire of our hearts for the accomplishment of the same, and this desire always followeth, and is grounded upon the promise of God, and the truth thereof: In which regard the Prophet saith, Remember me O Lord concerning thy word, wherein thou causest me to put my trust, Psal. 119. and therefore, to Christ's A non, in the beginning, where he promiseth, Verily, verily, whatsoever ye ask in my name, john 16. we may boldly add our Amen in the end, that his Amen may be performed; and by right do we ground our Amen upon God's Amen, for he is called Amen, that is truth, Esa. 65.16. So the Apostle expresseth it, when speaking of Jesus Christ, he saith▪ Thus saith Amen, the fault fall and true witness, Revel. 3.14. Therefore S. Paul saith of Christ, that in him all the promises are made to us, yea, in the beginning, and Amen, to us in regard of the certain accomplishment, 2 Cor. 1. The reason of our Amen is, because not only faith, but trust and confidence doth proceed from the truth of God: fides, hath relation to God's truth, but fiducia, or confidence, is settled upon God's faithfulness, and both are affirmed of God. Moses saith of God that he is, verus and fidelis, Deut. 32. and Esay, The Lord is faithful, Esa. 49.7, 8. Paul in the new Testament, He is faithful that promised, Heb. 10. He deemed him faithful that promised, Heb. 11. For there are two things required in faithfulness, without the which a man cannot be said to be faithful: the one is ability, of which Abraham doubted not of God's faithfulness, being fully persuaded, That what he promised, he was able to perform, Rom. 4.21. the other is will and readiness to do, touching which the Apostle saith, Faithful is he that called you, & ipse faciet, 1 Thes. 5.24. These are the parts of faithfulness, and they are both found in God, and therefore not only God the Father is true, but Christ is said to be the truth, john 14. and the holy Ghost is called the Spirit of truth, 1 john 5.6. So that albeit men deal so untruly that it is verified of them; add men are liars, Rom. 3. Yet God abides faithful, and cannot deny●h myself, 2 Tim. 2.13. So much the Prophet teacheth, when he saith; the mountains shall be removed, but the thing which be hath spoken shall not fail, Esa. 58. And our Saviour faith, Heaven and Earth shall pass, but one joy of my word shall not pass, Matth. 5.18. that is, in regard of his power and ability. For the other part of his faithfulness, which is his will and readiness, he is said to be a faithful Creator, that will have care of the souls committed to him, 1 Pet. 5. and to this purpose serveth that which S. john affirmeth; Behold what love the Father hath showed us, that we should be Sons of God, 1 john 3. There is in God that faithfulness that is in a mother towards her children, for as a woman cannot but pity her own child, and the son of her womb, so the Lord will not forget his own people, Isa. 45.15. As his arm is not shortened, but is still able to help; so his affection towards us is such, that he is most willing to help. In this regard, as hath been observed, he is both a King and a Father, the one showing his power, the other his willingness and goodwill towards us; upon both these we do ground our Amen, and do learn, not only, Credere vero, believe God which is true, but fidere fideli, trust him which is faithful, upon this faithfulness we may ground all our Petitions, if we seek forgiveness of our trespasses, as Christ teacheth us to pray, than God is faithful to forgive us our sins, 1 john 1. If we will pray against tentation, the Apostle saith, God is faithful, and will not suffer us to be tempted above that we are able to bear, 1 Cor. 10. If to be delivered from evil, which is the last Petition, the Apostle tells us, The Lord is faithful, and will establish us, and keep us from all evil, 2 Thes. 3. Thus we see, both what is our Amen, and whereupon it is grounded. The last thing is, the right saying of this word, which is a thing to be inquired, for the Apostle as though he took care for the right saying of it, saith, How shall the unlearned say Amen? 1 Cor. 14.16. Teaching us, that it is not enough to say Amen, unless it be said in right form and manner. The right saying is reduced to four things: First, that as the Apostle says, We pray with the Spirit, 1 Cor. 14. For of the four evil Amens, which the Hebrews note, one is, when our Amen doth not come from an earnest desire, We must pour out our hearts before him, Psal. 62.8. So our Amen must come from the heart: we must be so disposed, that we may say: As the Hart brayeth for the rivers of waters, so thirsteth my soul after thee O God, Psal. 42.1. My soul thirsteth for thee, and my flesh longeth for thee in a barren and dry land where no water is, Psal. 63. without this Amen, our Amen is evanime, a dead Amen. Secondly, a man may desire a false thing, so did the Prophet give his Amen to the false prophecy of Hananiah, jer. 28. but we must be careful that it be true that we pray for, therefore the Apostle saith, He will not pray with the Spirit only, but with his understanding also, 1 Cor. 14.25. So our Saviour tells us, We must worship God, not in Spirit only, but in Spirit and Truth: That is, we must have understanding that our Petitions be true and agreeable to God's will, joh. 4. for as in thanksgiving it is requisite, that we sing praise with understanding, Psal. 47. So the like must be done in prayer; they are both good; both to pray with the Spirit and with the mind, therefore it is better to pray with both, then with but one alone. Therefore it is a marvel that any should think it enough to pray with the Spirit, though they do not know in their mind what they pray for, but pray in an unknown tongue, as the Church of Rome doth; seeing the Apostle saith, He will pray both with the Spirit and with the understanding, 1 Cor. 14.15. and this understanding is not of the words only, but of the matter that we pray for. We may understand the words wherein the prayer is made, and yet not understand the thing that is prayed for. The sons of Zebedee prayed in their own Language, and yet our Saviour tells them, Ye know not what ye ask. The Eunuch that was reading the Prophet Esay, no doubt, understood the Language of the Prophet, and yet when Philip asked him: Understandest thou what thou readest? he answered, How can I, except I had a guide? Acts 8.31. Therefore we must pray, not only Intelligenter, but Scienter: we must know what we ask, we must be careful, that whatsoever we ask, be according to his will: for than may we be assured that he will hear us, 1 john 5. we must ask in Christ's name, john 16. Lastly, to a good end: for otherways our prayers shall not be heard: Ye ask and receive not, because ye ask amiss, james 4. But this is not all that is required, that we may pray with the Mind and Understanding: for we must intent the thing that we pray for with out heart, that the Lord may not have cause to complain of us, as of the Jews, that honoured him with their lips, while their heart was fare from him, Isa. 29.14. That we may with more attention of heart address ourselves to pray, our Saviour bids us to gather ourselves from all things that may carry away, or distract our minds, and to enter into our chamber, there to pray to our ●ather, which is in Heaven, Matth. 6.6. This did not Saint Peter observe, when he prayed: Master, let us make here three Tabernacles: and therefore the Evangelist saith, He knew not what he said, Lake 9.33. Thirdly, that we may say Amen aright, we must not only understand in our mind, and desire in our spirit the thing that we pray for, but must confidently look for the performance of that we desire: for unto this confidence there is a promise made on God's part, of whom the Prophet saith, That the Lord is nigh to all that call upon him in truth, Psal. 145. that is, in faith and confidence, that they shall obtain the thing that they pray for: therefore our Saviour saith, whatsoever ye pray for bel●eve, and it shall be done, Mark 11.24. and the Apostle saith, If we will obtain our requests, we must ask in faith, without wavering: or else we shall be like the waves of the sea, that are tossed with the wind, and carried about with violence, james 1.6. And we shall not need to doubt, but we shall be heard, if we pray in a right manner, if we pray for a right end, that we may say, Tua est gloria. This confidence and trust hath certain Limitations: first, we may assure ourselves, that God will grant our requests, if it be expedient for us: and therefore we must not limit God, nor appoint him his time, but as the Psalmist saith, We must direct our prayers early to him, and wait for his pleasure, Psal. 5.3. We must tarry our Lord's leisure, Psal. 27. Secondly, though he grant not the same thing we desire, yet he will grant us a better. The Apostle prayed Christ, that the prick in the flesh, the messenger of Satan, might be taken from him: but he had another answer: My grace is sufficient for thee, that was better, then if God had said, Apage Satanas, 2 Cor. 12. For if we pray to God in such manner and sort as he requireth, we may assure ourselves, our prayers shall not return into our own bosoms, Psal. 35.3. But he will either grant the thing we desire, or else that which shall be better for us. Fourthly, that our Amen be indivisible, that is, we must say Amen to every Petition of the Lords prayer: for naturally our corruption is such, that we can be content to desire the accomplishment of some of them, but not of others: we do willingly say Amen to Thy Kingdom come; but as for Hallowed be thy name, we give no Amen to that, as appears by the whole course of our life, which is nothing else but a profaning and polluting of Gods most glorious and fearful Name. We would gladly pray for daily bread, but as for doing of Gods will, and obeying his Commandments, we agree not to that. We like well of the last Petition, Deliver us from evil, but as for that goes before it, Led us not into temptation, we will not subscribe to that: for we do seek by all means to tempt ourselves, and to draw ourselves unto sin. We can be content to pray, that he will forgive us our trespasses, but as for the condition, which is, the forgiving of those that trespass against us, we give no Amen to that, as is clear by the wrathful and revenging spirit that carrieth most men into all manner of outrages, while they will not learn to put up wrong, as they are taught by God's word. Therefore in regard of this Petition, and the condition annexed, our Saviour saith: Take heed ye say Amen to this entirely: except ye forgive one another, your heavenly Father will not forgive you, Matth. 6.15. Therefore we must have a care as well to hollow Gods none in this life, as to be partakers of his Kingdom in the life to come: we must labour as well for the fulfilling of his will, as for the obtaining of daily bread. If we will be freed from evil, which is the effect of sin, we must take heed that we do not tempt ourselves; and as we would be forgiven of God, so we must forgive our brethren. Lastly, we must say Amen to the reason which our Saviour useth in the conclusion of the prayer. As the Apostle saith: How shall the unlearned say Amen to thy thanksgiving? 1 Cor. 14. For there are many that will say with the Lepers, jesus Master, have mercy upon us: but being cleansed, few, or none will return to give God thanks▪ and to say as our Saviour teacheth: Thine is Kingdom, Power and Glory, Luk. 17. We must not only pray to him when we lie sick upon our beds, that it would please him to comfort us, and to make our bed in our sickness, Psal. 41.3. but to sing praises to him when he saveth us from adversity, and delivers us out of our enemy's hands, Psal. 106.129. Our Hallelujah must be sounded as loud as Hosanna. The Saints in Heaven have no other prayer but Thanksgiving; they cry Amen, Blessing, and Glory, and Wisdom, and Honour, and Power, be to God, Revel. 7.12. All their song is Amen, Hallelujah, Revel. 19.4. Therefore if we will come where they are, we must sound out the praises of God, as they do; If we will be like the heavenly Angels, we must speak with the tongue of Angels; If we say Amen to his praise and honour, he will ratify his word towards us; so that his promise to us, shall be Yea, and Amen. FINIS. SEVEN SERMONS ON THE WONDERFUL COMBAT (for God's Glory, and Man's Salvation) BETWEEN CHRIST AND SATAN. DELIVERED By the Reverend Father in God, Doct. ANDREW'S, Bishop of Winchester, deceased. JAMES 1.12. Blessed is the man that endureth Temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised them that love him. 〈…〉 LONDON, Printed by Richard Cotes. 1642. SEVEN SERMONS UPON The Temptation of Christ in the WILDERNESS. The first SERMON. MATTH. 4.1. Then was Jesus led aside of the Spirit into the Wilderness to be tempted of the devil. OUR Saviour Christ by his Nativity, took upon him the shape of man; Gal. 4.4. by his Circumcision, he took upon him, Phil. 2.7. and submitted himself to the degree of a servant. By the first, he made himself in case, and able to perform the work of our Redemption: By the second, he entered bound for the performing of it. All was to this end, that he might restore the work of God to his original perfection. In the bringing of which to pass, it was decreed by God in the beginning (as a thing necessary) that the head of the Serpent (by whose means it was violated and defaced) should be bruised. And For this cause (saith John) appeared the Son of God, 1 joh. 3.8. that he might lose the works of the Devil: whereof this was the first. For in Gen. 3. we read, that his first work after his fall, was enviously to tempt our first Parents, and thereby to overthrow all mankind. And here, strait after our Saviour was baptised, he with like envy setteth on him. Christ therefore first beginneth with the overcoming of that: and for that purpose he is here led forth to be tempted, that so being tempted he might overcome. Our Saviour makes this question, Matth. 11.7. upon their going out to see John Baptist; What went ye out to see? As if he should have said, They would never have gone out into the Wilderness, except it had been to see some great and worthy matter: and behold a greater and a worthier matter here. If there be any thing in the Wilderness worthy the going out to behold, this is a matter much worthy of it. Or if there be any matter worthy the hearing, it is worthy our attention to hear; not Michael the Archangel, disputing about the body of Moses with the devil, Judas 9 but our own matter, argued by two such cunning adversaries; to see the combat betwixt our grand enemy, who goeth about like a roaring Lion seeking to devour us, 1 Pet. 5.8. and our Archduke: for so he is called, Heb. 12.2. to see our King of old, Psalm. 74.12. the pawn of our inheritance, and our Prince of new, or Prince by usurpation, the Prince of this world, John 4.30. enter the lists together; to see the wisdom of the new Serpent, john 3.14. match the craftiness and subtlety of the old serpent, Rev. 12.9. to see the Lion of the Tribe of Judah, combating with the roaring Lion, 1 Pet. 5.8. If any thing be worthy the sight, Apoc. 5.5. it is this. Though there should come no profit to us by the victory, yet were it worth the sight, in this respect, only to behold how these Champions behave themselves; that so we may be warned beforehand, by seeing the strength of our Adversary: and that also seeing the manner of his fight, and of our Saviour's defence, we may be instructed how to arm ourselves, and how to ward accordingly. For let us be sure, that since the Devil spared not to tempt our Saviour, he will be much more bold with us: If he have done this to the green tree, what will become of the dry? Luk. 23.31. If he have sought our overthrow in Christ, how much more will he do it in ourselves? If our days here be but as the days of an hireling, Job 7.1. and our whole life be but as a continual warfare, 2 Tim. 2.4. then is it behooveful for us, to have some intelligence of our enemy's forces and drifts. It is said, his darts are fiery, Eph. 6.16. Here we may see the manner of his casting them, that so Satan should not circumvent us, 2 Cor. 2.11. Let us mark how our Saviour wardeth and defendeth himself, that so we may be armed with the same mind, 1 Pet. 4.1. Let us therefore go out into the Wilderness to see it. [Then Jesus.] This is the description of the entry into the temptation, and it containeth (as a weighty History) many circumstances, importing great matters, which may be reduced to seven branches or heads. First, the two Champions, first, Christ, and Secondly, Satan: Thirdly, the leader of Jesus into the lists, who is said to be the Holy Ghost: Fourthly, the end, which was the conflict itself, that is, to be tempted: Fifthly, the day of the battle, expressed under the word Then: Sixthly, the lists themselves, that is, the Wilderness: Seventhly, Christ his preparation to it, that is, his fasting. I. First, for the party defendant, Christ; who (as God) giveth food to every living creature, Psal. 136.25. and (as God and man) with five loaves and two fishes fed 5000. men, besides women and children, Matth. 14.21. He that is said to be the very meat itself, whereby we live eternally, John 6. is here said to be hungry. He, before whom thousand thousands are said to minister, and ten thousand thousands are said to stand before him, Dan. 7.10. hath here for his companions the wild beasts: for so saith Mark Chap. 1.13. He to whom the Angels minister, verse 11. is here assailed with devils, which offer unto him matter of great indignity; and the indignity which he suffered, leads us to the consideration of the grievousness of our sins, and of the greatness of his love, both which are measured by the greatness of those things he suffered for us; as that he was cast out from among the company of Angels (for so Mark, chap. 1. ver. 12. hath it) into the Desert, to be a companion of beasts, and so led forth to be tempted; where he suffered in his body hunger, in his soul temptation: what is it else, but a proclaiming of his great love towards us? As if he should (exulting) say, What is it that shall separate me from the love of men? Shall temptation? shall solitariness? shall hunger? shall wearisome labour and travel? shall watching? shall anguish of mind, and bloody sweat? shall mocks? shall whips? shall nails? shall spears? shall principalities? That we also might use the same challenge which Paul doth in the 8. Chapter of his Epistle to the Romans the 35. verse, What shall separate us from the love of Christ? shall tribulation? shall anguish or persecution? These two profitable points grow out of the consideration of the person of the defendant. II. Secondly, the party assailant is the Devil, who is so called, by reason of his foul mouth in defaming: for so doth the word Diabolus import, where by we have occasion to detest the sin of infamy: and it showeth what name they deserve, and how to be esteemed of, in whom that quality is found. Saint Paul, 2 Tim. 3.3. foretold, that in the latter days there should be men devils, foul-mouthed men, evil speakers: and 1 Tim. 3.11. he speaketh of women devils, because of their calumnious speeches. In the tongue wherein Christ spoke these words, namely, the Syriac, the fittest word that he could find to signify the devil's name, is a word that signifies Divulgator: so that a publisher of infamous reports, is good Syriac for the devil; as when a man lightly conceives a reproach, either forging it himself by misconstruction, or credulously receiving it upon the report of others, and then is not sorry for his brother's ill, Mat. 5.22. but rather insulteth; not considering, that he himself may fall into the like temptations, Gal. 6.1. and so becomes puffed up, 1 Cor. 5.2. and at last, falls a blazing his brother's imperfections, 3 Joh. 10. These come right to the devil's quality, they take upon them the abetting of the devil's quarrel. It is the devil's occupation to defame us first with God, as he did Job, as if he had been an hypocrite, and had served God only for gain, Job 1.9. and so stands he continually accusing us, Apoc. 12.10. and he also defameth God with us, as if he were a God that did envy our good, Gen. 3.1. and so he here defameth God to Christ, as if he were careless in providing for him, in suffering him to be hungry. And from these two defamations proceeds all evil whatsoever, aswell that which the Divines call Malum poenae, as Job. 1.12. accusing Job, that he would curse God if he handled him roughly, and so got power over his goods: as that which they call Malum culpae. For his defaming God with us, was the cause of all sin: and every where still we see he laboureth to persuade us, that God is an unkind God; that so we may burst forth into those terms, This good did I get at God's hand, 2 King. 6.33. to wit, hunger. To this doth he tempt Christ, verse 3. And as to desperation, so sometimes to the contrary, presumption; as verse 6. Cast thyself down, etc. by bringing us to have a base conceit of God, defaming him as if he were a God of clouts, not to be reckoned of, as if he were a man to wait upon us, and to take us up as oft as we list to throw ourselves down, that we may say in our hearts, as they that were frozen in their dregs did, Sophon. 1.2. He neither doth good nor hurt, it is all one to serve him, and not to serve him. He tells us (as ver. 9) that he will give us all this, if we will fall down and worship him, as though he were very liberal in rewards, and as though God were unkind or ungrateful, not once regarding us for all our service, but suffers us even to starve. which brought men to that pass, as to say, Mal. 3.14. that It is but in vain to serve God, what gain is in his service? If he cannot prevail this way against us, than he will try another way: for, when (seeing that this temptation succeeded not) the devil left Christ, he departed not for altogether, but went to come again (as appeareth in Luke 4.13. He departed for a time.) Christ was too cunning for him in disputing: he meant therefore to take another course; for as James noteth, chap. 1. ver. 14. there be two sorts of temptations, one by enticement, as a Serpent: another by violence, as a Lion: if he cannot prevail as a Serpent, he will play the Lyon. He had also another hour at Christ in the garden, the hour of darkness, Luke 22.53. there he bruised his heel. III. Thirdly, we are to consider the leader, He was led by the Spirit. In which we are to note five things: not making any question, but that it was the good Spirit, for so it appeareth in Luke 4.1. First, that the state of a man regenerate by Baptism, is not a standing still, Matth. 20.6. He found others standing idle in the market place, and he said to them, Why stand ye idle all day? We must not only have a mortifying and reviving, but a quickening and stirring spirit, 1 Cor. 15.45. which will move us, and cause us to proceed: we must not lie still like lumps of flesh, laying all upon Christ's shoulders, Phil. 3.16. We must walk forwards, for the Kingdom of God consists not in words, but in power, 1 Cor. 4.19. Secondly, as there must be a stirring, so this stirring must not be such, as when a man is left to his own voluntary or natural motion: we must go according as we are led. For having given ourselves to God, we are no longer to be at our own disposition or direction: whereas before our calling, we were Gentiles, and were carried into errors, 1 Cor. 12.2. we wandered up and down as masterless or careless, or else gave heed to the doctrine of devils, 1 Tim. 1.4. or else led with divers lusts, 2 Tim. 3.6. But now being become the children of God, we must be led by the Spirit of God: For so many as be the Sons of God, are led thereby, Rom. 8.14. We must not be l●d by the Spirit whence the Revelation came, Matth. 16.22. from whence revelations of flesh and blood do arise: but by the Spirit from whence the voice came, This is my beloved Son, in whom I am well pleased. It came not by the spirit that ministered wife counsel, but by that which came down upon them. Thirdly, the manner of leading, is described to be such a kind of leading, as when a Ship is loosed from the shore, as Luke 8.22. it is called launching forth: so in the 18. of the Acts, the 31. verse, Paul is said to have sailed forth. The Holy Ghost driving us, is compared to a gale of wind, Joh. 3.8. which teacheth us, that as when the wind bloweth, we must be ready to hoist up sail: so must we make us ready to be led by the Spirit. Our hope is compared to an Anchor, Heb. 6.19. which must be haled up to us; and our Faith to the Sail, we are to bear as great a sail as we can. We must also look to the closeness of the vessel, which is our Conscience: for, if we have not a good conscience, we may make shipwreck of Faith, Religion, and all, 1 Tim. 1.19. And thus are we to proceed in our journey towards our Country (the spiritual Jerusalem) as it were sea-fating men. Act. 20.22. Now behold, I go bound in spirit to Jerusalem; to which journey the love of Christ must constrain us, 2 Cor. 5.14. Fourthly, that he was led to be tempted. His temptation therefore came not by chance; nor as Job speaketh, chap. 5. v. 6. out of the dust, or out of the earth, nor from the devil, not only over Jobs person, but not so much as over his goods, Job 1.12.14. He had no power of himself, no not so much as over the Hogs of the Gorgashites, who were profane men, Mat. 8.31. Hence gather we this comfort, that the Holy Ghost is not a slander by (as a stranger) when we are tempted, Tanquam otiosus spectator; but he leads us by the hand, and stands by as a faithful assistant, Esay 4.13. He makes an issue out of all our temptations, and will not suffer us to be tempted beyond our strength, 2 Cor. 10.13. And, he turneth the work of sin, and of the devil too, unto our good, Rom. 8.28. so that all these shall make us more wary after to resist them: and hell (by fearing it) shall be an occasion unto us, to avoid that might bring us to it; and so they shall all be fellow-helpers to our salvation. So that temptations, whether they be (as the Fathers call them) rods to chasten us for sin committed, or to try and fist us, Mat. 3.12. and so to take away the chaff, the fan being in the Holy Ghosts hand: or whether they be sent to buffet us against the prick of the flesh, 2 Cor. 12.17. Or whether they be as matters serving for our experience, not only for ourselves, that we may know our own strength, Rom. 5.3. and to work patience in us: but to the devil also, that so his mouth may be stopped, as in Job 2.3. Hast thou marked my servant Job, how upright he is, and that in all the world there is not such an one? Howsoever they be, the devil hath not the rod or chain in his hands, but the Holy Ghost, to order them, as they may best serve for his glory and our good: and as for the devil, he bindeth him fast, Rev. 20.2. Fifthly, by the Greek word here used, is set forth the difference between the temptations of the Saints, and Reprobates. In the Lord's Prayer one Petition is, Led us not into temptation: but there, the word importeth another manner of leading, than is here meant. We do not there pray against this manner of leading here, which is so to lead us, as to be with us, and to bring us bacl again, Heb. 13.20. but we pray there, that he would not cast or drive us into temptations; and when we are there, leave us, by withdrawing his grace and holy Spirit, as he doth from the reprobate and forsaken. iv The fourth point is the end, that is, the Conflict, as it concerneth Christ; insomuch, that he was led to be tempted. In which temptation, Augustine saith, Habemus & quod credenies veneremur, & quod videntes imitemur: There be two things for faith to adore, and two things for imitation to practise. First, for faith, that the temptations of Christ have sanctified temptations unto us: that whereas before they were curses, like unto hanging on a tree; now, since Christ hath been both tempted and hanged on a tree, they be no longer signs and pledges of God's wrath, but favours. A man may be the child of God notwithstanding, and therefore he is not to receive any discouragement by any of them. Secondly, besides the sanctifying, it is an abatement, so that now when we are tempted, they have not the force they had before: for now the Serpent's head is bruised, so that he is now nothing so strong (as he was) to cast his darts. Also the head of his darts are blunted, 1 Cor. 15.55. Death, where is thy sting? Hell, where is thy victory? For as his death and resurrection had a mortifying force against the old man, and a quickening force toward the new man:▪ so hath his temptation a dulling force to the devil, and a strengthening force to us. For our life and imitation, there are also two. First, Compassion: for Christ knowing in what sort we were tempted, as having felt by experience, both how strong the assailant was, Psal. 118.13. who thrust sore at him that he might fall; and how feeble our nature is to make resistance, being nothing but dust, Psal. 103.14. He is moved thereby to lay away severity, and to put on the bowels of compassion. So that, Now we have not a high Priest which cannot be tempted with our infirmities, but was tempted in like sort, Heb. 4.15. So we, (which were before stony Judges, and too rough for Physicians) ought in like sort, (having been tempted ourselves) to look upon others defects with a more passionate regard. The second thing we are to imitate, Christ is our fellow-helper, in all our necessities and temptations; who, as he showeth us his sleights and darts, Ephes. 4.14. so he teacheth us how to avoid them. This is no small comfort to us, when we consider that he is with us, and will be, till the end of the world, Matth. 28.20. who hath overcome the world, Joh. 16.33. and the devil: if any temptation happen, that he will bear us out, we may be of good cheer. This was it that did so animate Job, Do thou but take my part, and who shall touch me? Job 17.3. When as both Christ and we draw together in one yoke, Matth. 11.29. what can hurt us? Yet if we be afraid for that we see the enemy coming; let us call for the help of our assistant, and as it is said in Psal. 68.1. we shall see God will arise, and his enemies shall be scattered: they shall vanish like smoke, and melt like wax. When they are ready to attach us, let us say, Save me O God, for the waters are entered even into my soul, Psal. 69.1. When we are feeble, then let us say with Ezekiel, O Lord it hath oppressed me, comfort me, Ezek. 38.14. Or though they have wounded us, let us say with David, Bring out thy spear, and stop the way against them that persecute me, Psal. 35.3. Say yet to my Soul, I am thy Salvation. So that we have not only an example, but a comfort too. V The fifth point, is the day and time when this was done, in which we are to note two things. The word [Then] relateth as well to the end of the Chapter next going before, as to the present instant. First then, when as Christ was but newly come out of the water of Baptism, and immediately after the heavens had opened unto him, and the Holy Ghost descended upon him in the likeness of a Dove, and while he was yet full of the Holy Ghost; did the devil set upon him. When as the voice from Heaven had pronounced, This is my beloved Son, in whom I am well pleased; the devil strait addeth; in whom I am ill pleased: and so addresseth himself against him. And it is God's property to look for much at his hands, to whom he hath given much. When he gives a man a large measure of grace, he gives the devil withal a large patent. Our Saviour had great gifts, and the devil is like a thief, that will venture most for the greatest booty. Secondly, in regard of the present, we are to note, that in thirty years, the devil did nothing to our Saviour: but now when he goes about to gird himself with our salvation, according to Psal. 45.3. then doth the devil gird on his sword also; that is as much to say, as the better the work is, the more resistance it shall have. Ten repulses did the Israelites suffer, before they could get possession of the promised Land of Canaan: and as many did David endure before he was invested in the promised Kingdom. Many lets came before the Temple was reedifyed, as is to be seen in Esdras and Nehemiah. Yea, (saith the devil) Hath God anointed him with the oil of gladness above his fellows? I will see if I can anoint him with the oil of sadness above his fellows. Hath he been baptised of water and the Holy Ghost? I will provide another Baptism for him, namely, of fire. Hath God sent down the Holy Ghost upon him in likeness of a Dove? I will cause tribulation, and a crown of thorns to light upon his head. Hath a voice come down from Heaven, saying, This is my beloved Son? I will provide a voice for him, that shall ascend from the foot, that shall say, If thou be the Son of God, come down from the Cross. VI The sixtos the place, the Lists; to wit, the Wilderness, that so he might be alone, and that there might be no fellow-worker with him in the matter of our salvation, that he alone might have the treading of the Winepress, Esay 63.3. So, in the Transfiguration in the Mount, he was found alone, Luke 9.36. So in the garden in his great agony, he was in effect alone; for his Disciples slept all the while, Matth. 26.40. that unto him might be ascribed all the praise. Secondly, we will note hear, that there is no place privileged from temptations. As there be some that think there be certain places to be exempt from God's presence, (as was noted in the dream of Jacob:) so the Monks and Hermit's thought, that by avoiding company, they should be free from temptations; which is not so. For, although Christ were alone in the Wilderness, and fasting too, yet was he tempted we see. And yet it is true, that he that will live well, must shun the company of the wicked, Gen. 19.7. When the Angels had brought Lot and his family out of the doors, they charged them not to tarry, nor to stand still, nor once to look bacl. So after the Cock had crowed, and put Peter in mind of his fall; he went out of the doors and wept bitterly, Matth. 26.75. his solitariness was a cause to make his repentance the more earnest, and helped to increase his tears: and company is commonly an hindrance to the receiving of any good grace, and to the exercising and confirming us in any good purpose. But as true it is, that temptations are, and may as well be in the deserts, as in public places: not only in the valleys, but in the mountains, ver. 8. and not only in the country, but even in the holy City, ver. 5. yea, and sometimes full, and sometimes fasting, yea, in Paradise and in Heaven itself; for thither doth the devil come and accuse us before God: we are therefore always to stand upon our guard. For in Luk. 11.24. he is said, to walk through dry places, lest happily some might be escaped from him thither: and though we could go whither he could not come, we should not be free: for we carry ever a Tempter about with us. And when we pray to be delivered from temptation, it is not only from the devil, but from ourselves: we carry fire within us. Nazianzen and Basil were of that mind once, that by change of the place a man might go from temptation: but afterward they recanted it, affirming, That it was impossible to avoid temptation, yea, though he went out of the world, except he left his heart behind him also. THE SECOND SERMON. MATTH. 4.2. And when he had fasted forty days, and forty nights, he was afterward hungry. NOw come we to the seventh and last circumstance. It may seem strange, that being about to present himself to the world, as Prince, Priest, and Prophet, that he would make his progress into the Wilderness, and begin with a Fast: for this was clean contrary to the course and fashion of the world, which useth, when any great matter is in hand, to make a Preface or Praeludium, with some great solemnity. As when Solomon came first to his Crown, he went to the chief City, and gathered a solemn Convent. So Christ should rather first have gone to Jerusalem the holy City, and there should have been some solemn banquet. But Christ from his Baptism began his calling, and fasted forty days and forty nights. This his Fast (by late Writers) is called the entrance into his calling: by the ancient Writers it is called the entrance into his conflict. The manner of the Church hath always been, that at the first institution, or undertaking of any great and weighty matter, there hath been extraordinary Fasting. So Moses, Deut. 9.9. when he entered into his calling at the receiving of the Law, fasted forty days. So Elias, 1 King. 19.18. at the restoring of the same Law, did the like. And so when they went about the re-edifying of the Temple, as appeareth Esdras 8.49. So in the New Testament, at the separation of Paul and Barnabas, Act. 13.3. And (as Jerome reporteth) Saint John would not undertake to write the divine work of his Gospel, until the whole Church (by Fasting) had recommended the same unto God. So likewise, at the entrance into a Conflict, for the obtaining of some Victory, as Jehoshaphat did when he overcame the Amorites, 2 Chron. 20.3. So did Hester when she went about the deliverance of the Jews, as in Ester 4. ver. 16. And Eusebius reporteth, that when Peter was to enter disputation with Simon Magus, there was Fasting throughout the whole Church generally. Whether at the entrance into a Calling, or to resist the devil, Saint Peter's rule, mentioned in his first chapter and fifth verse, aught to take place, we must use Prayer and Fasting. And as at all times we are to use watchfulness and carefulness: so then especially, when we look that the devil will be most busy; and the rather, for that in some cases there is no dealing without Fasting, as Mark 9.29. there is a kind of devil that will not be cast out, without Prayer and Fasting. As for the number of days wherein he fasted, just forty; Curiosity may find itself work enough; but it is dangerous to make Conclusions, when no certainty appeareth. Some say, there is a correspondency between these forty days, and the forty days wherein the world was destroyed by the Deluge. But it is better to say, As Moses fasted forty days at the institution of the Law, and Elias forty at the restauration; so Christ here. And because he came but in the shape of a servant, he would not take upon him above his fellow-servants. Contrary to our times, wherein a man is accounted no body, except he can have a quirk above his fellows. But it is more material, to see how it concerneth us. It is a thing rather to be adored by admiration, then to be followed by apish imitation. This Fast here, was not the fast of a day, as that of Peter and of Cornelius, Acts 10.9.30. but such as Luke 4.2. describeth, He did eat nothing all that time. Saint John the Baptist, though his life were very strict, did eat Locusts and wild Honey, Matth. 3.4. Ours is not properly a Fast, but a provocation of meats; and therefore there can be no proportion between them. But as it is, what is to be thought of it? Socrates and Irenaeus record, that at the first, the Church did use to celebrate but one day in remembrance of Christ's Fast, till after, the Montanists (a certain sect of heretics, who thereupon are called Eucratitae) raised it to fourteen days; the zeal of the Clergy after increased it to forty, after to fifty: The Monks brought it to sixty, the Friars to seventy; and if the Pope had not there stayed it, they would have brought it to eighty, and so have doubled Christ's fasting. When the Primitive Church saw the Heretics (by this outward show) go about to disgrace the Christians, by this counterfeit show of holiness; they used it also: but (saith Augustine and chrysostom) they held it only a positive law, which was in the Church to use or take away, and not as any exercise of godliness. Only a doubt resteth now, because of the hardness of men's hearts, whether it were better left or kept. Some would have abstinence used, and one day kept for the Sabbath, but left to every man's liberty, what time and day, and tied to no certainty: but that were (upon the matter) to have none kept at all. Notwithstanding, the Reformed Church (as that of France) have used their liberty in removing of it, for that they saw an inclination in their people to superstition, who would think themselves holier for such fasting; like the Pharisees, Luke 18.12. The Church wherein we live, useth her liberty in retaining it, and that upon good reasons: for sigh God hath created the fishes of the sea for man, and giveth him an interest in them also, Gen. 9.2. as well as in the beasts: Sith the death of fish was a plague wherewith God plagued Pharaoh, and so contrariwise the increase of fish is a blessing: God will have fish to be used, so that he may have praises as well for the sea, as for the land, Psal. 104.25. If we look into the civil reason, we shall see great cause to observe it. See Numb. 15.22. the abundance of flesh that was consumed in one month. The mainetenance of store than is of great importance, and therefore order must be taken accordingly. Jerusalem had fish days, that Tyrus, and such like, living upon Navigation, might have utterance for their commodities, Nehem. 13.16. (for Tyrus was the maritine City, till after Alexander annexed to it another City, and made it dry.) The Tribe of Zabulon lived by Navigation, Gen. 49.13. which is a thing necessary both for wealth, 2 Chron. 9.20. and made Solomon richer than any other King, and also for munition, as Esay 23.4. that Tribe therefore had need of maintenance. And therefore our Church and Commonwealth have taken order accordingly; and the rather, for that our times require it: (for the times that forbade marriage and the abstinence of meats, 1 Tim. 4.3.) There is more fear of a pottingerfull of gluttony, than a spoonful of superstition. This is no Fast, but a change of meat. Verse 3. Then came to him the Tempter, etc. BEfore we come to the particular temptations, we have four general points to be considered. First, the changing of the devil's name, from devil to Tempter: Secondly, that it is said, He came unto him: Thirdly, that he came when he was fasting: Fourthly, the diversity and order of the temptations. I. First, in Jam. 1.13. it is said, that God tempteth no man; and yet in Deut. 13.3. it appeareth, that God doth tempt some; we must then make a difference between God's temptations, and the devils. The devil indeed tempteth us, but God (as our English translation hath it) tryeth us. The latter is to commend us, Rom. 3.5. or rather that our tribulation may bring forth patience, and patience hope, Rom. 4.3. It makes us know that to be in ourselves, which before we knew not, as we see in Job. So the Lord proved the Israelites, to see if they loved him or no, Deut. 13.3. The devil's temptation is to know our corruption: for knowing the innocency of Adam, he went about to corrupt him. It is like the Israelites proving of Manna, to try conclusions. God's is like the trial of gold, 1 Pet. 1.7. which the oftener it is tried, the purer it waxeth: the devils, like that of Manna, which stinketh and corrupteth by trial. God's is like the trial of the fan, Matth. 3.12. the devils like that of the scive, Luke 22.31. which lets go the flower, and keeps the bran. II. Secondly, the devil hath two shapes; in the one, he tempteth and allureth, (and in that he came now to our Saviour:) in the other, he assaileth us, that is, by assault and violence, Ephes. 6.11. The first is the temptation of hypocrites, Matth. 22.18. Shall we pay tribute to Caesar? The second, of Judas, who in the garden assaulted our Saviour, John 6.70. So Satan sets on Christ by violence. He came unto Christ by casting sparks of fire into him; for he was devoid of any wicked and vain thoughts coming forth of him. Two ways may a man be tempted: either by doubts arising in our hearts out of us, Luke 24.38. or by a sop entering into us, John 13.27. Christ could not be tempted the first way: for he was devoid of any wicked and vain thought, coming forth of him. To us the devil needs bring but a pair of bellows, for he shall find fire within us: but to Christ he was feign to bring fire too. III. Thirdly, he then came to him when he was fasting, which discovereth the devils desperate boldness, as also his craftiness, in that he waited his time, to stay till he was hungry. Notwithstanding, Christ was newly come from his Baptism, and was full of the Holy Ghost, and even now in his exercise of mortification; yet had the devil courage to set upon him. There is no place so holy, nor exercise so good, as can repress his courage, or give a stay to the boldness of his attempts: as we see, Mark 4.14. The word is no sooner sown, but Satan comes immediately, and takes it out of their hearts: which must needs be done in the Church. For the word is out, before they be out of the Church: so that he is not afraid of hearing the word, but can abide it well enough, yea, better than many. And though they carry the word out of the Church, he will wait on them home, and choke the word with cares, and riches, and voluptuous living, like the seed that fell among thorns, Luke 8.14. And no more doth he care for the exercise of prayer: for even then immediately after the repetition of forgiveness, when we have made even with all the world, when God hath forgiven us, and we others; then doth the devil give us occasion to say, Led us not into temptation, as standing by there ready to tempt us. And as little cares he for the Sacraments: for presently after they had received the Sacrament, and sang the hymn, Christ tells them, they shall all be offended in him that night, Matth. 26.1. Thus we see his courage serves him at all times, nothing is able to quail it. As this ought not to discourage the children of God, having so faithful an assistant to take their part: so it giveth them this caveat, that they be at no time secure, but always to keep a sure guard. Saint Bernard in the midst of a Sermon was solicited to vainglory, because he thought he pleased his auditors, and thereupon broke off his speech, and turned it to the devil, saying; Non propter te hoc opus coeptum est; nec propter te, nec in te finitur. And as he is courageous, so he is subtle: for notwithstanding his eager desire, he stayed the fittest time, wherein consisteth a chief point of wisdom. So when he tempted Eve, he stayed till her husband was away, and till he could show her the fruit which was so pleasing to the eye. So when David lay with Bathsheba, Vriahs' wife, he tempted him in the evening, and after his sleep, 2 Sam. 11.12. a very fit time for the purpose. So when they were asleep, the enemy sowed tares, Matth. 13. And as he is wary in choosing his time, so is he as cunning in choosing the means, observing the dispositions of men. For wanton and voluptuous men, he hath the daughters of Moab, a bait fit for their humours, whereby to tempt them to idolatry, Numb. 15.1. For men secure and careless, he hath a net that sufficeth to throw over them, (2 Tim. 2.26.) and snare them in. For others, that have more care to seek and inquire into things, he hath quills to blow them up, as knowledge which puffes up, 1 Cor. 8.1. Yea, even the best things can he make serve for his purpose, and to be occasions of temptations; so that he may find better entertainment, for the good exercises sake that come with him. He will come sometimes shrouded in the necessity of nature, as here; for when a man is hungry, nature requireth somewhat to assuage it. Prayer, no man doubteth to be a godly exercise; yet thereby he tempted them that loved to pray in the Synagogues, and make much babbling, and repetition, Matth. 6.5.7. In like sort doth he abuse the name of good counsel, as in Peter to Christ, Matth. 16.22. who (as a friend) wished him to spare himself, and live out his time. Thus can he put on a fair show, the sooner to beguile: and for good reason, for if he should come unmasked in his own likeness, he would be rejected; as if Jehoram the King of Israel had come himself without Jehoshaphat, Elisha would not have looked on him: so by a good pretence, the temptation shrouds and insinuates itself; otherwise, it would not be looked on. iv Now we are to consider the diversity and order of the temptations, and then will we handle them particularly. And first we are to note, that though there are but these three recorded, yet he endured divers others. His whole life was full of temptations, as may appear by Luke 22.28. It is said, Luke 4.2. that he was tempted forty days of the devil, whereas these three temptations here set down, were not till after the end of forty days. These only are mentioned, but there were other not written, as divers of his miracles are unwritten, John 20.25. Only, so much was written as was expedient. These three are a brief Abridgement of all his temptations. As it is true that Paul saith, that Christ resembled Adam, and was made a quickening spirit, as Adam was a living soul, 1 Cor. 15.45. And the bringing of the children of Israel out of Egypt, by being called our of Egypt, Matth. 2.15. So may Christ and Adam be compared in these three temptations. For they both were tempted with concupiscence of the flesh, concupiscence of the eye, and pride of life, 1 John 2.16. In Adam the devil first brought him into a conceit, that God envied his good. As we see Falconers put hoods over Hawks eyes, to make them more quiet and ruly. Secondly, he lulles him on to a proud conceit of himself, by persuading him that by eating he should be like God. Thirdly, he showeth the fruit, which was pleasant. So in Christ's temptation: First, he would have brought him to murmur against God: Secondly, to presume: and thirdly, to commit Idolatry; all which are set down in the 1 Cor. 10.5, 6, 7. verses. And under these three heads come all temptations, Num. 14. & 21. & Exodus 32. To some of these extremes will the devil seek to drive one. First, by distrust he will seek to drive us to use unlawful means, for the obtaining of necessary things, as bread is when a man is hungry. Or if we be in no such want, that that temptation cannot take place, than (through superfluity) he will tempt us to wanton and unnecessary desires, as to throw ourselves down, that the Angels may take us up: and having prevailed so fare, than he carrieth us to the devil and all. All this will I give thee; there is his [All:] Fall down and worship me, there is the devil with it: so that (in this respect) it may well be said, that The way of a Serpent is over a stone, Prov. 30.19. He goeth so slily, that a man seethe him in, before he can tell what way, or how he got in. First, he wraps himself in necessity, and thereby winds himself in unperceived, than he brings us to make riches our God. Now let us see his darts. The first is, of making stones bread: This may well be called, The hungry Temptation. The stream of the Doctors, make Adam's offence the sin of Gluttony: but Bucer thinks, that this temptation is rather to be referred to distrust and despair. There is small likelihood, that one should sinne in gluttony by eating bread only. The devil's desire was only, that the stones might be turned into bread, and that after so long a Fast: and then, if the temptation had been to Gluttony, Christ's answer had been nothing to the purpose, the Devil might well have replied against the insufficiency of it. For gluttony is to be answered by a Text willing sobriety: whereas this Text which Christ answereth by, containeth rather an assertion of God's providence: and therefore our Saviour should have seemed very unskilful in defending himself. The temptation therefore is to distrust. This standeth well with the devils cunning in fight: for by this be shooteth first even at the throat, and at that which is the life of a Christian, to wit, his faith; as a man would say, jugulum petit, even at that which overcommeth the world, 1 John 5.5. He tempted him to such a distrust, as was in the Israelites, Exod. 17.7. when they asked if God were with them, or no? So he made Adam think, God cared not for him: so here the devil premiseth a doubt to shake his faith, wherein Christ made no doubt, Si filius Dei es. Indeed you heard a voice say, you were the beloved Son of God, but are you so indeed? or was it not rather a delusion? You see yond are almost starved for want of bread: well, would God have suffered you so to be, if you had been his Filius dilectus? No, you are some hunger-starved child, So Luke 22.31. Christ prayed, that Peter's faith might not fail. It was that the devil shot at. He is a roaring Lion, seeking to devour us, whom we must resist by faith, 1 Pet. 5.8. It is our Faith that he aims at, 1 Thes. 3.5. For having overthrown that, disobedience soon will follow. Having abolished the stablisher of the Law, Rom. 3.31. the breach of the Law must needs follow. He hath then fit time to set us a-work, about making stones into bread, that is, to get our living by unlawful means. First, shipwreck of faith, then of obedience. The devil here seeing him in great want and hunger, would thereby bring in doubt, that he was not the Son of God; which is not a good argument. For whether we respect the natural tokens of God's favour, we see they happen not to the wisest and men of best and greatest knowledge, as appeareth in Eccles. 9.11. or the supernatural favour of God. We shall see Abraham forced to fly his Country into Egypt for famine, Gen. 10.12. So did Isaac, Gen. 26.1. And Jacob likewise was in the same distress, Gen. 43.1. Notwithstanding that God was called, The God of Abraham, Isaac and Jacob; yet were they all three like to be hunger-starved. Yea, not only so, but for their faith many were burned and stoned, of whom the world was not worthy, Heb. 11.37. So fared it with the Apostles, they were hungry, naked, and a thirst, 1 Cor. 4.11. But what do we speak of the adopted Sons of God, when as his own natural Son suffered as much, nay, fare more? Here we see he was hungry, also he was wearied with travail, and feign to rest, John 4.6. he had no house to hid his head in, whereas Foxes have holes. If thou be the Son of God, etc. THe Heathens have observed, that in Rhetoric it is a point of chiefest cunning, when you would outface a man, or importune him to do a thing, to press and urge him with that, which he will not or cannot for shame deny to be in himself, As by saying, if you have any wit, than you will do thus and thus: if you be an honest man or a good fellow, do this. So here the devil (not being to learn any point of subtlety) comes to our Saviour, saying, If thou be the Son of God, (as it may be doubted, you being in this case) then, make these stone's bread. No, no, it follows not: a man may be the Son of God, and not show it by any such Art. So when Pilate asked, who accused Christ? they answered, If he had not been a malefactor, we would not have brought him before thee, John 18.30. They were jolly grave men, it was a flat flattery: and in John 21.23. there is the like. This aught to put us in mind, when we are tempted in like manner, that we take heed we be not outfaced. In the matter itself, we are to consider these points: First, the devil sets it down for a ground, that (follow what will) bread must needs be had. Therefore Christ first closeth with him. Admit he had bread, were he then safe? No, We live not by bread only: so that bread is not of absolute necessity. Well, what follows of that? Bread you must needs have, you see your want, God hath left off to provide for you. Then comes the conclusion, Therefore shift for yourself as well as you can. First, he soliciteth us to a mutinous repining within ourselves, as Heb. 3.8. Harden not your hearts, as in the day of temptation, etc. whereby he forceth us to break out into such like conceits, as Psal. 116.11. I said in my distress that all men be liars: and Psal. 31.22. I said in my haste, I am cast off. Thus closely he disinherited God, in saying, his Prophet's prophecy lies, till at last, we even open our mouths against God himself, and say, This evil cometh from the Lord: shall I attend on the Lord any longer? 2 Kings 6.33. Hunger and shame is all we shall get at God's hands. And so casting off God, betake themselves to some other Patron, and then the devil is fittest for their turn. For when we are fallen out with one, it is best serving his enemy, and to retain to the contrary faction. Then we seek a Familiar (with Saul) to answer us, 1 Sam. 28.7. But what did the devil then tell him? did he bring comfort with him? No: he tells him, that to morrow he and his sennes should die. So here doth the devil bring a stone with him. What Father (saith Christ) if his Son ask him bread, would give him a stone? Matth. 7.9. yet the devil doth so; Christ was hungry, and the devil shows him stones. Here is the devil's comfort, here be stones for thee, if thou canst devise any way to make these stone's bread, thou art well; whereas we do not use to make bread of stones, but of wheat, to work it with the sweat of our brows; to get it so, we learn Gen. 3.19. By extortion and usury we may make stones into bread, that is the devil's Alchymistry: or haply we may make bread of nothing, when a man gets a thing by another's oversight, Gen. 43.12. Or else, what and if we can overreach our brother in subtlety, and go beyond him with a trick of wit or cunning? Let no man defraud or oppress his brother in any matter: for the Lord is avenged of all such, 1 Thes. 4.6. The one is called the bread of violence and oppression, Prov. 4.17. The other, The bread of deceit. They are indeed both made of stones, for they still retain their former property, as the event will declare. For though in the beginning such bread be pleasant, Prov. 20.17. yet after, his mouth is but filled with gravel. After which will consequently follow, gnashing of teeth. THE THIRD SERMON MATTH. 4.4. But he answering, said; It is written, Man shall not live by bread only; but by every word that proceedeth out of the mouth of God. IT was a good service that Elisha (2 Reg. 6.9.) did, to tell the King of the trains laid for him, when they lay in ambush against him. And even this is the first use that we have of our Saviour's Temptations. It warns us aforehand of the devils coming, so that we may have time to prepare ourselves accordingly. For as at that time the devil came upon Christ when hunger pinched him: so where we are in any distress, we are to look for temptations. This temptation hath two parts, First cometh (Si,) a distrust: Secondly follows unlawful means. Having laid this foundation, that bread is necessary to be had when one is hungry; he inferreth, that God helpeth not, nor supplieth the want: therefore God is not the Father, Matth. 7.6. and therefore depend no longer on him, but shift for yourself. This is the effect of the devil's argument. The Fathers upon the words, Ephes. 6.16. (Take the shield of faith, to quench all the fiery darts of the devil) do note, that about every one of the darts or temptations of the devil, there are (as it were) balls of wild fire. For being to assault our obedience, and knowing that faith is our shield: to that end he useth the arrow head, which is, distrust in God, about which is fire; to wit, the using of unlawful means, to consume our obedience, which will consume our shield of faith, and so make way for the dart to kill or wound us. So that his drift is, to bring our adoption or Sonship, to a Si. There is no doubt but Christ was able to have turned stones into bread: but why would he not then follow the devil's advice? The devil by saying, Say unto these stones, seemeth to acknowledge, that he had the force to have done it, even by his bare word: for even stones are said to hear the voice of God, and obey his commandment, and not only Gods, but even God's servants, as 1 Reg. 13.5. when the man of God had pronounced, that the Altar should rend in sunder, it did so. And Matth. 27.5. when Jesus cried out with a loud voice, the veil of the Temple rend in twain, the earth did quake, and the stones were cloven. The dead men are worse than stones, yet they in their graves heard his voice. And not only was he able to turn stones into bread, but into men also: as Children to Abraham of stones, Matth. 3.9. If therefore it had pleased him, he was as well able at this time to have turned stones into bread, as after he turned water into Wine, John 2.10. It was no less possible to him (no doubt) to have saved himself, when the Jews scoffingly bade him, Matth. 27.42. as to have saved others; and to have come down from the Cross being alive, as it was after for him, not only being dead and buried, but a great stone being over him, to remove it, and come out of the grave, Mat. 28.2. He had power to both, but not will alike to both. But why would he not here use his power, for the satisfying of his hunger, and follow the devil's advice? In setting down the History of turning water into Wine, it is thus further said, that he did it, That his Disciples might believe in him, John 2.11. That was the reason that moved him to the working of that miracle: and because there was no such cause here, he did it not. For the devil would not believe in him (he knew) though he had done it. The devil desired him, but to have him show what he could do for a need only, for a vaunt of his power: wherein we see the humour of pride, that made him at the first to fall. It is the same temptation that his kinsfolks used, No man doth any thing secretly, that seeketh to be famous; if thou dost these things, show thyself to the world. But see how unfitly the Temptation hangeth together. He should rather have said, If you be hungry; then, If you be the Son of God: and then rather have bid him fast forty days more, then turn the stones into bread. If it had been to have made a Son of God, Christ would have done it: but not to have showed himself to be the Son of God. But it may be asked, why did Christ vouchsafe to give him any answer at all; whereas he might have commanded him to silence, and tormented him before his time, and have punished him for his sauciness? When Peter tempted him, he cut him up very sharply, saying, Come behind me Satan, Mark 8.33. Why did he not answer the devil so? He might have enjoined him, and thrown him into the bottomless pit, Luke 8.31. or at the least bidden him, Avoid Satan, verse 10. Augustine answereth this doubt, that Christ answered in the like time, to teach us to answer: willing us thereby (as Abimelech did his soldiers) to do as he had done before: Judg. 9.48. So Christ is our example, John 13.15. and bids us do as he hath done. Christ is our Captain, he hath gone before us, and shown us how to behave ourselves in fight: when the devil assaulteth us with distrust, then are we to ward it off with a Text of God's providence: and so to the rest, as he hath done before us. Our Saviour's shield, whereby (we see) he beareth off all the devils darts, is covered all over with Scriptum est. We have here a brief view of the Church's Armoury, Cant. 4.4. of the Tower of David, built for defence. Here be the shields wherewith Solomon's Temple was hanged, and which Paul calleth, The weapons of our warfare, 2 Cor. 10.4. not carnal, but mighty (through God) to cast down holds. They are in number five: First, a preparation of ourselves by the use of God's Sacraments, that we may be the more strong to sustain and bear off temptations, and to hold out to the end without fainting. Secondly, a withdrawing ourselves into the desert, or some other solitary place, there (by Meditation) to kindle good thoughts, Psal. 39.3. Thirdly, fasting. Fourthly, watchful prayer, Matth. 26.41. Fifthly, the perfecting ourselves in the Scriptures. These be the five shields wherewith Solomon's Temple was hanged. Now as for the Scripture, we are to note, that where God speaketh of any good that we are to receive out of it, it is commended to us as a storehouse, whither we are to make our resort for the bread of life, and the water of life, whereof he that tasteth, shall never thirst, John 6.35. And from thence are we to draw the waters of comfort, out of the fountains of salvation, Esay 12.3. When there is any ill spoken of, which we are to resist, than it is commended to us as an Armoury, whence we may fetch any kind of weapon which we shall need, either offensive, as a sword, Heb. 4.12. or defensive, as a shield, Prov. 30.5. The Scripture is the broad plate that is to bear off the darts: our faith is the braces or handle whereby we take hold, Ephes. 6.16. and lift it up to defend ourselves withal. For the Scripture is a shield, Non quod dicitur, sed quod dicitur. Dicitur; there is the strong and broad matter, fit to bear off: and Creditur, that is the handle or braces to it, God spoke once or twice, I have heard it, Power belongeth unto God, Psal. 62.11. So that it sufficeth not that it be spoken only by God, but we must hear it too: neither must we hear it as the voice of a man (as Samuel at the first did; who when God called him thought it the voice of Eli:) but as the voice of God, that we which were dead in our sins, he hath quickened and forgiven us all our trespasses, 1 Thes. 2.13. This is the perfection of our faith. Generally of the Scriptures, this is Christ's opinion, confirmed by his own practice; that if the devil come as a Serpent, here is a charm for him, Psalm 58.5. Or if he come as a Lion, here is that is able to prevail against him, 1 Peter 5.8. And that the devil knows well enough, as appeareth by his malice that he hath always borne it, before it was Scripture, when it was but only Dictum. For so soon as God had said, Let us make man in our likeness, that word was strait a whetstone to the devil's envy. And after the fall, when the seed was promised, that was, and is the cause of all the devil's enmity, Gen. 31.15. So when the promise was reiterated, Gen. 22.18. that was the cause he so turmoiled all the Patriarches. But when the word was to be written, and to become Scripture, than his malice began to grow very hot, insomuch that he caused it for anger to be broken, Exod. 32.19. For the Fathers are of opinion, that all the devils busy endeavour, in making the Israelites to commit idolatry with the golden Calf, was to the end, that he might so heat Moses in his zeal, as that in his anger he should break the Tables of the Law, by casting them hastily out of his hands. We are to note therefore; that there is a forcible sound in the word, which the Devil cannot abide; and not only the sound, but the sight also. It is written of Augustine, that lying sick on his bed, he caused the seven penitential Psalms to be painted on the wall over against him, in great Letters; that if after he should become speechless, yet he might point to every verse when the devil came to tempt him; and so confute him. Blessed is he that hath his quiver full of such arrows, they shall not be ashamed. Blessed is he that hath the skill to choose out fit arrows for the purpose, as the Fathers speak out of Esay 49.2. Christ saith affirmatively of the Scriptures, that in them is eternal life, John 5.39. Negatively, that the cause of error is the not knowing of them, Mark 12.24. David saith, it was that that made him wiser than his enemies, than his teachers, and than the Ancients, Psal. 119.98.99. & 110. Knowledge of the truth, is the way to amendment after a fall, 2 Tim. 2.26. There is much calling now adays for the Word, and others find fault as fast, that it is no better hearkened unto. For as the want of obedience, and all other abuses (which are so much cried out against) proceed not only from the not hearing of the Word, but aswell from the not mingling of faith with it, (without which mixture, it is nothing worth) it profiteth not, Heb. 4.2. So the error of the former times was, in yielding too fare to the devil's policy, by sealing up the Scriptures, and locking the storehouse and Armoury of the people. It is the policy Christ tells us of in the 11. of Luke's Gospel, ver. 22. A strong man puts the strong armed man out of his house, and takes away his armour from him: then he needs not fear him. The like policy we read of, 1 Sam. 13.19. when the Philistims had taken away all Smiths and Armour, than they thought they were safe. So in the time of darkness, the devil might let them do their good works, and what they list, and yet have them still under his lure: that he might offend them at his pleasure, that had no armour to resist him. All the Children of God, had a right and property in the Law of God, as appeareth by Christ's words, John 10.34. he answered them, that is, the common people, Is it not written in your Law? As though he should say, the Scripture is yours. To the young man (in the tenth Chapter of Saint Luke's Gospel, and 26. verse) that asked Christ, what he should do to be saved? Christ answereth: What is written in the Law? how readest thou? Whereunto to answer, that we cannot read, or that the book is sealed up, Esay 29.11. is as the devil would have it. Then hath he a fit time to offer us stones to make bread of. But this answer with our Saviour Christ will not be allowed of. Now come we to the special point of Christ's answer, It is written, Man lives not by bread only, etc. Deut. 8.3. There is no better kind of reasoning, than that, when one grants all that hath been said by his adversary, and proveth it to make on his part; and upon a new conceit, avoids all that his adversary said. Here our Saviour might confess all that the devil objected; as that he is the Son of God; and admit the stones were made bread, and that bread were of absolute necessity, and that it were so to be come by (which is untrue) were we then in good case? This indeed is the devil's position, wherewith he would persuade all those that have animam triticeam, (as the Fathers call it) that those external things are necessary to be had: and that if they have enough thereof, they are well enough; as we see it to be the mind of the rich man, Luke 12.19. This man having a wheaten soul, having corn enough, bade his soul take rest, and live merrily for many years. But Christ goeth further, and saith; Though the stones be made bread, it will not avail, except it please God (by the blessing of his word) to give virtue, and (as it were) life unto the bread, there is no difference between it, and a stone. It is not the plenty or quality of victuals, howsoever some dote upon such external means, as they did, which sacrificed to their net, and burnt incense to their yearn, Habak. 1.16. because by them their portion was fat, and their meats plenteous. For what saith Job 31.27. If I had rejoiced because my substance was great, this had been an iniquity. So that our life is not mainetained by bread only, descended out of the mould of the earth. The nature of bread and stones are not much unlike, they come both out of one belly, that is to say, the earth, Job 28.5, 6. and of themselves, the one of them hath no more power than the other unto life: for we know that the Israelites died, even while the flesh of Quails was in their mouths, Numb. 11.33. and Manna (heavenly fare) being fare better than our bread. It is the devils crafty policy, to bury a man's life under a loaf of bread: and (as it were) to fetter the grace of God to the outward means; whereas they of themselves are of no more efficacy, without the operation and grace of the word, than a hammer and a saw, without a hand, able to employ them. David saith (Psal. 104.28.) The eyes of all things wait on God for their meat in due season, and thou fillest them: With what? with bread? No, but with thy blessing and goodness. Our hearts must be established with grace, not with meats, Heb. 13.9. It is God's prerogative, that as all things had their beginning from him, Colos. 1.17. so he supporteth and sustaineth them, Heb. 1.3. This is a further point than all Philosophy teacheth us. For they having laid down the four elements, bare and simple essences, tanquam materiam, by compounding and tempering of them, they bring forth a certain quintessence or balm full of virtue. But Divinity leadeth so to a quintessence, without which, all the quintessences and balms in the world can do us no good. To the question that Jeremy propoundeth, Jer. 8.22, Is there no balm at Gilead? Is there no Physician there? The answer may be. Man's health is not recovered by balm or physic only, but by every word that proceedeth out of the mouth of God, if we weigh Christ's argument aright. For we may see, 2 Chron. 16.12. Asa died for all his Physicians that were about him. So if it be asked, Are there no horses nor chariots in Gilead? We may answer, warlike victory consisteth not in warlike furniture only, but in remembering the name of the Lord God, Psal. 20.7. A horse is a vain thing to save, without the power of this word. And so when a man thrives not, or prospers not in his actions; it is not often for want of labour or care: Psal. 127.1. tells him, Except the Lord build the house, etc. Augustine adviseth his Auditory to believe it in time, lest (by woeful experience) they find it to be true; when as they shall have such a consumption, that no meat shall do them any good; or such a dropsy, that no drink shall avail them. The power and virtue of this word is called, The staff of bread, Levit. 26.26. and it is meant of a chief staff, such a one as is set in the midst, to bear up all the Tent. The plainest similitude I can use, to make you understand the force thereof is this: When we go to Physic for any disease, we are bidden fee such herbs in running water, and then to drink the water, we know it is not the water which helpeth, but the decoction of infusion. So it is not the bread (considered barely in itself) that nourisheth us, but the virtue and grace of the word infused into it. We are not therefore to stick to the means, like the Glutton, Luk. 12.19. but to pray for this blessing. And to this end, God (in the establishing of nature) hath thereout reserved four special prerogatives to his Word. As first, with a very little of the means to go fare in operation, 1 Reg. 17.14. with a little oil and a little wheat, he fed Elias, the poor widow, and her son a great while. And Matth. 17.14. Christ made five loaves and two fishes serve five thousand persons. The heathen man thought no certain proportion was to be set down for a family, because when a heavenly hunger cometh on men, they eat more at one time, than at another. But whatsoever the heathen have spoken wisely, we have fare more wisely uttered by the Holy Ghost, in one place or other. In Psal. 17.14. this is set down, where there is mention made of a certain hidden treasure, wherewith men's bellies be filled, and Hagg. 1.6. saith, Men eat much, yet have not enough; drink much, but are not filled: This is the first prerogative. His second is, he takes order as well for the quality, as for the quantity; course meats and fine are all one with him; for the Israelites (notwithstanding their quails and Manna) died; and Daniel and his fellows, that fed upon course meats, looked better than all the children that were fed with the Kings own diet, Dan. 1.15. Thirdly, without means he worketh sometimes. Therefore Asa had said little or nothing to the purpose, 2 Chron. 14.11. If he had said, God helpeth by many or few (if he had not put in too) and sometimes by none. For there was light before any Sun or Moon, Gen. 1.3. though after (verse 14.) it pleased God to ordain them as instruments. And so Gen. 2.5. the earth was fertile, when as then no rain had fall'n on the earth, not any such ordinary means. Let Moses be on the Mount, and but hear God, and he needeth no bread. The fourth is, that he can bring his purpose to pass, even by those means, whose natures tend to contrary effects; as to preserve by stones. Colloquintida, being rank poison, (in eating whereof is present death) was (by the Prophet) made matter of nourishment, 2 King. 4.40. So Christ, by those things which were fit to put out a seeing man's eyes, as dust; made a blind man recover his sight, John 9.6. And so doth he make light to shine out of darkness, 2 Cor. 4.6. One contrary out of another. Thus we see the devil answered. Now let us apply these things to ourselves. Christ's answer doth import two words, and so two mouths, and two breaths, or spirits: and these two be as two twins. He that will be maintained by the one, must seek after the other. The first word is the same decree, whereby the course of nature is established, according to Psal. 147.15. He sendeth forth his commandment upon the earth, and his word runneth very swiftly: he giveth snow like wool, etc. Secondly, the other is that whereof James 1.18. speaketh: to wit, the word of truth, wherewith (of his own will) he begat us. The one proceedeth from the mouth of God's providence, creating and governing all things, Psal. 33.6. He but spoke the word, and it was done. The other proceedeth out of the mouth of God's Prophets, who are (as it were) his mouth, Jer. 15.19. Thou standest before me, as if thou wert my mouth. From the first word, all things have their beginning and being; as when he sent forth his spirit or breath, they were created and had their beginning: So Psal. 104.29. He teacheth us, that so soon as God hides his face, they are troubled. And if he takes away their breath, they die, and return to dust. The other spirit, that is, the sanctifying Spirit, ministereth unto us supernatural life, Esay 56.21. Now therefore to set them together, every man is thus to think with himself. If I get my living contrary to God's word, that is, by any unlawful means; surely Gods other word will not accompany such got goods. That is, these two words be twins: if we get not our goods by the one word, we shall want the blessing of the other word, and than we were as good eat stones: it will be but gravel in our mouths, or Quails. We are then to use the means, according to the second word. Abraham (we see) went forth to sacrifice, according to God's appointment, Gen. 22. the Word was his direction: therefore when Isaac asked, Where was the Sacrifice? he might boldly answer, God would provide one; as we see even at the very pinch he did: whereupon it came to be a proverb, that even In monte, Jehova providebit. The Israelites went out of Egypt, by the warrant and appointment of God's Word. How then? First, they had a way made them (where never was any before) through the Red-sea, Exod. 14.21. they had bread downward out of the clouds, whereas it useth to rise upwards out of the earth: their garments in forty years never waxed old, Deut. 8.3, 4. they had water, whence water useth not to come; by striking the Rocks, water gushed forth: So that it is true, which the Prophet David saith, Psal. 34.9. There is no want to them that fear God. Though (peradventure) he will not use the same means he did for the Israelites; yet the Children of God (walking after his will) shall have some way of relief always. And therefore Christ would not distrust the providence of God: for he knew he was in the work and way of God; For we read, That he was led into the Wilderness by the Spirit, and therefore could not lack; as indeed he did not, for the Angels came and ministered unto him: as it followeth in the 11. verse of this Chapter. So either the Crows shall minister to our wants, as they did to Elias: or our enemies, as the Egyptians did to the Israelites: or else the Angels themselves, as they did here. But to grow to a conclusion, Let us seek the Kingdom of God, and all other things shall be ministered unto us. And in all like temptations, we may learn a good answer out of Dan. 3.17. That God that we serve is able to relieve and deliver us, even from the burning fire: But, if it should not be his will so to do, yet we will not use unlawful means, or fall to Idolatry, or turn stones into bread. In this answer (again) Christ would teach us hear to be resolute, howsoever God's blessing doth not concur with our get, as it doth not when we get them by indirect means, contrary to God's word. To goods so gotten, God will add sorrow: for The blessing of the Lord maketh rich, and he doth add no sorrows with it, Prov. 10.22. When God gives riches, he gives quietness withal: but if God give them not, we were as good be without them, whether they be gotten by oppression or violence, Prov. 4.17. or by fraud and deceit, Prov. 20.17. For these two be the quicksilver and brimstone of the devil's Alchymistry. God will add sorrow to them, for though they be pleasant at the first, Prov. 20.17. and money gotten by stinking means, smells like other money (as an Emperor said:) and bread so gotten, tastes like other bread: yet in the end a plain conclusion and experiment will make it manifest, that it was made of stones, and had sorrow mingled or added to it. And therefore it shall be either an occasion or matter of the disease called the Stone: or it shall turn his meat in his bowels, and fill him with the gall of Asps, Job 20.14. or as Asaes' oppression by delicacy, became an occasion of the dropsy or gout: or else shall the executioner catch all that he hath, and the stranger spoil him, Psalm. 109.11. or spend them upon Physicians, Mark 5.26. or on Lawyers: or else, though God suffer them to enjoy them quietly all their life time, and even to die by their flesh pots; yet on their deathbed, they shall find such a grudging and torment in their conscience, that they will wish that they had starved for hunger, before they had begun to use any such means. Or if God in his judgement (for their greater torment) suffer them to die in their beds, without any remorse of conscience, like blocks, or like an Ox dying in a ditch; at the last day they shall feel a gnashing in their teeth, and then they will know it was made of stones. THE FOURTH SERMON. MATTH. 4.5, 6. Then the devil took him up into the holy City, and set him on a pinnacle of the Temple, And said unto him, If thou be the Son of God, cast thyself down: for it is written, that he will give his Angels charge over thee, and with their hands they shall lift thee up, lest at any time thou shouldst dash thy foot against a stone. THE manner is, after one hath taken a foil, his courage will fail. The Angel would have been gone, when he saw he could not prevail over Jacob, Gen. 32.26. But it is not so here with the devil. For when he saw that his first temptation would not prevail, he tryeth another. And even so he played with Job: for when he could do no good upon his first Patent, by taking away all he had, he comes and sues for a new Commission, that he might touch his flesh and bones, Job 2.5. and thereby he giveth us to learn, That it is not one foil that can make him give over. He is one of those, whom a Father saith, to have courage above their strength; and of that nature be many in our days, whose daring is above their skill; and have courage to undertake much more than their ability is to perform. Not like David, who did as much as he undertook in kill Goliath: nor like him of whom Esay speaketh in the seventh verse of his third Chapter, that when they would have made him Prince, he had no bread nor clothing, and therefore refused: but they will take it upon them, though they have not wherewithal, and thereby become Authors of trouble, wanting ability to go through withal. But as Augustine saith; Is it not all one not to be able to answer, nor to be able to hold their peace? We see here the devil is a great undertaker. Secondly, he is not only content to take a foil, but even out of the same thing wherewith he was foiled, maketh he matter of a new Temptation, a new ball of fire: Out of Christ's conquest, he makes a new assault; that is, since he will needs trust, he will set him on trusting; he shall trust as much as he will. As the former tempted him to diffidence; so this shall tempt him to presidence. As before the devil brought him to the waters of Meribah (Exod. 17.7.) where the Children of Israel did murmur and tempt God: so now he brings him to the temptation of Massah, (Deut. 6.16.) that is, to presumption, wantonness, and delicacy: for then with bread they were not content, but they must have flesh and other dainties, Psal. 78.20. As the first might be called the hungry Temptation, so this may be called, The wanton Temptation. That which was in the old Testament the Temptation of Meribah, is here in the new Testament the Temptation of the Wilderness; and that which was there the Temptation of Massah, is here the temptation of the Pinnacle. In the first, by want of things necessary, he thought to drive them to vexation and bitterness of spirit, and to distrust God's power and goodness. In the second, by unnecessary matters, he draweth us on to wantonness, and to put God to try what he can do, and to set him about base services: by the one, he driveth us unto unlawful means, by the other, he draweth us from the use of things lawful: by the one he brings us to this conceit, that we are so abjected of God, that if we trust in him, he will in the end fail us; by the other to think we are so dear in God's eyes, and such darlings, as throw ourselves into any danger, and he will not forsake us. By the one, he puts us in fear, (as Augustine saith) Deum defuturum, etiam si promisit; by the other, in hope, Deum adfuturum, ubi non promisit: by the one, he slandereth God unto us, as if he were a God of straw, of base condition, and subject to our beck; by the other, as if he were a God of iron, that would not incline, though we requested him. Now to the Temptation: wherein we are to consider three things. First, the ground the devil chose for the working of this temptation. Secondly, the temptation itself; to wit, the devil's speech. Thirdly, Christ's answer to it. In the place, three things are to be noted: First, the place itself: Secondly, the devil chose it: Thirdly, that our Saviour followed him thither. For a new temptation he makes choice of a new place. Indeed for a temptation to presumption, the Wilderness was not a fit place: First, it was not high enough, and then it was not populous enough. It was a melancholy place: when a man is under the cross in affliction, or in some anguish and sorrow for want, death of friends, or otherwise, and generally for all solitary men, the hungry Temptation is fit than this of Presumption. As long as Noah was in the Ark in the midst of the waters, he had in him no presumptuous thought: but sitting under the Vine in his Vineyard, he was overcome therewith. And just Lot (2 Pet. 2.8.) in Sodom, had no fit time or place to be presumptuous; but when he dwelled in the mountain in security, than he committed incest with his daughters, being made drunk by them. David, so long as he was persecuted by Saul, and tossed up and down from post to pillar, had no leisure to be presumptuous: but in the top of his Turret, when he was at rest in his Palace, 2 Sam. 11.2. presumption gave him a blow. So here the Wilderness was no fit place, but the Pinnacle is a very fit place for one to be presumptuous on. It is as good as a stage to show himself upon, to see and to be seen. In the Wilderness there was small warrant for one that would be presumptuous: but from the Pinnacle he might discern fare and near, both the inner Court and outward Court, and see a whole Cloud of Witnesses, and have some warrant of example of all estates, high or low, wise or noble. For what abuse soever be in him, be he never so presumptuous, he shall see some as proud, stout, and highminded as himself: be his hair never so long, or his ruffs never so great, he shall find some as fare gone therein as himself. If we mark the four gradations that it hath, we shall find it to be a very fit place. As first, before he could come to the Pinnacle, he must go out of the Wilderness into the City: Secondly, not any City, but the holy City: Thirdly, into the Temple of the City: And fourthly, out of the Temple up to the Pinnacle. First, (having got him to leave the Wilderness) he brought him into the City, that there he might say unto him: You see such and such grave men, how they behave themselves: why should you seek to be holier than they? This was a good civil temptation: he brought him not to Caesarea or Samaria, but even to Jerusalem the holy City: for that addition is given it, Luke 4.9. and Dan. 9.24. Thirdly, he brought him into the Temple, where even the very ground was holy. Fourthly, not to any other place of it, but the very top and Pinnacle, which was over the Sanctum Sanctorum. Who would not tread hard there, and take upon him, being in such a place? where if a man will be carried away with example, he may see Ananias the Highpriest, renting his , at the hearing of things that sounded like blasphemy, Mark. 14.63. and yet buying his Bishopric for money; who will not then be bold to do the like? And Herod a Prince, such a one as heard John Baptist Preach; yea, and with much delight, to commit adultery, Mark 6.20. who would fear to do the like? There he may see the Pharisee, under show of great holiness, tything Mint and Cummin, and under colour of long prayers, devour Widows houses, bringing in by extortion, and sending out by excess, Matth. 23.14.21. And so in this City, one may see some men, both great frequenters of Sermons, and yet great Usurers; Gentlewomen, misshapen in their attire. Seeing this, who will not be as bold as they, the place being so holy? And being thus warranted by example, surely we must needs commend the devil's wit, for his choice. Out of this, arise two notes. First, against some fantastical spirits, who say; Can that be an holy City, where there be dumb dogs? There were so in Jerusalem, Esay 56.10. Where the leaders be blind; Matth. 15.14. They were so where Judas ministered the Sacrament; where there is division and debate amongst themselves, Phil. 4.2. Can this, (say they) be the holy City? And thereupon upon they forsake the fellowship, Heb. 10.25. Whereas they (notwithstanding the former abuses, and notwithstanding the eleven Tribes were Apostates) did yet name it the holy City. Secondly, on the other side we are to be instructed, though a man be on the battlements of the Church, yet hath he no sure footing, or cause to be secure; but rather to fear the more: for even there doth the devil stand at his elbow, watching his overthrow. There is no place we see privileged from temptations, no Desert so solitary, but the devil will seek it out: no Pinnacle so high, but the devil is a Bishop over it, to visit and overlook it. To conclude, though in Jerusalem sits the abomination of desolation (whereof Daniel spoke;) yet it is the holy City still. And though the place be never so holy, yet is that no cause of privilege; but even there may sit the abomination of desolation. Both are proved out of Matth. 24.15. The second thing that we observed in the circumstance of place, is; that the Devil assumpted Christ: which, to those that are weak (as Gregory also collecteth) may be offensive, in giving them to think, that the devil had such power over Christ, as to carry him whither he listed. But when they shall consider, that even the limbs of the devil haled and harrowed him to and fro, from Annas to Caiphas, from Caiphas to Pilate, from Pilat to Herod, and from him bacl again to Pilate: and how spitefully and contemptuously he was used in all these places, and at last carried to execution: what marvel will it be to see him (as Augustine speaketh) In monte duci à capite, qui àmembris traditur, etc. These things do indeed (as all other his sufferings) set forth the greatness of the love of God toward us. Of God the Father, that he would give his only Son; yea, appoint him this work of our salvation, and give the devil such a power over him, Luk. 22.53. Of God the Son, that he would be content to suffer such indignity, Phil. 2.7. as to be obedient to the death of the Cross. The reason of all these his sufferings, as also that he would be baptised of John, a weak and sinful man; was (as himself declareth it) to fulfil all righteousness, Matth. 3.15. So here he was to suffer it, else God's righteousness would not have been fulfilled, nor the work of our salvation. And as he suffered this Assumption, so afterwards, Luke. 9.51. his second Assumption was, to go to Jerusalem to suffer: and so at the last he came to his third and last Assumption, to be received up into glory, 1 Tim. 3.16. And by the very same steps and degrees, must we be assumpted. And this is the assumption of suffering, which brought him to glorifying. The third thing is, that our Saviour followed; whereby we are to mark, not so much his courage, that he durst encounter with the devil, in any place wheresoever he list to carry him: and that he was not only the God of the valleys, but a God of the mountains also, contrary to their surmise, 1 King. 20.23. That (I say) is not so much to be marked, as that our Saviour would at all stand upon a Pinnacle. There be some that would make us believe, it is a sin to stand upon a Pinnacle: but then if that had been so, Christ would never have stood there. And since Christ stood there, it is no more sin for any man else to stand there, than it is to stand in the Wilderness: for it is lawful for us to follow his footsteps, and to tread wheresoever he hath trod before us; yet such places be not privileged. For, as it is true, that many men's table and wealth is their snare, Psal. 69.22. even so the good gifts and graces of God, be turned to a man's hurt: as knowledge may serve for a quill to puff him up and make him swell, 1 Cor. 8.1. Nay, even that godly sorrow, which is so much to be wished for, hath in it matter of temptation, lest men be swallowed up with two much heaviness, 2 Cor. 2.7. The Scriptures themselves (we see) are subject to the abuse of the devil: whereby it should follow, that they are to be refused, if every thing be refused which brings matter of temptation. But as Augustine saith, Non est laus stetisse in pinaculo, sed stetisse & non cecidisse. In every place to answer the devil, is praiseworthy. Indeed it is dangerous for one that hath a light and giddy brain, for such as are drunk, Esay 51.22. (though not with wine) to stand so high. Job could stand there without falling, for he had a more settled brain, Job 31.27. Such places are for the wisest and sagest men. Saint Paul stood not there, but yet he could have stood there, for he had the trick, or skill of it, as himself confesseth, Phil. 4.12. I can be abased, and I can abound, etc. Now come we to the Temptation itself, which hath three general heads. First, the ball of wildfire; which is to consume his faith. Secondly, the dart, Cast thyself down; which is to pierce the soul. Thirdly, he tempereth the head of his dart with some stronger metal; which is, Scriptum est. I. First, Si filius Dei es. This is a great moat in the devil's eye, he useth the same term in the former temptation, and here he is up with it again. And all is to this end, that by often bringing it into question, whether he be the Son of God; he may at last make it out of question or doubt, that we are not the Sons of God: that by, and from Si sis, he may bring it to Ne sis; and so we may be like himself. For to this end is all his compassing of Sea and Land, to make one Proselyte like himself, according to the endeavour of the Pharisees, Matth. 23.15. who did in like sort; and when he is made, ye make him twofold more the child of hell, than yourselves. As on the other side, Christ would have us the Sons of God like him. But see what a dexterity the devil hath, in making things serve for his purpose: he maketh one self-same thing serve for two several, yea, contrary purposes. What a goodly grace he hath in the first Temptation? He useth it there to procure us to desperation: He maketh it here to serve for presumption. But indeed there be two manner of Si es, or Ifs: the one is a questioning or doubting [Si;] as, If thou be the Son of God, show us a sign, Mark 8.12. Lord, if thou wilt, thou canst make me whole, Mat. 8.2. The other is a plain affirmation, as, Phil. 3.11. If by any means I might attain to the resurrection of the dead, where we are sure he made no doubt thereof. So here the devil saith, If thou be the Son of God, as I now grant indeed. I was in some doubt, but now. I confess thou art: I am of that voices mind, that deonounced thee so at thy Baptism. The devil (in the former temptation) came out like a malcontent, or a murmurer: here he comes like a flattering parasite, he will pinguare caput ejus oleo, make his head even swim in the oil of ostentation. But though it be not the same temptation, yet it is the same devil in both places. For both by the one and the other, he seeketh the downfall and destruction of man: and though his two Ifs be contrary in themselves, yet are they both also contrary to the will and Word of God: for he would not in any case we should distrust him, neither would he that at any time we should cast ourselves down. And therefore hath he caused battlements to be made on every house top, that none might be slain with falling down; Deut. 22.8. Now he would have him show himself (thereby) to be the Son of God, for he is now in the sight of all Jerusalem. It is said, that Christ comes now to put to a spark of fire, that is of faith, and that his will was, it might burn and be maintained. The devil on the other side, labours by all means possible to quench and put it out: and seeing water would not do it in the former temptation; he goeth now about to see, if he can make the very oil itself to put it out, even that very thing whereby it was to be maintained: as indeed it will, if we pour out too great a quantity. Or if he cannot quench it, either with water or oil, he will see if he can blow it up with gunpowder. As, seeing the water of distrust will not extinguish his faith, but that he would trust in God: he endeavoureth now by Scriptures (that magnify the providence of God, and the confidence we are to put in him) to set him as fare gone in the other extreme, by presuming or trusting too much, that so the fire, which before he would have quenched, may now so flame out, as not to keep itself within the chimney, but to set the whole house on fire. This is the ball of wildfire of this second Temptation: and so both we see tend to the consuming and nullifying of our faith. II. The dart itself is, [Cast thyself down:] which consisteth of two points. First, the casting down. Secondly, that he himself was to cast down himself. For the first, it is general, the neglect of ordinary means, as here. Whereas the ordinary way was down the stairs, he would have him leap, or throw himself over the Battlements. And here a man may see to what end the devils halting cometh: he brings a man up by little and little to some high place, that so he may send him at once with his head downward. All the preferments that he bestoweth on a man, is not to any other intent, but that he may do as the devil himself did, (who being on high did cast himself down) and so be like him, John 8.23. that is, from beneath, not from above: who fell from heaven like lightning, Luk. 10.18. So that howsoever in outward show he may seem to befriend us, yet this is inward intention and scope. As the Edomites in time of the prosperity of the Israelites, pretended great good will to them: but in the day of their great calamity, they were they that cried, Down with them, down with them, Psal. 137.7. God's manner is, when he meaneth to exalt a man, he will first humble him, and make him low, Matth. 23.12. The devil's manner is (we see) clean contrary, Esay 14.14. to lift them up to the clouds, that he may bring them down to the grave, yea to the lowest grave, Psal. 86.13. He carrieth them the higher, to throw them down with the greater violence. He lifteth up Adam with a conceit, to be like God, to the very top of perfection, to the intent he might be like the beast that perisheth, Psal. 49.20. The second hath some matter of comfort: the devil is here a suitor to him, to do it himself. Why doth not the devil cast him down? First, it was not in his power; or, if he had, yet would not that have served his turn: then there had been no sin of presumption in it. There must be two persons that must concur in our downfall: well may the devil induce and move us to it; but unless we ourselves be consenting, and cast ourselves down, there can be no down-fall to hurt us. For as chrysostom saith, Nemo laeditur nisi à seipso: so, Nullum praecipitium nisi voluntarium. The devil did not cram Eve with the forbidden fruit: but when she saw it, she took it, and eat it, Gen. 3.6. So the devil, when he entereth into the soul of a man (which he counteth his palace) he doth not break open the door; no, nor so much as draw the latch; but when he cometh, he findeth it swept and garnished, Luke 11.25. and so goeth in. There must therefore be a reaching out of the hand, and an opening of the door by ourselves, and so a casting down of thyself, or else, though the devil thrust sore at thee that thou mayst fall, the Lord will help thee, Psal. 118.13. In Deut. 22.8. God hath caused battlements to be made on every house top, by which we may stay ourselves. The devil tells God, that he had made a hedge about Job, Chap. 1.10. so that unless Job step over it, or break it down, he is safe. III. The devil's dart is, Cast thyself down: but he bestoweth some great cost on this. With the selfsame armour that Christ bore off the other dart, doth the devil sharpen and harden this: he doth not so in any other of the temptations, therefore we are to look for some great matter: he bringeth Scripture, that he may be the better credited. He speaks not now after the manner of men, 1 Cor. 9.8. so that it is not he now that speaketh, but Scripture, as Paul reasoneth there, You see (saith he) I counsel you to nothing, but that the Psalms will bear you out in. The devil knew well by his own fall, how dangerous the sin of presumption is, it cost him dear: and so did it David likewise, and therefore of all other, he prayeth God to keep him from presumptuous sins, Psal. 19.13. He knew also what it was to abuse the goodness, patience, and long suffering of God, Rom. 2.4. Therefore he avoucheth it by Scripture, he tells him, it will be too long to go down the stairs, and withal teacheth him a nearer way, but to jump, or to cast himself down, and to fear no hurt, for the Angels have charge of him. And even so he persuadeth men now adays; that they need not go down fair and softly, in fear and trembling, but to defer all till their dying hour, and then commend themselves to God, and throw themselves upon God's mercy, and that fiery Chariot that took up Elias, shall come and fetch up them; or else, an Angel shall carry them up, let them be sure they shall have no harm, for they be God's darlings, and God doth so dote on them, that he will not suffer them in any case to receive the least hurt that may be. If ever the devil came in his likeness, it was here, In the first of Sam. 28.18. he came but in the guise of a Prophet: so that in stead of saying, Is Saul among the Prophets? it might have been said; What, is the devil among the Prophets? But here he hath used himself so cunningly, that if ever he was transformed into an Angel, here it is verified, 1 Cor. 11.14. For he cometh here like a white devil, or like a Divine; he comes with a Psalter in his hand, and turns to the place, and shows our Saviour the 91. Psalm, the 11, and 12. verses. Wherein first we are to note, that the devil readeth Psalms, as well as we, and hath the words of Scripture in his mouth. And 1 Sam. 28. he counterfeited Samuel so right, and used the very words that he had used, that they could not know him from Samuel: so here he counterfeited the voice of David, Act. 19.15. This will make us shake off security, considering that God doth (for our trial) sometime deliver the adversary the key of our Armoury, whereby he is able to hold argument with an Archangel, Judas 9 yea, with Christ himself, as we see here. How careful therefore had we need to be, to find out a fit answer for him? For only to assault us doth he read the Scriptures: yea, but not to any good end, but even thereby to deceive the simplicity of men; as here to make them put their souls in adventure to the last hour. He hath indeed a grace with some vain youths of the Count, and ungodly Atheists, to set them a scoffing at the Scripture, as Esay 28.22. But with others, that have the Scriptures in more high reverence, he goeth another way to work, making it to them the favour of death, Rom. 7.10. The words which he useth in the name of Samuel, he useth to make Saul despair: and here he useth David's words to cause presumption, and to make them our bane. And not every Scripture: but if there be any Scripture more full of heavenly comfort than another, that of all other will the devil abuse; as indeed the Psalms are; and of all the Psalms, this 91. especially: and in that part, if any one sentence be sweeter than another, that of all other will the devil abuse. Mark the second verse here cited: He shall give his Angels charge over thee, to keep thee in all thy ways. These last words the devil leaves out, because they make not for his purpose. They shall bear thee in their hands, that thou dash not thy foot against a stone. And we shall see nothing can be spoken more comfortable: as first, in that it is said, that the Angels have charge over us in all our ways, Exod. 23.20. Behold, I send my Angel before thee, to guide thee in the way; and to comfort, and confirm us. As when Jacob was in fear of his brother Esau, the Angel met him, Gen. 32.1. and to defend us in all dangers, and secure us in all necessities, spreading their wings over us, and pitching their tents about us; Psal. 34.7. Secondly, this charge not only concerneth our head and principal members, but also our feet: yea, God's providence reacheth even to the hairs of our head, for they are numbered, Mat. 10.30. Thirdly, this charge of theirs is not only to admonish us when danger cometh, but they are actually to help us, as it were putting their hands between the ground and us, Matth. 13.14. They shall take the rubs and offences out of our way. Fourthly, this do they not of courtesy, as being creatures given by nature to love mankind, but by special mandate and charge, they are bound to it, and have a praecipe for it, yea, the very beasts and stones shall be in league with us. This Psalm, and these verses containing such comfort, hath the devil culled to persuade men, that being such sweet children of God, they may venture whether, and upon what they will; for the Angels attend them, at an inch. He bids them put the matter in adventure, and then but whistle for an Angel, and they will come at first: he carrieth them up to the top of the Pinnacle, and shows them their own case in Annas and Herod; and tells them God will require no more of them, than he did at their hands: and all the way as they go up, he singeth them a Psalm of the mercies of God: he carrieth them up with a song, that God's mercy is above all his works, Psal. 145.9. And with Psal. 103.8. How gracious and long-suffering God is, who rewardeth us not according to our deserts, And Psal. 136. That his mercy endureth for ever: God therefore being so full of mercy, will take all things in good part. But this mercy the devil tells them of, differeth from the mercy David meant. For the mercy David speaketh of, is coupled with judgement, Psal. 101.1. I will sing mercy and judgement to thee, O Lord. and Psal. 85.10. Mercy and Truth are met together, Justice and Peace have kissed each other. Thus, I say, they shall have music all the way, and if any at the height think it a great way down: no (saith the devil) you need but a jump from your baptism into heaven, you shall need no stairs at all. THE FIFTH SERMON. MATTH. 4.7. Jesus said unto him; It is written again, Thou shalt not tempt the Lord thy God. Considering that Saint James saith, Chap. 4.5. The Scripture speaketh nothing in vain: and that as our Saviour Christ saith, John 10.35. No Scripture can be disappointed; it may seem strange that the devil coming armed with The Sword of the Spirit, (for so is the Word of God termed, Ephes. 6.17.) Christ gives not place, but opposeth himself to answer. We see that a message coming in the name of the Lord, this very name abashed Nehemias', (Neh. 6.10.) at the first hearing, till he perceived it was contrary to the Law of God, and so came not from him: which here we see to be the cause, why Christ doth not yield by and by, upon the hearing of the Word, but sets himself to make answer: forsomuch as the word is not of, Quia dicitur only, but Quia creditur, as Augustine noteth. If there be not the mixture of faith with it, (whereof Paul speaketh, Heb. 4.2.) it is nothing worth. And therefore the bad spirit was nothing abashed or daunted at the hearing of the bare names of Jesus and Paul, Act. 19.15. but answered, I know them, but who are ye? They did not believe, and therefore could do them no good, but were wounded themselves: glorious names would not serve the turn. So was it here used without faith. When the Scripture is here urged against one, a man would think it were not to be answered by citing another place of Scripture, but by some tradition of the Elders, Mark. 7.1. or some gloss, or other shift; but we see our Saviour answereth here no other way but by Scripture. Because, the Wolf comes sometimes disguised in a sheep's skin, it is no reason that therefore the very sheep should lay away their fleeces: so here, because the devil useth the Word, as the slaying Letter, 2 Cor. 3.6. or as the sword to kill men with; it is no reason why Christ may not therefore use it in his own defence. Why then (will some say) one of these two inconveniencies will follow; that hereby we shall think the Scripture is of the devil's side, aswell as of Christ's side; and so divided; as in like sort they make a division of Christ, when one holds with Paul, another with Apollo's, 1 Cor. 1.13. No, it is not so, Christ allegeth not this Scripture in that sort, as one nail to drive out another: but by way of harmony and exposition, that the one may make plain the meaning of the other. For, albeit the devil showeth himself to be the devil, in citing that Text so, as might best serve for his purpose: in that, whereas the Psalm whereout he taketh it, hath it thus; That he might keep him in all his ways; which words he leaveth out. For if he had cited that, he could not thereby have enforced any casting down. For the Angels have no charge over a man, but in his ways; and from the top of the Pinnacle there was no way, but down the stairs on his feet. He was not (relying on the Angels) to cast himself down with his head forward. But the devil hath a wrist to make the string sound high or low, as he list; or if that will not serve, he hath a rack to stretch them out, as some did Saint Paul's Epistles, 2 Pet. 3.16. He can set them on the tenters, to prove, that down the stairs, or over the battlements, all is one, the Angels shall safeguard him. Though this (I say) be the devil's corruption, which the late writers have well spied: yet Christ (we see) is not willing to take advantage of that, but useth a wiser course; for so are we to think, that he went the best way to work; that is, the conference of Scripture with Scripture, which Christ here practiseth, and commendeth unto us. In every Art, all propositions are not of a like certainty, but some be grounds and principles, so certain, as that no exception is to be taken against them. From them are others derived, by a consequence called Deduction, not so certain as the other: from these again others, to the twentieth hand. So is it in Divinity. Christ here reduceth the devil's argument and place, to a place most plain to be confessed. For the Jews valuing of the meaning, had to consider, that God fed them with Manna, which they knew not, to teach them that Man liveth not by bread only, Deut. 8.3. contemning the same: and in Deut. 6.16. bade them, They should not tempt their Lord their God, as in Massah, when they cried for bread. The Lord curseth him, that maketh flesh his arm, and withdraweth his heart from God, Jer. 17.5. They sacrificed unto their yarn, because their portion was plentiful, Habak. 1.16. Job condemneth the making gold our hope, or the wedge of gold our confidence, Chap. 31.24. As than we must not defy the means, attributing all-sufficiency to them: so we may not nullify them, and think too basely of them, but use them that we tempt not God, according to his word. Out of these two grounds, may every question be resolved: for every proposition must be proved out of the ground. So that, as we may not think the arm of God to be so shortened, that he cannot help without means: so are we not to think basely of God, for ordaining means. Secondly, we heard, that the devil's allegation was taken out of the Psalm, and one of the most comfortable places of the Psalm. Christ, by not standing in Disputation about the words and meaning of the Text, commendeth to us the safest and wisest way to make answer in such like cases. Our Saviour would warn us, that the 91. Psalm is not fit matter for us to study on, when we are on the top of the Pinnacle: he therefore chooseth a place of a contrary kind, to counterpoise himself standing in that fickle place. The Law (we know) is a great cooler to presumption. If one tamper much with the Psalms, being in case of confidence, he may make the fire too big. Faith, is the fire which Christ came to put on the earth, and it is seated between two extremes, Distrust, and Presumption. Distrust is as water to it, which, if it be poured on in abundance, it will make it to be smoking flax, or utterly quench it. Presumption (on the other side) is as Gunpowder to it, which being thrown into it, it will blow it up, and make it fly all about the house. Christ was to take heed of overheating his Faith. Luther upon the Galatians saith, the 91. Psalm is no meet study for many men's humours in our days: they had more need of a corrosive, to eat out the sore from the root and bottom. Now to the answer, which consisteth of six points. First, what it is to tempt God. Secondly, wherein. Thirdly, the manner how. Fourthly, this proposition, Thou shalt not tempt. Fifthly, the reason why we may not. Sixthly, though he be our God, and we on the Pinnacle, these be no arguments for us to presume. I. First, whosoever will not use such ordinary means as God hath appointed, tempteth God: If he use extraordinary, (as here the devil would have Christ do) when no body went about to thrust him down, wilfully to have cast himself down, were great madness: or when a man hath a fair pair of stairs to go down by, to call for a Cherub to carry him, or for the wind, to fly down, Psal. 18.10. were as great wantonness. There is an humour in man, that we are all given unto by nature; to be marvellously desirous to try conclusions in matters that are rare and unknown unto them; contemning things common, and to be fond after strange novelties. It was told them as plain as could be, that they should not reserve of the Manna till morning, and they needed not to have reserved it; they had fresh every day: and yet forsooth, they would needs keep it, if it were but for an experiment sake, to try whether it would stink or no, Exod. 10.20. And though they were forbidden to gather on the Sabbath day, and on the Eeven had enough for two days, and it was told them, they should find none; yet they must needs try. When a thing cannot be had without great difficulty, it is our manner to have a vehement longing after it: as when David was in a Hold, and the Garrisons of the Philistims were in Bethlem, then being thirsty, no water would serve his turn, but that in Bethlem, 2 Sam. 23.15. But when three mighty men had broken into the host of the Philistims, and had brought him of it, he cared not for it, II. For the second, we are to know, that where need is (as the Heathen speaketh) there a man may commit himself to the providence of God, and rely upon him. For we have heard, that where the means fail us, God hath yet in store his four Prerogatives: therefore when it comes to a dead lift (as we say) then to have a strong confidence in God, is thankworthy: and it is the practice and property of Faith, to say boldly with Abraham, when he saw nothing present, that even on the hill God will provide, Gen. 22.14. When our enemies are behind us, and the red Sea before us, then to look for a way through the Sea, and to expect Manna out of heaven, and water out of the Rock, is much worth. So our Saviour, when he and his company were in the Desert, where no meat was to be had, fed them miraculously: but being near to the Town where they might have it, he dismissed them. When Elias was in distress, and all meats failed him, than the Angel brought him meat, 1 Kings 19.6. When Hagar and Ishmael were in the Wilderness, and the water in the bottle spent, and she in great heaviness, than God comforted her from heaven, Gen. 22.17. When the Israelites were in the Desert, than they had an Angel to lead them, Exod. 22.20. When Shadrach, Meshach, and Abednego, were cast bound into the fiery Furnace, than God sent them an Angel to be their deliverer, Dan. 3.25. And so when Daniel was thrown into the Lion's den, (not when he put himself in) God sent his Angel to stop the Lion's mouth, Dan. 6.22. When we are deserti indeserto, and all means fail, it is time to trust in God, as Job did. Our conversation therefore must be without covetousness, and we must be content with those things that we have; for he hath said, He will not fail us, nor forsake us, Heb. 13.5. This is out of the compass of tempting God, and this is as much as the Psalm could warrant him to look for. Look upon it, and you shall see, that it expresseth such dangers, as could not be prevented by man's care and industry. As, from the snare of the hunter, ver. 3. who useth to lay it so as we cannot see it to avoid it, Vers. 5. Thou shalt not fear the arrow that flieth by day. An Arrow (we know) will reach a man fare off, before he be ware. And so throughout the Psalm, they are things out of our defence, therefore they had need of Angels help: but when we have means to help ourselves, God's omnipotency is for the time discharged. Eutichus that fell out of a window by heaviness of sleep, was restored to life by Paul, Act. 20.9. This then is Christ's answer. If there were no stairs, and he must needs go down, it were a good Scripture to meditate on. III. Thirdly, as it is a point of God's power to help without means: so hath he in his wisdom appointed means: there be degrees, whereby we ascend to the effect: they are as a pair of stairs. Where these are, we must use them; but when he offereth as a strange sign, it is scrupulous and foolish niceness to refuse it. As when God bade Ahaz ask a sign, Esay 7.21. and he would not for tempting God, he was too precise, he was but an Hypocrite. Moses asked a sign and had it, and God was well pleased with it. And so did Gedeon also, to assure himself of delivering Israel by him, Judg. 6.36. In great, weighty, and extraordinary callings, it was allowable to request a sign: but, when there is no need, or when there be otherwise sufficient, as Matth. 16.1. where many miracles were daily done before their eyes, and where (though they had never so many more) yet they would not have believed on him. Such were the Scribes and Pharisees, that for every trifling occasion, they much have a sign from Heaven. Thus to grate upon God's omnipotent providence, is saucy malapertness. For ordinary matters, there be ordinary means to serve our turns: and for extraordinary, there be extraordinary ways and means reserved, that we need not let fall our trust in matters corporal. We all confess there be means, as they which will not work, may not eat, 2 Thess. 3.10. In warfare there is no victory to be hoped for, without fight, building of rampiers, and making of darts and shields, 2 Chron. 23.5. only in spiritual matters we think to do well enough, though we never p●●●oo our endeavour; we lay all upon God, and trouble not ourselves. There is but one degree or step in all Christianity; it is no more but out of the font to leap strait into Heaven; from Predestination, we leap strait to Glorification: it is no matter for Mortification, there be no such mean degrees. But Saint Paul tells us, it is so high, that we had need of a ladder, in which be many steps: insomuch, as he puts a [How shall] to every step, Rom. 10.14. How shall they call on God, on whom they have not believed? etc. There must be calling on God, believing on him, hearing his word. There must be ordinary means; and there is a ladder of practice, aswell as of speculation, or contemplation, 2 Pet. 1.5, 6. Join virtue with your Faith, and with virtue knowledge, and with knowledge temperance, and so patience, godliness, brotherly kindness, and love. If these things be in you, you shall not be idle and fruitless in the knowledge of Christ: for he that hath not these things, is blind: he goeth blindfold to the wood, and may chance hap beside heaven, or step besides the ladder. A great many say as Balaam did, O let my Soul die the death of the Righteous: but they care not for living the life of the Righteous. He went but blindfold, he knew not the Angel that stood with a sword drawn in the way, but would have gone upon it, if his Ass had been so foolish. A great many think, that presumption in being secure of their salvation, is good Divinity. Balaam thought he went well, when he went on the point of a naked sword. So, one enticed by the flattery of a harlot, thinks he goes to a place of great pleasure: but he goeth, as one that goeth to the slaughter, and as a fool to the stocks, Prov. 7.22. Those whom it pleaseth God to have partakers of his Kingdom, he puts them in mind To remember their Creator in the days of their youth, before the evil days come: He giveth the grace of timely Repentance, and suffereth them not to defer it till the last cast, and then to think, that with the turning of a pin (as it were) they shall with a trice be in heaven, with Elias in a whirl wind. Augustine saith, We may in some cases advise men to have great hope that they shall be saved, but in no case give them warrant of security. So, in Ephes. 5.6. This we know, that no whoremonger, nor unclean person, hath any inheritance in the Kingdom of Heaven. Let no man deceive you through vain words, he that doth righteousness is righteous, and he that doth unrighteousness, is of the devil, Joh. 3.7. Now therefore, to neglect the hearing of the Word, or when he cometh to hear it, to clap down in his place, without desire or mind to bear it away, thereby to be bettered in his life; and without purpose after by meditating on it, to chew it, and so to kindle a fire within himself, whereby it may be digested, and turned into the substance of the mind: this is to tempt God. So also, to bear a greater countenance, and make more show of holiness, than indeed is in one, is to lay a greater yoke on himself than he need; as Act. 15.10. is a tempting of God. Again, he that sinneth must look for evil to follow, Psal. 91.10. He therefore that sinneth, and yet thinketh to escape punishment, tempteth God. They that by often experience have found, that such and such things, have been to them occasions of sinning, and yet will presume to use the same again, tempts God. And those which set up their Idols in their heart, and put the stumbling block of iniquity before their face, EZech. 14.3. and think not they sin, such tempt God. He that comes to ask forgiveness of God, and will not perform the condition of the Lords Prayer, that is, Forgive others, tempts God. Generally, he that seeketh for good of God, and will not perform that which he is to do; or doth evil, thinking to escape , without endeavouring to avoid or resist it, both these tempt God: and to these two, may all other be referred. iv The fourth is, we must not at all tempt God at no hand: we must not think but God is able to bring water even out of a Rock, Numb. 20.11, when there is nothing but rocks, and stones; but when we may hope to find it, we must dig for it. So, when the soil will bear Corn, we must Till it. When Elisha was in a little village, not able to defend him from the Assyrians, he had chariots and horses of fire to defend him, 2 King. 6.17. but when he was in Samaria, (a strong walled City) than when the King of Israel sent to fetch his head, he said to those which were with him, Shut the door, ver. 32. Christ in the Wilderness miraculously fed many: in the City he sent his Disciples to buy meat, as John 4.8. In the beginning, when the Gospel was published, there wanted sufficient men for the purpose: the Apostles had the power, as appeareth Acts 8.29. that on whomsoever they laid hands, he received the holy Ghost, and was strait able and meet to Preach the Gospel: but after, every man to his study, 1 Tim. 4.5. These things exercise, etc. We see, that notwithstanding Paul was told by an Angel, that there should be no loss of any man's life in the ship, yet he caused the Mariners to cut the ropes, and to cast Anchor, Act. 27.23, 24.29, 30, 31, 32. Nay, when some would have gone out by boat, he would not let them: so here Christ answereth, that howsoever Angels attend on him, he may not tempt God. V Now follow the reasons why we may not tempt God. There be two sorts of tempting; the one, by ignorance; the other by unbelief. It is the manner of Surgeons, when they are to dress a wound, and know not how fare, nor which way it goeth, to tent it: In the same manner is God (after the manner of men) said to tempt us; sometimes to prove what is in our hearts, and whether we will keep his Commandments, Deut. 6.2. as he did the Israelites forty years. To this end, he both made them hungry, and fed them with Manna. We sometimes tempt God, as if the arm of his power had received a wound, or his eye a hurt; as if he could not help or discern our wants as well as before, because he brings us not water out of the Rock, Numb. 20.10. but such miracles now are not agreeing with his will, which content us. He will have mercy on whom he will have mercy, Rom. 9.19. And we must not despise the riches of his bounteousness, and patience, and long-suffering, which leadeth to Repentance, Rom. 2.4. The Lord's hand is not shortened, that he cannot save; nor his ear heavy, that it cannot hear: because he doth not reprove us, we think him like us, Psal. 50.19. When God holds his peace, we think his tongue is cut: But I will not always hold my peace, saith God, Mal. ult. But how shall I know this, say men now adays? as Zacharias knew his wife was with child, Luk. 1.18. who (when he would not believe the Angel that told him so, but would needs have a sign,) was stricken dumb. Behold thou shalt be dumb till the day. Here is a sign for incredulity: he had been as good have believed without a sign. The second kind of tempting, proceedeth of overmuch familiarity, when as we think we may be bold with God, and that he will take it in good part, and therefore we will put him to it, (as we say:) we will try both him and his Angels, what mettle is in them and what they can do. We are to think upon the name of God, as of a heavy and weighty thing, that is, not upon every small occasion to be taken up and removed. We are not to account it as a feather, that we may lightly toss up and down at our pleasure; and even so are we to esteem of the mercy of God. It is not to be advocated upon every vain trifle, for that were to use God as we are wont to use our Jugglers. Come on, let us see what you can do, show us a miracle, say they, Exod. 7.11. So Herod desired to see Christ, that he might see some miracle of him, as in Luk. 13.8. It is a heavy case when men stand thus affected toward God: when afterwards, in Luk. 22.64. they blindfolded him, and bade him read who struck him. We ourselves would not be so used, we could not endure to see our friends used so: how much less ought we to use God in that manner? especially, that attribute, quality, or property of God, which of all others, he would have to be most magnifyed, that is, his mercy? He must needs take it very heinously to see that abused, since (of all the rest) be makes most account of it. Howsoever he could be content to serve, yet would he not be a servant to our sins in any case, Esay 43.24. especially not to be made a packhorse (if I may so say) for our sins, to lay load on, even till his back ache. He saith, Amos 2.13, that he is pressed under us, as a cart is pressed that is under sheaves. Let us not make a dung-cart of God's mercy, let us forbear him that service of all other. VI The sixth is, that none of these Dominum Deum tuum, neither Lord, nor God, nor that he is thine, are fit arguments to prove, that we may presume upon him. The devil belike had perceived, that there was some acquaintance between Christ and God, and peradventure had said unto him; You may be bold with him, and with his Angels. What? he is your Father, and (as Caesar's daughter answered) that though he forget himself to be Caesar, yet do not you forget to be his Son. No saith Christ, these be no good arguments to make one presume. As for Dominus we will all grant (I am sure) there is small matter of presumption in that. In Deus there may be some more colour: but yet very little. It is no good dealing with one that is mightier than ourselves, lest he happen not to take it in good part, but fall to earnest, and so we feel the smart. We were not best to make sport with Samson, lest he pull the house about our ears, and so make us pay dear for our pastime. Paul saith, Do we provoke the Lord to anger? Are we stronger than he? 1 Cor. 10.22. If we will needs tempt, we were best tempt with our matches. There is no dealing with fire, for it will burn all that toucheth it, Heb. 1.7. his Angels and Ministers are a flame of fire: but Heb. 12.29. it is said, Our God is even a consuming fire. Indeed, if he were like Dagon the Philistims god, he might be set up and taken down, and we might break his neck and hands at our pleasure: but being the strong and mighty God of Hosts, we were best take heed how we deal with him. Tuum, what say we to that? An ungracious child might make that an argument of presumption, but whosoever is of a good nature, will make it an argument of the contrary. Isaac was jacob's father, but was Jacob more bold to abuse him for that? No, but rather more timorous, Gen. 27. My father (saith he) may chance feel me; and so I shall seem to him a mocker, and so bring a curse on me, and not a blessing. Is God merciful? yea truly, Mercy is with thee, but that thou mayest be feared, Psal. 130.4. We may not abuse his mercy, as to sinne that grace may abound, Rom. 6.1. Is he bountiful and long suffering? We must therefore the more fear to displease him. When the Pharisees tempted him, and would adventure their souls in seeking a sign, it is said, Matth. 8.11. Christ sighed: and why did he sigh? Because God swore in his wrath, that they should never enter into his rest, whose Fathers tempted him in the Wilderness, Psal. 95. What rest? He doth not mean the rest in the Land of Canaan only, but that which shall be in the Kingdom of God, Heb. 3.10. These two temptations of the devil, may fitly be compared to those two rocks, between which Jonathan was to pass, which are said, 1 Sam. 14.4. to be sharp. One is called Bozez, which signifieth dirt; the other Seneh, which signifieth a Bramble, or some sharp prick; between which, he and his Armor-bearer were feign to clamber up, ver. 13. Between two such Rocks lieth our way, that is, Presumption, and Desperation: therefore blessed is he that so loveth God, that he can be content to creep on hands and feet to him. THE SIXTH SERMON. MATTH. 4.8, 9 Again, the devil taketh him up into an exceeding high Mountain, and showeth him all the Kingdoms of the world, and the glory of them. And saith unto him: All these things will I give thee, if thou wilt fall down and worship me. AT the first overthrow, we had the first Again: and when Christ overthrew him then also, yet would not the devil leave then neither, but he cometh with his second Again: he comes Again, and Again. The first Again, was an argument of his courage and stomach: this second, is an argument of his importunity. The first repulse could not drive him away, nor the second neither; no, nor this third for altogether: for Luke saith, He departed for a season, Luk. 4.13. So that as Christ saith, John 16.16. After a while ye shall see me, and after a while you shall not see me: so saith the devil also, After a while you shall not see me, and again, after a while you shall see me. Which teacheth us this lesson; that it is not enough to have prevailed against his temptations twice or thrice, and so become secure; but we are always to stand upon our guard, knowing how the devil will successively, every turning of a hand, be with us; and that while we live, we shall never be at rest with him: or if he tempt us not, we shall be in as bad or worse case. For so long as the Lord left other Nations among the Israelites to prove them by, and to be pricks to their sides, it went well enough with them, Judg. 3.1. but when they began to live in some security (having for the most part subdued them) then grew they to mutual dissension. It is the greatest temptation to be without temptation. Therefore Paul had the messenger of Satan to buffet him, 2 Cor. 12.7. for than follows the pressing of God by prayers. But whether we join hands with Satan, or resist him, we shall be sure he will set upon us, and try by fair means what he can do; or if we say nay, yet in the end he will weary us, as Dalila did Samson, Judg. 16.16. who because she was importunate, his soul was pained to the death, and then he told her: or if we will be obstinate in rejecting his temptations, giving him at the first a peremptory refusal; then he will go another way to work, as to imagine some devise against us, and smite us with the tongue, Jer. 18.18. he will be rough with us. If none of these will prevail, he will persuade us, we must be like other men, and that is as profitable or pleasant to us, and then say Samuel what he can, we will have a King, 1 Sam. 8.19. And when we have yielded once, then goes he to fetch company, and takes unto him seven worse spirits than himself, Luk. 11.26. So the last state of that man is worse than the first. Give but an inch, and he will take an Ell: if he can get in but an arm, he will make shift to shove in his whole body. As we see, if the point of a nail have once made entry, the rest will soon in. We see an example of his encroaching even in David, 2 Sam. 11.4. after he had once made him commit adultery by some mean degrees with Bathsheba, see how he draws him on from one wickedness to another. She was with child, her husband being in the service of God and the King, was by the King murdered to hid her shame, and satisfy his lust. So did he draw on Peter; first, he made him follow a loof off; secondly, flatly to deny Christ; thirdly, to forswear him; and fourthly, to curse himself if he knew him. The Hebrew writers note, that the Devil's name Belzebub, signifieth a great flesh Fly, or a master Fly; flap him away never so often, he will still fly thither again. So the devil will never cease molesting us, till the smoking flax be quite quenched, and the bruised reed clean broken, Esay 42.3. First, he twists certain small threads together, and so makes a little cord of vanity, to draw us unto him: afterward with a cart-rope or cable of iniquity, he seeks to bind us fast unto him for starting; either by the vice of lust, or of envy, or at least covetousness. But if all should fail, pride is sure to hold; O Lord, I thank thee, I am not like such and such, nor like this Publican, (a degree farther,) nor like this Pharisee, Luke 18.11. This may be a good caveat unto us, that we stand always upon our guard, and that we be sure that we make strong resistance in the beginning, and break it (if we can) while it is but a whipcord. And to use the like policy in a good matter, that the King of Egypt did in a bad; who took order that every male child should be killed, to keep the Israelites down betimes: and against the succession of temptation, to entertain the succession of Prayer. Now to the matter. The Devil deals a with a City. In the first, he tells him he must be famished, except he can turn stones into bread. Secondly, he comes to make a train of Scripture to entrap him. Now he comes to the ordinary means of dealing, that is; when men strive about any thing, and both parties are loath to yield, there will be some parley of composition and sharing between them. So here, the devil seeing that he cannot overthrow his faith, offereth him to compound: and (on his part) he is content to give Christ all the Kingdoms of the world, if our Saviour (for his part) will but fall down, and worship him. The devil before came disguised in the shape of a malcontent, as that Christ should be in such hunger. Next, he came in the habit of a Divine, and that very demurely, with his Psalter in his hand. Now he comes in all his Royalty, like the Prince of this world, as he is so called, John 4.30. He doth not stand peddling with Christ, but goes roundly and frankly to work: he offers all that he hath, (and that is no small matter) to bring Christ but to one sin, that so he might overthrow all mankind. He comes no more now with Si filius Dei es: for that we see is here left, he would not have him think on it: he would have him now, filius seculi. This is called by Saint Paul, the bewitching temptation, whereby men become so foolish, as that after they have begun in the Spirit, they will end in the flesh, Gal. 3.3. Where the devil cannot prevail, either by our own concupiscence, or by his entice, he will see what he can do with his Dragon's tail, and by that means (say the Fathers) he did more hurt, than by the other. Secondly, his tail is said to draw down the third part of the stars of heaven, and to cast them to the earth, Apoc. 12.4. We are here to consider: First, the preparation that the devil makes, by taking him up to an high hill, to make the offer, ver. 8. Secondly, the temptation itself, ver. 9 Thirdly, our Saviour's answer, and the shield he opposeth to it, ver. 10. Fourthly, the issue of the conflict. the victory, ver. 11. First, the preparation that the devil makes, by taking him up to an high hill, to make the offer, ver. 8. Secondly, the temptation itself, ver. 9 Thirdly, our Saviour's answer, and the shield he opposeth to it, ver. 10. Fourthly, the issue of the conflict. the victory, ver. 11. In the first, we are to consider: first, the devil's method; secondly, the place and ground: thirdly, his policy, in not only telling what he would give; but in showing thereof: fourthly, the things themselves which he offers, which are two: the kingdom of the earth, and the glory thereof. I. First, of his method, Ephes. 4.14. we are warned not to be wavering, and carried about with every wind of doctrine, by the deceit and craftiness of men, whereby they lie in wait to deceive. Craftiness and deceit then, be the instruments which the devil useth; he brings Christ from the Wilderness to the Temple, and from the Temple to the Mountain, to destroy the Temple, which Mountain is prosperity. So in adversity we vow to God, that we will serve him; but after help, we break it. II. Secondly, the lists where this temptation was used, was the Mountain. The reason why he chose this place rather than any other, is the fitness of it, in regard of the prospect. The wilderness (we know) was a melancholy place, and in no wise fit for this temptation, so, neither was the Pinnacle: for besides that it might have hindered the working of this temptation, being the Pinnacle of the Temple; the prospect was not good enough. For though it were high, yet there were divers hills about Jerusalem, which would have hindered the sight of many things. And though Zion were a Mountain, yet in respect of Mount Hermon, and Libanus, it is said to be a little one, Psal. 42.6. And Psal. 68.16. Basan is said to be the great Hill. Therefore as God chose a convenient Hill, both for height and neemesse, where Moses might behold the whole Land of Canaan, Deut. 32.49. So here the devil chose an exceeding high Mountain, where a high mind might best take view and comtemplate: such, where his horizon might be as spacious as was possible, and where his sight might not be hindered by any mean object. III. Thirdly, he sets before his eyes, all the kingdoms of the earth. There is nothing so soon enticed and led away, as the eye: it is the Broker between the heart, and all wicked lusts that be in the world. And therefore it was great folly in Hezechias, to show his robes and treasure, Esay 39.2. as he was told by the Prophet: it stirred up such coals of desire in them that saw them, as could not be quenched, till they had fetched away all that he had, and all that his Ancestors had laid up, even till that day. It is the wisdom that is used now adays, when men would have one thing for another, to show the thing they would so exchange: as the buyer showeth his money, and the seller his wares in the best manner that he can, each to entice the other (by the eye) to the desire of the heart. It is the devils ancient sleight, he would not go about to persuade the matter in words, till he might withal present the thing to the eye. So he dealt with Eve, Gen. 3.6. First he shown her how pleasant the fruit was, and the woman saw it. So the cause of the deluge was, Gen. 6.2. that the Sons of God saw the beauty of the Daughters of men. Ahabs seeing of Naboths vineyard, 1 King. 21.2. for that it lay near his house, was the cause of all the mischief that followed. This same foolish vanity of apparel, (whereof I have given so often warning out of this place,) comes from hence: I saw a fine Babilonish garment, and desiring it, I took it, saith Achan, Joshu. 7.11. So the seeing of the bribe, blindeth the eyes of the Judge, Deut. 16.19. So still the sight of the eye, allureth the heart to desire. The Heathen man therefore wished, that virtue and honesty might as well be seen with bodily eyes: for than he thinketh, that Admirabiles amores excitarent suo. So if we could as well see that which God hath for us as that the devil here offereth us: we would not regard the devil's largesse. Moses and the other Patriarches saw him which is invisible, which had provided a better thing for them: Therefore he refused to be called the son of Pharaohs daughter, Heb. 11.27. And to enjoy the pleasure of sin. But you are not so to take it, as though it were a thing simply ill to behold such things, or to look on a cupboard of plate, or to stand on a Pinnacle, it is dangerous, but no sin; especially; it is unfit for an unstayed, and an ungoverned eye. Therefore Lot and his wife were forbidden to look bacl at the destruction of Sodom, Gen. 19.17. To Abraham it was left at large, without any restraint; for that he was a man of better ruled affections. For, as there must be one without, to take view and to entice: so must there be one within, to hearken to it, and to condescend. Be sure of that within, that it be upright; and then thou mayest the better look with that which is without. But ever be wary, for the tinder of thy nature will soon take fire. Job said, Chap. 31.1. He made a covenant with his eyes: why then should he think on a maid? and that he had not been deceyved by a woman, vers. 9 and that his heart had not walked after his eyes, vers. 7. Paul knew how to use want, and how to use abundance or plenty, how poverty: both to be full, and to be hungry: he had stayed affections, Phil. 4.12. iv Omnia Regna. This was no small offer, but even all the wealth and honour that may be: two such things as are most vehemently desired of all men. So that as Jerome saith, Prae auri sacra fame nihil sacrum. The desire thereof also is so unsatiable, that it is like the dropsy; which, the more liquor is ministered to it, the more it thirsteth; it is perpetual and unnatural. The less time a man hath to live, and so needs the less; the more he covets to abound. These two do never wax old; of all vices, grey hairs do never grow on these. This is the bait the devil laid for Christ, and lays for youth, and minds lasciviously given, he lays a bait on live flesh; to choleric natures, he ministereth matters that may increase their wrath; for melancholy, he lays baits of envy: and so for every one, according to their natural inclinations and humours, such baits as may entice them soon. Which if he can get them once to swallow his hook that is within, it will hold them sure enough, and by his line he will draw them to him when he list; so that he cares not to let them play with the line: then, though he go to twenty Sermons; it is no matter: with an Apple he caught Adam and Eve, and all their posterity. Well, we must be as children, weaned from this world, though it bring weeping with it, Psal. 131.2. Gen. 27.38. When Eve was Lady and Mistress of all the world; yet because there was a Godship, a higher degree than hers, she was not content. Princes, because they can go no higher by any earthly dignity, aspire to be gods, and so would be accounted; as was said to Herod, that it was the voice of God, and not of Man. But, as they that are above, can abide to have no equals, but will be alone by themselves; so they that be below, can abide no superiors. As when Saul was chosen by lot from amongst the Israelites, to be King over them, some wicked men said, There is a goodly wise King: nay, I would I were King, I would they might come to me for Justice, 1 Sam. 10.27. 2 Sam. 15.4. Every one hath this conceit of himself, that he is worthier to bear rule, than they which are in authority: not so much as the silly Fur-bush, but it thought itself a fit person to make a King, Judg. 9.15. and the Thistle would have the Cedar's daughter married to his son, 1 King. 14.9. The Spider, a silly poisonful thing, will yet be in the top of the King's Palaces, Prov. 30.28. The Gourd starts up in one night, and was gone in the next, Jon. 4.6. Goodly Zebedeus wife, could find no less thing to ask of Christ, for her two sons, that came the last day from the cart, but that the one might sit at Christ's right hand, and the other at the left in his Kingdom, Matth. 20.20. Balaam could never think his Ass went half fast enough, when he road towards preferment, Num. 22.17. The Disciples also longed for the Kingdom of Israel to be restored. The devil did not show all his Kingdom to Saul, when he was coming from keeping his Father's sheep, 1 Sam. 9.24. and Samuel feasted him: nor after Saul was chosen King, 1 Sam. 11.5. and he followed his cattles: neither did he show them to the King, bidden to Absalon's sheep-shearing, 2 Sam. 13.24. nor at such time as Princes withdraw themselves to be private, Dan. 6.18. But he shows them at such times as they are in their greatest glory and ruff, when kingdoms were grown to the top of jollity and Majesty, as the Kingdom of Israel was in Solomon's time: and chooseth such a time, as when they were in most triumph and pomp, as they were wont to be at the day of the King's birth, or inauguration, Hosea 7.5. Cant. 3.11. or at a Coronation, or at the receiving of Ambassadors; or at the entertaining of foreign States, as when the Queen of Saba was in Solomon's Court, 1 King. 10. To conclude, he shown them not when they are in a base estate, but when they are in greatest pomp. Act. 25.23. Now come we to the second point: to wit, the Temptation itself: En haec omnia tibi dabo, ver. 9 Having prepared Christ's mind (as he thought) by showing him that he would give him: now he comes in with a short and pithy Oration; [All this will I give thee.] Here thou seest all thou canst wish for; without thee shall no man lift up his hand or his foot in all Egypt, as Pharaoh said to Joseph, Gen. 41.44. so as he might make all Captains, and give to every one fields and vineyards, 1 Sam. 22.7. that he might say to every one what he list; Speakest thou to me? Seest thou not that I have power to crucify thee, or to let thee go? John 19.10. that his favour might raise a man so high, as Haman was exalted above all the Princes, Hest. 3.1. and his disfavour, or the least word of his mouth quite overthrew him, as Haman was, verse 7.8. by picking some small quarrel against him. But this is not all neither: for the same gayish apparel, wherein many do delight, is contained under this Haec omnia: Not only embroidered with gold, but even gold itself, and smells of the finest scent, Psal. 45.8, 9 And as for the delights of the flesh, if he can see any that delight him better than other: it is no more than with David, 2 Sam. 11.4. to send for her and have her, she was strait at his command. Neither must any say, it was unlawful: no, not John Baptist, if he love his head, Mark 6.17. He may command what he list; if any gainsay it, he may dispatch him out of the way: for he may kill and wound whom he list, Dan. 5.19. He may command all men's tongues, 2 Samuel 14.10. that they dare not once open their mouth to speak against him. Nay, he shall have all men's tongues and pens, ready to extol all that he doth, and say; The King is like an Angel of God, 2 Sam. 19 or that it is the voice of God, and not of man, Act. 12.22. Why, then to have all men's hands, feet, bodies, faces, tongues, and pens: this may be well said All, to have not only one Kingdom, but all: to have all the power and glory of those Kingdoms: here is even all the kingdom, the power, and the glory. He comes not after a pelting manner, he shows himself a frank chapman: he saith not, that Godliness is great gain, and a mind content with his lot, 1 Tim. 6.6. and wils him to be content with food and raiment, ver. 8. He comes not with Illa, which we shall not once behold till another world come; and whether there be any such or no, many doubt. He shows him a mount that may be touched, Heb. 12.18. he comes with haec, that is, with ready money in his hand: he not only offers, but stakes down: and whereas God saith, that in the sweat of our forehead we shall eat our bread, Gen. 3.19. the devil requires no such thing. This is a donative, Haec amnia dabo. What say ye now? Shall Christ take it, or no? The Heathen man saith, if a man be to violate his faith for any thing, it is for a Kingdom: Christ hath here offered him all Kingdoms, a very enticing bait: but is there never a hook hidden under it? The woman was fine and brave, and had a cup of gold in her hand, but it was full of abomination, Apoc. 17.14. So here, for all these fair shows, if you will gain any thing by the devil, you must worship him; that is the condition annexed to the grant, it is no absolute gift, the devil is not so kind, as to part from all that for nothing. It is such a gift as the Lawyers call Excambium, that is, Exchange: I will give you this, if you will give me that. But yet one would think it a very large offer, to give so great a lieu for so small a service; it is but a little external reverence, the bowing of the knee; you may (notwithstanding) in heart think what ye list. Well, we may think there was somewhat in it, that the devil offered so much for so little, and yet Christ refused it. Indeed Christ had great reason to refuse it: for he should have been a loser by the bargain. I will stand to it, he had been better to have yielded to either of the two former temptations, than to this: he should full dear have bought all his kingdoms, he had been better to have cast himself down from the Pinnacle. For that which the devil here demandeth in lieu, is as much worth, as both the glory of God, and the redemption of man. Of his glory, God saith, That he will not give it to another, Esay 42.8. If to no other, than not to the devil of all other. And therefore the Angel would not have a offering offered to him, but to God, Judg. 13.16. The Angel would not let John fall down and worship him, but bade him worship God, Rev. 19.10. For he knew that God was very jealous of his honour, and stood precisely upon that point. If he would not impart this honour with the Angels, much less would he with the devil: for there are degrees in idolatry, Rom. 1.23. It is not so ill to turn the glory of God into the image of a man, as into birds and beasts. Secondly, if we look into the desire that he had to satisfy his ancient envy, by the destruction of mankind: we must needs commend the devil's wit, in making such a bargain. It had been the best penny worth that ever was bought. For if we mark how Christ rateth one only soul, we may see, how he, that to gain all the kingdoms of the world, shall lose his own soul, Matth. 16.26. makes but a foolish bargain; Then what rate shall be made of all men's souls, if one be worth kingdoms; all which had been lost, if Christ had consented to that which the devil here requireth: for than he could not have said, I restored that which I took not, Psal. 69.4. By his death he paid the price for the sins of the whole world; he should then have had a score of his own to have paid, and his death could have been sufficient but for himself only. If he had fall'n down, and worshipped him, he could not have said, That the Prince of this world had nothing to say against him, John 14.3. Now let us apply this to ourselves. But we will peradventure say, the devil never made us any such offer; and therefore what needs any admonishment in this behalf? But I answer, though the devil come not in person to us, as he did to Christ, yet he comes by his instruments. When Balak sent to Balaam, to come and curse the Israelites, and promised him great rewards, Numb. 22.17. it was not Balaks messengers that spoke, but the devil used them as instruments to speak. So when Simon Magus would have bought the Holy Ghost with money; the devil therein tempted the Apostles with Simony, Simon was but the trunk, through which the devil spoke, Act. 8. Again, there be some that will say; they were never tempted with Kingdoms: It may well be, for it needs not, when less will serve. It was Christ only, that was thus tempted: in him lay a Heroical mind, that could not be alured with small matters. But with us it is nothing so; we esteem fare more basely of ourselves: we set our wares at a very easy price, he may buy us even dagger-cheape, as we say: he need never carry us so high as the Mount, the Pinnacle is high enough; yea, the lowest steeple in all the Town would serve the turn. Or let him but carry us to the Leads or gutters of our own houses, nay, let us but stand in our window, or in our doors; if he will give us but so much as we can there see, he will tempt us throughly, we will accept it, and thank him too. He shall not need to come to us with Kingdoms, one Kingdom is too much, what say ye to half a one? Mark. 6.23. No, will the devil say, I will give ye half a one? If he would come to us but with thirty pence, Matth. 26.15. I am afraid many of us would play Judas. Nay, less than so would buy a great sort, even handfuls of Barley, and pieces of Bread, Ezek. 13.19. and Prov. 28.21. Yea, some will not stick to buy and sell the poor for a pair of shoes, as Amos speaketh, Chap. 8.6. When he cometh then to tempt us, he may abate a great deal of this that he offers Christ; he may strike out Omnia and Hac too, and instread thereof of put in Hoc, and say; Hold, ye shall have this to worship me, I will give ye no more; I fear me we will make short work, and take it, Hoc aliquid, a matter of half a crown or ten groats, a pair of shoes, or some such trifle, will bring us on our knees to the devil. Is there a pretty commodity to be had? It makes no matter for breaking faith and promise. This is that that makes the devil so good a husband and thrifty, and to go near hand: what need he give more, when so little will serve? Whereas, if we will stand hucking with him, we might get a great deal more. In this temptation (as in the former) there is both fire to consume our faith, and a dart to wound our consciences. The fire is the motion of discontent, that God is either a poor God, not able sufficiently to reward those that serve him: or else an unkind God, that will not reward the duties that are performed by those that serve him. By this we come to say: Who is the Almighty, that we should serve him? Job 21.15. The wicked are they that prosper and increase in riches. I have cleansed my heart in vain, for daily have I been punished, Psal. 73.12. Then this dart makes us weary of well doing; and then follows, that we will serve the devil. Being discontent with God's service, we undertake the service of his enemy: he requireth nothing but a little falling down, and then if Simon shall come, and require any unlawful thing at our hands, we are ready (with Judas) to meet with him, and say; What will ye give me, and I will do it? Matth. 26.15. though it be to the betraying of Christ. The devil here opens his meaning in this Temptation plainly, (that he would have him fall down and worship him) with a bare and bold face: before, he came disguised, and spoke in Parables. His meaning is not when he saith Dabo, to give them; but to barter or exchange one thing for another. It is no gift, but a flat bargain: men use not to account it a gift, except it be without rendering bacl either money or service. If he render here service bacl, he may well think I have sold my soul for Hoc aliquid, Matth. 16.76. He may think, as Esau sold his birthright for a mess of pottage, Heb. 12.16. so hath he sold his soul, his birthright, and freedom: for we were all bought with a price, 1 Cor. 7.23. the same great high Priest redeemed us all with his blood. No sins are so carefully to be taken heed of, as these, that have annexed to adoration, donation: he hath Malum with a jointure. If he should have cast himself down from the Pinnacle, here is all he should have had: they would have talked of it, and have wondered a while at it. Well, we must be thus persuaded, that God is as well able and willing to reward us for any service, as the devil, and better too. It is he indeed that reigneth over the kingdoms of men, Dan. 5.21. and placeth in them whom pleaseth him: but when he giveth or disposeth, he giveth indeed freely, exacting nothing bacl again, unless it be such things, as he were to have without any such gift: such things as are due of mere right, without any stipulation or hire, Jam. 1.5. The devils Dabo, is, as Offices and Parsonages are given amongst us; that is, as usually sold as horses in Smithfield. But if we could be content to give indeed, let that heroical mind that was in Abraham be in us, Gen. 14.23. that as he would not take any thing of Melchisedech, so we will not be a shoo-lachet the richer by the devil. If he offer to make us wealthy, let us answer him; Pecunia tua tecum pereat. THE SEVENTH SERMON. MATTH. 4.10, 11. Then Jesus saith unto him; Get thee hence behind me Satan: for it is written, Thou shalt worship the Lord thy God, & him only shalt thou serve. Then the devil leaveth him, and behold the Angels came, and ministered unto him. THe answering of this Temptation, if some had had the answering of it, would have been facto, by the doing of the thing that the devil required: and not in words, standing upon terms in disputation. Insomuch, as they would never have cared for a cushion to kneel on; but have fallen down strait on their very faces, and have thanked him too. If Balaak should say unto one of them, I will promote thee to great honour, Numb. 22.17. an Angel standing in the way, should not hinder him from going. The manner of flesh and blood is, in cases of preferment, to respect nothing that may bring them out of their conceived hope or desire thereof: and therefore, whatsoever it is that stands in their way, be it never so holy, down it shall for haste, to make the way nearest. In regard of this, one brother respects not another. When Joseph had had a dream of his brethren, and told it them, all brotherly affection was laid aside, Gen. 37.5. The son and subject Absalon, forgetteth his duty as to his father, and allegiance as to his Prince, seeking his life, 2 Sam. 16.11. The mother of Ahaziah, Athalia, when she saw her son dead, makes no more ado, but destroys all the King's seed, 2 King. 11.1. Jehu makes no bones, nor is abashed at the sight of heaps of dead men's heads, of King's sons that he had caused to be slain, but adds more murders to them, 2 Kin. 10.8. What's a basketfull of heads to a Kingdom? And Herod stack not to kill all the male-borne children in Bethlem, Matth. 2.16. So that Gregory might well say, Ambitio est vita, cui etiam innocentes nocent, such is the vehement desire of a Kingdom. So that a great many would have made no scruple at the matter, neither would they have counted it a temptation, but good counsel: Neither would so have cut up Peter as Christ did, to bid him go behind him, and turn their backs on him; but they would rather have turned their backs to God, and their faces after Satan, Jer. 2.27. 1 Tim. 5.15. And indeed it must needs be, that either our Saviour was unwise in refusing so good an offer, or else the World (in these days) is in a wrong bias. Our Saviour (we see) doth not only refuse the thing, but also gives him hard words, for making the offer and motion. For he doth not only confute him here, by saying, Scriptum est: but he adds words of bitter reprehension, saying, Avoid Satan. He might have given fair words, as he did before: but here he seemeth to have left his patience. The reason why he was more hot in this, than in the former, is, for that this toucheth the glory of God, and the redemption of mankind: the former Temptations touched but himself in particular, as the turning of stones into bread, but for miracle: and the casting himself down, was but to try God, what care he had of him. But this so much toucheth the glory of God, as he can hold no longer. Also, his longing to redeem man, caused the same. Neither did he only answer the devil so; but when his blessed Apostle, who meant friendly to him, moved him to the like matter, he rebuked him sharply. Two causes there are, wherein Christ is very earnest; one in counsel ministered to him, tending to the impairing of God's glory; the other in practices, tending to the impairing of God's Church, Joh. 2.15. there he was not only vehement in words; but made a whip to scourge them out. And so in the Old Testament, it is said of Moses, Numb. 12.3. That he was a meek man, above all the men of the earth; yet when he came to a case of Idolatry, Exod. 32.19. it is said, He threw the Tables out of his hands, and broke them. And so fare did he lose his natural affection to his people and Countrymen, that he caused a great number of them to be slain. And so in a case of the Church, when Corah rebelled, Numb. 16.15. then Moses waxed very angry; for Glory be to God on high, and peace on earth, is the Angel's song and joy, and the devil's grief: as on the other side, the dishonour of God, and dissension of the Church, is the devil's joy, and grief of the Angels. Now, besides that he doth in words rebuke him sharply, he doth no less in gesture also; as by turning his back upon him, (as it is most like he did, in saying, Avoid Satan) which is such a despiteful disgrace, as if that one should offer us the like, we would take it in very great disdain. Which is to us an instruction, that as there is a time, when we are to keep the devil before us, and to have our eye still upon him, and his weapon or temptation, for fear lest unawares he might do us some hurt: so is there a place, a time, and a sin, that we are to turn our backs on, and not once to look at his temptation. In affliction, patience is to be tried; there resist the devil, stand to him and he will fly from ye, Jam. 4.7. Here we are to set the devil before us. But in a case of lust, or filthy desire, then do ye fly from him, 1 Cor. 6.18. So in 2 Tim. 2.22. we are exhorted to fly from the lusts of youth, and to follow justice: there is no standing to gaze bacl on the devil, and his temptations. Now to the answer: Scriptum est. The disputing or deciding of the Devil's Title: that is, whether the Kingdoms of the earth were his to give or no, Christ stands not upon; nor upon this, whether the devil were a man of his word or no. Indeed, it might well have been doubted, whether the devil be as good as his word: his promises are not Yea and Amen, as the promises of God are. We may take example by Eve, to whom he promised, that if they did eat of the forbidden fruit, that they should be like Gods; but were they so indeed, after they had eaten? No, but like the beasts that perish. And as true it is, that the Kingdoms are his. If the Kingdom of Israel had been at his disposition, we may be sure David should never have been King; as well appeareth by the troubles he raised against him. No, nor Hezechias neither, of all other he would never choose such. We may see his good will in Job, Chap. 2.7. he could not only be content to spoil him of all that he had, but also he must afflict his body, and so upon the Gergasens hogs, Matth. 8.30. The Kingdoms are none of his, but they are committed to him in some sort to dispose, as himself saith, Luk. 4.6. He hath (as it were) an Advowson of them, to present unto them: but yet, not as he there saith, to give to whom he list, but to whom he is permitted. God must first put all that Job hath in his hands, or else he can do nothing. Abimelech, Judg. 9 and Herod, Matth. 2. came to their Kingdoms by the devil's Patent, they be the devil's Officers. So we see daily in our days, that he bestows Offices, and presents to Churches. So that as Brentius saith, Many have Panem quotidianum, that cannot come by Da nobis: they come not to it by God's gift: yet all the interest that the devil hath, is but to present Pro hac vita tantum. As therefore it may be true, that in some sort they may be given him: so yet, not to dispose as he will. It is God only that can say so, for his only they are absolutely. The earth is the Lords, and all the fullness thereof, the round world and all that dwell therein, Psal. 24.1. It is he (the most high God) that divided to the Nations their inheritance, Deut. 32.8. By him Kings reign, and Princes have dominion, Prov. 8.15. He brought Nabuchadnezzar to know, That the most high God bare rule over the Kingdoms of men, Dan. 5.21. He indeed may well say, Cui voluero, do ea: and to whomsoever God giveth, he giveth liberally, and reproacheth no man, Jam. 1.5. The devil (we see) exacteth more than the thing is worth, and straineth the benefit of his grant with unjust convenants. But Christ goes not about to answer the devil that way: but by flying to the Scriptures, as to his surest hold. Therefore David prays, that his mind may be inclined to God's Law, and not to Covetousness, Psal. 119.36. For there is a medicine for every disease, and power as well against this Temptation of Covetousness, as against the former: the Law of God can as well keep a man from Covetousness, as from Desperation: Heaven and earth shall pass, but no one jot of this, Let therefore Haec omnia give place to Scriptum est: marry Omnia illa, which both we now enjoy, and which are laid up for us hereafter, are come to by Scriptum est. So that Omnia haec is not all we must care for; there be things to come (besides these things which we lay hands on) fare more precious. Though here be all the Kingdoms of the earth: yet they are said to be showed in the twinkling of an eye, so cannot the other Kingdom of exceeding glory. All the power of all the Princes on the earth, have not power over one silly soul to destroy it, Matth. 10.28. All the glory of them, is called but a great big fan, or pomp, Act. 25.23. Solomon was the most glorious Prince that ever was, yet he was not clothed like a Lily, Matth. 6.29. Nor all the Lilies in the field, nor Stars in heaven, nor the Sun and Moon itself, are comparable to one soul. The Scripture whereby Christ answereth the devil, is in Deut. 16.13. Thou shalt fear the Lord thy God, and serve him. If any fantastical spirit oppose itself against Moses, let it be accursed. There is in this answer two things set down; Worship, and Service; both which are due to God only. Covetousness endeth in Idolatry, and fitly is so termed: if Christ had been covetously minded, than he must needs have fallen down and worshipped the devil; for Covetousness and Idolatry being joined together, we would not have parted from so great a benefit. Christ hath here changed a word, which the Septuaginta Translator hath; which signifieth a service with an open testimony. So that, will ye know if a man do believe? He believeth unto righteousness with the heart, that with the mouth confesseth to salvation, Rom. 10.10. Such as glorify God as well in their members, as in their spirit, 1 Cor. 6.20. As Saint James saith of Faith, Show me thy faith by thy works: so may it be said of fear. You say you have fear, can you show me your fear? If it be not a dead fear, it is to be seen: as Dan. 3.5. it must be showed by falling down, and worshipping. The servant that feared, fell down and besought his master, Matth. 18.26. Do you fear? then where is the outward reverence? The inward affection must appear by the outward action: Religion is outward, as well as inward, 1 King. 19.18. There be two ways whereby we may have traffic with the devil, either of both will serve his turn: first, homage: secondly, service of the body; and both these doth God require, even when we are in the dark, or in our chamber, Ezech. 8.12. Indeed might the devil say, this Mountain is very open; but how say ye? will ye be content closely in a corner to worship me? If ye will not wear my cognisance on your forehead, yet ye may take my mark in your hand; then shutting your hand, no body can perceive it. If ye will not take the mark, yet take the number of the Beasts name; that is, six hundred threescore and six, Apoc. 13.17, 18. Will ye do none of these? What then? will ye serve me? Rom. 16.18. Thus ye see what glorious terms he useth: but if one should seem to do one of these on courtesy, he will not be content till he do it of duty. Now let us see first what it is to Worship. It is that which Cornelius did to Peter, he met him, fell down at his feet, and worshipped him, Act. 10.25. And that which John did to the Angel; that is, he fell down before his feet to worship him, Apoc. 19.10. It is, when one on the knees doth a bodily worship. I will show it you in David's words: for I cannot tell it ye better. When Michol scoffed at David, for being bareheaded before the Ark, he saith; I will be more vile than thus, and will be low in mine own sight, 2 Sam. 6.22. A man can never be too reverend to God: we think it a great disgrace, and debasing of ourselves, if we use any bodily worship to God. It may be said to them, as it was to him, that feared to do too much reverence to Caesar, Hic homo timet timere Caesarem. Our religion and Cultus must be uncovered, and a bare-faced religion: we would not use to come before a mean Prince, as we do before the King of Kings, and Lord of Lords, even the God of heaven and earth. The four and twenty Elders fell down before him that sat on the Throne, and worshipped him that liveth for ever, and cast their crowns before his Throne. The wand'ring eye must learn to be fastened on him, Luke. 4.20. and the work of Justice and Peace, Esa. 32.17. The worship of the knees to bow, Ephes. 3.14. and kneel before the Lord their Maker, Psal. 95.6. Our feet are to come before his face: For the Lord is a great God; and a great King above all Gods, Psa. 95.2, 3. Jacob, though he were not able to stand, or kneel: yet (because he would use some corporal service) leaned upon his staff, and worshipped God, as appeareth, Gen. 49.33. and Heb. 11.21. This must be done as duty due unto God, and in regard of those that be strangers. Secondly, what it is to Serve. This is to bow the soul, as the other is to bow the body. For the King to serve and speak kindly to the people, that they may serve him for ever after, 1 King. 12.7. is not the service he meaneth, nor to do all that the King commands, 2 Sam. 15.15. For God must be above all: and of whomsoever a man is overcome, to him he is in bondage, 2 Pet. 2.19. We must serve God with our sacrifices, but not with our sins, nor weary him with our iniquities, Esay 43.23. We may not make a dung cart of him, to load him with our sin and filth, Amos 2.13. and when he comes again to have as much more for him. [Only.] The devil himself would grant, that God is to be served; his meaning was, that a man might serve God, and him too: but Christ saith, God only. But it may be said, this word [Only] is not in the Scripture whence Christ citeth this sentence, and so Christ hath added to the word of God. Indeed, in Deut. 6.13. Alone is not, but in the next ver. it is said, Do not follow after other Gods, which is in effect, God only. The Papists ask, where we find Only in justification by faith? Indeed we do not find it, but we do find, that by faith and nothing else we are justified, Rom. 3.28. and so we may well collect it, by faith only. By grace we are saved through faith: and that not of ourselves; it is the gift of God, Ephes. 2.7. And on this warrant have many of the Ancient Fathers been bold, to add the word Only: as Origen upon Rom. 3.28. Hilary upon Matth. 8. and divers others say, Faith only justifyeth. God is only to be worshipped and served, and none besides him. Zephaniah prophesyeth against them that serve the host of heaven upon the house top, and swear by Malcham, Zepha. 1.5. But Jacob swore by the fear of his Father Isaac: and it is said, They feared the Lord, & served their Idols also, Gen. 32.53. 2 Kin. 17.41. It is the property of Aaron's rod, that being turned into a Serpent, if the Magicians turn theirs also into Serpents, Aaron's will devour the rest, Exo. 7.15. Bring the Ark into the Temple of Dagon, Dagon will fall down and break his face, and though it were lifted up again, yet it fell down again, 1 Sam. 5.3. The stories bear witness, that the gods of the Hebrews would not come into Pantho. Samuel bade the people, If they were come again to the Lord with all their hearts, to put away their strange gods from amongst them, 1 Sam. 7.4. If there were any other (beside him) that were able to help up, we might have some reason to serve other: but since it is he that must help us in all necessities, we must worship him alone: otherwise, when we pray to him, he may send us to the gods which we have chosen to serve, for our help, Judg. 10.14. If we could find an equal, or a better than God, we had some reason to make him a partner in his worship: but if none be worthy once to be named with him, (so fare is all beneath him) we shall offer him too much disgrace and injury in so doing. It is an embasing of gold to have any other metal joined with it: yea, though it be silver: The Son (saith Malachi, Chap. 1.6.) honoureth his Father, and the servant his Lord: if I be your Father, where is your honour which you do me? if your Lord, where is your reverence? Whether we account of God, as of our Lord and Master; or whether we take him for a Father, a man can have but one father, except he be a bastard, Esay 2.14. and so be Filius populi: if for a husband, not two husbands, for he is a jealous God, and cannot abide that. No man can serve two masters, but he must love the one, and despise the other; no man can love God and Mammon. Verse 11. Then the Devil left him. BLessed is the man (saith Saint James, Chap. 1.12.) that endureth temptation: for when he is tried, he shall receive the Crown of life. Christ hath endured the temptation, now follows the blessing. Jacob would not let the Angel departed (with whom he strove,) before he had blessed him, Gen. 32.26. Job (after his afflictions) received his twofold blessing, Job 42. the woman of Canaan first heareth herself accounted a dog: but at last she heard, Fiat tibi. Paul was first buffeted by the prick of the flesh: and after heard, My grace is sufficient for thee. So here at last, when the devil saw it was bootless to stay any longer, there was no good by him to be done, he leaves our Saviour: but yet he went not away willingly of himself, but was sent away with an Avaunt. Which is a comfort to us to think we stand not at the devil's courtesy, and that he shall not attempt us so long as the list, for God hath the devil in a chain, Apoc. 20.2. and will not suffer him to tempt us above our strength, 1 Cor. 10.13. For the rod of the wicked shall not rest on the lot of the righteous, lest the righteous put forth their hand to wickedness, Psal. 125.3. To have the devil not to come to us is a great favour, but to have him come, and go away conquered, is exceeding mercy. For tribulation brings patience, and patience experience, and experience hope, and hope makes not ashamed, Rom. 5.4. As God said of Job, 2.3. Hast thou marked my servant Job, who keepeth still his integrity? And behold, the Angels came, and ministered unto him. And as Luke saith, Chap. 15.10. There is joy with the Angels in heaven, upon the conversion of every sinner. For we are made a spectacle unto men and Angels, 1 Cor. 4.9. Before God, are said to stand, ten thousand Angels, Dan. 7.10. and to minister before him. He hath a greater pre-eminence, but we are also herein partakers of the divine nature, 2 Pet. 1.4. either because we are fed by Angels, as Elias was, 1 King. 19.5. or defended by them, or watched of them. But saith Esay Chap. 18.18. He that believeth makes not haste. Christ was not hasty, but stayed Gods good time: he would not make his own bread, but stayed till the Angels ministered unto him. Then there appeared an Angel to comfort him, Luk. 22.43. This wisdom must we learn by holding our tongue; Job 33.33. otherwise one of these two extremes shall we come to: either Extremum luctus gaudium occupat: or Extrema gaudii luctus occupat, saith Bernard, Luk. 16.25. The world is like Jael, who meets Sisera, Judg. 4.19. and entertains him at first very friendly, she allures him to her, and gives him drink, and lays him down: but so soon as he was asleep, she smites a nail into his temples: The world begins with milk, and ends with a hammer. But our Saviour's meaning is clean contrary. The world first uttereth good wine; and when men have well drunk, then that which is worst, Joh. 2.10. But Christ hath kept bacl the good wine till now, Chap. 2.9. Matthew saith, Chap. 13. v. 14. The Son of man shall send forth his Angels, and they shall gather out of his Kingdom, all things that offend, and them which do iniquity: and shall cast them into a furnace of fire, where shall be weeping and gnashing of teeth: Then shall the Just shine as the Sun, in the Kingdom of their Father. Our Saviour's method is, to give bitter first, and sweet afterward. Wherefore we are to wish, that here we may suffer affliction, that we may after be Crowned by him. FJNJS.