THE PATTERN OF CATECHISTICAL DOCTRINE AT LARGE: OR A Learned and Pious Exposition Of the Ten COMMANDMENTS, With An INTRODUCTION, Containing the Use and Benefit of Catechising; the general Grounds of Religion; and the truth of Christian Religion in particular; proved against ATHEISTS, PAGANS, JEWS, and TURKS.  
By the Right Reverend Father in God LANCELOT ANDREWS, late Bishop of WINCHESTER  
Perfected according to the Authors own Copy, and thereby purged from many thousands of Errors, Defects, and Corruptions, which were in a rude imperfect Draught formerly published, as appears in the Preface to the Reader.  Ecclesiastes 12. 13. 
Fear God and keep his Commandments, for this is the whole duty of Man.  1. Corinth. 7. 19 
Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God.  
LONDON, Imprinted by Roger Norton, and are to be sold by George Badger, at his Shop in S. Dunstan's Churchyard in Fleetstreet.  
Anno Dom. 1650.   

THE CONTENTS.  


The Exposition of the Introduction.  CHAP. I. Page 1 
1. That Children are to be taught and instructed in Religion proved out of Heathen Philosophers, out of the Law, the Gospel. 2. That this instruction ought to be by way of Catechism. What Catechising is. How it differs from Preaching. Reasons for abridgements or sums of Religion. Catechising used in all ages; before the flood; after the flood; under the Law; under the Gospel; after the Apostles; in the Primitive Church. Reasons for this custom of Catechising.  CHAP. II. Page 9 
The duty of the catechised. 1. To come, and that 1. with a right intent, 2. willingly, 3. with preparation; which must be, 1. in fear, 2. by prayer. Other rules for coming, 1. with 〈◊〉, 2. with purity of heart, 3. in faith, 4. frequently. The second duty to hear or hearken. The necessity of hearing. The manner, 1. with reverence, 2. with fervour of spirit, 3. with silence, 4. without gazing, 5. hear to keep. How the word must be kept in our hearts, 1. by examination, 2. by meditation, 3. by Conference.  CHAP. III. Page 14 
Of Religion in general, and the foundations of it. The four first steps. 1 We must come to God, as the only way to true happiness. No happiness in riches proved by divers reasons. Nor in Honour. Nor in pleasure. Nor in moral virtue. Nor in contemplation. General reasons against them all, that felicity cannot be in any of them. because they cannot satisfy. 2 They are not perpetual, but uncertain. In God only is true happiness to be found.  CHAP. FOUR Page 19 
2. The way to come to God is only by faith, not by natural reason alone, as the Manichees held; reasons against them. The way by faith more certain. The necessity of belief. Rules for coming by faith.  CHAP. V. Page 22 
3. That we must believe there is a God. Misbelief in four things. 1. Autotheisme. 2. Polytheisme. 3. Atheism. 4. Diabolisme. The reasons of Atheists answered. Religion upholds all states. The original of Atheism, from 1. Discontent, 2. sensuality.  CHAP. VI Page 25 
That there is a God, proved. 1. By reasons drawn out of the writings of the Heathens themselves. 2. By the frame of the World: Objections answered. 3. By the beginning and progress of arts, etc. 4. By the necessity of a first mover. The beginning of things cannot be. 1. By Chance. nor 2. By Nature. 5. By prophecies fulfilled. 6. By the artificial framing the bodies of all Creatures. 7. By the soul of man. Reasons why so many Atheists. Natural notions of a deity. The Conscience. 8. From the miserable ends of Atheists.  CHAP. VII. Page 29 
The fourth step, That God hath a providence over man. Reasons against divine providence answered: why God permitts evil: general reasons for a providence, particular reasons from all sorts of creatures. That second causes work not, nor produce their effects of themselves without God. That God's providence reacheth to particulars. That God is to be sought, and that he rewards them that seek him.  CHAP. VIII. Page 34 
The four religions in the world. Of Paganism, reasons against the plurality of Gods. That there can be but one God proved out of their own Philosophers: that their religion was false. How man came to be worshipped. How beasts. Of the Miracles and Oracles of the Gentiles.  CHAP. IX. Page 37 
Of Judaisme. The positions of the Jews. 1. That the Messias shall have an earthly kingdom at Jerusalem, confuted. 2. That Jesus is not the Messias. The contrary proved by jacob's prophecy. Gen. 49. 11. By daniel's seventy two weeks. Dan. 9 25. By divers other reasons. 3. That the Messias is not yet come. The contrary proved by sundry arguments.  CHAP. X. Page 41 
Of Christian. This religion proved to be false by seven reasons.  CHAP. XI. Page 42 
Of Christian religion. The truth thereof in general proved. 1. By the antiquity of it, out of the Heathen authors themselves. 2. By the continuance and preservation of it. 3. By the certainty. 4 By the end it leads to, viz. to God, it gives all honour to him. Deprives man of all. Other reasons. It restrains carnal liberty allowed by false Religions; reaches to the heart. It contains mysteries above man's capacity. Teaches contempt of the world; requires spiritual worship. Confirmed by miracles beyond exception. Prophecies.  CHAP. XII. Page 48 
Special reasons for the Christian Religion, as differing from the Jewish. It purgeth the soul: shows that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the testimony of the Apostles and Evangelists: the knowledge of what they wrote: their honesty: the credit of the story: testimony from Pagans: the star at Christ's birth: the cross sacred with the Egyptians: the miracles at Christ's death: the Progress of Christianity by weak means, opposed by power and learning: contrary to flesh and blood: the excellency of the promises: power in conversions: the truth of Christ's miracles: the constancy of Martyrs: the ends of the Apostles: the Devil's testimony against himself.  CHAP. XIII. Page 52 
Of the two chief parties that lay claim to Christian Religion, Papists and Protestants. Their difference about interpretation of Scriptures. The Church's authority, in expounding Scriptures. An additional Observation out of the Authors other works. Rules about the sense of the Scriptures. Means for finding out the true sense: other means controverted. Addition about the Church's power in matters of Faith, whether infallible. Decrees of Counsels: Consent of Fathers. The Pope not infallible.  CHAP. XIIII. Page 58 
Christian religion divided into the Law and the Gospel. Additions about the use of the Law. That the Law of Christ is part of the second Covenant, etc. The judgement of the Author out of his other books. That the Gospel is lex Christi. The Law handled first. Reasons for this order. What the Law teacheth, and what the Gospel.  CHAP. XV. Page 62 
In the Law four things. 1. The work to be done. The Decalogue the Pandects of moral Laws. The Laws moral known before Moses, written in men's hearts, proved in particular. In every Law there is evil to be avoided, and good to be done, both must concur. S. Paul's three rules of pie, just, sobrie. S. Augustine his three rules, contrary to three rules of corrupt nature. 2. The manner of doing riquires, 1. totos, 2. totum, 3. toto tempore, 3. The reward. 4. The punishment.  CHAP. XVI. Page 83 
That the moral Law of God written by Moses, was known to the Heathen. 1. The act or work was known to them, as it is proved in every precept of the Decalogue, yet their light more dim in the 1. 2. 4. 10. S. Paul's three rules of pie, sobrie, just, known to them. 2. They knew the manner of performance, toti, totum, semper. 3. They knew the rewards and punishments.  CHAP. XVII. Page 68 
Questions about the Law. 1. Why it was written by Moses, seeing it was written before in men's hearts. How the light of Nature became dim, three causes of it: it was deserved in three respects. Why the Law was given at this time. Why only to the 〈◊〉. All the four parts of a Law, are in the Law written. 1. The Act. 2. The Manner. 3. The rewards. 4. The punishments. 2. Whether any can keep the Law. How God is just in requiring that which we cannot perform. An Addition about power of keeping the Law evangelical. Adam lost his ability, not efficienter, but meritory, God always gives, or is ready to give power to do what he requires, if we be not wanting to ourselves. How Christ hath fulfilled the Law: how we keep it by faith. 3. Why God promises life to the keeping of the Law if we cannot keep it.  CHAP. XVIII. Page 73 
Of the preparation before the giving of the Law. 1. To make them willing, by consideration of 1. his benefits, 2. God's right, as Lord, 3. Their relation, as Creatures, etc. 4. That they are his people. His Benefits past and promised. Three motives to love. 1: Beauty. 2. Nearness. 3. Benefits: all in God. 2. To make them able, by sanctifying and cleansing themselves: that ceremonial washing signified our spiritual cleansing: how we came to be polluted: how we must be cleansed. Why they were not to come at their wives. Of the danger and abuse of things lawful. 3. That they might not run too far, bounds were set. Of curiosity about things unnecessary.  CHAP. XIX. Page 79 
The manner of delivering the Law. 1. With thick clouds. 2. With thunder and lightning. 3. With sound of a trumpet. The terrible delivering of the Law, compared with the terror of the last judgement, when we must give account for the keeping of it: the comparison in all the particulars. The use of this.  CHAP. XX. Page 80 
The end of the Law as given by Moses. 1. It brings none to perfection, and that by reason of man's corruption: as appears, 1. by the place, a barren wilderness, a mountain which none might touch: 2. by the mediator Moses: by the breaking of the Tables, etc. 2. It brings us to Christ, because given by Angels in the hand of a Mediator. It Was to be put into the Ark: Given fifty days after the Passeover: Moses had a Veil: the fiery Serpent: our use of the Law, to know our debts as by a book of accounts; then to drive us to seek a Surety to pay the debt, viz. Christ; and to be thankful, and take heed of running further into debt.    


The Exposition of the first Commandment.  CHAP. I. Page 83 
Of the Preface to the Decalogue. Two things required in a Lawgiver. 1. Wisdom. 2. Authority: both appear here. God's Authority declared. 1. By his Name Jehovah, which implies, 1. that being himself, and that all other things come from him; 2. his absolute dominion over all the Creatures: from which flow two attributes. 1. His Eternity. 2. His Veracity, or truth. 2. By his Jurisdiction, thy God; by Creation, and by Covenant. 3. By a late benefit, their deliverance out of Egypt. How all this belongs to us.  CHAP. II. Page 87 
The division of the Decalogue: how divided by the Jews; how by Christians. Addition 6. That the four fundamental Articles of all Religion are employed in the four first Precepts. Of rules for expounding the Decalogue. Six rules of extent. 1. The affirmative implies the negative, and e contra. 2. When any thing is commanded or forbidden, all of the same nature are included. 3. The inward act of the soul is forbidden or commanded by the outward. 4. The means conducing are included in every precept. 5. The consequents and signs. 6. We must not only observe the precept ourselves, but cause it to be kept by others, left we partake of other men's sins, which is, 1. Jubendo, by commanding. 2. Permittendo, by toleration. 3. Provocando, by provocation. 4. Suadendo, by persuasion. 5. Consentiendo, by consenting. 6. Defendendo, by maintaining. 7. Scandalum praebendo, by giving scandal.  CHAP. III. Page 94 
Rules of restraint in expounding the Law. False rules made by the Pharisees. Of Custom. Addition 7. Of the force of Church Customs. 3. Three rules of restraint: 1. By dispensation. 2. By the nature of the Precept. 3. By conflict of Precepts. Antinomia, wherein these rules are to be observed; 1. Ceremonial Precepts are to give place to moral. 2. The second table is to give place to the first. 3. In the second table, the following Precepts are to give place to those before. Rules to expound in case of 1. Obscurity, 2. Ambiguity, 3. Controversy.  CHAP. FOUR Page 98 
Three general observations in the Decalogue. 1. That the precepts are all in the second person. 2. All but two are Negative. All but two are in the future tense. Observations general from the first precept. 1. Impediments are to be removed, before true worship can be performed. 2. The worship of God is the foundation of all obedience to the rest. 3. That spiritual worship, is chiefly commanded in the first precept. Addition 8. About the distinction of inward, and outward worship.  CHAP. V. Page 100 
In the first Commandment three things are contained. 1. We must have a God. 2. We must have the Lord for our God. 3. We must have him alone for our God. The sin opposite to the first is 〈◊〉: to the second is false Religion: to the third mixed Religion. How our nanture is inclinable to those sins. Reasons against them.  CHAP. VI Page 102. 
In the first proposition of having a God, is included, 1. Knowledge of God, wherein, 1. The excellency, 2. the necessity, 3. how it is attained. The contrary forbidden is, 1. Ignorance, 2. light knowledge. What we are to know of God. Impediments of knowledge to be removed. Rules of direction to be followed.  CHAP. VII. Page 110. 
The second inward virtue commanded in the first precept, is faith. Reasons for the necessity of faith. Addition 9 Concerning the evidence of faith, and freedom of assent. The certainty of faith. Of unbelief. Addition 10. Concerning the nature of faith. Means of believing. Of trust in God for things temporal. The trial of our trust. Six signs of Faith.  CHAP. VIII. Page 120. 
The third inward virtue is fear of God. Addition 11. Of the seat of faith. Reason's why God should be feared. Of 〈◊〉 and servile fear. How Fear and Love may stand together. The sins forbidden. 1. Want of Fear, 2. worldly fear. Motives to fear taken from God's judgements. The signs of fear.  CHAP. IX. Page 128. 
The fourth inward virtue, is humility. The nature of it. The properties of it. Of Pride, The nature and degrees of it. Signs of Pride. The punishments of Pride. Of forced humility. Of counterfeit humility. The means of humility. The signs of humility.  CHAP. X. Page 136. 
Of the fifth inward virtue, Hope. Hope and Fear come both from Faith. The several uses of Hope. The nature and exercise of Hope. Of Presumption and Despair. Reasons against both. Means to strengthen Hope. Signs of true Hope.  CHAP. XI. Page 142. 
The sixth duty is prayer. The end of prayer, God's Glory. The necessity of it. The power of prayer. The parts of prayer. 1. Deprecation. 2. Petition. Why God denies some things we ask. 3. Intercession. 4. Thanksgiving, which consists of, 1. Confession. 2. Complacency. 3. Promulgation. 4. Provocation of others. The excellency of praising God. The properties of true prayer. The helps to prayer. Signs of faithful prayer. Of causing others to pray.  CHAP. XII. Page 154. 
The seventh virtue required, is Love of God. That God is to be loved. Of mercenary and free Love. The excellency of Love. The measure of Love. The opposites to the Love of God. 1. Love of the world. 2. Self-love. 3. Stupidity. 4. Loathing of God. All the motives of Love are eminently in God. 1. Beauty. 2. 〈◊〉. 3 Benefits bestowed. Six signs of Love. Of drawing others to love God.  CHAP. XIII. Page 163. 
The proper effects of Love. 1. Obedience. 2. Patience. How Obedience arises from the Love of God. It brings glory to God two ways. Is better than sacrifice in four respects. Reason's why we should obaudire Deo. There be three speakers: 1. God, who speaks 1. By his Word, 2. by his Works. 2. The World, 3. Ourselves. These do obloqui, gainsay what God says. The measure and quality of Obedience. Of disobedience, that it is a great sin. The degrees of it. 1. Neglect. 2. Contempt. Motives to obedience Signs of obedience.  CHAP. XIIII. Page 170 
Of Patience. How it arises from the Love of God. The necessity and excellency of patience. Afflictions are either corrections or trials. Reasons of patience in both. Of counterfeit patience in Heretics and others. Stupidity no true patience. 〈◊〉 thereof. Of fainting under the cross. Means of patience. Signs of patience. Of working patience in others.  CHAP. XV. Page 178. 
The second thing required in the first Commandment, To have the true God for our God Reasons hereof. Of true Religion: this is the true pearl to be sought. Three rules in seeking. The extremes of Religion, 1. Idolatry, 2. Superstition, 3. Profaneness, 4. Novelty; of which three degrees, 1. Schism, 2. Heresy, 3. Apostasy. The means of true Religion. The signs of procuring it in others.  CHAP. XVI. page 182 
The third thing required in the first Commandment is, to have only the true God, which includes sincerity. Reason's hereof. The contraries to sincerity. Means of sincerity: Signs of sincerity. Of procuring it in others.  CHAP. XVII. page 184 
Of the last words in the first Commandment, Coram me, in which is implied Integrity. Reasons for it. Of Hypocrisy, and reasons against it. Signs of a sound heart. An observation from the first words. Non habebis. They are in the Future tense, and imply perseverance. Reasons for it. The extremes. 1. Constancy in evil. 2. Inconstancy in good. Four reasons against Backsliding; signs of perseverance. Of procuring it in others.    


The Exposition of the second Commandment.  CHAP. XI. page 192 
The general parts of this Commandment. 1. The precept. 2. The sanction. The precept is negative, forbids Idolatry, and implies the affirmative. 1. That God must be worshipped as he requires. 2. That reverence must be showed in the performance. Reason's why this and the fourth Commandment are larger than the rest. Reasons for the affirmative and negative part. Addition 13. That the making of Images was absolutely forbidden the Jews, and in that respect the precept was positive and reached only unto them. Addition 14. Whether all voluntary or free worship be forbidden under the name of will-worship.  CHAP. II. page 196 
That God will not be worshipped by Images: the several words whereby Image-worship is forbidden: why God appointed the making of Cherubims, and the brazen Serpent: Reasons against worshipping of Images: the original of Images: four occasions of the use of Images; some in times of persecution, some in times of peace.  CHAP. III. page 202 
What the Romanists allege out of the Fathers, ancient Liturgies and Counsels for Images. Add. 13. Of S. Chrysostom's Liturgy. Add. 14. Of the second Nicene Council. The words mistaken in the capitular of Charles the great, and in the Synod of Frankford and Paris. Testimonies of the Fathers against Images.  CHAP. IV. page 204 
The five Rules of extent for expounding this Commandment. Of the affirmative part of it. In God's outward worship are two things: 1. the substance. 2. the ceremony. The first consists of 1. Preaching. Addition 15. How preaching is a part of God's worship. 2. Prayer. 3. Sacraments. Addition 16. The Eucharist considered as a Sacrament and a Sacrifice. 4 Discipline.  CHAP. V. page 208 
Of Ceremonies in God's worship. The use of them. 4. Cautions to be observed abont them. The means of preserving God's worship. The signs. Addition 17. Concerning customs and traditions of the Church. The 6. Rules of causing others to keep this Commandment.  CHAP. VI page 210 
Of the manner of outward worship, no reveronce nor worship to be performed to Images. 1. The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined. 2. That evasion, that not the Image, but God by the Image, is worshipped, taken away. 3. That they are laymen's books, examined. 4. That Images are to put us in mind of the Saints, examined. Addition 20. About Images and pictures for memories sake.  CHAP. VII. page 214 
The affirmative part of this precept, concerning the manner of outward worship. 3. Reasons for outward bodily worship. Outward honour consists 1. In the sign. 2. In the act. Of the sign, by 1. Uncovering the head. 2. Bowing the body. Of the act or deed. 1. By being at God's command. 2. By doing his work or service. Of the gesture of Reverence. 1. In public and private prayer. 2. At hearing the word. 3. At the administration of Sacraments. 4. At discipline. The sins against these. In public worship must be. 1. Uniformity. 2. Fear. 3. The heart must be present. 4. Silence. 5. Constancy, to tarry till all be done. The means of outward worship. The signs.  CHAP. VIII. page 221 
Of the second part of this precept. The sanction, or penalty. This is the first Commandment with a penalty. Reasons of it. The parts of this sanction. 1. God's stile. 2. A commination. 3. A promise. 1. God's stile by 1. his power. 2. his jealousy. How jealousy is ascribed to God. Why humane affections are ascribed to God.  CHAP. IX. page 224 
Of the Commination, wherein. 1. The censure of the sin. 2. The punishment. 1. In the censure. The sin, viz. of Idolatry, Is called. 1. Hatred of God. How God can be hated. 2. Iniquity. The punishment, visitation upon the children. The 〈◊〉 of this punishment, by, 1. The greatness. 2. The multiplicity. 3. The continuance. Of God's justice in punishing the sins of the fathers upon the children. That it is not unjust, in respect of the father, nor 2. of the sin. The use of all.  CHAP. X. page 228 
The third part of the sanction, a promise of mercy. God's rewards proceed from mercy, which is the fountain of all our happiness. His mercy is promised to the 1000 generation: the threatening extends only to the third and fourth. The object of his mercy, such as love him. Our love must be manifested by keeping his Commandments. How they must be kept. The benefit: they will keep and preserve us.    


The Exposition of the third Commandment.  CHAP. I. page 231 
The general scope of the third Commandment. Of glorifying the name of God by praise. The manner how it must be done. Several motives to stir men up to the duty.  CHAP. II. page 234 
What is meant by God's name. The use of names. 1. To distinguish. 2. To dignify God's name in respect of his Essence, Attributes, and works, and how they are to be reverenced. What it is to take his Name, as glorious as necessary. Glorifying his Name inwardly, outwardly by confessing, defending it, remembering it, honourable mention of it threefold, it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well spoken of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerable. Applied to our own actions by prayer, and to others by blessing, etc. Of glorifying it in our lives. What it is to take God's Name in vain, in respect of 1. the end, 2. agent, 3. the work.  CHAP. III. page 239 
Of taking God's Name by an oath. The causes and grounds of an oath. The parts of it, Contestation, Execration. How God is glorified by an oath. What is here commanded. 1. To swear. In what cases. For God's glory. Man's necessity. For the public good. The Oath Ex Officio whether lawful or no. Of private and voluntary oaths. 2. To swear by God, not by Idols or Creatures. 3. Not to take his Name in vain, but to swear in 1. Truth, in oaths assertory, promissory. 2. Judgement. 3. Justice. Against voluntary oaths, whether lawful. Of swearing from the heart. The means to be used against vain swearing. The signs of keeping this Commandment. Of drawing others to keep it.  CHAP. IV. page 250 
What a vow is. Whether a bare purpose without a promise. Whether a thing commanded may be the matter of a vow. The necessity and use of vows, in respect of God, of ourselves. What things a man may vow, see, suos, sua. Vows in the times of the Gospel. Of performing vows. Qualifications in a vow, for the person, the matter. The time of vowing. Of paying our vows.  CHAP. V. page 255 
Of glorifying God's Name from the heart. The means of glorifying it. The signs. Of causing others to glorify it. The second part of this precept, the Commination. Reason's why such a threatening is here denounced. God's punishing the breach of this Commandment by visible judgements. God is jealous of his Name.    


The Exposition of the Fourth Commandment.  CHAP. I. page 259 
The excellent order of the Commandments. Why God himself appointed a set time for public worship. Why this Commandment is larger than the rest. Six special things to be observed in this Commandment, which are not in the rest. The general parts of it. 1. The precept. 2. The reasons. In the precept. 1. The affirmative part what is meant by Sabbath: what by sanctifying; How things sanctified differ from other things. God sanctified it not for himself, but for us. We must sanctify it. 1. In our estimation of it. 2. In our use of it.  CHAP. II. page 262 
What is commanded here. 1. A rest. 2. Sanctification. Rest is required not for itself, but for the duties of sanctification. Reasons that the Sabbath is not wholly nor principally remonial. Addition 21. out of the Authors other works declaring his meaning in two things. 1. That the Lords day is Jure Divino. 2. That the Jewish Sabbath is abolished by Christ's death, proved by him at large, out of Scriptures, and Antiquity, in his Speech against Trask in Star-Chamber.  CHAP. III. page 268 
Additional considerations upon the doctrine of the Sabbath, laid down in seven conclusions. 1. It is certain some time is to be set apart for public worship, proved by Schoolmen, Canonists, and Reasons. 2. Certain that the law of Nature doth not dictate the proportion of seven or any other in particular. 3. It is most probable that the seventh day was appointed by God from the beginning, as a day of public worship in memory of the creation, and did oblige all mankind: though the symbolical or typical rest afterwards was enjoined to the Jews only: This proved from Scripture, Fathers, Jewish Doctors, late Divines, reasons, etc. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law. 4. The Lord's day is of divine institution, proved by Scripture, Fathers, public Declarations of the Church, Edicts of Princes, Canonists, some Schoolmen, late Divines. 5. The fourth Commandment is in force: for the moral equity, that at least a seventh part be given to God; literally it requires only the seventh day from the creation, not a seventh day. The day altered by the Apostles by special authority. 6. The rest of the jewish-sabbath partly moral, which continues still: partly symbolical, which is expired. How the rest of the Lords day differs from the rest of the Sabbath, rest from ordinary labours forbidden by God, but the special determination left to the Church. How the Lords day succeeds the Sabbath. 7. The Sabbath kept with the Lords day by the Primitive Christians till the Council of Laodicea was not in a Jewish manner.  CHAP. IV. page 276 
Reasons of this Commandment. 1. God's liberality in allowing us six days, and requiring but one for himself. 2. The seventh is his own proper day. Who are comprehended in the prohibition. 1. The Master of the family. 2. Children. 3. Servants. 4. cattle. 5. Strangers. The general reasons of this precept. 1. God's rest from the creation. Addition 22. Moral reasons sometimes given of a ceremonial precept. The reason why a rest, and why on this day, are different things: out of Maimon, Abenezra. 2. Reason, the benefit coming to mankind by the creation. 3. Reason, God blessed the seventh day.  CHAP. V. page 280 
How far this rest is to be kept. Why this word remember is prefixed. Such work to be forborn, which may be done before or after. Necessity of a vacation from other works that we may attend holy duties. Man's opposition to God, when he bids rest, than we labour, & è contra. Six works in particular forbidden the Jews. Whether the same be absolutely now forbidden the Christians. Rest necessary only for the means of sanctification, or the practice of it, as in works of mercy or necessity. Sabbatum Bovum & Asinorum. Sabbatum aurei vituli. Sabbatum Tyri. Sabbatum satanae.  CHAP. VI page 285 
The second thing commanded, is sanctification, which is the end of the rest. The kinds of sanctification, public and private. How the holy Ghost works in us sanctification. The special acts wherein the sanctification of the day consists. 1. Prayer. 2. The Word read, and preached. 3. Meditation of what we have heard, and upon the works of God out of Psal. 92. 4. Conference. 5. Praise. 6. Sacraments and discipline at special times. The end of these means, our sanctification, and God's glory.  CHAP. VII. page 291 
Works of mercy proper for the Lords day. They are of two sorts. 1. First Corporeal, feeding the hungry, etc. Burying of the dead a work of mercy. Such works proper for a festival. Objections answered. 2. Spiritual. 1. To instruct, counsel, and exhort. 2. Comfort. 3. Reproof. 4. Forgiving. 5. Bearing with the weak. 6. Prayer. 7. Reconciling those that are at odds.  CHAP. VIII. page 294 
The second rule of Homogenea. Fasting reduced hither. Commanded under the Gospel. 1. Public fasts for averting of evil of punishment, which is either malum grassans, or impendens, or of sin for procuring of good. 2. Private fasts, and the causes of them. The parts of a fast. 1. External abstinence from meat, sleep, costly apparel, pleasure, servile work, alms then to be given. Secondly, internal humiliation for sin, promise of reformation. The third rule, our fast and observation of the Lords day must be spiritual.  CHAP. IX. page 298 
The fourth rule of the means and helps to keep this Commandment, viz. 1. Places. 2. Persons. 3. Maintenance. 1. Of public places for Divine worship. The place as well as the time holy, and both to be reverenced. Addition 25. out of the Authors other works, concerning the adorning of God's house, and against Sacrilege in profaning it. Addition 26. Further additions concerning Churches, or places of God's worship: set places used from the beginning: the necessity of them from natural instinct. Their dedication and the use of it. God is sole proprietor, as of places, so of all the Church's patrimony. All humane propriety extinct by dedication: the Clergy have only usum, ac fructum; no fee-simple by the Law Civil or municipal in any man; but a quasi feudum only.  CHAP. X. page 280 
Of persons set apart for God's service. The mission, choice, the reverence due to them. The benefit received by them, spiritual, and temporal. Preservers of Kingdoms. Humane laws and policies not sufficient, without a teaching Priest, etc. Examples in divers Monarchies and Kingdoms.  CHAP. XI. page 304 
Of maintenance for such as attend at the Altar. Schools and Colleges, seminaries of the Church. The ancient use of them among the Jews, when they were in Egypt, and afterward in Canaan. In the Primitive Church, care to be taken against admitting Novices or young men into the sacred Calling. Maintenance due by the Ordinance of Christ is, 1. Tithes. Reasons that the tenth is still due under the Gospel, to the Priesthood of Christ. Addition 27. About Tithes. That the tenth part was sacred to God from the beginning by positive Divine Law obliging all mankind, and still in force. The Law of Nature dictates not the proportion. Humane Laws and Customs about the modus decimandi to be followed, provided that they give not less than the true value of the tenth, if otherwise, they are void. 2. Oblations always in use in the Church. Addition 28. about Oblations some may be due and limited, by Law, Customs, Contract, or necessity of the Church; others voluntary and free. No power in the Magistrate to alienate things dedicated to God.  CHAP. XII. page 308 
The two last rules. 1. The signs of keeping the day. 2. Of procuring the observation by others. The conclusion.    


The Exposition of the fifth Commandment.  CHAP. I. page 310 
Of the sum of the second Table. The love of our Neighbour, How the second Table is like the first. 1. Of the act, Love. How Christian love differs from other love. The fruits of it. The parts of it. 2. The object, our Neighbour. Who is our Neighbour. Degrees of proximity, and order in love. 3. The manner of love, as thyself. This must appear in 1. The end. 2. The means. 3. The manner. 4. The order.  CHAP. II. page 318 
The division of the Commandments of the second Table. Why this is set here between the first and second Table. The parts of it, 1. A precept. 2. A promise. In the precept. 1. The duty, Honour. 2. The object, Father, and Mother. The ground of honour. 1. Excellency. 2. Conjunction. The order of honouring, differs from that of love. Why God did not make all men excellent, and fit to be superiors. All paternity is originally and properly in God. In man only instrumentally. The Hebrew and Greek words translated (Honour) what they properly signify. The necessity and original of honouring Superiors. Government a Divine Ordinance. Power, Principality, and Excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how they differ. Honour due to them all: To natural Parents, to the Country where we live, to Princes, to spiritual Fathers, to Magistrates. In respect of excellency of gifts, honour due. 1. In respect of years. 2. Of the gifts of the mind. 3. Of outward estate. 4. Of benefits received.  CHAP. III. page 325 
The mutual or reciprocal duties of superiors and inferiors. 1 Love. 2. To wish well and pray for one another. The duties of inferiors. 1. Honour. Inward, and outward, 2. fear. 3. Subjection and obedience, active and passive. 4. The protestation of our subjection, by honouring them with our estates. The manner how this duty must be performed.  CHAP. FOUR Page. 330. 
The duties of superiors in four things. Addition 29. Of the end of government, and whether the people be above their governor's? The manner how they must govern. Whether honour be due to one that is evil? Whether he must be obeyed in maio? Of disobeying the unlawful commands of a Superior. Add. 30. Of obedience in things doubtful.  CHAP. V. Page 341 
The first Combination, between man and wife. The special end of Matrimony, implied in three words. 1. Conjugium. 2. Matrimoniam. 3. Nuptiae. The office of the husband. 1. Knowledge to govern his wife. 2. Conjugal love. 3. To provide for her and the family. The wife's duties answerable to these, officia resultantia, Duties arising from these. The duties of Parents and children. The duties of Masters and servants.  CHAP. VI Page 355 
Of Tutors or Schoolmasters, and their Scholars or Pupils. The original of schools and Universities. Mutual duties of Teacher and Scholar, as the choice of such as are fit and capable. The particular qualifications of a Scholar: Solertia, Docilitas, Diligentia. 2. About instruction Instruction helps the natural and infused light, so doth prayer and reading the word, etc. The Scholars duties answerable to these. The particular duties of a Teacher. The duties of those that are to be taught. The resultant duties of both.  CHAP. VII. Page 365 
Of honouring spiritual fathers in the Church. The excellency and necessity of their calling. Four sorts of ministers in the Church. 1. The thief. 2. The hireling. 3. The wolf. 4. The good shepherd, whose duties are. 1. To be an example to his flock 1. In himself. 2. In his family. The people's duty answerable to this. 2. To use his talon for their good. Rules for doctrine, and conversation. The people's duty. 1. To know their own shepherd. 2. To obey and follow him. 3. To give him double honour 1. Of reverence. 2. of maintenance.  CHAP. VIII. Page 373 
Of fathers of our country, Magistrates. The duty of all towards their own country. God the first magistrate. Magistracy God's ordinance. Power of life and death given to kings by God, not by the people. Addition. 31. That regal power is only from God, proved out of the authors other writings. The ends of Magistracy. 1. To preserve true religion. 2. To maintain outward peace. Magistrates compared to shepherds in three respects. The duties of the supreme power, viz of Kings, and of inferior officers. The duties of subjects to their Prince.  CHAP. IX. Page 383 
Of fathers by excellency of gifts. The honour due to them, is not debitum justitiae, as the former, but debitum honettatis. 1. Of those that excel in gifts of the mind. The honour due to them. 1. To acknowledge their gifts. Not to envy or deny them. Nor to extenuate them. Nor undervalue them: Nor tax them with want of other gifts. The duty of the person gifted. 2. To prefer such before others, to choose them for their gifts. Reasons against choice of ungifted persons. The duty of the person chosen, etc. 2. Of excellency of the body by old age, and the honour due to the aged. 3. Of excellency by outward gifts, as riches, Nobility, etc. Reasons for honouring such. How they must be honoured. 4. Excellency by benefits conferred. Benefactors are fathers. Rules for conferring of benefits. The duties of the receiver.  CHAP. X. page 391 
That this law is spiritual. The duties of Superiors and Inferiors must proceed from the heart. Special means conducing to the keeping of this commandment. Signs of the true keeping of it.  CHAP. XI. page 396 
The second part of this Commandment, a promise of long life. Reason's why this promise is annexed to this Commandment. How this promise is made good. Reason's why God sometimes shortens the days of the godly, and prolongs the days of the wicked.    


The Exposition of the sixth Commandment.  CHAP. I. page 400 
Why this Commandment is placed in this order. How it coheres with the rest. Of unjust anger, the first step to murder, how it differs from other affections. Of lawful anger. Unlawful anger how prohibited. The degrees and fruits of it. The affirmative part of the precept, to preserve the life of another. The life of the body, and the degrees of it. The life of the soul, and the sins against it. The scope of this Commandment.  CHAP. II. page 404 
Of murder in general. The slaughter of beasts not prohibited, but in two cases. Of killing a man's self, divers reasons against it. Of killing another: many reasons to show the greatness of this sin. The aggravations of this sin from the person murdered.  CHAP. III. page 407 
The restraint of this Commandment. 1. That Kings and Princes may lawfully put malefactors to death. That herein they are Gods ministers. Three rules to be by them observed. Their judgement must not be. 1. Perversum, nor 2. 〈◊〉 patum, nor 3. Temerarium. 2. That in some cases they may lawfully make war. In a lawful war is required. 1. Lawful authority. 2. A just cause. 3. A just end. And 4. A right manner. Addition 32. Of the causes of a just war. Some other cases wherein a man may kill and not break this Commandment. First, for defence of his life against sudden assaults. Inculpata tutela. Secondly, by chance, and without his intention.  CHAP. IV. page 412 
The extent of this Commandment. Murder committed. 1. Directly. 2. Indirectly. A man may be accessary to another's death six ways. A man may be 〈◊〉 to his own death divers ways. Of preserving life.  CHAP. V. page 414 
Of the murder of the soul. Several sins against the life of the soul. How 〈◊〉 〈◊〉 may be accessary to the death of his soul. This sin may be committed both by them 〈◊〉 have charge of souls, and by private persons. That this law is spiritual, according to 〈◊〉 third rule.  CHAP. VI page 417 
The fourth rule of avoiding the Causes of the sins here sorbidden. Of unjust anger, and the fruits of it. It consists of, 1. Grief. 2. Desire of Revenge. The effects and fruits of it. 1. Towards Superiors: Envy. The causes of envy: the greatness of this sin. 2. Towards Equals. 3. Towards inferiors. The suppuration or breaking out of anger against Superiors. 1. By the eyes and face. 2. By the tongue, 1. by murmuring, 2. tale-bearing, 3. backbiting. Against Equals, by 1. dissension, 2. brawling, 3. railing. The fruits of anger in Superiors. 1. Threatening. 2. scornfulness. The last fruit of anger, viz. murder of the hand.  CHAP. VII. page 421 
Of the means against anger. How to prevent it in others. How in ourselves. Anger must be, 1. Just in regard of the cause. 2. Moderated, for the measure. 3. We must labour for gravity. 4. For love without hypocrisy. The virtues opposite to unjust anger. 1. Innocency. 2. Charity. In the first, there is 1. The Antidote against anger, which consists in three things. 2. The remedy in three more. How charity prevents anger. The fruit of charity, Beneficence. 1. To the dead, by burying them. 2. To the living. And that first, generally to all. Secondly, specially to the faithful. Thirdly, to the poor by works of mercy. Fourthly, to our enemies.  CHAP. VIII. page 424 
Rules for the eradication of unjust anger. 1. To keep the passion from rising. 4. Rules. 2. After it is risen, to suppress it. How to carry ourselves towards those that are angry with us. 1. To give place. 2. To look up to God. 3. To see the Devil in it. Of the second thing in anger, viz. Revenge. Reasons against it. If our anger have broken out. Rules what we must do. Of the act. viz. requiring one injury with another. Rules in going to law. The sixth rule of causing others to keep this Commandment.    


The Exposition of the seventh Commandment.  CHAP. I. page 428 
The scope and order of this Commandment. Of Marriage. The institution and ends of it, explicated out of Genesis 2. 22, 23, 24. Married persons are, 1. to leave all others; 2. to cleave to one another. Rules for those that are to marry. Duties of those that are married, general and special.  CHAP. II. page 433 
The dependence of this Commandment upon the former. The ends, for which it was given. The object of this Commandment, concupiscence or lust of the flesh. The several branches and degrees of the sin here forbidden. Divers reasons against the sin of uncleanness.  CHAP. III. page 438 
Of the degrees of this sin. 1. The first motions, or cogitationes ascendentes. 2. Suppuratio, the festering of it inwardly. 3. subactum solum, the fitting of the soil, which is, 1. By excess. 2. By Idleness. Excess is, 1. By gluttony: the effects of it. Opposite to which is the virtue of temperance, which consists in modo, in measure: Which respects, 1. The necessity of life. 2. Of our calling. 3. Of pleasure and delight: Wherein are 5. Rules. 1. For the substance of our meat. 2. For the quantity. 3. For the quality. 4. Not to eat too greedily. 5. Not to often. 2. Of excess in drinking, in what cases wine is allowed.  CHAP. IV. page 442 
Of idleness: the second thing which fits the soil for this sin. Divers reasons against it It consists in two things. 1. To much sleep. 2. Want of exercise when we are awake. Against sleepiness. 1. Rules for 1. the quantity. 2. the manner. Of idleness in our callings. The remedy against sleep and idleness.  CHAP. V. page 444 
The fourth degree. Irrigatio soli, the watering of the soul by incentives and allurements to this sin, which are either. 1. In or about ourselves, or 2. In others. Of the first sort are, 1. Painting. 2. Strange wanton apparel. 3. 〈◊〉 gestures. Of the second sort are, 1. Lewd company, and obscene books. 2. Obscene pictures, and wanton dance. Of modesty the virtue opposite.  CHAP. VI page 446 
The fifth degree, the breaking out of this sin. 1. By the eye. Secondly, in the speech. Thirdly, by the symptoms foregoing the act. The virtue opposite is, shamefastness. Of the outward acts of uncleanness. 1. Self pollution, or nocturna pollutio, whether always a sin. 2. Bestiality. 3. Sodomy. 4. Whoredom, scortatio. 5. Polygamy, whether lawful. How this sin of uncleanness may be committed in matrimony, some rules about marriage. How out of matrimony. 1. With one allied, which is incest. 2. With a stranger to us, but married to another, which is adultory. Many aggravations of this sin. 3. With such as are not married, as 1. By keeping a Concubine. 2. By deflowering. 3. By fornication and wand'ring lust. 4. By prostitution. The highest pitch of this sin, is to defend it.  CHAP. VII. page 453 
The remedies of this sin. 1. Chastity of a single life. 2. Matrimonial chastity. The means to preserve us from this sin. Of drawing others to keep this Commandment.    


The Exposition of the eighth Commandment.   
The coherence, and dependence of this commandment, upon the former. The object of it the desire of riches. The scope of the lawgiver, in respect of. 1. Himself. 2. The church. 3. The commonwealth. 4. Private persons. Of right and propriety. How meum & tuum came in. Of right by first occupancy, and prescription. Reasons for propriety. Of propriety, jure belli, four things included in propriety.  CHAP. II. page 462 
Of alienation and the several sorts of it. Of free alienation. Illiberal, by contracts, which are of three sorts. 1. Do ut des. 2. Do ut facias. 3. Facio ut des. Of contracts by stipulation, promise, writings. Real contracts, by caution, pledge, etc. Personal, by sureties, hostages etc.  CHAP. III. page 463 
Of the desire of 〈◊〉. For regulating whereof we must consider. 1. The order, in respect of. 1. The end. 2. The means. 2. The measure of our appetite which must be guided by four rules. Of the suppuration of this sin, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of money, the branches of it. Of subactum solum, the soil fitted. 〈◊〉 the jaundice if it. 1. In the eye. The foaming at the mouth. The 〈◊〉 of theft here forbidden committed. 1. In getting. 2. In the use of riches.  CHAP. IV. page 463 
Of unjust getting in general. The kinds of unjust getting. 1. By rapine and violence. 2. By fraud. The first is either under pretence of authority, or without any pretence. The former is. 1. For a man's own benefit. In times of war, or in times of peace: and this is either by power or authority, or by pretence of Law. 2. For his Neighbour's detriment. unjust getting without any pretence of authority or Law, is either piracy by sea, or Robbery by land. The affirmative part. 1 That every one have a lawful calling. 2. That he labour in it.  CHAP. V. page 224 
The second way of unjust getting. viz. y fraud, or close theft. The lawful ways of acquiring. 1. By gift. 2. By inheritance. 3. By industry, wherein are to be valued, 1. Labour. 2. Hazzard. 3. Charges. Of right, by damage. Of money, the measure of Contracts. Close theft is, 1. In Contracts. 2. Out of Contracts. In Contracts, is 1. By selling that which cannot be sold, as, the gifts of the Spirit, things annexed to spiritual offices, things consecrated to God, benefits, as loan of money etc. 2. When there is not a proportion between laborem and praemium. 3. About buying and selling, in respect of. 1. The measure. 2. The commodity. 3. The price.  CHAP. VI page 471 
Of theft out of contracts. This is 1. In the family, by 1. by Purloining. 2. misspending. 3. Idleness. 4. Withdrawing one's self from service. 2. Without the family, is 1. Of things consecrated: by 〈◊〉. 2 Of things common, and those either public or private. Of theft personal and real. The aggravation of theft, in regard of the poor, etc. Against enclosing of Commons. The conclusion, about unlawful getting.  CHAP. VII. page 473 
Of the virtues opposite. 1. Just getting. 2. Restitution, commanded both in the Law and Gospel. That we must make restitution, not only of what is unlawfully got, but of some things Lawfully got. As 1. Of what belongs to another by gift. 2. Of things deposited. 3. Of things found. 4. Of things lent. 5. Of what will prejudice the public, if it be detained for our private benefit.  CHAP. VIII. page 477 
Of the second general, viz. unjust keeping. The right use of riches is, 1. in respect of a man's self: the sins opposite, 1. Parsimony, 2. prodigality; two degrees of it, 1. to spend unreasonably, 2. Above ones means. 2. In respect of others, viz. the poor, where we are to know two things: 1. How we held our riches, or by what tenure: 2. What we are to conceive of the poor. A threefold necessity, 1. of nature, 2. of our person, 3. of our estate and condition. Several motives to communicate to the poor.  CHAP. IX. page 485 
That this Commandment is spiritual. Of Covetousness: divers reasons against it. The means to keep this Commandment. 1. 〈◊〉. 2. To walk in our ways, which that we may do. 1. We must have a lawful calling. 2. We must be persuaded that riches are God's gift. 3. We must live according to our means. 4. Observe the rules for getting and using of riches.  CHAP. X. page 488 
Rules to be observed, 1. in just getting. 1. By Donation. 2. By Industry. 3. By Contracts, wherein must be considered, 1. The need we have of the thing sold. 2. The use. Three degrees of a just price. 1. Pium. 2. Moderatum. 3. Rigidum. 2. In just using, wherein are rules. 1. Concerning ourselves. 1. For preserving our estate. 2. For laying it out. 2. Concerning others, giving 1. to God, from whom we receive all, 2. to the poor. Rules for the measure and manner of giving. Motives to stir us up to give to the poor. Of procuring the keeping of this Commandment by others.    


The Exposition of the Ninth Commandment.  CHAP. I. Page 493 
The words expounded. What is mean tby (Non respondebis) in the Original. Addition 34. about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere. What is meant by (witness.) Four witnesses. 1. God. 2. The Conscience. 3. Men and Angels. 4. The Creatures. What is meant by (false,) what by (contra against) what by (Proximum, Neighbour.) The coherence and dependence of this Commandment. The scope and use of it. 1. In respect of God. 2. Of the Church. 3. Of the Commonwealth. 4. Of private persons.  CHAP. II. Page 498 
The necessity of a good name. The sin forbidden in general. Wherein, 1. The root of it. 2. The suppuration, or rankling of it 〈◊〉, by false surmises and suspicions. 3. The fitting of the soil, by readiness to hear false reports. 4. The watering of the soil, by busying ourselves in other one's affairs.  CHAP. III. Page 501 
The outward act, of which two branches. 1. False words. 2. Idle and vain words. Of false speaking in general; this is two fold. 1. In judgement. 2. Out of judgement. In judgement by false witness. Of lies in general. Six persons in every judgement, who may be guilty of false witnessing. 1. The Judge. 1. By cherishing Law suits. 2. By deferring justice. 3. If his judgement be, 1. usurped, 2. rash, 3. perverse. 2. The Register, by making false records. 3. The Accuser, 1. by accusing falsely, 2. upon uncertain grounds, 3. by prevaricating. 4. The defendant, 1. by not confessing the truth, 2. by appealing without cause, 3. by not submitting to the sentence. 5. The Witness, 1. by not declaring all the truth, when he is lawfully called, 2. by not delivering the innocent, though he be not called, 3. by delivering the wicked by false testimony. 6. The Advocate, 1. by undertaking an evil cause, 2. by perverting the Law. Of giving false testimony in Elections.  CHAP. FOUR Page 507 
Of false witnessing out of judgement. Four things to which the tongue may do harm. The branches of this kind of false witnessing. 1. Contumelious speaking. 2. Taunting. 3. Backbiting; which is, 1. By words. 2. By letters. 3. By deeds. 4. In all these a may be false witness, though he speak the truth.  CHAP. V. Page 509 
Of reproof or fraternal correption, the virtue opposite to flattery. Of flattery, which is. 1. In things uncertain. 2. In things certain, and those either good or evil. Of boasting and vaunting a man's self, and its extreme.  CHAP. VI Page 512 
Of a rash lie, an officious lie, a merry lie. Four cases wherein a man seems to speak contrary to the truth, but doth not. Of Mendacium Facti, the real lie, by 〈◊〉.  CHAP. VII. Page 514 
The second general branch of the sin forbidden, viz. Vain speech. Three ends of speech. 1. Edification. 2. Profit. 3. Grace and delight. Of the means whereby this Commandment may be kept. Of suspicion. Rules about it. 1. For the manner.    


The Exposition of the Tenth Commandment.  CHAP. I. Page 521 
Reasons against the dividing of this Commandment into two. The dependence of it. The scope and end of it.  CHAP. II. Page 523 
The thing prohibited, Concupiscence which is two fold: 1. Arising from ourselves; 2. From the spirit of God. The first is either, 1. from nature, or 2. from corruption of nature. Corrupt desires of two sorts: 1. vain and foolish; 2. hurtful or noisome. The danger of being given up to a man's own lusts.  CHAP. III. Page 525 
How a man comes to be given up to his own desires. Thoughts of two sorts. 1. Ascending from our own hearts. 2. Injected by the Devil. The manner how we come to be infected: Six degrees in sin. 1. The receiving of the seed. 2. The retaining of it. 3. The conception. 4. The forming of the parts. 5. The quickening. 6. The travel or birth.  CHAP. IV. Page 528 
The ways whereby a man is tempted of his own lust. 1. There is a bait. 2. A hook. The same ways used by the Devil and the World. The affirmative part of this precept. Renewing the heart and mind. The necessity of this Renovation. The means of Renovation.     

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

Introduct.  


CHAP. XIII.  1. Concerning points clear and controverted. 
Addition  
p 52  2. Of people's submitting to the judgement of the Church. 
p 55  3. Of the Church's power to interpret the Scriptures. 
p 57   

CHAP. XIV.  4. That the Moral Law is an essential part of the Gospel, or second Covenant. 
p 58   

CHAP. XVII.  5. About man's ability to keep the Law of Christ by his Grace. 
p 71     

Com. 1.  


CHAP. I.  6. That the 4 fundamental articles of all Religion are employed in the four first Precepts. 
p 88   

CHAP. III.  7. Of the force of Church Customs. 
p 95   

CHAP. FOUR  8. About the distinction of inward and outward worship. 
p 100   

CHAP. VII.  9 Concerning the evidence of faith, and freedom of assent. 
p 111  10. Concerning the nature of Faith. 
p 115   

CHAP. VIII.  11. Of the seat of faith. 
p 121     

Com. 2.  


CHAP. I.  12. That the making of Images was absolutely forbidden the Jews, and in that respect that the precept was partly positive, and reached only to them. 
p 193  13. Whether all voluntary and free worship be forbidden under the name of will-worship. 
p 194   

CHAP. III.  14. Of S. Chrysostom's Liturgy. 
p 202  15. Of the second Council of Nice. 
p 203   

CHAP. IV.  16. How preaching is a part of God's worship. 
p 205  17. About the Eucharist, whether it may be called a Sacrifice. 
p 207   

CHAP. V.  18. Concerning customs and traditions of the Church 
p 210  19 Of Images for memories sake. 
p 214     

Com. 3.  


CHAP. I.  20. What is literally meant by taking God's Name in vain. 
p 231   

CHAP. IV.  21. Concerning the nature of a vow. 
p 250     

Com. 4.  


CHAP. II.  22 The Jewish sabbath ceremonial, the Lords day unchangeable. 
p. 263  23 Of ceremonies. 
p. 265   

CHAP. III.  24 The whole doctrine of the Sabbath, and Lords day, largely handled in seven conclusions. 
p. 268   

CHAP. FOUR  25 That moral reasons are sometimes given of ceremonial precepts. 
p. 279   

CHAP. IX.  26 Of adorning Churches. 
p. 299  27 Of the antiquity, necessity, and sanctity of places for public worship. 
p. 299   

CHAP. XII.  29 About tithes and their morality, that they are still due, not jure naturali, but by positive divine law from the beginning. 
p. 306  30 Of Oblations. 
p. 308     

Com. 5.  


CHAP. IU.  31 Of the end of government, and whether people be above their Governors. 
p. 331  32 Of obedience to just authority in things doubtful. 
p. 339   

CHAP. VIII.  33 That the power of Princes is only from God, proved out of the Authors other writings. 
p. 373     

Com. 6.  


CHAP. III.  34 Of the causes of a just war. 
p. 407     

Com. 8.  


CHAP. VII.  35 Concerning Restitution. 
p. 475     

Com. 9  


CHAP. I.  36 About the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere. 
p. 494      

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

THE PREFACE  
READER, here is offered to thy View, a posthumous Work of a Reverend, and Famous Bishop, one of the greatest Lights which the Church of Christ hath had in this latter Age, and the Glory of our English Church, while he lived; A Work which may merit thy Acceptance, in Respect both of the Author, and the Subject which it handles.  
Of the first I shall need to say little, the very name of Bishop Andrews proclaiming more, then if I should say that he was a judicious, profound, and every way accomplished Divine, an eminent Preacher, a learned Antiquary, a famous Linguist, a curious Critic, a living Library amongst Schclars, the Oracle of our Church, and such a Priest, whose lips preserved knowledge, and at whose mouth the Law was to be sought. What admirable height of Learning, and depth of Judgement, dwelled in that Reverend Prelate, he that would know, may read in those living Images of his Soul: And as his other works praise him in the gate, so this which is now presented to thee, though composed in his younger years, when he was Fellow of Pembroke Hall in Cambridge, 
Anno 15. 85  will demonstrate, that the Foundations were then laid of those great Parts and Abilities, wherewith he was furnished, when he came to the Episcopal Chair, and the ground work of all those other learned Labours, wherewith he afterwards enriched the Church; for in these Lectures, or College Exercises (which were heard with the public applause of the whole University, where scarce any pretended to the Study of Divinity, who did not light their Candle at his Torch) it will appear, that he had even then, gone through the whole Encyclopedic of Divine and Humane Learning, and that as he was a rich Magazine of all Knowledge; so he had here contracted the Quintessence of all his vast Studies, and the high conceptions of his great and active soul, into these Lectures, as into a common Treasury; for he that shall peruse this Book, shall find, besides his perfection in all humane Learning, Philosophy and the Arts, his exquisite knowledge in all the learned Languages; and that besides his skill in the sacred Text, (wherein his greatest excellency lay) he had read and digested the Fathers, Schoolmen, Casuists, as well as modern Divines, that he was throughly versed in all kind of Antiquities, and Histories, in Theology, Moral, Scholastic, and Polemic, and no stranger to the Laws, both Civil and Canon, and which seldom concur in one, that he was eminent, as well in the Rational and Judicial, as in the Critical and Historical part of Learning; so that what one of his Schoolmasters foretold of him, that he would be literarum lumen, was verified in those College Exercises, wherein this Light began to shine betimes, and to cast his Rays both far and near; and what a Reverend Prelate said of him in his Funeral Sermon, may visibly appear to any Eye, in this great Herculean Labour, that those things which seldom meet in one Man, were in him in a high degree, Scientia magna, Memoria major, Judicium maximum, at Industria infinita; His Knowledge was great, his Memory greater, his Judgement exceeded both, but his Labour and Industry was infinite, and went beyond them all.  
For the Subject, it is the Decalogue, or those Ten Words, in which God himself hath epitomised the whole duty of Man, which have this Privilege above all other parts of Scripture, that whereas all the rest were divinely inspired, but God made use of Prophets and Apostles, as his Penmen, here God was his own Scribe, or Amanuensis, here was Digitus Dei, for the writing was the writing of God. 
Exod. 32. 16. & 31. ult.  These are the Pandects of the Laws of Nature, the fountains from which all humane Laws ought to be derived: the Rule and Guide of all our Actions, whatsoever Duties are variously dispersed through the whole Book of God, are here collected into a brief Sum; whatsoever is needful for us to do in Order to Salvation, may be reduced hither; for this is totunt Homin is, the Conclusion of upshot of all (saith Solomon) to fear 
Ecc'es' 12. 13  God and keep his Commandments; and the Apostle tells us to the same purpose, that circumcision availeth nothing, nor uncircumcision, but the keeping of the Commandments of God. And therefore, as Philo saith, that the Jews used to refer all that they found in the Law of Moses to these ten heads, (as the Philosophers reduced all things to the ten predicaments,) not that they were all literally comprised there, but because for memory's sake, they might be reduced thither; so hath the Christian Church reduced all the duties of a Christian to the same heads, which she hath enlarged, and made more comprehensive, as partaking of a greater measure of the Spirit than they had, and aiming at a higher degree of perfection in all Christian Virtues.  
There is indeed a generation of men sprung 〈◊〉, such as S. Augustine wrote against long since, in his Book contra adversarium legis & prophetarum, that under colour of advancing Gods free grace in man's salvation, and affecting Christian liberty, would abrogate the whole moral Law, as if it 
Jer. 36. 23.  were worthy of no better entertainment among Christians, than Jehoiakim gave to Jeremy's prophecies, when he cut the 
See the fourth Addition Introd. c. 14 p. 58  roll in pieces, and threw it into the sire. And how far the tenets and principles of some others (who would seem to abhor such opinions) have promoted these pernicious doctrines, I shall not need to show; sure I am, that while some teach: that the Gospel consists properly of promises only, that the moral Law is no part of the condition of the second Covenant, nor the observation of it (though qualified in the Gospel) required now in order to salvation, that the promises of the Gospel are absolute, and that Faith is nothing else but an absolute application of them, or an absolute relying upon Christ for the attaining of them, without the conditions of repentance and new obedience; that Christ came only to redeem, not to give any Law to the world; that after a man is in Christ, though he fall into the grossest sins, which are damnable in a man unregenerate, yet he is still, quoad praesentem statum, in the state of salvation, and though 
Rom. 2. 1, 2.  he may lose the sense and feeling, yet he can never lose jus ad vitam, his right to heaven, what sins soever he walks in: I say, whilst men teach such doctrines, and yet cry out against Antinomians, Libertines, and other Sectaries, what do they in judging others, but condemn themselves, for they grant the premises, and deny only the conclusion. If such doctrines were as true as they are common, this Author, and all others, that have written on this subject, might have spared their pains, and therefore we may say with the Psalmist, It is time for thee Lord to work, for they have destroyed thy 
Psal. 119. 126.  Law. These men are like to Lycurgus (who being cast into a frenzy by Dionysius) in that distemper thinking to have cut 
Apollod. de Orig. deor. l 3. p. 57  down a vine, with the same hatchet slew his own son; so these being possessed with a spiritual frenzy, which they call zeal, when they lift up their hatchet to cut off some errors, which like luxuriant branches have sprung up about the Law, these do unawares cut down the Law itself, both root and branch, making the observation of it arbitrary in respect of Salvation, or as a Parenthesis in a sentence, where the sense may be perfect without it.  
Such Errors are far more dangerous, than many that were held by the old Heretics, which were chiefly about matters speculative, whereas these reflect upon matters of practice, and whilst they strike at the root of obedience to the Laws of Christ, they do directly take away the very way of Salvation, to the certain ruin of people's souls, and do utterly overthrow the foundation both of Church and Commonwealth; so that wheresuch doctrines prevail, nothing but confusion, and dissolution of all Government can follow, as sad experience in too many places shows; where the genuine fruits of such doctrines, appear to be no other, then to rob the Priest of his honour, the Prince of his power, the people of their Discipline and Government, Pastors of their Flocks, and Sheep of their Pastors, Preachers of their Churches, Churches of their Reverence, Religion of its Power, and the World of all Religion. S. James would have us to try our Faith by our Works, but these men will have their works tried by their Faith. To the pure all things are pure; if Faith be in their heart, God can see no sin in their actions. We read of the Scholars of one Almaricus of Paris, who held, that what was deadly sin in others, yet if it were done by one, that was in Charity or the state of Grace, it was no sin, or not imputed to him, for which they were condemned as Heretics. These men seem to be spit out of their mouths, for they would have sins distinguished not by their nature or object, but by the subject in whom they are: and hence they hold, that all their own sins, though never so great (they being believers & elect) are at the most but infirmities, which cannot endanger their salvation, but the sins of all others are mortal and damnable, which impious doctrine with the rest above mentioned from which it flows, howsoever they be varnished over with fair shows of advancing the free grace of God, and the merits of Christ, and the depressing of man's power, yet are indeed no other than the old damned Heresy of SimonMagus, who, as Theodoret saith, taught his Disciples, they were free from the obedience of the law, & was condemned by the Ancient Church in Vasilides, Carpocrates, Epiphanes, Prodicus, Eunomius, and other impure wretches, and is called by Luther himself (whose unwary speeches have given too much occasion to these doctrines, ultimus Diaboli flatus; The last blast of the Devil.  
Against these and such like doctrines, which make this and all other books of this nature superfluous, we must know; That though the Decalogue, as it was given by Moses to the Jews, was a part of that Covenant which God made with them on Mount Sinai, and Sinai belonged properly to them, as appears both by the Preface, wherein their deliverance out of Egypt is urged as a motive of obedience, and by four other passages in the precepts, which have peculiar reference to that people, as that symbolical rest required in the fourth precept in remembrance of their rest from the Egyptian bondage, and the promise of long life in the land of Canaan, in the fifth. Yet seeing that the substance of it is no other than the Law of Nature written in man's heart at the first, and that by Christ our Lawgiver it is made a part of the Gospel or second Covenant, though with some qualification) therefore it obliges all Christians, and that under the highest pains, and is therefore justly called the Law of Christ. All the parts of the Moral Law we may find required in the Gospel, though upon other grounds than those were laid by Moses, (this second Covenant, being established upon better 
Is. 33. 22.  promises) we have the same rules for our action, the same 
Ja. 4. 12. 2. 8.  duties required, the same sins forbidden; the difference is this, that here God accepts our obedience in voto at our first conversion, when he freely pardons our sins past, and expects the actual performance afterward in the course of our lives, and admits repentance after lapses, whereas the law, as it was part of the other Covenant, requires perfect obedience without any intermission, otherwise we having higher promises, & a greater measure of the spirit being now dispensed under the Gospel, a higher degree of obedience to the law is now required, which is yet no way grievous or burdensome to a true believer, for the power of Christ's spirit, and the height of the promises, make the yoke easy, and the burden light. Therefore Christ's tells us expressly he came not to dissolve the law, but to fulfil it, or to fill it up, as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports, because he did enlarge and perfect it; and therefore Theó phylact makes the Law of Christ, compared 
P. 28. in Eu.  with that of Moses, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Painting to life, to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or first draught in black and white, and saith that Christ did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not destroy the first draught, but fill it up as a painter perfects a picture with the colours and shadows, after the first draught, and with him do generally concur the rest of the Fathers: Basil 
Bas. in psal. 10 Ori. cont. Cels. l. 5. p. 259.  saith, that whereas the old law saith, thou shalt not kill, our Lord (Christ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, giving more perfect laws, saith, Thou shalt not be angry. Origen saith that the laws of Christ 
Chryso. to. 3. p. 93. ed-savil.  are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, better and more Divine, than all those before him. S. Chrysostom calls that Sermon upon the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very top of Philosophy, & saith, that Christ's giving of laws, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time or season of greater & higher precepts. Among the Latins, Tertullian saith, Christi leges supplementa necessaria esse disciplinae creatoris, that the 
Ter. l. 3. contr. Martion. c. 16 & 4. contr.  laws of Christ are necessary supplements to the laws of the Creator, and Christus Dei Creatoris praecepta supplendo 
Marc. p. 524.  & conservavit & auxit, that Christ preserved and increased the laws of God the creator by filling them up. S. Augustine 
Aug. To. 4 de servant doi. in monte l. 1.  saith, that Christ fulfiled the law by adding, quod minus habet what was deficient, & sic persiciendo confirmavit, and so confirmed it by reducing it to more perfection. And again upon those words (except your righteousness, etc.) Nist non solum ea quae inchoant homines impleveritis, sed etiam ista quae a me adduntur, qui non veni solvere sed implere, unless ye not only fulfil those, which men have begun, but also what is added by me, who came not to destroy the law but to fulsill it, etc. By which and many more testimonies out of the ancients that might be produced, it appears, that concerning that excellent Sermon upon the Mount, wherein the sum of Christian Religion, and the way to life is chalked out by him who is the way and the life, their opinion is far from truth, who say, that Christ doth not there promulge or deliver any law as necessary to salvation, but only that he expounds the Moral law given by Moses, and clears it from the false corrupt glosses of the Pharisees, which is directly contrary to the constant and unanimous doctrine of the Ancient Church, and to the text itself: for though it is true that Christ doth therein often reflect upon the expositions of the Jewish doctors who had corrupted the law; yet withal it is as true, that in those chapters he delivers the Christian law, and therein brings up the Moral law to a higher pitch, than ever it was by Moses. This appears by that opposition so often made in that Sermon, between what Moses said of old, and what Christ saith, you have heard what was said to them of old, etc. Ego autem dico vobis, but I say unto you, etc. Which opposition, as also the Syriack and other translations do plainly show, that as (vobis) is rendered (to you) and not (by you) so (veteribus) ought to be (to them 
Tert. Clemen. Hill. Epiph. Basil. Chryso. Ambros. Hier. Theoph. Euthym.  of old) not, (by them of old) and therefore our translation as it puts the one reading in the text, so it puts the other, which is the true in the margin. Now (those of old) were no other than those to whom Moses first gave the law, and not the lawyers, and Pharisees of those latter times, so all the Greek writers agree, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports as much, which is usually in other places referred to the times of Moses and the Prophets, 
* Luk. 9 8. 19  and not to latter times, and 
Acts 15. 7. 21.  
2 Cor. 5. 17.  
2 Pet. 2. 5.  which puts the matter out of question; The words which our 
Rev. 12. 9 & 20. 2.  Saviour saith, were said to them of old, are no other than the words of the law delivered by Moses, either in the same very words, or in the sense. Those words, Thou 〈◊〉 not kill, are in Exo. 20. 30. And whosoever shall kill, shall be in danger of a judgement, are in Levit. 21. 21. Numb. 35. 16, 17, 30. Thou shalt not Commit adultery, are the words of the law. Exod. 20. 30. He that shall put away his wife, let him give her a bill of divorce, in Deut. 24. 1. Thou shalt not forswear thyself, but shalt perform thy vows to the Lord. Exod. 20. 7. Numb. 30. 2. Eyé for eye, and tooth for tooth, (which was permitted in Judgement) Deut. 19 21. Levit. 24. 20. Deut. 19 21. Thou 〈◊〉 lovethy neighbour, viz an Israelite, Levit. 19 18. Deut. 23. and hate thine enemies, viz. Those seven nations whom they were to destroy, and to make no league with them: nor to show them mercy. Exod. 34. 21. Deut. 7. 1. to whom the Amalekite is added, with whom they were to have perpetual war. Exod. 17. 19 Deut. 25. 14.  
We see then that Christ is so far from taking any thing away from the Moral Law, that he rather adds more to it, and therefore the matter of the Decalogue is still in force, and belongs to Christians as much as to any; Nay faith itself (which some of late have transformed into a mere Platonical Idea abstracted from good works) I mean that Faith to which Justification and Salvation is ascribed in Scripture, 
See the Hom. of faith etc.  includes obedience as to all the commandments of Christ, so to the moral law, as the very life and form of it, without which as S. Jam. 〈◊〉, it is as a body without a Soul, for what is Faith but a relying or trusting upon Christ for salvation according to the promises of the Gospel; now seeing that those promises are not absolute, but always require the conditions of repentance and new obedience; it can be nothing but a shadow of faith when these conditions are not. It's true that (to believe) in the proper and formal notion, is nothing else, but to assent to the truth of a proposition, upon the authority of the speaker, And (to believe in one) signifies properly to trust & rely upon him, & doth not in its formal conception, considered barely and abstractly by itself, include the condition of obedience or any other. And therefore we may be said to believe or trust in one, that requires no condition of us, but when the words are referred to one that commands or requires something of us to be done, and promises nothing; But upon such condition of obedience, as nothing is more certain, then that Christ never promises remission of sins or life eternal, but upon condition of Repentance and new obedience, In this case to believe in Christ must of necessity include obedience to the commandments of Christ, as the very life of faith, without which it is a mere fancy: and hence some have observed that in the New Testament, faith and obedience, and unbelief and disobedience are often promiscuously used for one and the same. First, because that to trust or believe in one that promises nothing but to those that obey him, and to obey him in hope of what he hath promised, are all one: and therefore that absolute affiance or unconditionate belief of God's mercy in Christ, which some make to be faith in Christ, is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of those first and primitive errors from which those doctrines of Antinomians and other Sectaries that would dissolve the law, do follow with ease. When Christ upbraided the Jews for not believing John the 
〈◊〉. 21. 〈◊〉.  Baptist, though the Harlots and Publicans believed, who doubts but that his meaning is, that the one repent upon Johus preaching, which the other did not, although (to believe in the proper formal notion) signifies nothing else but to assent to the truth of what he said. Hence S. Aug. saith, Non solum bonam vitam inseparabilem esse a fide, sed & ipsam 
Aug. 〈◊〉 〈◊〉 & 〈◊〉 c. 23  esse bonam vitam, that a good life, is not only inseparable from faith, but that faith is good life itself; and S. Cyprian, Quomodo se in Christú credere dicit qui non facit quae Christus facere praecipit, How can he say that he believes in Christ, who doth not the things which Christ hath commanded. And before them Irenaeus tells us, that Credere in Christum est voluntatem ejus facere, to believe in Christ is to do his will. As for that general faith, of the latter Schoolmen, and the Romanists, which they make to be nothing but an assent to revealed truths for the authority of God the speaker (I say the latter Schoolmen, for some of the Elder where they speak of fides charitate formata, which they make to be true faith, mean nothing else, but that which S. Paul calls, faith 
Gal. 5. 6.  
Ja. 2. 22.  working by love, and Saint James, faith consummated by works) As also that faith of some amongst ourselves, who would have it to be nothing but a persuasion that their sins are pardoned in Christ, etc. Neither of these have any necessary connexion with a good life, and therefore neither of them is that faith to which the promises of pardon and Salvation are annexed in the Gospel. Not the first, as themselves acknowledge, and appears by Bellar. who labours to prove by many reasons that true faith may be in a wicked man. Nor the second, for how doth it necessarily follow, that if a man believe all his sins past, present, and to come to be forgiven, that therefore he must needs live according to the Rules of Christ, whereas the contrary may rather be inferred. That he needs not to trouble himself about obedience to the commandments in order to remission of his sins, or salvation, who is persuaded that all hissins' are pardoned already, and that nothing is required of him for the obtaining of so great a benefit, but only to believe that it is so. And if they say, that the sense of such a mercy cannot but stir men up to obedience, too much experience of men's unthankfulness to God confutes this, The remembrance of a mercy or benefit doth not necessarily enforce men to their duty, for than none could be unthankful to God or man,  
Besides it is a pure contradiction, which all the Sophistry in the world can never salve, to say, that a man's sins are pardoned by believing they are pardoned, for they must be pardoned before he believes they are pardoned, because the object must be before the act, and otherwise he believes a lie, and yet by faith he is justified and pardoned, (as all affirm) and the Scripture is evident for it, and so his pardon follows upon his belief, and thus the pardon is both before and after the act of faith; it is before, as the object or thing to be believed, and yet it comes after, as the effect or consequent of his belief, which is a direct contradiction.  
True faith than is a practical virtue, and establishes the Law; and as this is the proper work of true faith, so to direct and quicken our obedience thereto is the whole scope of the Bible. There is nothing revealed in the whole Scripture merely for speculation, but all is referred some way or other to practise. It is not the knowledge of God's Nature & Essence, but of his will, which is required of us, or at least so much of his Nature, as is needful to ground our faith and obedience upon. That observation of some is most true, That in the Scripture, verba scientiae Connotant affectus, words of knowledge do imply affections and actions answerable. To know God, is not so much to know his Nature and essence, as to Honour and obey him, which those that do not, are said not to know him, though they know never so much of his Nature 
Ro. 1. 28.  
Ps. 95. 10.  and atributes; knowledge without practice, is with God accounted 
Heb 9 7.  ignorance, and hence are all sins termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorances'. Thus to know Christ, or to believe in him, or to believe the Gospel, Includes in the Scripture sense, repentance, new life, and indeed the whole duty of a Christian, because all these duties ought to follow upon this knowledge or belief, & are actus imperati, as the Schools speak, acts which flow from belief, though the actus elicitus, be only an assent to the truth. And hence some of the most eminent and Ancient Schoolmen have determined, that Theologie or Divinity is a practical science. Theologia est scientia affectiva, etc. Principaliter 
〈◊〉. in proem. in Sent. q. 3. conclus.  ut ipsi boni fiamus, saith Bonav. Theologie is an affective knowledge, whose chief end is to make us good. The same is 
〈◊〉.  affirmed by Alex. Hales, Gerson and others. Scotus maintains 
Sent. q. 4. p. 14 col. 3.  the same conclusion, Theologiam esse simpliciter practicam, That 
Durand. in 1.  Theologie is simply practical, and Durand proves it by unanswerable 
Sent. Dist.  
1. q. 5. sol. 10. col. 1.  reason, quia ejus operatio circa objectum suum non consistit in Contemplatione veritatis, sed dirigit in prosecutione operis ut patet in centum locis Scripturae. Et mirum esset si non sit practica, cum considerantes Scripturam a principio usque ad finem, etc. Pro una Scripturae columna in qua agitur de pure speculabilibus, sunt plus quam quingenta folia, in quibus agitur de pure practicis. The operation of Theology about its object consists not in bare speculation of truth, but in directions for our practice, as appears in an hundred places of Scripture, and therefore it were strange it should not be a practical Science: seeing if we consider the Scripture from the beginning to the end, for one place which treats of matters speculative, we may find five hundred which handle things merely practical.  
This then being the scope of all revealed truths in Scripture, and the proper end of Theology, to direct us in our practice, This book wherein all those practical truths are distinctly handled, and explained, cannot but be of great use to all whose care is to work out their salvation. And if he was accounted the wisest man among the heathen by the Oracle, that brought Philosophy out of the Clouds into Cities and Houses, that is from air and vain speculations to practical precepts, no doubt but they shall be counted wise Scribes in the Church of God, that laying aside fruitless controversies and Polemic disputes, wherewith people's heads have been so troubled, that the power of Religion is in a manner quite lost, bend their studies and endeavours to urge this unum necessarium, the practice of those moral and Christian duties, wherein the life of Religion consists, and which will bring glory to God, benefit to others, honour to our profession, & sure comfort to the soul, when all other comforts fail. This practising of what we know, will be the surest Antidote against the growing errors and Heresies of the times, for if any man will do the 
John 7. 17.  will of God (saith Christ) he shall know whether 
Psal. 25. 14.  the Doctrine be of God or no. Faith and good conscience go both in a bottom, he that le's go the one, will quickly make shipwreck of the other, All apostasy, begins in practice, and errors in the life produce errors in Judgement, for when the will is corrupted the understanding is darkened, and the apostle tells us, that those which are given up to strong delusions, are such as receive not the truth in the love of it. Whereas practice 
Thess. 2.  
10. 12.  is a sure preservative against defection, this will make a man whose knowledge is less than others, remain steadfast in times of trial, like a fixed star while others of greater parts like blazing stars may shine for a while, but at length vanish into smoke.  
That which is the scope of this work, to urge the practice of Religion, and was no doubt, the end propounded by the learned Author, when he at first penned and delivered these Lectures, is also the end aimed at in the publishing of them at this time, and though many others have written upon the same Subject, whose labours I shall not any way disparage, yec I doubt not, but he that shall read and peruse these labours of this Reverend Author, will find them to be as useful and profitable as any hitherto extant in this kind, and that they contain, the most full, complete, learned, and elaborate body of Practical Divinity, that hath been hitherto published, and that scarce any thing of note is to be found on this large subject in any Author's Divine or humane, which is not here with admirable judgement, clearness of method, and fullness of expression digested. And considering how this subject is handled, neither superficially and slightly as too many have done in our own Language, nor yet, so coldly and Jejunely, as divers of the Casuists in their large and intricate disputes, who inform the Judgement, but work not upon the affections at all, but that as the matter is solid in itself, so it is clothed with emphatical significant words, adorned with choice sentences, apt allusions, and Rhetorical amplisications out of the best authors; besides pregnant applications of Scripture, and sundry critical observations upon divers texts not vulgar nor obvious, it will be hard to say, whether the profit or delight of the reader will be greater. And as the works in regard of the general subject may be useful for all persons of what rank soever, so I doubt not but it may be of special use for the public dispensers of the word, especially the younger sort of Divines, who besides many directions for useful and profitable Preaching, may find also variety of excellent matter upon any practical Subject without postils or Polyanthea, & directions for deciding most cases of conscience, which out of the grounds here laid may be easily resolved.  
Now concerning this Edition, and what is herein performed, I am not ignorant, what prejudice attends the printing the posthumous works of any; how easy it is to mistake the sense of an Author, especially where the work was not perfected by himself, and that divers things in men's private papers would have been thought sit to be altered, omitted, or enlarged by the Authors themselves, if they had intended them for public view; for which, and divers other reasons, it might have been thought sit, not to publish, what the Author had kept so long by him, and had not fitted for the Press, nor those reverend Persons, to whose care his Papers and Writings were by his late MAJESTY committed, intended to divulge; for who would presume to put a Pencil to a Piece, which such an Apelles had begun: yet considering, that there is already a rude imperfect draught, or rather some broken Notes of these his Lectures, which had passed through divers hands, already crept forth in Print, to the great wrong, both of the Living and the Dead, and that the same is about to be reprinted, it was therefore thought necessary in vindication of the Author, and to disabuse the Reader, to publish this Copy, there being no other way to prevent the further mischiefs of that Edition, then by another more perfect; for though I deny not but that there are many good Materials, in that indigested Chaos, which is already set forth, which an expert Builder may make good use of, yet the Reader will find the whole to be nothing else, but a heap of broken rubbish, the rudera of those stately structures, which that skilful Architect had made, which have been so mangled and defaced, so scattered and dismembered, like Medea's Absyrtus, that they appear scarce shadows of themselves, so that had the learned Author lived to see those partus ingenii, those divine Issues of his brain so deformed, he might well have called them, not Benjamins, sons of his right hand, but Benonies, sons of sorrow; for I am confident, there hath not been exposed to public view a work of that bulk, stuffed with so much nonsense, so many Tautologies, contradictions, absurdities, and incoherences, since Printing was in use: there is not a Page, scarce a Paragraph, seldom many lines together in the whole Book which contain perfect sense; the Method quite lost in most places, the whole Discourse like a body whose members are dislocated, or out of joint: as if it had been tortured upon the rack, or wheel, so that the parts cohere like the Hammonian sands, sometimes whole Paragraphs, whole pages, yea, divers sheets together are wanting, as in the tenth Commandment, where the one half is left out, and half of the ninth is added to supply that defect; and the whole work, so corrupted, mangled, disjointed, falsified, interpolated, and the sense of the Author so perverted, that the Author might well say of the Publisher with the Poet, Quem recitas mens est, etc. At male dum recitas incipit esse tuus; the Book was his at first, but by this strange Metamorphosis, the Publisher hath made his own.  
That the world therefore may not be longer abused by a shadow obtruded for the substance, here is presented the Authors own Copy, revised and compared with divers other manuscripts, which though it were not perfected by himself, nor intended for public use, yet being the only Copy he had, as is acknowledged under his hand in the beginning of the Book, and containing many Marginal Notes, and alterations throughout the whole made by himself in his latter years, as it seems, it may well be thought to contain the mind and sense of the Author more fully, than any of those Copies in other hands. This coming into the hands of one of those, to whom the perusal of his papers were committed, who was informed of the wrong done by that other Edition, and that a more perfect one was intended and desired, out of his love to the memory of the deceased Author, and his eminent zeal for the public good, considering of how great use the work might be, he was easily induced to part with it for so good a purpose, whereupon by an able, industrious and worthy Gentleman, who hath otherwise deserved well of the public, and had some relation to the Author whilst he lived, the work was taken in hand and revised, the sense in many places restored, defects supplied, and the whole discourse brought into a far better form, then that wherein it had formerly appeared. But considering that to purge this Augaean stable, and to restore a work so much corrupted, and whose best Copies were imperfect, was no easy work, and that it contained such variety of all kind of Learning, both Divine and Humane, that he who would revise it, must not be a stranger to any, and that many Eyes may see more than one, such was his Ingenuity and Modesty, that he was willing and desirous to have the whole again revised, and brought to the touch, by some other, who as he conceived, might have more leisure and abilities than himself; whereupon it was again resumed, and after much labour & travail, was at length brought to this form, wherein it now appears: wherein, that the Reader may know what is performed in this Edition, he shall find.  

1. The true sense and meaning of the Author (the chief thing to be looked after in the publishing of other men's works) restored in many thousand places, which were corrupted & mistaken, whereby the Author was made to speak contrary to what he thought, as if he had seen some vision after his death, to make him change his Judgement in his life time. This, as it was a work of much difficulty, requiring both time and study, by diligent comparing of places, weighing of Antecedents, and Consequents, viewing several Copies, and consulting with the Authors quoted, etc. so the Reader will find no small benefit thereby, arising from this Edition.  
2. The Method is here cleared, which was in a manner quite lost in the former Edition, and without which the Reader must needs be in a Maze or Labyrinth. This being the chief help to memory, & conducing much to the understanding of the matter.  
3. Many Tautologies, and needless Repetitions of the same thing are here cut off, and those many great defects, wherein divers Paragraphs, Pages, and whole sheets were formerly wanting are supplied and added.  

4. Whereas in some passages the sense of the Author might seem obscure or doubtful, and not to agree so well with his judgement, expressed in his other works, composed in his latter and riper years; his meaning therefore is cleared and vindicated, by adding his latter thoughts, upon the same points, which are either collected out of his other works, which were perfected by himself, or the Reader referred to those other places, where he may be more fully satisfied. And where some things are omitted, or but briefly touched, a supplement is made out of his other works, or where it could not be had out of them, there is added what was needful to be supplied without prejudice to the Author, and what is conceived agreeable to the declared Doctrine of the Catholic Church of Christ, and of this Church in special; which (that the Reader may distinguish it from the words of the Author) is put in a different Character, save where, by mistake the same letter is used.  
And here, as in some other points, so in particular about the Sabbath, wherein the Author might be mistaken by many of both sides, out of his other works compared with this, here is declared what his Opinion was in that Controversy; and that it was no other, than which I conceive to come nearest to the truth) that as the symbolical rest, proper to that Nation, is abolished, so the substance of the Precept is moral, and that the seventh day was hallowed by God for a time of public worship from the beginning, in memory of the Creation, by positive Divine Law, obliging all mankind; Instead whereof the Lords day is set apart for the day of public worship, by the Apostles, as extraordinary Legates of Christ, in memory of the Resurrection, which is to continue unchangeable to the end of the World. This, as it is showed out of the Authors other writings, so for the more full clearing of all questions upon this subject there is added a large discourse, containing the whole Doctrine of the Sabbath and Lords day, laid down in seven Conclusions, Chap. 7. in Com. 4. wherein I conceive, there is some thing offered, which may giuc some satisfaction to those that are moderate of both sides.   
5. For the better help of the Reader, every Commandment is divided into Chapters, and the Sum or Contents of each Chapter, with the method how they stand, are prefixed to every Chapter or Section. All which Contents, together with the Supplements or Additions, are set together at the beginning of the Book, that so the Reader may at once have a general Idea of the whole Book, and of what is handled in each Precept, and so may the more easily find any thing he desires to read, without much Labour or enquiry.   
Thus the Reader may in part conceive, what is done to render this work the more useful to him. And if the stile be not so accurate and exact, as in the Authors other sermons, he must consider, that as it was not polished by the Author, nor fitted by him for the Press, and that in the revising thereof, there was more regard had to the matter then to words; so having passed through divers hands, it cannot seem strange, if some incongruities of speech do still remain: Errors we know of one concoction are not easily corrected in an other, and waters will contract some tincture from the Minerals through which they pass: besides that, the errors and mistakes of the Printer, which could not easily be prevented, may in many places obscure or pervert the sense. Let this therefore be taken in good part, which is intended for the public good, and what shall be found needful to be corrected (as who can walk in so rough a path and never stumble) shall God willing be rectified in the next Edition; in the mean time make use of this, and if it shall contribute any thing to promote the practice of Religion, which is the scope of the work, the Publisher hath the fruit of his Endeavours and ends of his Desires; who desires further, the benefit of their Prayers, that shall reap any benefit by his Labours. 
In this Preface, Page 3. line 17. read asserting. l. 33. r. Laws. l. 38. r. wallows. p. 4. l. 11. r. they. p. 5. l. 10. r. Basilides. l. 21. for four r. some. p. 6. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 8. l. 15. r. where. l. 34. d. first. p. 7. l. 19 r. truer. In the ensuing Page del. Exposition of the.    

AN INTRODUCTION To the Exposition Of the DECALOGUE.  
Containing certain General pracognita about Catechising, Religion, the Law. etc.  

CHAP. I.  
1 That Children are to be taught and instructed in Religion proved out of Heathen Philosophers, out of the Law, the Gospel. 2 That this instruction ought to be by way of Catechism. What catechising is. How it differs from Preaching. Reasons for abridgements or 〈◊〉 of Religion. Catechising used in all ages; Before the flood, After the flood, Under the Law, Under the Gospel, After the Apostles, In the Primitive Church. Reasons for this custom of Catechising.  
BEfore we proceed to the ensuing Catechism, we will first premise something concerning the necessity of Catechising Youth, and the duties of the catechised, by way of preface. And for this we have sufficient warrant, not only humane, but divine also.  
Clemens Alexandrinus (Tutor to Origen) intending to write his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or three books of Pedagogy, or instruction of Children prefixed before it, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or admonitory Oration. And cyril Bishop of Jerusalem writing twenty four several Catechisms, in the front of them, hath a preface which maketh up the twenty fifth, which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Introduction, or Preface, And both these are built upon the example of King David, who being at one time (among others) determined to catechise Children, calls them to him, saying, Come ye children and hearken unto me, and I will teach you the fear of the Lord; a 
Psalm. 34. 11.  plain preface before catechising. The like introduction did his Son make. Hear, O ye children, the Instruction of a father, and give ear to learn understanding. 
Pro. 4. 1.  So that you see our warrant for an introduction, or preface.  
Now out of these texts, three points naturally arise. 1. That it is a thing not only pleasing to the Lord, but also commanded by him, that children be instructed in the fear of God. 2. That their teaching must be, by way of catechising. 3. What is required of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the catechised, that the catechising may be fruitful, and not in vain viz. to come and hearken, or give ear.  
There have been some, of opinion, (as may be seen, as well in the writings of the Heathen, as in the story of the Bible) that Religion should not descend so low as to children, but that they are to be brought up licentiously and allowed liberty while they are young, and not to be instructed, before they come to riper years, and then they should be instructed in Religion.  
1. The heathen tell us of that, 〈◊〉 is in the beginning of the Philosophers moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a young man is not a proper and fit Auditor of Moral Philosophy. And it was the Orator's opinion in his defence of Caelius, Dandum est aliquid 〈◊〉, 〈◊〉 deferbuerit. Liberty is to be given to 
Cic. pro M. Caelio.  Youth, till its heat be abated. And one of their Poets. Qui deos voluptuarios 
〈◊〉.  contempsit juvenis, is aut amabit, aut 〈◊〉 senex. He that despiseth pleasure, while he is young, will either dote or be mad, when he comes to be old.  
To answer this (we say,) that if there were any weight or moment, in the authority of the Heathen, the whole consent, and practise of them in general, were to be preferred, before some few men's opinions. And, for their practice, it is certain, that catechism or instruction of youth, was ever in use among the Gentiles, for we find in Porphiries questions upon Homer, this saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These things we understand by the instruction of our childhood. And Salons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred admonitions, learned by Eschines, showed that it was usual in Athens for youth to be taught. The history also of the Heathen, makes it plain, that their children were instructed, and so dealt with; for it was a custom among them, not to poll their children's heads, till they were instructed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred admonitions: from which time they were allowed to carry tapers in their shows and festival solemnities, & then were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Torch or Taperbearers. Phocylides also saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is necessary, to teach a child while he is young, to do well. And 〈◊〉, in his golden verses, and Plutarch in his book of the education of youth, and Plato in Euthym. are all of the same opinion.  
Concerning that which Aristotle hath in his morals, it must be acknowledged, that he meant, the 〈◊〉: & non 〈◊〉 〈◊〉 quod fieri debuit: else, he is to be called back to his the Rep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. It is expedient for little children to be 
Lib. 7. cap. 17.  drawn from evil speeches and sights, which may hinder their proceedings in virtue: and it is his rule further, that it is necessary, to teach them, assoon as may be, all things that are good.  
Lastly, against the Orator, standing at the bar, and pleading for his fee to excuse 
de divinat. 4  a lewd young man, his own serious 〈◊〉 are to be alleged, Refrenanda & 〈◊〉 
Offic. l: 1.  est, etc. & maxim haec aetas a libidinibus & voluptatibus arcenda est. This age (meaning youth) is most 〈◊〉 to be kept from lust's 〈◊〉 pleasures. And in another place he is of a flat contrary opinion to his first. Qui adolescentum 〈◊〉 ignosciputant 〈◊〉, falluntur, propterea, quod aetas illa non est impedimento 〈◊〉 studiis. They are much 〈◊〉, that think way should be given to 
Ad Herenn. 4  the licentiousness of young men, because that age is no let or hindrance to good learning.  
In the Scriptures there are two places, that discover some to be of the same opinion. 1. Pharaoh being requested by Moses that the Israelites might go with 
Exo. 10. 9  their children to worship the Lord, makes a scoff at the motion, and saith: Not so, go ye now, that are men: as though religion pertained not to children; 2. In the Gospel when children were brought to Christ to bless them; the disciples not only forbade them, but rebuked them, that brought them, as if 
Mat. 19: 13.  Christ and children had nothing to do with each other. 
〈◊〉. 18. 15.   
For the first we see that Moses stands stiffly to his proposition, and 〈◊〉 not accept of Pharaohs offer for the elder, except the younger might go also.  
For the second, our Saviour opposeth his disciples, and commandeth them not to hinder, but to suffer and further their coming to him, telling them that the 
Maa. 15. 9  kingdom of heaven belonged aswell to them, as to elder people, pronouncing those accursed, that should keep them from him, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay a stumbling block before them by ill example.  
That instruction is most necessary for children may be proved out of the Law.  

1. The Law was not only given in respect of those of riper years, but to the younger sort, and that to cleanse their ways: as the Prophet David speaks. 
Psalm. 119. 9   
2. The Jews observe, that there is mention made of children three times in the Decalogue, and of these three places, two of them are directly set down, for 〈◊〉 children in duties of Religion, as in the observation of the Sabbath, and honouring Parents, one in each Table.  
3. Again God in the same Law gave commandment to Parents, to inform and 
Exod. 12. 27.  〈◊〉 their children, why the Passeover and other religious ordinances were commanded. Yea though children shall not ask of their Parents, yet God 
〈◊〉. 6. 21.  layeth a charge upon them to see their children instructed in his Laws. And whereas many hold it not material or to be regarded what children do, and that 
7  they are not to be examined and censured for their childish acts, though wanton, and wicked, the Holy Ghost confutes such people by the Wise man, who saith, 〈◊〉 semi is suis (as some translation hath it) even a child is known by his doings, whether his work be pure, and whether it be right. 
Prov. 20. 11.    
2. And as God would have 〈◊〉 instructed in his Laws, so if when they are taught 〈◊〉 admonished, they refuse good counsel, it will fall out, that such as are evil affected and obstinate, he means to destroy, as in the case of Elies' sons, who harkened not to the voice of their father, because God would 〈◊〉 them: 
1 Sam. 2. 25.  and of the forty two children of the city of Bethel, who were devoured by Bears, for mocking the Prophet Elisha. Whereas on the other side, God gives 
2 Reg. 2. 24.  a blessing to such children, as are willing to be instructed, in his fear, and the ways or his commandments.  
3 To this, the Hebrew proverb may be added. There are to be seen in 〈◊〉 souls of all sizes: that is, death (the reward of sin) seizeth upon the young as well as upon the old, and the young as the old shall be judged by their works. I saw the dead (saith saint John) small and great, stand before God, and they 
Rev. 20. 12.  were judged according to their works.  
4. Again from the gospel, Exemplum dedi vobis, I have given you an example, 
John 13. 〈◊〉.  saith our Saviour, of whom the Divines rule is. Omnis actio Christi 〈◊〉 nostra est, Every action of Christ is for our instruction. And he hath left an example 
Luk. 2. 46.  and precedent for children: in that at twelve years of age he was found in the Temple with the Doctors, both hearing and ask them questions, and so submitting himself to Catechising.  
5. When the chief Priests and Scribes were sore displeased at the children that 
mat. 21. 15, 16  cried Hosanna to our Saviour: he approved of their song of praise, and quoted a text for their justification out of the Psalms. Out of the mouth of babes and 
Psalm. 8. 2.  〈◊〉 hast thou perfected praise, and upon that act of theirs, one saith, Non minus placet Hosanna puerorum, quam Hallelujah virorum, The Hosanna of children pleased Christ no less, than the Hallelujah of men.  
6. In the gospel, Christ's charge to saint Peter, was not, to feed his sheep only 
John 21. 15.  but his lambs also, and his lambs in the first place: because the increase of the flock, depends chiefly, upon the forwardness and thriving of the lambs: for they being 〈◊〉 〈◊〉 and looked to, less pains will be taken with them, when they come to be sheep.  
7. When thou vowest a vow (saith the Preacher) defer not to to pay it. All 
〈◊〉. 5. 4.  stipulations and solemn promises, must be performed assoon as we can. But in our Baptism we made a vow, to learn the fear of God; therefore we are to perform it, in the prime of our youth: and the rather, because, whereas by the direction of our Saviour, the disciples were to teach and baptise, yet in singular 
Math. 28. 〈◊〉  favour to the children of the faithful, this privilege is given, that they first may be baptised and then taught. 〈◊〉 saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God hath set it in the second place, do not thou set it in no place. It should be first, therefore as soon as may be. 
In ep. 〈◊〉. tract. 3.   
Saint Augustin saith. Quare 〈◊〉 Magister extrinsecus, 〈◊〉 sit intus. To what purpose is it, to have an instructor, or teacher outwardly, if he be not within also. And 〈◊〉 when we come to age, there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a casting off, and rejecting of government, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a change of the governor. Seeing then that children must have teachers and governors within them, before they be freed from Tutors and governor's without them, it is necessary that we begin to teach them betimes, lest at the quitting them from the outward, they have neither the inward, nor the outward; but be like the sons of Belial, that is, be under no yoke, nor government at all.  
9 The very Heathen, could see an aptness, and disposition in their children, to vice, and we may perceive their inclinations, and propensity to profane and scurrilous jests. Therefore, we are to take the advantage of their dispositions betimes; and to employ and exercise them in things that are good, to which (if they be well ordered) they will be as apt, as to bad. For no doubt, but if children can say of themselves, Bald-head to Elisha, they may be easily taught, to say Hosanna to Christ.  
10. That time is ever, to be taken, which fitteth any thing best: but the time of youth is most fit, to learn, in respect of the docibility of it: They are like to a new Mortar, which savoureth most of that spice, which is first beaten in it: and to a new vessel; that retains the sent of the first Liquor, which was 
〈◊〉.  put into it. Quo semel est imbuta recens servabit 〈◊〉, Testa diu. As also, in respect, that this age is free from those cares, and passions, which the world infuseth into men of elder age, as ambition, malice, adultery, covetousness and the like, which have been great remoras, and impediments in matters of religion, to those of riper years. So much for the time when, now for the manner how children are to be 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will teach or catechise you, saith David, in this text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
2  Although an argument from the name proveth little, yet 
〈◊〉. 34. 11.  it explaineth well: the English and the Latin follow well the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
The Etymology  which seemeth also to be proportioned from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iterate or to do any thing the second time, or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth first acuere, to whet, or sharpen, to make it the fitter to enter. And 2. repetere to go over and over, the same thing, as we use to do with our knives upon a whetstone; And in both these, are contained the duties both, of Catechist, and Catichized. Of the first, by making his doctrine, the easier to enter, by giving it such an edge, by a perspicuous method; as that children, may not only understand, but carry away also, what he delivereth to them: of the later, by often going over that, which he is taught, as a knife doth a whetstone, and to repeat and iterate it, till he have made it his own. So that we see, that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to resound, is included, an iteration, from which word, we have our Echo in English. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed to sound the last syllable, and such sounders happily, there are enough: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sound the whole, after one again. And such is the repetition which is required, of the right and true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young catechised Christians; and those places, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that give the whole verse or word again.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
The 〈◊〉. Clemens.  Catechism is the doctrine of Godliness or Religion first declared by the Catechiser to learners, of which afterwards account is given by the learners, to their instructor. And it is thus distinguished from Preaching.  


1. Preaching, is a dilating of one Member, or point of Religion into a just Treatise.  
Catechising, is a contracting of the whole body of Religion, into an 〈◊〉 or Sum.   
2. Preaching is applied, for the capacity of all sorts of people, old and young. Catechising is appointed only for the younger sort, and those which are ignorant.  
3. In Preaching, there's no repetition, required from the Auditors.   
In Catechising, an account, or repetition, is to be exacted from the Catechised.  
Now upon these differences, 3 things are to be considered, or 3. queres are to be made.  

1. By what warrant Abridgements or Sums are made.  
2. What we have to warrant teaching of children, by way of Catechising.  
3. Upon what grounds, answers are to be made by the Catechised.   
1. The warrant for the first we have from Christ himself, who in his answer 
Matth. 22. 〈◊〉.  to the Lawyer, reduced the whole Law under two heads, The love of God and our neighbour.  
2. Again, our Saviour catechising Nicodemus, made an Epitome or Abridgement 
John. 〈◊〉. 16.  of the Gospel, under one head. Sic Deus dilexit Mundum, So God loved the world, that he gave 〈◊〉 only begotten Son, that whosoever believed on him, might not perish but have everlasting life.  
3. Solomon also, in his book of the Preacher, reduceth the whole duty of 
〈◊〉. 12. 13.  man into two heads, 1 fear God, 2 and keep his commandments.  
4. Saint Paul in his speech to the Elders of Ephesus, draweth the principles 
Acts 20. 21.  of Religion, to these two; 〈◊〉 and Repentance. Repentance towards 
Hebr. 6. 1.  God, and faith towards our Lord Jesus Christ. And in another place. Repentance from dead works and faith towards God.  
5. The 〈◊〉 are of opinion, that teaching by way of Sum, is meant 
2. Tim. 1. 13.  by Saint Paul, when he speaketh of the form of sound words, and of That form 
〈◊〉. 6. 17.  of Doctrine, and the proportion or analogy of faith. 
12. 6.   
6. Lastly, 〈◊〉 (we know) have their 〈◊〉, Lawyers their 〈◊〉, Philosophers Isagoges: and therefore Divines may have their Epitomes.  
If we demand a reason hereof, our Saviour showeth us one, that we may 
〈◊〉. 22. 37.  be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a dependence, or be able to refer all our readings and hear to certain principal head, thereby to enclose or limit our study. And the Rabbins say, that the 2 heads (to which Christ reduced the Law and the Prophets) were 〈◊〉 legis, an hedge of the Law, containing the heads of the general doctrine, lest we should wander in infinito campo, in too large a field, and so waver.  
Clemens calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 basis, a foundation or groundplot, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first or rough draught of a Picture.  
And as these abridgements are for our shorter, so for our more easy attaining to the knowledge of that, which may 〈◊〉 us to salvation. And such were the sermons of the Apostles, when they baptised so many hundreds in one day. Concerning which it is well aid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Thanks be to our blessed God who hath made necessary doctrines compendious, and doctrines which are not compendious, not so necessary. But here we must take with us a double Proviso.  

1. That we remain before God's judgement seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexcusable, 
2. Pet. 3. 〈◊〉.  if we seek not his knowledge, being made easy by a short compendium. 
1. Cor. 14. 20.  
Eph. 1. 13.   
2. We must grow in grace, and in the knowledge of Christ: And we must not be (ever) hildrens, but men in understanding. And after we have heard the word of truth (so compe diously delivered) we must trust and believe in it, being the Gospel of our salvation.   
We are not to 〈◊〉 at a stay, but proceed and profit every day, and make progress 
〈◊〉.  
John. 5. 〈◊〉.  in our knowledge: for as there are places in scripture (as is before said) where every lamb may wade; so are there also deeper places, where an 〈◊〉 may swim. We shall never be so perfect, as to be free from 〈◊〉 〈◊〉, Search the scriptures.  
For teaching children by way of Catechising is no new thing. 1. It is warranted 
2  even before 〈◊〉 flood. The offerings and sacrifices of 〈◊〉 and Abel are 
〈◊〉. 〈◊〉. 3, 〈◊〉.  a strong argument to induce our 〈◊〉, that they had been instructed by their father Adam, in matter of Religion. And though the word was yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written from the Creation, till after the flood, yet God's worship could not have continued, had instruction ceased and not been used.  
2. After the flood (in the time of Abraham) the scripture beareth witness, 
Gen. 18. 17.  that he taught his children and family the fear of the lord Ab condam 〈◊〉 ab 〈◊〉? saith God, shall I hide 〈◊〉 〈◊〉 the thing that I will do? for 
19  I know him that he will command his children &c and they shall keep the way 
17. 1.  of 〈◊〉 Lord. And what he would teach them is evident, by the sum 〈◊〉 the Law delivered to him by God. Ambula coram me etc. Walk before me 
18. 18.  and be perfect. As also by the sum of the Gospel. In thy seed shall all the nations of the earth be blessed. 
22. 18.   
Th' fruits of this catechising and the effects thereof appeared first, in his son 
Gen. 24. 63.  Isaac. The tex saith, Et exiit Isaac ut oraret in agro vesperi, and 〈◊〉 went out to pray in the field at eventide, And secondly, in his servant, who 〈◊〉 he 
12.  undertook his master's business, 1. began with prayer. 2 he ended with prayer and thanksgiving for his 〈◊〉 success, 3 showed his care in performing his 
27.  Master's busin sse, he would not eat, though he had traveled far, until he had declared his message. 
33.   
3. And as this appears in Adam concerning the instruction of his children before the flood, and in Abraham after it, and 〈◊〉 the Law: so it is not to be doubted but that there were divers other godly men, in both ages, that successively 
〈◊〉 14.  instructed their children, receiving it as a duty by tradition, so to do. For there is no writing extant till Moses time, though it appears by Saint jude, that something was prophesied by Enoch, who was the 7th from Adam; and that the story of Job seems to be more ancient than that of Moses life and actions though the Church place Moses first, to whom by tradit 〈◊〉 was conveled the story of former times, and perhaps Moses his story might be first written.  
4. Besides the divine goodness so disposed, that no age from the 〈◊〉 to the time of Moses, should want some godly men, successively to deliver his will to their child en. As before the flood 〈◊〉, Seth, Enos, Kenan, 〈◊〉, 〈◊〉, Enoch, Methusalem, Lamech, of which number Adam and 〈◊〉 〈◊〉 the whole time from the Creation to the flood, which fell in the year of the world 1656. For Adam lived 930 years, And Methusalem 969. and 〈◊〉 in the year of the deluge. So that Methusalem living 243 years with Adam, must needs be well instructed by him, concerning all points of Religion, and that (no doubt) 〈◊〉 his youth, as also were they that were born between them.  
5. After the deluge God sent into the world many excellent men also before the Law. As Noah, Sem, Arphaxad, Sale, Heber, Peleg, Reu, Serug, Nachor, There Abraham, Isaac, and Jacob. and no doubt, (〈◊〉 it appears that Abraham instructed his family) but that he also received instruction from his Parents, 〈◊〉 his from theirs before them. For Noah lived 950 years, and was 600 years old at the time of the flood: and no question, but he was well instructed, by conversing with so many fathers of the first age of the world. And his son Sem lived many years with him, being born 98 years before the deluge and therefore wanted no documents. Now for the posterity of Abraham, we find 〈◊〉 〈◊〉 was grandchild to 〈◊〉 (by Levi) as Jacob was to Abraham, and li: ved many years with his father Levi, and his grandfather Jacob, and benig grandfather to Moses, it is Probable that he with his son Amram 〈◊〉 Moses in God service as their predecessors had instructed them. And thus much for the time before the Law written.  
6. Under the Law, immediately after it was given, God gave command to the 〈◊〉 to instruct their children. And that four several ways,  

1 They were to teach them diligently. The word [teach] there, in the original signifies to whet, or sharpen, which by the learned is expounded to 
〈◊〉. 6. 〈◊〉.  〈◊〉 rehearsing.  
2. They were to confer and talk with them, about the Law, in the house, 
Deut. 6. 8.  morning and evening, and when they walked with them abroad.  
3. They were to bind the commandments for signs upon their hands, and 
9  as frontlets before their eyes, that their children might continually take notice of them.  
4. Lastly, for the same intent and purpose, they were commanded to write them upon the gates and posts of their houses. 
Psal. 34. 11.    
7. The practice of this (after the law made) we may see in David, who, in the Text before quoted, saith, Come ye children, harken unto me, and I will teach you, etc. and more particularly towards his son Solomon, as he professeth himself. I was my father's son (saith he) tender and only beloved in the sight of my 
Pro. 4. 3. 4.  mother, and he taught or catechised me. And this he did not only as he was Pater-familias the father of a family, but as a Catechist in public before the people. And thou Solomon my son, know thou the God of thy father, and serve 
1 Chro. 28. 9  him with a perfect heart. Nor did Solomon discontive this practice, for he instructed his son Rehoboam at large, as may be seen in his first seven chapters of 
2. Reg. 12. 2.  his Proverbs. So was young king Jehoash instructed by Jehoiada the high Priest.  
8. Under the captivity and after (because there are no examples in writing 
Susan. 3.  extant in the Scriptures, but that Apocryphal of Susannae, of whom it is said, that she was instructed by her parents in the law of Moses) we must repair to the records of Josephus, who affirms that there were never less among the 
L. 1. Antiq.  Jews, 〈◊〉 four hundred houses of catechising, where the law and the Talmud were expounded. And it is recorded that there was an act made at Jerusalem, that children should be set to catechising at the age of 〈◊〉 years; whereunto Saint Paul seemeth to have relation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechised out of the 
Rom. 2. 18.  Law.  
9 Under the gospel, there is an express precept or commandment to Parents, 
Eph. 6. 4.  not only to enter their children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to bring them up in nurture and admonition. And it was Saint Paul's practice, as you may see by a 
1. Cor. 14. 19  passage to the Corinthians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I may catechise others.  
We find three eminent persons noted to us in Scripture, that were catechumeni catechised.  
The first was Theophilus, of whom Saint Luke testifieth; It seemed good 
Luk. 1. 3, 7, 8.  to me (saith he) to write to thee in order, that thou mightest know the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which thou wert catechised or instructed.  
The second was Apollo's, of whom also Saint Luke gives this commendation, 
Act. 18. 24.  that he was mighty in the Scriptures, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man 
25.  was catechised or instructed in the way of the Lord.  
The third was Timothy, of whom saint Paul testifies, that he had known the 
2. Tim. 3. 15.  the Scriptures from a child. And in one place mention is made both of the 
Gal. 6. 6.  Catechist and Catechised. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  
After the Apostles times the first Catechist of any fame, was the Evangelist Mark in Alexandria, after him Pantenus, than Clemens, Origen, Cyril of Jerusalem, Gregory Nyssen, Athanasius, Fulgentius, S. Augustine and others. And that there were catechumeni in the Church in all ages, may appear by the canons of divers Counsels.  
Hegesippus (converted from Judaisme to Christianity) in his Ecclesiastical story reports, that this work of catechising wrought so great effect, that there was no known commonwealth inhabited in that part of the world, but within forty years after our saviours passion 〈◊〉 superstition was shaken in it, by Catechising So that Julian the Apostata, the greatest enemy that ever Christians had, found no speedier way to root out Christian religion, then by suppressing Christian schools and places of catechising: and if he had not been as a Cloud that soon passeth away, it might have been feared, that in a short time he had overshadowed true Religion.  
1 And when Catechising was left off in the Church, it soon became darkened and overspread with ignorance. The Papists therefore acknowledge that all the advantage which the protestants have gotten of them, hath come by this exercise: and it is to be feared that if ever thy get ground of us, it will be by their more exact and frequent Catechising then ours.  
3. Concerning the third quaere. The reasons why this custom of catechising by way of question and answer, hath ever been continued, seem to be these.  

1 Because of the account every one must give. Our Saviour tells it us. reddes 
Mat. 36. 12.  rationem, we must render an account. And every man will will be most wary in that for which he must be accountable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2 Because we are all, young and old, to give an account of our faith. Be ready (saith Saint Peter) always to give answer to every one that asketh you a reason 
1 Pet. 3. 15.  of the hope that is in you, a solid reason, not a phanatique opinion.   
And by this we shall be the better fitted to these four necessary duties 1 of examining 
1 Jon. 4 1.  the doctrine we hear.  

2 Of examining ourselves before we hear the word, and receive the sacrements. 
1 Cor. 11. 28  
2. 13. 5.   
3 Of admonishing our brethren, which we cannot do, unless we be fitted 
Ro. 15. 14.  with knowledge.  
4 Of adhering to the truth. Because being children we do imbibere errcres, ergo exuendi sunt et induendaveritas, we drink in errors, which must be shaken of, and our loins must be girt with truth.   
The Heathen man adviseth us, that in all our actions we propound to ourselves 
Eph. 6. 14.  Cui bono. What good will arise by that we go about? In this certainly the fruit is great, divers ways.  

1 It will be acceptable to God to spend our hours in his service. 
Ro. 12. 1.   
2 We shall learn hereby to know God and his son Jesus Christ. Whom to 
John. 17. 3.  know is life eternal.  
3 It will procure length of happy days in this life. 
Deut. 11. 21.   
4 Lastly the fruit of it is holiness, and the end everlasting life. 
〈◊〉. 6. 21.    
Now 〈◊〉 the fruit is so great, we are to take especial care, that the hours we spend in this exercise, be not lost, and so we be deprived of the fruit. For as in natural Philosophy it is held a great absurdity, ut aliquid frustra fiat, that any thing be done in vain, or to no purpose, and in moral ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there be a vain and fruitless desire, so in divinity much more. S. Paul useth it as an argument to the corinthians to prove the resurrection, that if there should be none, than both his preaching and their faith were in vain. And in another place, he did so forecast his manner of the conversion of the gentiles ne fort currat in 
1 Cor. 15. 4.  vanum, lest he might run in vain Therefore as the same Apostle desired the Corinthians, 
Gal. 2. 2.  not to receive the grace of God in vain: so are we to be careful, that 
2 Cor. 6. 1.  we hear nothing in vain, lest we be like those in Jeremy, that let the bellows 
Jer. 6. 29.  blow, and the lead consume in the fire, and the founder melt in vain, upon which place saith the gloss, that all pains and labour which is taken with such people is in vain and lost.  
But the word of God cannot be in vain in three respects.  

1 In respect of itself.  
2 In respect of the Catechist.  
3 In respect of the Catechised.   
1 In respect of itself it cannot be in vain. For God himself maintaineth the contrary. 
Esa. 55. 10. 11.  As the rain cometh down (saith he by the Prophet) and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour, and bread to the eater. So shall the word be that goeth forth out of my mouth, it shall not return to me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I send it.  
2 Nor can it be in vain, in respect of the Catechiser, or him that delivereth it. I have laboured in vain (saith the Prophet) I have spent my strength for nought and in 〈◊〉: yet surely (mark that) my judgement is with the Lord, and my work with my God. The pains which the Catechiser takes, is not in vain, because God (seeing he hath done his part) will accept of his endeavours, though his 〈◊〉 reject and 
Esa. 49. 4.  〈◊〉 them. And if the son of peace be there, 〈◊〉 peace shall rest upon him, if not redibit ad vos, it shall return to you again, saith Christ to his disciples. And the Apostle 
Luk. 10. 6.  most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are unto God a sweet savour of Christ, in them that are saved, and in them that perish. Therefore we ought to be very careful 
2 Cor. 2. 15.  how we behave ourselves in hearing.  
3 Lastly, it cannot be in vain to the Catechised. If we come to hear with a good 
Mat. 13. 23.  intent, the spirit of God takes order, that the word shall be profitable, and fruitful, like good seed sowed in good ground. And to this purpose it is, that Saint Gregory saith. Cum verbiboni auditores 〈◊〉, pro reficiendis eis majora doctoribus intelligentiae dona tribuuntur: 〈◊〉 enim Doctori verbum Dominus pro gratia tribuit auditoris. 
in 〈◊〉.  When hearers come with a good appetite to hear the word, the teachers are enabled with 〈◊〉 gifts of understanding. For ost-times God gives his word to the teacher, in favour of the hearers.   

CHAP. II.  
The duty of the catechised. 1. To come, and that 1. with a right intent, 2. willingly, 3. with preparation, which must be, 1. in fear, 2. by prayer. Other rules for coming, 1. with fervency, 2. with purity of heart, 3. in faith, 4. frequently. The second duty to hear or hearken. The necessity of hearing. The manner, 1. with reverence, 2. with fervour of spirit, 3, with silence, 4. without gazing. 5. hear to keep. How the word must be kept in our hearts, 1. by examination, 2. by meditation, 3. by conference.  
Now that it may be the more fruitful, two duties in this text are required of them: 
The Duty of the Catechised  〈◊〉, et auscultare. To come, and to hear, or hearken. It is the nature of the Holy Ghost, to comprehend and comprise many things in few words, much matter in short speech.  
〈◊〉 come, The first duty required is, to come to Church. Our presence must be the 
psalm. 122. 1.  first part of our Christian obedience. I was glad (saith the Psalmist) when they said 
Esa. 2. 3.  unto me, we will go into the house of the Lord. And the Prophet saith, many people shall go and say, Come and 〈◊〉 us go up into the mountain of the Lord. The Jews have a proverb, Blessed is he that dusteth himself with the dust of the Temple. Alleging that of the Psalmist, One day in God's Court is better than a thousand. 
psalm. 84. 10.   
1 And yet our coming to Church will avail us little, if we come as they did of 
Esay. 29. 13.  whom the Prophet speaks, that is for fashion's sake, fear of punishment, disfavour 
11  or the like, rather than for any good will we have to come thither. For to such the word shall be (as the same Prophet tells us) as a sealed book that cannot be opened. Therefore if it stood in our election, and that all censures, and rubs were removed, that we might be at liberty, to come or stay at home, yet are we to come, and to come well affected, because the Holy Ghost hath said, Venite come. For to come only at Gods call, and not well qualified, is no more than the Centurion's servant did at his command; therefore in so coming we shall do God no great service.  
The people went three day's journey into the wilderness after Christ. And there 
Mar. 8. 2.  were some that heard Saint Paul, while he continued preaching till midnight. But 
Act. 20. 7.  our coming and hearing will little avail us, if it be not with a good intent, for even 
psal. 105. 31.  the flies, lice, grasshoppers and caterpillars came at God's commandment.  
2 But we are not only to come, but to come Libenter with a willing mind, to be bettered by our coming, not to hear news, as the Athenians, nor as 〈◊〉 to Christ, 
Act. 17. 22.  hoping to see some miracles done, but diligenter & ardenter with diligence and zeal. 
Luk. 23. 8.  Saint Augustine calls the people's act of following Christ three days in the wilderness, Monstrum diligentiae, a diligence more than ordinary. We must be like those, that to hear the Apostles resorted daily and with gladness to the Temple; and, 
Act. 2. 46.  (in Solomon's phrase) wait daily at his gates, and at the posts of his doors to hear; 
Pro. 8. 34.  that is without weariness or intermission. 〈◊〉 saith, Non sunt istae institutiones, sicut homiliae, These Catechizing are not as Homilies, for if we miss a sermon, we may redeem it again, but if we miss this exercise, we lose much benefit. It is compared to a building, of which, if any one part be wanting, the whole edifice must 〈◊〉 be unperfect. Therefore we must follow the Apostles counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and redeem the time, for the neglect of 
Ephes. 5. 16.  this duty cannot be excused by multiplicity of business, for though a provident care 
Mat. 22. 5.  be lawful, yet when it hinders us from coming to God, it 〈◊〉 sin. Nor can pastime privilege us, for there's no other reason given that Esau was evil, but that he 
Gen. 25. 7.  was a man of the field, or lived in the fields, and loved his game and pleasures. And it was 
Exo. 32. 6.  the Israelites fault; Sedebat populus edere, surrexit autem ludere, the people sat down to eat, and rose up to play. This was spoken to their reproach and infamy. And therefore it is well said of One, Mens otiosa nihil aliud cogitare novit, quam de escis, aut quam 
Leo.  de ventre, an idle man thinks of nothing but his belly. And another, Nihil in sancto 
Higher ad Demetr.  proposito otio deterius est, nothing hinders holy intentions more than 〈◊〉. Nor the spirit of sloth. The Prophet tells the Jews, The Lord hath covered you with a spirit of slumber, and hath shut up your eyes. If a man have not a mind to go to 
Esa. 29. 10.  this exercise, it will not excuse him, he must rouse up himself, and remove all impediments. But if sickness seize upon us, or some extraordinary occasion, that cannot be avoided, necessitates us, and keeps us back at any time from this duty, we are to follow the Apostles rule before mentioned, and redeem the time by our better future diligence.  
3 Now forasmuch as we know, that every comer is not welcome, but he that 
Mat. 22. 13.  cometh in his wedding garment, that comes prepared as he ought: and that we 〈◊〉 King Hezekiah would not proclaim a solemn passover till the Priests and Levites were 
2 Chr. 29. 34.  prepared: and that King David, though he had taken as good order as he could, yet 
1 Chr 29. 17.  (not confident of the abilities of himself 〈◊〉 his people) betook himself to prayer, that God would prepare their hearts. And that in the gospel the office of John the Baptist 
Mat. 3. 3.  was to prepare the way of the Lord, and to make his paths strait. Lastly that the 
〈◊〉. 12. 47.  servant which prepared not himself was severely punished. We ought to fit ourselves to this duty by way of preparation, for certainly this is a most necessary duty 
Amos. 4. 12  required in every one that desireth to know God. Prepare to meet thy God, saith the Prophet. And Barnabas in his sermon to the Antiochians (the first that were called 
Act. 11. 23.  〈◊〉) exhorted them, that with purpose of heart they would cleave unto the Lord  
And this every one ought firmly to believe, that whosoever intends to be an Auditor must hear upon this consideration to make use of his hearing, in the course of his life, and put in practice what he hears. The Psalmist saith, That a young man must rule 
Psalm. 119. 9  himself according to the word, to the end that he may cleanse his ways. And he, that practiseth not what he heareth, faileth in the first point.  
Our Saviour called the doctrine of the Pharisees Leaven: and Christian doctrine 
Luke 12. 1.  may be called fermentum Christianum, Christian Leaven, whose property is to change 
1. Cor. 5. 6.  the whole lump into its own nature and quality. So if we hear the word of God, it must be leaven unto us, and turn the whole lump into the taste of itself.  
If it be not so with us: but that we hear continually without preparation or practice, there is a bitter place against us, we shall be like roots, bearing gall and wormwood, 
Deut. 29. 18.  bitterness itself. And thus much for the general notion of preparation. Now for the particular, how we ought to prepare ourselves. The Rabbins prescribe forty eight rules to this purpose, which may be reduced to two.  

1. Praeparate in timore, prepare your hearts in fear. Take heed to thy feet (saith the Preacher) when thou interest into the house of God. That is, come not to God's 
〈◊〉. 5. 1.  house, to hear his holy Word, carelessly or unreverently, but with reverence and fear. We are not to come thither as to an ordinary place, but with an awful preparation, as 
Gen. 28. 17.  in God's presence. How fearful is this place (saith Jacob) this is none other but the house of God. And it is fearful in respect of the majesty of God, more fully here then 
Psalm. 2. 11.  in other places, as being the presence-chamber of God, where he will be waited upon 
5, 7  with all due preparation and respect. Serve the Lord with fear, was king David's counsel, and it was his practice too. I will come into thy house (saith he) and in thy fear will I worship towards thy holy Temple.  
2. Another reason that we should be qualified with fear when we come, is, That 
Proverbs. 1. 7.  because (as Solomon speaks) fear is the beginning, or head, and chief point of wisdom, it must needs be the groundwork and foundation of our preparation. The fear of the 
19 23  Lord (as he also) leadeth unto life. It is the high way to all other Christian duties. 
psalm. 85. 9  His salvation (saith the Psalmist) is nigh to them that fear him. It stands us 〈◊〉 
pro. 23. 17  upon to be thus prepared, else the Wise man would have spared this 〈◊〉. Be thou in the fear of the Lord continually.   
In 〈◊〉. Preparation by prayer, is the other main point 〈◊〉 〈◊〉 ourselves, before we come: and indeed it is the salt that seasons all holy duties. King 〈◊〉 (as 
Psa. 〈◊〉.  you heard before) practised it, and began his very prayers with prayer. Let my 
1. King. 8. 9  prayer (saith he) be set forth in thy sight etc. And 〈◊〉 made way by prayer, to the dedication of his Temple. Daniel set his face unto God by prayer, and while he was 
Dan. 9, 3.  in this act of preparation, the Angel was sent to him to let him know, that his petition 
20.  was granted. Solomon prayed to the Lord for wisdom, & you may read that God 
1 King. 3. 9 10  yielded to his request. Cornelius was initiated into the Church by this means: and Saul, by it, of a persecuter became Paul an Apostle for Behold (saith God to Ananias) he 
Act. 10. 9 11.  prayeth. Saint Augustine calls it, gratum Deo obsequium, an acceptable service to God. 
in Math.  And 〈◊〉. Nihil potentius homine 〈◊〉. Nothing more powerful than a man that prayeth. Nemo nostrum (saith Saint Bernard) parvi pendat 〈◊〉 〈◊〉, 〈◊〉 enim 〈◊〉 quod ipse ad quem or amus, non parvipendit 〈◊〉, let none of us make light account of prayyer, for I tell you, that he to whom we pray, doth not lightly esteem of it. For indeed as Saint Peter 〈◊〉 us, God's ears are open to prayers. And 〈◊〉 we see that 
1 Pet. 3. 12.  King David often prepared himself by those kind of prayers, which the fathers call ejaculations, or short prayers, of which the hundred and ninteen 〈◊〉 is full. As, open 
Psa. 119. 18.  thou mine eyes, that I may see the wondrous things of thy Law: and when he 〈◊〉 
37. 25.  any extravagant thoughts to seize on him. Averte oculos, Turn away mine eyes from beholding vanity. And when he grew dull in spirit, Quicken thou me. With these and the like we must prepare ourselves.  
Now as these are the two rules for preparation, so are there four other for our coming.  

1 Venite 〈◊〉, in fervore spiritus, with fervency of spirit. Our coming must not be cold, not Lukewarm, like the Church of Laodicea: lest we be spewed 
Rev. 3. 〈◊〉.  out: but fervent and zealous. Be fervent in spirit, saith the Apostle. And in another 
Ro. 12. 11.  place; It is good to be zealously affected in a good thing. If we come to hear, 
Gal. 4. 18.  we must come with a longing desire. Zeal is compared to oil; which keeps the lamp ever burning. It was one of King David's 〈◊〉. I have 〈◊〉 for 〈◊〉 commandments. The zeal of the Gentiles, saith Saint Ambrose, 〈◊〉 them life 
Psa. 119. 40.  everlasting, whereas the coldness of the Jews caused their loss of it. 〈◊〉 〈◊〉, 
131.  Nullum est 〈◊〉 〈◊〉 tale sacrificium, quale est 〈◊〉 〈◊〉. 〈◊〉 no sacrifice 
in psalm.  so acceptable to God, as the zeal of the spirit, And as it is well 〈◊〉 to him, so he 
in Ezekiel.  he rewardeth it. He satisfieth the longing soul, saith the psalmist. He that comes 〈◊〉 qualified, never returns empty. 
Ps. 107. 9   
2. Venite in puritate cordis. Our coming must be also in purity of 〈◊〉. K. David asketh the question, who shall ascend to the hill of the Lord, or who shall rise up in 
Psal. 24. 4. 5.  his holy place? and answereth 〈◊〉 in the next verse: even he that hath clean hands and a pure heart. Our thoughts and actions must be pure and undefiled, else 
19 8.  there's no coming to God's house, no bettering ourselves by coming 〈◊〉. For the word of God (being pure) will not enter into them that are 〈◊〉. 〈◊〉 and 
2. Cor. 6. 15.  Belial cannot accord. But Cor purum 〈◊〉 est Dei, gaudium 〈◊〉, 〈◊〉 
Hug. de. 〈◊〉.  spiritus sancti. A pure heart is God's court, the delight of Angels, and the 〈◊〉 of the holy spirit. This is the second.  
3 Venite in fide. Come with the garment of faith too. If thou 〈◊〉 believe, all 
Mar. 9 23.  things are possible to him that believeth. A believer, though in the estimation of men he be of small understanding, yet shall he be able to conceive and 〈◊〉 〈◊〉 sufficient to work out his salvation We see it in the Apostles; who though they 〈◊〉 poor, ignorant, and simple fishermen divers of them, yet coming to Christ by 
1 〈◊〉. 〈◊〉.  faith, were able to confound the wisest, and most learned men in the world. But without faith it is impossible to please God, and if to please him, certainly (come 〈◊〉 
〈◊〉. 11. 6.  as often as we will) to reap any good from him. For he that 〈◊〉 to God (as it is in the same verse) must believe that God is. The 〈◊〉 shall live by his 〈◊〉, 〈◊〉 
Ab. 2. 4.  the Prophet, and according to our faith shall we receive benefit by our coming, for it is by faith that we have access to grace. And the Apostle 〈◊〉 that the Jews 
Ro. 5. 2. 9 32.  were excluded from the promise, because that which they sought for; was not by faith. This is the third rule.  
4 Venite frequenter. Being fortified with faith, 〈◊〉 frequently and often, than you cannot come too oft. Not upon the solemn fast only, once a month perhaps 
Psalm. 81. 3.  will serve the turn, but as we say in our liturgy, Day by day we magnify thee. Every 
〈◊〉. 2.  day will I bless thee (saith the psalmist) We want daily bread, bread, necessaries for 
〈◊〉. 〈◊〉.  our sustentation every day, therefore we are to come every day to beg it, and God is to be blessed daily, because of his daily benefits. The apostles were daily in the Temple 
Act. 5. 42.  preaching and breaking bread and surly they were not there alone, there were some Auditors, some communicants. We are not to think so meanly of God, that we may command his blessings if we take our own times to come for them, at our own leisure, therefore si nolumus 〈◊〉 querere Deum, queramus voraciter, queramus 
〈◊〉. in serm. 24.  〈◊〉, queramus 〈◊〉. Saith Barnard. If we mean not seek God in vain, seek him first truly, and then often and with perseverance and diligence. For delectatio, 〈◊〉 etdiligentia ex se 〈◊〉, seque necessario consequuntur delight love and diligence do mutnally and necessarily follow one another.   
Being thus prepared and qualified, when we come, we shallbe fitter for the second part of this Text, Auscultate. Harken. which is the second part.  
2. Auscultate mihi, harken unto me. He that hath ears to hear let him hear, saith 
〈◊〉. 14. 35.  our Saviour. God complaineth by the Prophet, that the people drew near to him with 
Ex. 29. 13.  their mouths, and honoured him with their lips: but they had removed their hearts far from him. This is a present absent. The Heathen observed that soloecisms may be committed in hearing as well as in speaking. In this respect therefore, it is required that we be so present, that we give ear, and our hearts be as near as our bodies. Sacrifice and meat-offering 
Psal. 40. 6.  (saith the Psalmist) thou didst not require, but mine ears hast thou opened. And it was a blessing which God promised by the Prophet to the kingdom of Christ, 
Esa. 32. 3.  That the eyes of them that see should not be dim, and the ears of them that hear shall 〈◊〉. Pharaoh was of opinion, that Religion was an idle man's exercise: and 
Exod. 5. 17.  〈◊〉 〈◊〉 that all duties of religion lie upon the Speaker. But Christ maketh 
〈◊〉. 8. 18.  it a great matter to hear well, and therefore gives this caution, Take heed how ye hear, and he gives a reason because to him that heareth well the Spirit will reveal more, and from him, that heareth not well, shall be taken away, that little he had before. It will not be therefore altogether impertinent to take a view of the several qualifications 〈◊〉 to a true and right hearer, which are these.  

1. 〈◊〉 〈◊〉 〈◊〉. Hear with fear and reverence, not with too 
de singularitate 〈◊〉  〈◊〉 boldness 〈◊〉 confidence: 〈◊〉 multo bene timere, quam male fidere, saith S. Aug. It is much better 〈◊〉 fear well then to be too confident. For as an awful respect and holy fear is required in our preparation before we come to God's house, so is it to be continued while we are there. And as the reason of fear in our preparation and coming thither was in respect of God's presence there, so there is no less reason of our reverend deportment in hearing, in respect of the majesty of the person speaking, and the matter he delivers to us. 〈◊〉 audis, quod Dominus tuus dulcis est, attend quid diligas; 〈◊〉 〈◊〉 quod rectus, attend quid time as. Vt amere & timore 〈◊〉, excitatus, 
〈◊〉 in psalm. 45.  〈◊〉 〈◊〉 〈◊〉, when thou hearest, that God is gracious, mark what thou art to 〈◊〉: and when thou hearest that he is just, mark what thou art 〈◊〉 to fear, that stirred up by the love and fear of God, thou mayest keep his law. There was a great punishment inflicted on them in the law, that offended against this duty. The man that will do 〈◊〉, and will not hearken to the Priest that standeth to minister before the Lord thy God, etc. even that man shall die. When the Apostles did break bread 
Deut. 17. 13.  and prayed, it is 〈◊〉, that, fear 〈◊〉 upon all the Disciples. And therefore is that counsel. 
Act. 2. 43.  Let us 〈◊〉 God acceptably, how is that? With reverence and Godly fear. 
Heb. 17. 28.   
2. Again 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉, with cheerfulness of spirit, not 
Col. 〈◊〉.  dully or coldly, or sleepily. We must not so carry ourselves in our hearing, as though 
2 Cor. 9 7.  we could 〈◊〉 in our 〈◊〉 to be out of the Church before God's message be fully delivered 
Leu. 6. 143.  to us, whatsoever we do to God we must do it heartily and cheerfully, whether 
Mat. 26. 40.  it be in the work of charity or piety. The fire upon the Altar must never go out. 
Act. 20. 9  
serm. de apperitione.  〈◊〉 ye not watch with me one hour, saith Christ to his Disciples. We see what punishment 〈◊〉 to sleepy 〈◊〉. Non 〈◊〉 〈◊〉 〈◊〉 coelorum, neo otio & 〈…〉, saith 〈◊〉, the kingdom of heaven is not the lot of sleepers, nor is the blessedness of eternity promised to those that are 〈◊〉 with idleness and sloth.  
3. Auscultate in silentio, in silence without talking. There is a time to be silent, 
Eccl. 3. 7.  saith the Preacher, and when can this be better, then when God speaks to us. Keep 
Es. 41. 1.  silence before me, saith God. And the Prophet 〈◊〉 speaks home to this point. 
Zach. 2. 13.  
Ab. 2. 20.  The Lord is in his holy Temple, let all the earth keep silence before him. It was the practice in the Primitive Church, the disciples were silent, when the Apostles preached. 
Act. 〈◊〉.  All the multitude kept silence, and gave audience to 〈◊〉 and Paul. Nay the very Heathen, before their sacrifices and mysteries began, had an Officer that cried to the Assembly, Hoc agite, (intent this only) Leave talking and be still.  
4. The next is, 〈◊〉 〈◊〉 aberratione oculorum, harken without gazing. Our eyes must not 〈◊〉 every where, as if we were in a marketplace. We see the Disciples 
Act. 1. 11  
Luc. 4. 20  were blamed for gazing. It is left upon record for our instruction, that when our Saviour preached, the eyes of all the hearers were fastened upon him, which 〈◊〉 a staidness in them, and a resolution to take notice of what they heard. When we come to hear, we must make a covenant with our eyes, as Job did. Besides we are to note, that there is more emphasis in the word Auscultate then in Audite the one being 
Job. 〈◊〉. 1.  but the hearing of a noise or sound, and the other to hear with attention, to listen and mark 〈◊〉. This difference we may observe in divers places of Scripture. When God promised blessings to the obedient Jews, he saith not: If thou shalt, hear the voice of the Lord thy God, but, if thou shalt hearken diligently into the voice of 
Deu. 28. 1, Esa. 32. 3.  the Lord thy God. And the prophet. The ears of them that hear shall heanken, to 〈◊〉 the difference between hearing and harkening. Now if the eyes wander it is impossible that the ears should hearken, or the mind observe, what is spoken. And when the eyes are fixed, 〈◊〉 great hope that they all concur. Therefore it is that the 〈◊〉 
Pro. 〈◊〉. 〈◊〉.  saith. Let thine eyes observe my ways. And the eyes of a fool are in the ends of the 
17. 24.  earth, every where wand'ring.  
5. Lastly, Auscultate ut retineatis, Harken to keep, not to forget what you 〈◊〉 
Luk. 11. 28  this virtus 〈◊〉 a retentive faculty makes a hearer complete. Blessed are they (saith 
Kev. 1. 3.  our Saviour) that hear the word of God and keep it. So saith saint John, Blessed are they that hear the words of this prophecy, and keep those things that are written therein.   
On the contrary, If any be a hearer of the word, and not a 〈◊〉, he is like unto a 
〈◊〉 〈◊〉 1  man beholding his natural face in a glass, etc. So may we say of them that hear, and lay not the words up in their hearts. A Rabbin compares such ears to an hour glass, that when one glass is full of sand, it is turned, and the sand 〈◊〉 into the other. These kind of ears, are ever the worst, not worthy to participate the mysteries of 
2 Pet. 1. 19  God. There must not be only a laying up in our memories, but in our hearts too, till the day star arise in our hearts.  
Among the Schoolmen there is an opinion quod cor non facit non fit, that which 
Exo. 7. 23.  the heart doth not, is not done at all. Pharaoh returned to his house, but the thing he 
Deu. 6. 6.  heard did not enter into his heart. And therefore it was that God said. The words which I command thee shall be in thine heart: and in that place, this order of 〈◊〉 is prescribed plainly. We are in these days for the most part greedy of 
Pro. 1. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain superficial kind of knowledge, but our knowledge should be, to give 
2. 10. 11  to the simple sharpness of wit, to the young man knowledge and discretion. And when wisdom entereth into thine heart, and knowledge is pleasant unto thy soul: discretion shall 〈◊〉 thee, and understanding shall keep thee. So that the writing, committing to memory, and talking of that which we hear, should be to this end, to work deeper impression in our hearts, to practise it.  
And that we may do this the better, there are three things required in us. 1. Examination. 2. Meditation. 3. Conference.  
1. For the first, it is to be done by following our Saviour's counsel, Searching the 
John. 5. 39  Scriptures, not running after Diviners, and Soothsayers, but the Law and the Testimony 
Es. 8. 19  according to that of the Prophet. Saint Luke testifieth of the 〈◊〉, that they were more noble than they of: Thessalonica, why? because they searched the 
Act. 17. 11.  Scrpturs daily. The Preachen or catechiser must not do all for us something we are to do for ourselves. If we mean to 〈◊〉 to the knowledge of God, let us 
Lam. 3. 49.  search, saith the prophet. And the preacher gave his heart to search out wisdom, that 
Eccl. 1. 13.  is by the holy scriptures That which I knew not (saith holy Job) 〈◊〉 searched out. Saint 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Peter gave testimony of the Prophets, that they searched and enquired diligently 
Job. 29. 16.  the things which concerned their salvation. Thus must hearers search the scriptures, 
1 Pet. 1. 10.  not as if they could understand them without their teachers, much less to judge their doctrine, but to confirm their 〈◊〉 in what they hear.  
Meditation is the second duty. We are to meditate and ruminate, as well upon the things we hear, as upon those we read. S. Paul, after he had prescribed rules to Timothy 
1 Tim. 4. 15.  how to order himself, gives him this counsel also. Meditate upon these things, 
Phil. 4. 8.  give thyself wholly to them, that thy profiting may appear to all. And after a general exhortation to the Philippians, he concludes, with, Finally brethren, etc. think on these things. The reason is given by S. Augustine, Quod habes, cave ne perdas, take heed thou lose not that which thou hast gotten by reading and hearing. If we only hear and read, and think not afterward upon it, it is to be feared that we shall not be bettered by that which we have either read or heard. This duty hath ever been in practice with the Saints of God. Isaac went out into the fields to meditate. 
〈◊〉. 24. 63.  And king David did often so, as appear by the 119 Psalms, in divers places. 
Psal. 119.   
The last duty is conference. And this is done, either, First, by Auditors among themselves. Or Secondly, with the Priest and learned. The first we have in the Prophet Malachi: They that feared the Lord, spoke often one to another (yet not 
〈◊〉. 3. 16.  in Conventicles.) And the other we have in the Prophet Agge, Ask the Priests concerning 
Agge 2. 11.  the Law. The reason is given by the former Prophet, The Priest's lips preserve 
Mal. 2. 7.  knowledge, because he is the 〈◊〉 of the Lord of Hosts. If then in reading or hearing we be at a stand, the Scriptures being a deep Sea to wade through, repair to the Priest, confer with him, and desire his direction. We see our Saviour while he was young took this course, his parents found him not only hearing the 
Luc. 2. 46.  Doctors, but conferring with them, and ask them questions. Though it be the common saying that Experience is the Mother of Knowedge, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conference is the Grandmother, for it begets experience.  
Now (as the Prophet speaks) Hic est omnis fructus ut auferatur peccatum, this is 
〈◊〉. 27. 9  the fruit and end of all these duties, to take away sin. As in diseases there are bastard Fevers, which have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verarum febrium, symptoms & signs of true fevers; so is there also 〈◊〉 pietas, bastard religion, which hath specious shows of true 〈◊〉. Seeing then that preaching and catechising may fail, and that, as our Saviour 
1 〈◊〉. 13. 8.  tells Martha, Vnum necessarium est, there is one thing needful: while we have the 
Luc. 10. 42.  great blessing of the Word, that 〈◊〉 necessarium, let us hear it, and God in it. Lest 
Prov. 1. 28.  it happen to us which the Wiseman and the Prophet foretold. They shall cry unto 
〈◊〉. 3. 4.  the Lord, but he will not hear them, why? because they hated knowledge. And as it was with Elies' sons, they harkened not to the voice of their father, therefore the 
1 Sam. 2. 25.  Lord did slay them. Let us therefore labour by hearing to come to the knowledge of 
Ephes. 3. 4.  God, and no doubt but God will have a respect to our hearing, and of Catechumeni, make us proficients; give a blessing to our endeavours: we will conclude this point, with a saying of S. Cyril an ancient Catechist, Meum est docere, vestrum auscultare, Dei perficere. It is my part to teach, yours to hear, and Gods to perfect and give a blessing to that which I teach and you hear. And so much for Venite & auscultate.   

CHAP. III.  
Of Religion in general, and the foundations of it. The four first steps. 1 We must come to God, as the only way to true happiness. No happiness in riches proved by divers reasons. Nor in Honour. Nor in pleasure. Nor in moral virtue. Nor in contemplation. General reasons against them all, that felicity cannot be in any of them. 1 because they cannot satisfy. 2 They are not perpetual, but uncertain. In God only is true happiness to be found.  
THe work of Religion whereof we are to treat, is compared by our Saviour to a structure or building, and the teacher to a Master builder by the Apostle, and the Principles of Religion to a foundation. Now in a building the principal care ought 
〈◊〉. 7. 24, 〈◊〉.  to be, to make the foundation sure, to dig deep enough, and lay the foundation upon 
1. Cor. 3. 10.  a rock, and not upon earth or sand, lest the Devil, by undermining shake the foundation, 
Heb. 6. 1.  and ruin the whole structure. And this laying of a slight foundation is the fault 
〈◊〉. 6. 48, 49.  of the builders of this age.  
Now to find when we have a firm foundation, we are to examine,  
1. Whether the grounds of Religion be true or false. 2. Whether warranted by Scripture? 3. How we know that there is a God. 4. What regard God hath of Man.  
But they which without further examination presuppose these for granted, build no deeper than the earth, leave advantage to the adversary. And we know that many have undermined the very foundations, affirming boldly, that there is no God. Insomuch as the Devil bringing his floods and storms hath shaken the dearest of 〈◊〉 children. And therefore that we may begin at the hard Rock, we will ask these four questions.  

1. a sit 〈◊〉? whether there be a God. And this is against the 〈◊〉.  
2. An curam gerat mortalium, whether he have a care of man, and such a care, as that he would give him his word, to reward the good, and punish the evil, against the semi-Atheists, the Epicures.  
3. An Scripturae 〈◊〉 sint 〈◊〉 verbum, whether the Scriptures we use, 〈◊〉 〈◊〉 true Word, against Turks and Pagans.  
4. An ex hoc verbo vere sit fundata religio 〈◊〉, whether the Scripture being God's Word, our religion be truly grounded upon it, against Jews and Heretics.   
For the first and second, our warrant and direction is from the Apostle. He 〈◊〉 
Heb. 11. 6.  cometh to God must believe that God is, and that he is a rewarder of them that seek him. Wherein three things are observable.  

1. That the end and fruit of our religion is to come to God.  
2. That the means to attain to that end or fruit is by believing.  
3. That we must believe concerning God these two things, viz.   
First, Esse Deum, that there is a God.  
Secondly, Bonis bonum tribuere, malis malum, that he giveth good things to the good, and evil to the wicked.  
1. That the end and fruit of our religion is to come to God, is the first step. There 
Psal. 4. 6.  hath been much beating of the brain to find out true felicity; the reason is, because naturally every man desires that which is good. The 〈◊〉 tells us as much, that it 
De civ. 〈◊〉. l. 19 c. 1.  was that which men thirsted after in his time. There 〈◊〉 many that say, Who will show us any good? S. Augustine saith, that Varro had observed in his book of Philosophy such variety of opinions concerning this summum bonum, chief good, that they amounted to 288 Sects, as he calls them. And the reason that man is naturally 〈◊〉 of good is, because no man of himself is happy. The Epithets given to man makes this plain enough, as Nudus, Miser, Naked, Wretched, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a feeble creature, a true emblem of infirmity, and the like. So that happiness not being in man himself, it must needs accrue to him by coming to some other thing, that is, to God.  
It is true and undeniable, that while man kept God's Commandments, and submitted his wisdom to Gods will, he was partaker of God's goodness, and in the state of happiness. But disobeying his will, and departing from him, he became miserable many ways. For first he fell into sin. Secondly, into shame. Thirdly, into fear. Fourthly, into travel, care, and vexation, of body and mind. Fifthly and lastly, into death, lost all his former happiness, and fell into a sea of misery and infelicity, which cannot be repaired, but by coming again to God.  
There are some of several opinions, that think a man may enjoy true felicity in this world, and of himself, without having an eye to God. They may be reduced to five sorts.  

1. Worldlings conceive true felicity to consist in wealth.  
2. Politicians in honour.  
3. Epicures in pleasure.  
4. Stoics in moral virtues.  
5. Platonics 〈◊〉 contemplation.   
Against these severally in order we shall make some exceptions.  


1. Riches are not the Summum bonum.  
1. Wealth is not to be desired in regard of itself, but only to supply the 〈◊〉 of nature, as food, raiment, etc. to preserve Nature from sailing or decaying, or to repair or amend it, but not to bring it to a higher estate, above Nature, for that riches cannot effect, but that which is true felicity can do both.  
2. The end of man is better than man itself, but these are worse than man; for a man for his life will give the whole world. If he were possessor of all the wealth in the world, he would part with it to save his life. The devil could say, skin for skin, and all that a man hath will he give for his life.  
3. It were strange, that happiness should consist in that, of which, much dispute hath ever been, whether it be good or evil. Seneca saith, Semper eguerunt interpret, the resolution is yet to make.  
4. They cannot make a man good that is possessor of them, though they make him great.  
5. The Celestial Creatures are blessed and happy, though they enjoy them not.  
6. They are not always profitable, but sometimes hurtful.  
7. If it should be granted that true felicity consists in them, than men should not be esteemed by what they are; but by that they possess: and then a man's full bag is better than himself.  
8. The goodness of riches consists in the use and spending of them, and by that reason, summa esset foelicitas, in discedendo a foelicitate, a man's chief happiness were to part with his felicity.  
9 As no man esteems the goodness of a sword by the richness of the 〈◊〉, or a horse by his trappings, so neither can a man be judged good by the abundance of his wealth.  
In these respects Wealth or Riches cannot be true happiness.   

2. Happiness is not found in Honour.  
1. For Philosophers themselves say, that Honour est virtutis umbra, Honour is but the shadow of virtue, and we know, that we ought to follow the substance (which is virtue) and leave the shadow.  
2. In Honour, there must be as well the Honourer as the Honoured: and of necessity, there are more Honourers then Honoured: so that there are many unhappy, and but few in felicity: if honour should be happiness.  
3. As men may be honoured by some, so they are despised and envied by others, therefore men in honour are foelices in parte, happy in part only, and therefore not truly happy.  
4. If it be objected, that if men be not honoured by all, that are honore digni worthy of honour, it is their faults that should honour them; this brings us back to the first answer, That honour is but the shadow of virtue, and therefore not happiness itself.  
5. Honour is good, if it were sine sera & clavae, without lock or key, without dependence, which it is not; for honour dependeth upon other men's mouths, and hath no stability. Now that felicity, which is as mutable as a Chameleon, cannot be true happiness. We see it to be true in our Saviour, for by the same people that he was honoured in a triumph to Jerusalem, within few days after he was led in a disgraceful manner to be crucified.  
Therefore in Honour consists no true happiness.   

3. In Pleasure, there can be no true felicity.  
1. The very frame of the body speaks against it: for there are but two parts of it, (as the Epicures hold) capable of it. 1. For the one they wished to be like Cranes. And for the other like Sparrows.  
2 Seeing man is spiritual and intellectual, and pleasure sensible, in following delight, he descends to a thing inferior to himself, but felicity must be in summo, above him. Seneca wished rather to have been unborn then to have been born to this end, Super lectum jacere vinum potare etc. As the Prophet hath it, To lie in bed, 
Amos 6. 4, 5, 6  and drink wine etc.  
3 Man should be more miserable than the beast, if pleasure should be his end. For 
Apage 〈◊〉 〈◊〉 latebras querit, Away with such happiness as hides itself in corners.  they use pleasures openly and freely, while man is ashamed to use some pleasures in public view. Again thy do it without remorse of conscience, and man after the act of pleasure is 〈◊〉 in conscience; yet no man will say, that beasts have true felicity.  
4 Again, the Philosophers hold, that pleasure without moderation is not good; 
〈◊〉  and if pleasure be true felicity, than the virtues of Temperance, Abstinence, Continency, etc. were lost. Temperantia est abstinentia a voluptatibus, Temperance (defined) is abstinence from pleasures: so that if pleasure be true felicity, and that without moderation it is not good, than it follows that abstinence from felicity, is 〈◊〉, and that he is continent who abstaineth from felicity.  
5. Plutarch is confident, that if an Epicure knew that he had but one hour to live, and were put to his choice, whether he would spend that hour in sport and pleasure, or do some notable act to eternize his name, that he would make election of the latter, and thereby condemn his own opinion of felicity in pleasure himself.  
No true felicity then in pleasure.   

4. Nor yet in Virtue.  
1. The virtues in which the Stoics place felicity are merely moral, and they are only to pacify the disordered passions of the mind, our affections: and the pacifying of them is to bring ease to our actions: and every action 〈◊〉 propter finem, for some end: there being therefore other ends besides these, there is no felicity in them.  
2. Every virtue hath its several use, as Justice to preserve peace, fortitude to procure peace, and the like: therefore these have further ends then for themselves, and so are not true felicity.  
3. Prudence (accounted by them the prime virtue) is nothing but to direct us to the end, and is not the end itself: therefore not felicity itself.  
In Virtue than no true felicity.   

5. Neither in contemplation.  
1. For it is an absurd thing in nature, that any thing should be long in getting, and short in fruition or enjoying: but contemplation is ever in getting, so that it cannot be long in fruition: therefore no felicity in it.  
2, Our contemplation is only in posse, in what may be, and to be happy is 〈◊〉 in actum, to be drawn into action, but to say that this posse may be brought to a perfect act, were absurd; for there is no man can say, there is nothing but I know it.  
3. By their own confession, we know not the essential form of any, no, not of the most vile Creature, and we are ignorant in most familiar things to us: and how much more dim and unperfect is our knowledge in more divine natures, and in God himself, of whom we know nothing but by privation: as that he is not finite, and comprehensible and the like.  
4. They testify of themselves that they know nothing. Hoc 〈◊〉 〈◊〉, me nihil scire, said Socrates, this one thing only I know, that I know nothing. Aristotle confessed that he had spent his time, and had only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Owls eyes in contemplating heavenly essences. Simonides that the more he contemplated on God's essence, the farther off he confessed himself to be. Heraclitus cried out, In 〈◊〉 est, it is so deep I cannot sound it. And maxima pars 〈◊〉 quae scimus, est minima 〈◊〉 quae ignoramus, the greatest part of that we know, is the least part of that we know not.  
No felicity then in contemplation.    
Thus much for particular exceptions against these opinions of felicity, now generally against them all demonstrative.  
That there is no true happiness in any thing besides God.  
The Philosophers propound two things in their 〈◊〉. 1. Terminus appetitus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contentedness or satisfaction of the appetite. 2. Perpetuity or continuance of that satisfaction.  
1. To come to any thing but to God, non facit terminum appetitui, it satisfieth not our appetite, for ut ponatur terminus appetitui, to set a bound to our appetite there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentedness. And this cannot be without satisfaction. Nor can any thing satisfy the appetite, but God alone, because it was ordained to receive God: all the world is too little to fill it. Saint Augustine saith, Domine, tu fecisti me propter te, nec quiescat anima mea, donec veniat ad te, Lord thou hast made me for thee, and my soul will not be satisfied till it come to thee. For without God there is 〈◊〉 universal good, therefore some want, and consequently a desire to have that which is wanting, and the appetite being unsatisfied, unquietness followeth, and so no felicity.  
2 This is apparent in the example of riches, and the desire of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desire and appetite hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word expressing an earnest motion; ardere, flagrare cupiditate, to burn, or flame with 〈◊〉: in which re: spect it is called arden's appetitus, an ardent desire. Now if a man heap never so much wood upon a fire, though at the first it seem to put it out, yet by little and little the fire waxeth bigger by reason of it, and is as apt to receive more wood, as it was in the beginning. And so it fares in the desire of riches, the more matter is ministered, the less the desire is quenched, but still increaseth till it come to be infinite. Quomodo ejus sitim extingues, cujus sitis expatu crescit? How then will you quench his thirst, who the more he drinks, the more he may. Therefore there is no worldly thing that can satisfy man's appetite. Riches were not made to fill a man's mind, no more than Learning to fill a bag, or the air to satisfy an hungry belly.  
3. Presuppose that the mind could be capable to receive or be satisfied with riches, yet are they not proper to the soul of man: and the rule is Oportet 〈◊〉 〈◊〉 desideranti, That which is principally desired should ever be given to the desiring.  
4 But grant all this, yet when a man hath all he desireth, yet he may have a new appetite, and so, after he hath filled one bag, he may desire to fill another 
〈◊〉. 30. 15.  and after one Barn, another. Hence it is, that such are compared to the Horseleeches two daughters, that cry Give, Give, and to the greedy Mastiff, that swalloweth up whole morsels, as fast as they are cast to him. And this appears most plainly in Alexander, who shed many tears, because there were no more worlds for him to conquer. Theocritus saith of the covetous man. That first he begins with Mille 〈◊〉 errand in 〈◊〉 agni, I have a thousand Lambs feeding in the mountains, and having gotten a thousand, his desire goes higher by degrees, and saith, 〈◊〉 est 〈◊〉 〈◊〉, he is but a poor man that can number his cattle; or tell how many he hath.  
Therefore we may well conclude, that all ways which tend not to God are unnatural, and so are all other desires: they are like to drink to an hydropical man, they satisfy not, but bring us out of the way, so that we shall never come to our journey's end, nor enjoy true felicity by them.  
1. The other is perpetuity. And where this is wanting, there ariseth fear of 
2  losing the felicity we have, which begets disquiet and anxiety, and so no selicity. But this perpetuity is not, neither can it be in any thing but in God alone: for though we continue, yet shall all things else pass, as it was with Job, 
Job 1.  and the rich man in the Gospel. We get them not without great labour, and 
〈◊〉. 12. 20.  being gotten, they are (as the Prophet speaks) but as a spider's web, which 
〈◊〉. 59 5.  may suddenly be swept away: or as a Cockatrice's egg, he that eateth of it dieth, and that which is crushed breaketh out into a viper. Saint Augustine saith of them, Si non habent finem suum, habebunt finem tuum, if riches have not an end, the owner will.  
2. The uncertainty of these things appear in this, that money is subject to the violence of thiefs, merchandise to storms at sea, cattle to the rot, buildings to casualty of fire, as casual are they all as uncertainty itself; like to a brittle glass subject to perish by a small knock. Saint chrysostom hath an excellent 
〈◊〉 Matth. 〈◊〉.  expression to this purpose, Omnia bona mundi triplex interitus tollit: aut ex 〈◊〉 ipsis veterascunt, aut 〈◊〉 Dominorum consumuntur, aut ab extraneis dolo, vel violentia, vel calumnia diripiuntur, the good things of this world pass from us three ways; either they become old or worth nothing of themselves, or they are consumed by the riot of their possessors, or they are taken away by the deceit, violence, or cavillation of others.  
Therefore no perpetuity in them.  
3. But in coming to God there is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safety, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stability, and therefore in God and in him alone is true and perfect felicity, for as Christ said to the Woman of Samaria, Whosoever drinketh of this water, shall never thirst, if thou wilt have the water of life, go to the 
John 4. 13.  〈◊〉, for in fonte 〈◊〉, there is satiety: so if we will have true felicity, and the summum bonum the chief goodness, we must go to God the fountain of all goodness. God is universale bonum, primum bonum, fons boni, etc. universal good, the chief good, the fountain of goodness, etc.  
This is verified by David, In thy presence (saith he to God) is fullness of joy, 
Psalm. 16. 11.  there's terminus appetitus, a bounding of the appetite, and at thy right hand is pleasure for evermore, there's perpetuity. The contrary is proved by Solomon, who (through the whole book of the Preacher) confesseth that he found nothing under the sun but vanity. Yea the very Heathen themselves acknowledge as much. The Sibyl's oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying, to have prosperity from God, 〈◊〉 that the only felicity of man consists in coming to God. And Pythagoras golden verses, Plato in his tenth book de republica, and in Phaedone, Hermes, Plutarch, Simplicius upon Epictetus, jamblichus de mysteriis, &c, all of them confess as much.  
To come is either in itinere vel in appulsu, either in the journey, or in the arrival, and the last step is commonly adventus, the advent or coming, so there is duplex foelicitas, a two fold 〈◊〉, viae, & vitae, of the way, and of the life, of the way, which is, finis penultimus, the penult end, and of the life, which is finis ultimus the 〈◊〉 end. Or as the Rabbins, there is foelicitas atrii, & triclinii, the happiness of the porch, and of 〈◊〉 parlour, we attain only the former in this life, and so as children are accounted freemen, quia spe liberi, because free through hope, so are we happy in this life, quia spe foelices, because happy through hope, vita quam hic vivimus, non est vita nostra, sed via ad vitam, coetera hic habent vitam suam, the life we live here is not our life, but the way to life, other things have their life here. And therefore Hebrews 6. 19 the estate of a Christian is compared to a ship tossed upon the sea, his felicity to an anchor which is fastened in heaven, within the vail, and hope is the cable which holds him from sinking till he come to enjoy the end of his fai h. etc.  
So that the felicity of the Philosophers is disproved, 1. By special exceptions, 2. By general demonstrations, 3. By experience, 4. By their own confession.  
We may conlude this point with that of Saint Augustin. Domine 〈◊〉 nos propter 
〈◊〉.  te, & inquietum est cor nostrum, donec pervenerit ad te, saith Saint Augustine, Lord, thou hast created us for thine own sake, and our hearts will never be at quiet, till we come to thee.   

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

How to come to God.  
THe second general point is, that the means to attain to the end (that is to come to God) is by faith. Omnis motus ab appetitu est, every motion is prosecuted by desire, and ut moveatur cognoscenda est via, we must know the way before we 〈◊〉 to motion, for ignoti nulla est cupido, a man hath no lust or desire to attempt that whereof he is ignorant. Therefore in the first place the way must be known to go to God, before we can come to him.  
There are two ways to come to God, one held by Heretics which is by the reach of reason. 2. The other held by Christians, which is by faith.  
1. The Manichees (as Saint Augustin testifies of them) in opposition to the Catholics, 
1  held that men were to come to God by reason, and not by belief: and therefore vaunted, that whereas others did imponere jugum credendi, impose a yoke of believing upon men desirous to come to God, that they would bring men to God, by opening fontem sciendi the fountain of knowledge only, they would effect it by demonstration. This way because it was most plausible grew strongest, and prevailed long: In so much that if any Philosopher had entered Christian religion he first became a Manichee: which appeared by Faustus the Manichee, whose heresy was most dangerous and of longest continuance.  
The like sectaries are in our days, who are called by the learned 〈◊〉, that must have a reason (forsooth) of every thing: and as long as you go with them in the way of reason, they will keep you company, so far will they go with you, and no further.  
Therefore we are to prove, that the way to God by belief, is most convenient and necessary, and that the way by reason without faith is the worst and most inconvenient. 
By Reason   
1 If we must come to God by reason only and knowledge, than it will 〈◊〉 follow, that none shall be saved, but the learned, and those of excellent wit and capacity: for none but they are capable of demonstration: but that way (of all oath) is most inconvenient, that but few only can go in. This is, as if many undertake a Journey together, and because some can climb hedges and ditches, the rest must pass that way also. But God's way is Via regia. The king's highway.  
2 Again, besides the excellency of wit and apprehension, there are great pains necessarily required to come to knowledge: and many are so weak by nature, that they cannot take the pains that shall be needful to acquire it: many also are so employed in several affairs, that they cannot spare somuch time as is requisite: and many (as we see by daily experience) that bend themselves that way, are cut off before they can attain to it: so that we may say, that if there were no other way to get the knowledge of God but by reason, there would be few that should enjoy that felicity: But God hath prescribed a more compendious way: we need do no more, then believe, & 〈◊〉 〈◊〉 we have attained it.  
3 And whereas they object as Porphirie did to the Christians of his time, that too much Credulity is a sign of levity, and was an hindrance to many in coming to God by belief, we may 1 answer them by another saying of their own. Nemo credulus, nisi credis stulto aut improbe, No man is to be accounted credulous, but he that shall believe a fool or a knave. And of folly and impiety God must needs be acquitted, lest we fall into Blasphemy. for Deus, as he is perfecta veritas perfect truth and cannot deceive, so is he perfect wisdom and perfect righteousness too, even righteousness, truth, and wisdom itself, and cannot err, therefore it is no danger to be taxed with credulity, for coming to God by belief.  
Now, that this way by believing is the surest and most certain way, cannot be denied, because faith is grounded upon the word of God, though published and set forth by man. And this appeareth by four effects or circumstances, as Origen sets them down.  

1 As healing of incurable diseases, such as were the leprous, hydropique paralytique, 
〈◊〉 〈◊〉.  and men possessed with unclean spirits, which Physic could not cure.  
2 By raising and reviving men from death.  
3 By shaking the powers of heaven.  
4. In that simple and unlearned men, in one hour proved excellent, and wonderfully skilsul in all the tongues.   
And therefore, there must needs have been a divine power in them that wrought these things, whereby appeareth the certainty of the effect, though not of thecause.  
2 A second answer to Porphiries objection is. That the suspicion of credulity appears rather in the way of reason, than faith: because,  

1 There being two hundred eighty eight several opinions of Philosophers, and every one of them having a reason for his summum bonum or felicity, there must needs be many cross ways among them; And the way of truth being simplex & 〈◊〉 but one, it were impossible le for a man, among such diversity of opinions to be in any certainty, and therefore necessarily must fall into the tax of greater credulity.  
2 Aristotle saith, there's no necessary thing without mixture of contingency in it: 
〈◊〉. 10.  and therefore there can be no absolute demonstration, and consequently there's nothing subject to knowledge without contradictory opinions. And this being so, what can be more uncertain?  
3 But chiefly in the knowledge of prima emia things that have the first being, they confess themselves to be in the dark, they transcend their understanding, aswell in respect of the object, because they are 〈◊〉 immaterial, without matter, as of the fountain or cause of our knowledge, because Principia rationis a sensibus 〈◊〉, the senses are doors letting in what reason worketh upon.  
4. And in Metaphysics Deus & coelestia fensibus non subjiciuntur, God is above nature, and sense can give no reason nor rules concerning Celestial matters: our reason and understanding are confounded; but they are simple and unconfounded. Therefore we cannot come to God by reason alone, we must find out some other way.  


1. The way of necessity than must be by faith. For take away belief, and overthrow 
By Faith 1.  all commerce, men will be friends to none, nor any to them. Saint August. saith, that if upon our report of that we have seen, to another that was not present, nor did see that which we related, he should not believe it, unless we make proof of every circumstance conducing to the sight thereof, nun adigerit nos ad insanidm? would it not almost drive us into madness?  
2. Again he saith, If a man should come to me and say, Show me the true way by 
de utilitate credendi ad Homrat. c. 10.  reason, and I reply, thou comest but in the way of dissimulation and hypocrisy, not out of any good meaning: then will he make protestation of his integrity and good intent, and explain it with words, as well as he is able: then I say, I believe you Sir, yet you cannot persuade me to it by reason. And seeing you will have me believe you, is there not as great equity, that you should believe me, seeing that your believing me redounds not to my benefit, but your own? Who dares call in question the word of a Prince? And God being at least as good as a Prince, ipsius 〈◊〉 non credere quanta impietas? it were great impiety not to believe his Word. Therefore the way by belief is not altogether to be rejected. There are many things that cannot be demonstrated by reason, yet of necessity must be believed; as a father to be a father. A man that would travail to a place which he knows not, must believe those that have been there. And if a man returning from travail, report that he hath seen such aman, or such a place, it were hard he should not be believed except he bring proof, or witness, it being impossible to make demonstration by reason, of that 〈◊〉 the like.     
So much for the necessity of belief.   

In the way of Faith, we are to observe four Rules.  
1. It was the Rule of the Heathen, that into what art soever a Scholar was initiated, Oportet discentem credere, the Scholar must believe his Master: for whatsoever good we receive at the first, we receive it from our Teachers. And this ground, hath this principle, Actio perfecti in imperfecto recipitur, we are imperfect before we can come to any perfection, first imperfect, then perfect. Wood receives heat from fire before it can burn and be fire. So learners receive knowledge by faith from others, 
Esa. 7. 9  before they come to be perfect themselves. This is confirmed by the Prophet, Nist credideritis, non stabiliemini, if you will not believe, surely you shall not be established.  
2. When we have received by belief, than we may seek for demonstrations, either a prieri, or a posteriori to confirm our belief, because, ut virtutum 〈◊〉, ita & religionis principia quaedam in nobis innata sunt, some principles of religion as of other virtues are inbred and natural to us, though much defaced and depraved by humane corruption: and principia religionis non sunt inter se contraria, the principles of religion are not contrary one to another, for than we should never come to any certainty of true knowledge. But reason and religion agree; and the true worship of God is proved by the principles of natural reason. True reason is 〈◊〉 help to faith, 
Act. 17. 18.  and faith an help to reason: but faith is the Lady, reason her dutiful Handmaid. Eaith 
Rom. 1. 19  and right reason are not contrary, but as a greater and a lesser light, yea faith is samma ratio.  
3. Having thus submitted ourselves to belief, and strengthened it with reason, we must look for an higher teacher. For though faith be a perfect way, yet we being unperfect, walk unperfectly in it: and therefore in those things which transcend nature and reason, we must believe God only, and pray to him, that by the inspiration of his holy spirit we may be directed, and kept in this way.  
4. Because this inspiration cometh not totally at the first, all at once, we must grow to perfection pedetentim by little and little: and come up by degrees, till it please him to send in full measure to us. Festinandum lente we must hasten, yet slowly, and take heed of, and avoid praepropera consilia rash attempts: according to the Prophet's rule, Qui crediderit non festinabit, he that 〈◊〉 shall not make haste, 
Esa. 28. 26.  but go on according to the Apostles gradation, Add virtue to faith, and knowledge 
2. Pet. 1. 5.  to virtue, etc. and so by degrees.  
And thus much for this point of via ad Dominum, the way to come to God. 1. By believing. 2. By strengthening that belief. 3. By expecting the Spirit for our Director. 4. And lastly by proceeding by degrees, in a right path.    

CHAP. V.  
3 That we must believe there is a God. Misbelief in four things, 1. Autotheisme, 2. Polytheisme. 3. Atheism. 4. Diabolisme. The reasons of Atheists, answered. Religion upholds all states. The original of Atheism, from 1. Discontent. 2. Sensuality.  
THe third point is: that we must believe there is a God. This is our third station or journey: for our better preparation and strengthening wherein, we are to note four obstacles or errors, which the Devil lays in our way. Misbelief seen in four points.  
The first is Autotheisme. When Adam was in the state of perfection, it was impossible to persuade him, either 1. That he was a God, or 2. To worship any Creature as God, or 3. To believe that there was no God, 4. Or to worship the Devil as a God. And therefore he used all his art to deceive him, and persuaded him, that by eating the Apple his eyes should be opened, and that he should plainly perceive, that he should be like to God. And by his persuasion he departed from God by unbelief and presumption (to whom he must come again by belief and humiliation:) but in the same day wherein he transgressed God's command, and followed the Devil's counsel, he confuted that opinion (assoon as he had tasted the forbidden fruit) by hiding himself behind the bush. So Alexander by his flatterers persuasions was drawn to believe himself to be a god; but being wounded at a siege, he cried, hic sanguis hominem denotat, his blood showed plainly to be a man. And the Emperor Claudius that was in the same humour, being scared with a clap of thunder, fled into his tent, and (hiding himself) could cry out, Hic Deus, Claudius non est Deus, this is God, Claudius is none.  
The second is Polytheisme. Because God was a help to Man after his fall, in making him garments, directs him how to dress the earth to yield him food, and gave him the use of the creatures, and this was a help and stay to man; the Devil by a false inversion struck into the minds of his posterity, that whatsoever was beneficial to man, was his god: and so saith the Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which feedeth us, is a god: and so deriving that good to the instrument, which was proper to the 〈◊〉, many gods were brought into the opinions of men: as Men, and Celestial Bodies: and at last they came unto such an extremity of absurdity, as that Cats, Crocodiles, and many other unreasonable creatures became to be worshipped as gods.  
The third is Atheism. When this multitude of Gods grew so great, as that the 
〈◊〉.  Poet said of them, Quorum nascuntur in hortis numina, they had gods growing in their Gardens: it soon became a question, and a doubt was made, whether there were a God or no. And this was the cause (as some conceive) why Diagoras first broached this doubt.  
Lastly, Diabolisme. After that the Devil had brought the World thus far, it was impossible it should stay long there: therefore to show his Masterpiece, he brought himself, by his lies, false and doubtful Oracles, and the like, first into admiration, and then even to adoration, causing the people to worship him as a god. And he wanted not worshippers, even of the most learned and greatest persons: As Appollonius, Tyaneus, Jamblicus, and Julian the Apostata, who being of no religion, fell to worship the Devil, and proved Necromancers, Sorcerers, and Conjurers. The like success he had in the East Indies, where the Gospel was preached by S. Thomas the Apostle. The people in after ages falling into contention about religion, they grew at length to worship him in an image called Thor, and continue his worship to this day.  
We shall insist especially upon the third Error, Atheism.  
They which have stood in defence of this error, set down these five Heads for their grounds.  

1. That there was a time when there was no society among them, but that they wandered promiscuously like 〈◊〉.  
2. That by the wisdom of some excellent man, they were reduced into society, and became sociable, being made a political body.  
3. That to contain men within their duties, and to preserve this society, laws were enacted.  
4. That these laws being not able to bridle them, and keep them in order, another course was invented: which was, to persuade men, that there was 〈◊〉 〈◊〉; an invisible power, that took notice of men's secret actions, and would punish them for their offences, either in this life, or hereafter, and that severely, as well in soul as body.   
This they say, but prove nothing, and yet themselves will yield to nothing, nor be persuaded to any thing without great proofs and demonstrations, and so condemn themselves by their own practice. Nor can they allege reason or authority, all these grounds being false.  
For first, if there were Nomades, such kind of people, as they allege, yet they became so, not generando, by creation, but degenerando, by degenerating from that whereunto they were created: either being outlawed by other, or 〈◊〉 themselves from society, for some notable offence committed by them.  
2. That a society was made from these Nomads, is as untrue: for 〈◊〉 a 〈◊〉 〈◊〉 est animal politicum. Of himself man is naturally a 〈◊〉 and sociable creature: and political societies began first in Families, and from Families they 〈◊〉 to Villages, and from them to Cities, etc.  
3. Laws were made after Religion, Religion was long before Laws, as the very Poets and other Heathen Writers testify. For in 〈◊〉 time there was Religion, and yet no Laws other than the wills and pleasures of Princes, known then: and their own stories testify, that Laws came into the World 1000 years after Religion. But when men began to degenerate, and that Religion became too weak, not powerful enough to keep such brutish people with in their bounds; then were Laws enacted, to be as bridles to untamed and unruly horses. But more particularly of these.  
1. The universality of the persuasion of the worship of God, is not only written in the heart of every man, but it is confirmed by the consent of all History; for there is no History but it describes as well the Religion, as the manners of the people, and therefore it is impossible to be the invention of man. As for instance. The Nations and Countries that have been discovered within these hundred years, by the Spaniards and Portugals in the Americane part of the World, both in the South and West, which had no intercourse or commerce with any other Nations: the Natives whereof, though in a manner they seemed barbarous, as having no apparel to cover them, nor laws to govern them, yet were they not without a kind of Religion, and something they had which they called and worshipped as a god, though they had nothing, but either natural instinct to lead and direct them to it, or general and unquestioned tradition continued from the first parents of mankind.  
2. Nor can it be truly affirmed, that these Nations should have learned their religion merely from others bordering upon them, in respect of the difference and 〈◊〉 of Religion among them: there being as much variety therein as is possible and without the least proportion or likeness of one religion to another; though in conditions they be very like. But all inventions will have some analogy with the 〈◊〉. For as soon as the Jews came to worship an invisible thing, God himself, all the Gentiles worshipped things visible, as the Heavens, Stars, Planets, Elements, Birds, Beasts, Plants, Garlic, and Onions, some a piece of red cloth hanging upon a pole, some, the thing they first met with, they worshipped all the following day: Therefore it is evident, that Religion came not merely by Propagation from one Nation to another.  
3. Falsehood can claim no kindred with Time, for truth only is Time's 〈◊〉, or rather we may say more truly, that truth is beyond all time. 〈◊〉 〈◊〉 delet dies, naturae indicia confirmat. Time obliterates the fictions of 〈◊〉 opinions, but confirms the right and true 〈◊〉 of nature. Therefore whatsoever is besides truth, and brought in by man's invention, or any other way, wears 〈◊〉, but 〈◊〉 is, was, and shall be perpetual, never wears out.  
4 If it be objected, that the reason, why Religion continueth so long, is, because they are kept in awe by it, that otherwise would be exorbitant. This is an argument against them, that make that objection. For falsehood and truth are not compatible, cannot stand together. And they will not say that policy is a feigned thing in a Commonwealth. Therefore if Religion uphold policy, it must needs be true, and not feigned, for truth needs no feigned thing, nor falsehood to maintain it. The very Heathen confess, that Religion upholds all politic states and commonwealths, and that it is the Backbone of them, And that it is so, we may see it by three things.  

1 It preserves faith in mutual transactions and commerce. For take away faith or fidelity from among men, and men would not trust one another. There would be no dealings, no commerce at all.  
2 It preserves temperance; for without Religion, the headstrong concupiscence, and unbridled affections of men would not be kept in true temper and order.  
3 It preserves Obedience, and submission to Government; No people without Religion would be subject to Authority, no one Country would obey one Prince: and so, no Kingdom would subsist.   
Now concerning the Original of Atheism, the very persons that forged it, and the just time and place of that forgery cannot easily be shown.  
The person or first broacher of it (as some conjecture) was Chaem the youngest son of 〈◊〉, whom the Heathen call Cambyses, who upon the Curse of God and his father denounced against him, began it. Egypt was the place and the time (accord-to Josephus) was about Anno Mundi 1950. This man seeing himself deprived of all future joys gave himself to sensuality, and brutish pleasures in this world, and began to teach, that there was no God, but fell to worship the Devil; from whence he was called 〈◊〉 the great Magician. This is the opinion of some. But doubtless whosoever was the Author, the time was ancient, and not long after the deluge. For then, as the world increased with people, so it was fruitful in sin and impiety. So that near to these times, it must needs take its original And surely, those things that were the true causes of it afterwards, doubtless gave it the first being. Namely,  

1 Stomach, anger, and desire ofrevenge.  
2 Sensuality, and delight in the pleasure of this life, drowning all thoughts of a better life hereafter.   
1 For the first, we may see it plainly in Diagoras, who as Diodorus Siculus and Suidas report of him, became an Atheist, affirming that there was neither God, nor Religion. Because when he had written a book of verses, which pleased him so well, that he intended to publish it, one stole the Poem from him: and when for this fact, he was brought before the Senate of Athens, and took his oath that he had it not, yet afterwards put it forth to public view, not in Diagoras name, but in his own. And because this perjured person was not presently stricken with thunder for his perjury, and abusing the name of their Gods and the authority of the Senate, Diagoras immediately turned Atheist. The like is to be observed in Porphyry and 〈◊〉, who at the first were Christians, but for some wrong done to them by some of the Church (as they conceived) for which they were not punished, became plain Atheists, though they were termed but Apostatas  
For the second, which is sensuality. This motive drew Epicurus and his fellows to be come Atheists: and to hold this brutish opinion that there came an extraordinary benefit to them, because they might more freely enjoy their pleasures without restraint by any fear of future punishment. At the first they held with Diagoras, that there was no God. The main reason of their brutish opinion was grounded upon this; Ede, bibe, lude, post mortem nulla voluptas, there was no hope of pleasure after this life, because the soul was not immortal. But the very Heathen contemporary with them confuted them therein, and thus proved the truth against Epicurus.  
1 In things that are corrupted together, corruption takes hold of the one as well as the other, both at once: but in age, when the body is weakest, the soul is strongest: therefore it is immortal.  
2 The perfection of the soul appeareth most, when it abstracteth and separateth it self most from the body: and therefore in the greatest separation of all others which is by death, it will be most perfect.  
3. Saint Augustine saith, that the soul is the subject of truth, but no subject of truth can decay, no more than truth itself, therefore the soul is immortal.  
But as Archesilaus' a chief Academic, seeing with what difficulty men attained to knowledge, and with what pains small learning was gotten, took a short course, and held that there was no knowledge at all. So these Epicures, seeing that Religion restrained men from all licentious actions, and pleasures, and how hard a thing it was to lead a Godly life, took a short course, and held there was neither God nor Religion. And as a Thief is desirous to have the light put out, that being in the dark his doings may not be seen, and thereby be quit and free from the reproof and check of men: so do these desire to extinguish the light of Religion, because they may take their pleasures more freely and not be liable to the check of Conscience.   

CHAP. VI  
That there is a God, proved. 1. By reasons drawn out of the writings of the Heathens themselves. 2. By the frame of the World. objections answered. 3. By the beginning and progress of arts etc. 4. By the necessity of a first mover. The beginning of things cannot be. 1. By Chance. nor 2. By Nature. 5. By prophecies fulfilled. 6. By the artificial framing the bodies of all Creatures. 7. By the soul of man. Reasons why so many Atheists. Natural notions of a deity. The Conscience. 8. From the miserable ends of Atheists.  
That there is a God.  
THus much for the Negative: Now for the affirmative point, That there is a God: the belief whereof we may be confirmed in by uncorrupt reason, even from the writings of the Heathen themselves.  
1. There is a first mover, a first cause in all things, else there should be before every mover another mover, and so in infinitum. And so of causes: and if so, this absurdity would follow, that infinite causes must have infinite times to produce infinite effects.  
2. If there were no first cause, all would be instrumental causes, and no principal. And seeing no inferior cause worketh without a superior, and that if there were not a principal and supreme mover of 〈◊〉, there would be no effects. Therefore, etc.  
3. There is a Devil, therefore a God. There is a spirit in the world set upon mischief, which seeks to endamage men in their goods, and quantum fieri potest, as much as he can, to bring all mankind to destruction, as is plain in sorcerers and witches. And as he is bend to the utter ruin of mankind, so he would have effected it long before this time, had there not been a superior power to restrain his malice. So that they were enforced to believe, first, that there was a Devil, and afterwards esse Deum, qui ejus potestati resisteret, & quasi jura daret Tyrannidi, that there is a God, who resists the Devil's power, and sets bounds to his tyrannous maliciousness.  
4. Another reason is from the frame of the world. There was a founder of it, the old Heathen Poets acknowledged a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first Creator, from which these reasons may be gathered.  

1. Though we dig long, and cannot come to the root of a tree, or find out the head of a spring, yet we know, the one hath a head, and the other a root: so though we cannot easily come to the knowledge how the world had a beginning, yet sure we are that a beginning it had. And Damascen reasoneth very demonstratively, that it had a beginning, because it is always in alteration and change.  
2. Where divers things of great discrepancy in nature, are reduced and brought into a sweet harmony and concord (as in a Lute) we may argue and conclude, that surely some skilful Musician hath tuned and accorded them: So nothing being fuller of variety and contrariety of natures than the world, and the creatures in it, we must needs confess, when we see what agreement, and sympathy and consent is among them, that some excellent and skilful one, hath made this harmoniacal consent.  
3. Of all things in the world, as laws, learning, arts and the rest, the beginning as well of them, as of the Inventors of them are known: for so the Heathen confess. And Pliny hath written much in his natural history to this purpose. Diodorus Siculus faith, that laws came from the Jews, and order in commonwealths from the Chaldeans: but this doubtless came also originally from God's people, and by humane reason and different occasions was varied from the first institution.   
Now whereas they object, that Ex nihilo nihil fit, of nothing can nothing be 
Object. 1.  made. The answer to 〈◊〉 is, Alia est conditio rei dum fit, alia cum facta est. Nutritur 
Answ. 1.  quisque in utero per umbilicum, post partum per os, the condition of things in their creation and after their creation is different: A child in the mother's belly is fed by the navel, after the birth by the mouth.  
And for that they say, that we know not, whether motus the motion, or Movens 
Object. 2.  the Mover were first, and therefore no beginning can be proved, we say, That 
Answ. 2.  we can no more certainly affirm, whether the systole or diastole, the rising or the falling of pulse were first, and yet we know, that the pulse and the heart from whence it comes had a beginning: and so say we of the motion and Mover.  
Seeing then, that of every thing, a beginning there was, it must needs be from one of these three. 1. From Chance, 2. Or from Nature, 3. Or from God.  

Reasons against Chance.  
1. From Chance it cannot be. For if a man travail through a wilderness or desert place, and see a Cottage or Sty there, in his own reason he would conceive, that some body had been there to erect or set it up; and that it came not to be there forte fortuito by chance. If a man should see a circumference or a triangle (as Aristippus did) upon the sea shore, he would soon imagine that some Artist or skilful man had drawn it, and that it came not by Chance. No more are we to ascribe the making of any thing to fortune. For in our common talk, the generation of things we attribute not to Chance, but the corruption we call mischance. As when we see a house burnt, or the like, we use to call it a mischance. But things of generation and invention, we ascribe to art or counsel. In the Argonauts of Apollonius, the silly Countryman that saw the first ship arrive at Colchos could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had some skilful Pilot to guide it.  
2. In fortuitis or things by chance there can be no order observed, no more then in casting of dice: but in the world there is a most excellent order in all things, except in the actions of men which are corrupt and confused.  
3. Chance and purpose can never agree, for fortune is defined to be praeter propositum besides and contrary to purpose. If a man do any thing of purpose, it were absurd to say that he did it by chance. But in the world there is a manifest purpose: for there is an eye, and that eye hath its object, that object its line, that line its medium and species, and so a counsel and mutual destination. So that it is not from Chance.   

Reasons against Nature.  
1. The beginning was not from Nature. If it were, than all things must be reduced to it, and there must be a natural reason given for all things. But this cannot be: for the Philosophers cannot give a reason in Nature, for the ebbing and flowing of the sea. For the colours of the Rainbow. The strength of the neither chap, which is able to knap in sunder even Iron itself, and yet hath a very weak upholder. For the heat of the stomach, which consumeth any meat, and yet hurteth not itself, nor any parts about it, and even the virtues, they make them not all natural, but some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heroical and coming from God.  
2. If nature were the beginning of all things, than should nothing be done against nature, because nothing can oppose itself against the chief cause. And if nature had that power of itself to produce and set on work so excellent a frame as the world is, it would be of as great force to preserve and continue its course. But this it doth not, for we know that the sun stood still at the command of Joshua against nature's course, and the sun had an Eclipse in the full of 
Josh. 10. 12.  the moon against nature at our Saviour's passion. 
Luk. 23. 33.    
Seeing then that the beginnings come neither from Chance nor Nature, it must neceslarily follow, that all things had their beginning from God, which we prove thus.  

1. All the Prophecies show, the same which foretell things to come in plain terms: of which things there was no reason in nature: as that of Cyrus a hundred years before his birth. Of King Josiah three hundred years before he was borne. And that of re-edifying of Jericho, five hundred years almost before it was repaired by Hiel: and all these in iisdem terminis, in the same words set down in those prophecies.   
The orderly and artificial framing the Creatures at the Creation tells us plainly, that Nature was not the beginning, but God, for even them, whom neither miracles nor religion could move, the most base and contemptible Creatures have astonished and confounded, and drawn from them a confession of a supreme and supernatural power. Pliny was astonished at the little Gnat, that by her trunk makes so great a noise, and saith, that without a supreme power above nature that creature could not have been so made. The like he acknowledgeth upon the sight of the Butterfly. And Galen after he had blasphemously treated of the most excellent parts of man, when 
de usu 〈◊〉.  he came to one part of the least account, falls into admiration of it, and is constrained to name and confess God, and say, that he hath sung hymnum Domino in describing it.  
Now as we are taught by those things which are without us, that there is a cause above Nature, so likewise by the things that are within us.  
For first we have a soul (as we said before) endued with reason and understanding, immortal. This soul than must either be the cause of itself, or take its being from some other cause. But of itself it is not the cause.  
1. Because it knoweth not itself, neither any parts of the body, but by Anatomy, at omnis causa novit effectum every cause (if it be reasonable) knoweth its effect, not only after it is brought forth, but before, and by what degrees it is so produced. Our father in begetting, and our mother in conceiving, know not what is begotten, what is conceived: but, in causa principali necessario requiritur, ut cognoscas effectum antequam existat, & dum est in producendo, in the principal cause it is of necessity required, that it know the effect before it be: and while it is in producing.  
2. Again, after we are brought forth, we cannot command every part of us, as thearteries and pulses that they beat not: and therefore it is plain that we proceed not, nor are causes of ourselves, but we are necessarily to seek a cause elsewhere. For as there is none in the world that hath reason but man: so none above reason but God. And therefore Aristotle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
9 ad 〈◊〉.  reason cometh of a better thing than reason. And the Poet Aratus is quoted 
Acts 17. 28.  to this purpose by Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his generation.  
3. In our souls are certain sparks of the light of nature, principles of undoubted and infallible truth: as to honour our parents and superiors, to do as we would be done unto, to defend ourselves from injuries, to keep promise, to hurt no man, and the like, without observing whereof, no society could be maintained, among which this is one. That there is a God, and that he ought to worshipped. And howsoever all other may fail, yet this never, as having taken deeper impression in men's minds (that are not come to the height of Atheism) than the rest. Insomuch as the pride of man's nature which will stoop and yield to nothing else, is content to submit to this, and will rather worship a piece of red cloth, then have no religion at all. And this is so fast and deeply rooted in man, that it cannot be removed, unless you pluck out heart and all.  
But than it is objected, That if this Notion be so general, how comes it that 
Object. 1.  there are so many Atheists? To which may be answered.  
1. With Seneca, Mentiuntur qui dicunt se non sentire esse Deum, nam etsi 
〈◊〉. 1.  tibi affirmant interdiu; noctu tamen & sibi dubitant, they lie that say, they do not think there is a God, for though in the day time they tell thee so, yet in the night they doubt of it within themselves.  
2. But a better answer may be framed to this objection. A man may proceed to a great degree of hardness of heart, and blinding himself, yet this rule must be observed, Specimen naturae cujuslibet, a natura optima sumendum est, the trial or essay 
De natura 〈◊〉.  of every man's nature or inclination is ever to be taken from off the best parts, and not of depraved nature. And Tully saith, If we will know what nature is most universal in man, we must take our argument of what he is from the better sort of men; now there are some sorts of men so addicted to the world and the flesh, and the pleasures of them both, that they are so loose and dissolute, that you can no more judge what is naturally in them, then of the taste of a sick man.  
But yet, though their hearts be fat, and they besotted as the horse and mule, yet if God put his bit into their mouths, those natural sparks we speak off, will break forth and darkness will not be able to obscure the light.  

And this is to be seen in the worst of natures upon these occasions.  
1. If trouble and danger assail them, then, as the Persians in Aeschylus that were routed at the lake Strymon by their enemies, and to avoid their fury, must needs pass the ice ready to be thawed with the sun's heat, or staying be every one put to slaughter: though before they held that there was no God, yet then fell on their knees and prayed to God to let the ice bear them.  
2. If sickness lay hold on them, then with Diogenes the Atheistical Philosopher being tormented with the strangury, they will detest their former Atheism.  
3. Or lastly, if age come upon them, then with Shafalus (as Plato hath it) they 
〈◊〉.  will say, while I was young, and was told of Styx and Acheron, I scoffed at it, and thought there were no such places: now I am old, I begin to doubt and say, what if there be such. So that we see, that danger, sickness, and old age will drive men to confess, that there is a God.   
But another main argument is this. There are in us natural notions of God, and of his essence, therefore we must of necessity believe that there is a God.  
1. There is a power in the soul which taketh notice of the difference between good and evil, against Pyrrho, who said, that there was nothing in itself simply good 
Gen. 9 22.  or evil. Cham, though an ungodly man, yet thought it an uncomely thing for his father to lie as he did: there was a power in him, to distinguish between decorum and 
14. 21.  indecorum, good and evil. The King of Sodom would recompense Abraham good for good. Esau would not kill his brother Jacob, while the days of mourning came, 
27. 41.  namely, while his father lived. Absalon, though in rebellion against his father, yet 
〈◊〉. 〈◊〉. 16. 17.  rebuked the same wickedness in his friend Hushai. And Judas though he would betray his Master, yet would not do it in open manner, but gave a privy token, Quemcunque 
〈◊〉. 26. 28.  osculatus fuero, whomsoever I shall kiss etc. So then, seeing the most wicked and evil are desirous to seem good, and (though being evil in themselves) reprehend it in others, itappears plainly that there are notions in our souls to distinguish between good and evil.  
Now there must be a ground for this distinction, and it is not of man as Pyrrho would have it: for then every thing which is at man's appointment, must be good 
Gen. 3. 11.  or evil: but it must be from a nature above man, and so it leadeth us to God, an unchangeable nature. Who told thee that thou wast naked, faith God.  
That there is a God, may be found from a main part of oursoul, the Conscience which is called God's deputy: which never suffers the wicked to be at peace or quiet within themselves, but they are ever troubled and tormented. And if they say, 
Object.  that Conscience thus vexeth them, lest their fact be revealed, and they thereby brought 
〈◊〉.  within the danger of the Law. It may soon be answered. For let one of these commit some great offence in the wilderness, or in the dark, where no man sees them, yet shall he never be at rest, he shall have his surda verbera, as Pliny calls them, secret whips and wounds; yea, he shall be constrained to reveal it himself, either in sleep or madness: or (as Plutarch speaks of Bessus) he shall think, that the fouls of the air will bewray it. Religion then, is not a devise, as they hold, or would have it, neither shall it be so accounted, as long as they have God's deputy and vicegerent 
〈◊〉. 9, 36.  within them. And our Saviour quoteth this Text out of the Prophet to condemn 
〈◊〉. 66. 〈◊〉.  such Atheists. 〈◊〉 corum non morietur. Their worm dieth not. Therefore there is a God.  
6. Lastly to end this point. It is a manifest argument to prove that there is a God that even them which have denied this truth by their lives God hath confuted by their strange and remarkable ends, so that some of them have been forced to confess him at their death. As Pherecydes the Syrian, being in his jollity at a banquet with his friends, and boasting that, he had lived long and yet had never sacrificed to any God, 
Athen.  within a short time after miserably ended his days, devoured by louse. So Diagoras the Philosopher, (who for his impiety was called Atheos' the Atheist) was the ruin of 
Extrop  his country Melos by the Athenians, for maintaining this wicked opinion. And Julian the Apostata being overcome by the Persians, and wounded to death with an arrow, plucked it out, and his blood issued forth, dying miserably, was forced to confess, that he was overcome by his hand against whom he had formerly written blasphemous 
〈◊〉.  books, and spoken Atheistically: yet dying said, Vicisti Galilee. Lucian (at the first a Christian, and afterwards a blasphemous Apostata) keeping a kennel of hounds for his recreation, shut them up, and went abroad to supper, where he uttered many blasphemies against God: and at his (return meeting his dogs mad, died miserably being torn in pieces by them. Apion against whom Josephus wrote) scoffing at the Old Testament, and especially against circumcision, was at the same time stricken by God, and in the same place with an ulcer, and was made a spectacle for all such as in after times should follow his example. And lastly to (omit others) Machiavelli rotten in the prison at Florence, as the Italian histories testify.  
These and many other Atheists, though they denied God in their life time, yet at their death were forced to acknowledge and confess him. And therefore as it was written upon Zenacheribs tomb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that beholds me, let him be religious, and acknowledge God's hand. So may we say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, look upon these men and their end, and learn to stand in awe of God.   

CHAP. VII.  
The fourth step, That God hath a providence over man. Reasons against divine providence, answered: why God permitts evil: general reasons for a providence, particular reasons from all sorts of creatures. That second causes work not, nor produce their effects of themselves without God. That God's providence 〈◊〉 to particulars. That God is to be sought, and that he rewards them that seek him.  
God's care of mankind.  
The next station is. That God hath a care of men, to reward the good. For it is 
4  not sufficient to know God in his Essence only: but in his Providence also. For as to deny that God is, is Atheism, so the doubting of his Providence and care over the Creatures is Semiatheisme. Nay if we look at the moral effect which the persuasion of a Deity works among men, it is all one to deny his Providence, and to deny that he is. And this was the Epicures error, who though they were forced by reason to know that there was a God, yet they held, That God had no care of man. Now of God's providence there are four opinions.  

1. That God hath no intercourse with man, but hath drawn the Heavens as a Curtain between him and us, that we should not know or see, what he doth, nor he what we do.  
2. That there is a providence, but that it extendeth only to general things, and so is a general providence, setting in order second causes, but reacheth not to every particular individual thing.  
3. Another opinion granteth a providence as well of particulars, as generals, but that it is idle, as a spectator only, that beholds men act upon a stage, and neither rewardeth, nor punisheth.  
4. The last 〈◊〉, that as he hath providence over both sorts, as well particular as 〈◊〉 neral, so he doth not only behold, but reward the good, and punish the evil. And this is the truth, which Christians hold.   
The chief reasons which they use to allege in maintaining that there is no providence at all, are chiefly three.  

1 The adversity of the good, and the prosperity of the wicked. For say they, 〈◊〉 
1  ulla esset providentia, bonis bene esset, malis male, if there were any providence it would go well with the good, and ill with the bad.  
2. That although many abuse the gifts of God, yet he giveth them promiscuously. And therefore, if there were a providence, the use of the gift would have been given with it, and no gifts would have been given to them that should abuse them.  
3. That the manifold 〈◊〉, and evil effects in moral and natural things show, that if there were a Providence, God would not suffer so many in either.   
1. To the first, we answer. If a man were absolutely good, no adversity would betid him, and if absolutely evil, no prosperity: but no man in this life is absolutely good or evil, but as the best are not without some evil, so the worst not without some good; And therefore it stands with the justice of God, to punish that evil which is in the good with temporal punishments in this life, and to reward the good which is in the wicked, with temporal blessings: that he may reward the one, and punish the other, in the other life. Hence it is that saint Augustine, saith, Domine hic secabic ure, modo ibi parca, Lord cut and burn, afflict me here, so thou spare me hereafter. We know what the Devil, said to God, in Jobs case. Doth Job serve God for nought? Therefore God, 
Job. 1. 9  to stop the mouths of the wicked and Satan, punisheth the Godly here. And hence it is, that if good men live in prosperity, the Devil is ready to object, that their acts are but hypocritical: therefore God to make it appear, that the Godly serve him not in respect of temporal blessings, and that virtue in them is not mercenary, but free, he oft times lays afflictions on his children, which they bear willingly.  
2 The former answer might have served to confut this second reason: for as in only the first, if it had been bonis bene, well to the good the Devil had well said, Doth Job serve God for nought? so in this case, If God had given the use of the gifts with the gifts themselves to every one, the Devil would have said, Job can do no other but serve God. He is not left to his own election, God hath in a mnaner enforced him to it, and so his actions are not praise worthy, nor deserve any reward. For what extraordinary matter is it for fire to burn, since it is its nature and property. But when some of the wicked have as excellent gifts bestowed on them, as the godly have, and yet they abuse them: it takes away all cavils and exceptions from 〈◊〉: and maketh much for the commendation of the Godly, and for the just reproof and punishment of the wicked.  
3. To the third we say, that though there be defects, and evil effects, yet God is not the cause of them: he hath no part either in the evil action, or with the evil doer. Omnis actionis imperfectio, non a Deo, sed a male se habente instrumento, the imperfection of every action is not of God, but from the indisposition or perverseness of the instrument. In a cripple the soul is the cause of motion, and is in no fault, but the distortion of the body which is the instrument of the soul. So every action is from God, but if it have any deformity, it is of the crookedness of the instrument. Now God 〈◊〉 evil in these respects.  

1. Per privationem gratiae, by justly for sin depriving men of his grace, and thereupon followeth a defect of good: for if there were no defect, his infinite goodness could not have been so clearly seen, nor would there have been any variety of good things, but one good only.  
2. If there were no defect, there would have been no order or degrees in things.  
3. Many virtues would have been superfluous, as Justice, Temperance, etc.  
4. Because it is necessary, that God should be loved for his All-sufficiency in the highest degree: and there is nothing that makes us love God more, then for the enjoying of his benefits: and his benefits are never more highly esteemed, then when we want them: for bonum carendo magis quam fruendo cernitur, we discern and find what is good for us, more by being deprived of it, then by enjoying it. So that were there no defect, we should not be so sensible of the good which we want.  
5. Nor would God ever permit evil,, but that thereby he can take occasion by his infinite wisdom and goodness, that a greater good may arise. As we plainly find, that from the greatest evil that ever was committed (the betraying of our Saviour) God took occasion to draw the greatest benefit that ever befell mortal men, namely, the Redemption of mankind. So much in answer to the first opinion.   
Now to prove that there is a providence, 1. In generals. 2. In fingular and particulars. 
2.  3. Not only by the ordinary course of secondary causes, but immediately from God himself.  
There is a providence in general matters.  
1. It is natural to every one, ut curet quod procreavit, to have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a natural love and affection to that which it bringeth forth; and this being the gift of God in his creatures, cannot be wanting in himself. Astorgia is a vice, and to be reproved in man, 
Hebr. 12.  and therefore cannot befall God, but when it seemeth to fall in God, by his laying afflictions and troubles upon any of his creatures, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of love to them, but a manifest providence over them, for whom he loves he chastens, and thereby furthers their chiefest good.  
2. No wise Artificer will give over his work before he have finished it, and brought it to perfection: but every day God bringeth forth some new thing, some new effect, things which are tending to perfection, for things are yet daily in generation, and therefore God hath his providence over them to bring them thereunto.  
1. In particulars. We see (with Aristotle) that the sea is far higher than the land, the waters far above the brims of the earth, and water is an unruly element, apt to overflow by its natare: yet Philosophers being unable to render a satisfactory reason, why it overflows not the earth, it follows, that it is of God's providence, who limits the bounds thereof, and commands it to pass no further.  
And if any say, that the water and earth make one sphere or globe, and therefore the swelling of any part, is only in appearance, that spherical figure being the natural figure of the whole; yet herein providence plainly appears, in that some parts of the earth are made hollow, to be receptacles for the sea, which otherwise should by order of nature cover the whole earth, and so the dry land appear for the use of Men and Beasts.  
2 The next reason is from Plotinus. fetched from the Plants, which if they stand between two kinds of soil, soil of two natures, one dry and barren, and the other moist and fruitful, they will naturally shoot all their roots to the fruitful soil. As also from lilies and marigolds and divers other flowers, that of themselves naturally close toward evening with the Sunset, lest they should receive evil and corrupt moisture in the night, and in the morning open again, to receive the heat of the Sun.  
3. The next is from Birds. Our Saviour in a sermon to his disciples concerning 
Luk. 12. 24.  God's providence, bids them observe and mark well. Consider (faith he) the ravens, for they neither sow nor reap, they have neither storehouse nor barn, and yet God feedeth them. And King David testifieth the like, that the Ravens are fed of God. And it is reported, that their young ones being forsaken by the dam and left bare, 
Psalm. 147. 9  a worm ariseth out of their dung, creepeth up to their bill, and feedeth them.  
4. The fourth is from fishes. Aristotle reporteth, that the little fish Pinnothera entering league with the Crab, taketh a stone in her mouth, and when the Oyster openeth against the Sun, swimmeth in with the stone in her mouth, so that the Oyster not being able to close again, the Crab pulleth out the meat, and they both divide the prey.  
5. The next is from Beasts. we see that the Providence of God hath taken order, that wild beasts should not be so generative as Tame, least by their multiplicity they should do much harm. Secondly, Though they be naturally desirous of prey, yet God hath so disposed, that when the Sun ariseth in the day time, (when they might best fit themselves) they get them away, and lay them down in their denns; and Man goeth forth to his labour (and worketh securely) till the evening, as the prophet speaks. and when man goeth to his rest, then go they to seek their prey. Which must 
Psal. 104. 22. 23.  necessarily be a great argument of God's grovidence.  
6 And so generally from all living Creatures; by discerning their several places of nourishment. As the silly lamb, among a multitude of Ewes, to choose out its own dam. As also in avoiding things noisome and hurtful to them: as the Chicken to run away at the noise of a Kite, even almost assoon as it is hatched; the lamb to flee from the wolf, and the like.  
7. From the extraordinary love of parents to their children, though never so deformed, in as great measure, as if they had no defect in nature.  
8. Lastly from the sudden cry of every Creature in distress, for which no reason can be given, but that it is vox naturae clamantis ad dominum naturae, the cry of nature, to the God of nature, as some of the Heathen have been forced to confess.  
And thus we see the providence of God in particular, concerning which Theodoret 
In his 10.  hath written against those that were of opinion, that providence was but as a Clock, 
Serm. de providentia.  which after the plummets are plucked up, goes afterward of its own accord.  
The Third particular to be proved is, that the effects we see come not merely of second causes, or by nature, nor by chance, but mediately or immediately from God.  
First not by nature or second causes alone. 
Means or Nature.   
1. We say that means work nothing of themselves, no more than bread can nourish of itself. For there is a staff of bread (as the Prophet tells us) which if it be broken, 
Ezec. 4. 16. 5. 16  bread itself will do us little good. Christ calleth it the word, and the psalmist hidden 
John. 6. 32.  treasure, which without God's blessing will be put but as into a bottomless bag: as 
Psa. 17. 14.  the Prophet speaks. This the Philosophers acknowledged, and called it Infusion of 
Aggai. 1. 6.  strength, nature, and efficacy into the Creatures. And it must needs be from the first, and not from the second cause.  
2. Sundry things are effected without means: as because men should not think 
Gen. 1.  the Sun to be the sole cause of Light, God created the Light before the Sun. Likewise he created fruit with the seed, because we should not think, seed alone to be the cause or means of fruit. And we see in these day's preferment cast upon some men that neither seek nor deserve it,  
3. We see also some effects wrought contrary to Nature. As when Christ opened 
John. 9 6.  
2 Kings 2. 19  the eyes of him that was blind, with clay, which naturally is more proper to put 
Gen. 39  out the eyes than open them. So likewise Elisha made the the salt water fresh and sweet by casting salt into it. joseph's imprisonment, was the means of his preferment. And the unlearned Christians confounded the learned of their time. Therefore the effects depend not on means, or nature only.  
2. not by chance.  
Fortune hath not the command of the issue and event of war, as some profane men 
See the Epitome. folio. 63.  have given out, Sors domina campi, that Chance is the predominant Lady of the field; but we christian's know, that God is a man of war, and fighteth for his servants, and gives them victory, or else for their sins, and to humble them, gives them into their enemy's hands, and maketh them Lords over them: and the heathens themselves made their worthies, Diomedes, Ulysses etc. prosperous by the assistance of some god, and therefore in their stories, usually there went a vow before the war, and after the victory, performance. In the very drawing of Lots (which a man would think to be Chance, of all other things) we see, it ordered some times by special providence against Chance; so that it must be confessed that somewhat was above it, as in the case of Jonathan, and Ionas. And therefore it is that the wiseman saith, The lot is cast into 
1 Sam. 14. 42.  the lap, but the whole disposing of it is in the Lord. Hence the mariners in the ship 
Jon. 1. 7.  
pro. 16. 33.  where Ionas was, used this casting of lots acknowledging a providence, of God therein.  
And upon that which they call Chance medley it cannot depend, for there is also Providence. Herodotus reports of Cambyses, that being hated by his subjects for his cruelty, the people not unwilling to have another usurper, in his absence, it came to his ears: he furiously alighting from his horse with intent to to have gone against the usurper, his sword fell out of the scabbard, and run into his thigh or belly and killed him, which this Heathen writer ascribes to Providence, not to chance medley. And the Philosophers conclude, that chance is nothing else, but an effect of causes far removed, and if of them much more of things near together, which plainly are to be referred to the divine providence. And it is a greater argument of providence to join things far asunder, than those which are nearer, and better known. Therefore the various effects we see cannot be ascribed only to Nature or Chance. To all which might be added that unanswerable argument from the fulfilling of prophecies, which necessarily proves a divine providence.  
Thus we have seen, that there is a Providence in general. 2. That it worketh even when there are secondary causes. 3. Now that this Providence reacheth and extendeth to particulars as it doth to generals, and rewardeth each particular man, is proved by Philosophy and reason, thus.  
1. The philosophers make Providence, a part and branch of Prudence: and Prudence is a practical virtue, and practical virtues have their objects in singularibus in particulars.  
2. Now it is certain that all the Attributes of God, are every one of equal latitude and longitude. His power is over all and extendeth to every thing, for virtutis est maxime pertingere vel remotissima, that is the greatest power that reacheth to things farthest off. And his providence and goodness is of no less extent than his power.  
3. There's no man but will confess, that it is a more commendable thing to provide for every particular, then for the general only. And therefore it is, that is storied for the commendation and honour of Mithridates, who having many thousands in his army, was able to call them all nominatim, by their names: then si quod melius est, non agatur, if the best be not done, it must needs be out of some defect in the Agent, but there's none in God.  
4. Now for the rest of the Creatures. If God have a care of heaven, which hath not the use of its own light or motion, but is to make inferior things fruitful, and cattle have use of herbs, etc. and man of cattle, and all other things, and the philosophers telling us, that that which hath the use of all things, is principal of all others; man having the use of all, must needs be principal: therefore, si sit providentia Dei in reliquas creaturas, ut in principalem se extendat, necesse est, if the providence of God extend itself to the rest of the Creatures, it necessarily follows, that it extend itself to the principal.  
5. King David first considereth the glory of the Heavens, than the eternity of 
Psalm 8.  them, and wondereth how God could pass by those most glorious bodies, and put the soul of man (the most excellent creature) into a most vile lump of clay and earth. Man is the most excellent of all other of God's artifice: for other Creatures know not their own gifts. The horse, if he knew his strength, would not suffer his rider upon his back; therefore the occultation of the gift from that creature which hath it, and the manifestation of it to man that hath it not, is an argument that man is God's Count-Palatine of the whole world, and cannot be exempted from God's providence.  
6 And this is that which made Saint chrysostom in a godly zeal (being displeased with man) to say, append te homo, consider thyself well, O man, art not thou better than all creatures else? Yet is God's providence over the vilest of them, and so from them to man, and more especially to good men: for if he have a providence and care of those that only have his image by nature, then where two images meet in one, one of nature, and another of grace by Christ, much more: for similitudo magnes amoris, likeness is the loadstone of love, & amoris providentia, and providence of love. If God care for all mankind, then much more for these, who as it were hate themselves to love him, those that lose themselves to find him, and that perish to live with him. Therefore his providence is over particulars.  
The second branch of this part hath two things considerable. 1. That God is to be sought. 2. That his providence is to reward them that seek and serve him.  
1. In the first place than God must be sought, for facientis finis est ipsemet the end of the actor is himself, and God being his own end, it must necessarily follow, that he wills all things for his own, either profit, honour, or pleasure.  

1. For his profit we cannot seek him; for none can redound to him from us.  
2. Nor for his pleasure, for wherein can we pleasure him?  
3. Therefore it must be for his honour, for to that end did he create us, that for his honour we should seek and serve him.   
2. The next is that he rewards such as seek and serve him. Where there are two relatives, there is a grounded mutual duty between them as between a father and a son, love and obedience: between man and wife mutual love: between Master and servant, care and service: between the Creator and Creature, providence and honour. Now between God and his true servants that seek him faithfully, there is reverence and love, and reward for it. And though we be but verna Domini Gods bondmen, and are bound to keep his laws, because he is our Legislator, Lawmaker: yet he hath promised reward to them that keep them, and doth not as kings, who give laws, and yet give no rewards to them that keep them, but punish the breakers of them: God's goodness is greater to us men.  
And as God hath a reward for his children that seek and serve him, so hath he retribution, viz. punishment for them that neglect him, and break his commandments, which we might easily prove, both by ancient and modern story.  
So that we may conclude this point, that God's providence is manifest in rewarding the good. And so much against the Epicure.   

CHAP. VIII.  
The four religions in the world, Of Paganism, reasons against the plurality of gods. That there can be but one God proved out of their own Philosophers. That their religion was false. How man came to be worshipped. How Beasts. Of the miracles and Oracles of the Gentiles.  
THe next point to be handled is, That the Scriptures of the old and new Testament are only true, and that all other either Oracles or Books of Religions besides those are false and erroneous.  
The Apostle hath set this for a principle or ground. That though there are 〈◊〉 
1. 〈◊〉. 8. 5., 6.  that be called Gods: But to us there is but one God. And if but one God, then but one true Religion. In the search whereof we come into a Quadrivium, or way that hath four turnings, viz. the four principal religions of the world, In which the greatest part of the world have sought God. These are,  

1. That of the Heathen in America, and in the East Indies and 〈◊〉, and in a great part of Tartary, who worship the Creatures, etc. and this is called Paganism.  
2. That of the Jews scattered through the world, and this is called Judaisme.  
3. That of Turks and Saracens in Asia, part of Africa, and Europe, and this we call Turkism or Mahometanisme.  
4. That which Christians hold, which is called Christianity.   
Now seeing that according to the Apostles rule, there can be but one true. It rests to prove which of them is so. The Amperours' Ambassador being at Constantinople, with the grand Signior or great Turk, and espying in a cloth of estate four Candlesticks wrought, with four candles in them, three whereof were turned upside down 〈◊〉 the sockets, as if they were put out, and the fourth of them burning, with this Arabic inscription, Haec est vera lux, this is the true light, questioned the meaning thereof, and was answered, That there were four Religions in the world, whereof three were false, and the other (which was theirs) was the true. Let us therefore examine which is the true, and which the false, and first begin with  

1. Paganism. And this had once spread itself over all the earth, except one corner of Syria: and it cannot be denied, but that in the knowledge of arts, policy, and Philosophy, the Heathen exceeded all other nations, and their light shined that way, brightest above others; and that in these things we have all lighted our candle at theirs. And yet as the wisest of us may wonder at them for their extraordinary natural and humane knowledge, so the simplest of us may laugh at them, for their absurdities in the worship of God, so dim hath their light burnt in matter of Religion.   
The Apostle in the place last quoted hath two arguments against them, to prove that there must needs be but one God, and they erred because they had many gods, many lords. And indeed many they had. Varro makes the number of them 30000 whereof there were 300 Jupiter's, besides a number called dii majorum gentium, & minorum, & dii tutelares, tutelar gods, etc. and as S. Augustine speakeh Quis numerare 
1. 4 De Civ. Dei.  potest? the number was so great, that no man could reckon them.  
1. He, from whom all things are, can be but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one. The reason is, Inferior causes are resemblances of superior, and they of the Highest: but we see in all inferior causes, many branches come from one root, many parts are ruled by one head, many veins from one Master-vein, and many rivers and channels 
1. Cor. 8. 6.  from one fountain. So in Superior causes, there are many causes from one, as many lights from one, and many motions from one motion: therefore in the highest cause, this unity must needs be after a most perfect manner.  
2. In quem omnia concurrunt, in whom all things meet, as lines in the centre. In the mutual order of nature all things depend upon one another, Mutuus ordo in se invicem est propter conjunctum ordinem in uno, that mutual order which is, is from order joined in one, as all things flow from one, so they return to one again. Therefore one, and but one God.  
But their own reasons are sufficient to convince them, for Pythagoras saith, that there must be an infinite power in God, else man's understanding should exceed its cause, that is the Creator of it, because it is able to comprehend and conceive a greater thing than its cause, were it only finite: for si potest as infinita est, tum natura infinita, quia accidentis capacitas, non excedit capacitatem subjecti, if the power be infinite, the subject in which that power is, must needs be also infinite, because the capacity of the adjunct exceeds not the capacity of its subject. And there can be but one infinite, therefore but one God. If we grant two infinites there must be a line to part them, if so, than they are both finite, and have several forces, and being divided, cannot be so perfect as if they were joined together and both one. But there can be no imperfectness in God. Therefore we cannot admit of two Gods.  
Again, as Lactantius argueth. If there be two Gods, and Gods attribute being omnipotency, they must be both omnipotent, of equal force and power, or unequal. If of equal, than they agree or disagree: if equal and both agree, then is one of them superfluous, but superfluity is excluded from the Deity. If they disagree, and be of unequal power, than the greater will swallow up the less, and so reduce all into one, and so the lesser is not omnipotent, and by consequent no god. And howsoever the Heathen outwardly held Polytheisme or many Gods, because they durst do no other, in policy to maintain and uphold their Commonwealths, yet privately they condemned it, and held it inconvenient. And therefore though they had many gods, yet to some they gave the place and title of a father, and to the other of children; to some of a King, and to the rest of Subjects.  
The advice of Pythagoras to his Shcolers was to search, till they came to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unity in every thing. And Aristotle's drift was to seek for primum, the first, and the omnium primum, and the primum ex primis, the first of all. Plato in his first epistle to Dionysius gives him this rule, that in those epistles which he writes of certain truth, he begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, and in those which contain doubtful things, he begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods, making God his note of truth, and Gods of uncertainty. 〈◊〉 rule to his Scholars was, Dicite plures, & dicite nullum, say there be many Gods, and say there be none: and Sophocles held in truth, Vnus est Deus, there is but one God. So that among themselves they muttered the truth, howsoever either for fear of punishment, or disturbing the peace of the Commonwealth, they thought fit to suffer the people to live in their error of Polytheisme.  
But because Saint Augustine saith, that in the Primitive Church the Philosophers 
De civ. Deil 4  were ashamed of their multiplicity of Gods, and therefore gave out, that the Ancients were never so absurd as to worship many Gods, but only gave one God divers names, to distinguish their effects, and not conceiving that there were divers Gods, but ascribed power to one God only, we will consider it a little further.  
1. For first, it is certain that they had diversity of Gods, 2. and secondly they erected several images to them. Now if they were circumscript, then could they be no gods, for Deus non potest circumscribi, quia infinitus God cannot be circumscribed, because he is infinite, and if an image could express them, they were circumscript.  
2. Again, the whole course of Heathen religion sought no further than their eye led them, struck no further than the skin, looked only after outward actions, they neither would nor could search into the reins, nor had any remedy to restrain the heart and mind and the vices thereof, as hypocrisy, etc. but true religion, such as is that of the Christians, forbiddeth concupiscence, and bridleth the affections, strikes deeper than that of the Heathen, therefore have the Heathen, neither true God nor true Religion.  
3. They attribute but particular honour to particular Gods, in respect of the particular benefits they conceive, that they receive respectively from them, as to some for the benefit of physic, to some, for their good success in war and the like, but that God only is to be honoured, whose providence extends universally, and hath power alike in all things, which as they confess theirs had not, and there fore are not Gods.  
4 Again the objection of cyril to Julian (which made him to stagger) is strong against them. That it being the sin of the body which defileth the soul, the soul had need of something to purge and cleanse it: but their Religion having nothing in it to cleanse the heart and soul as well as the body, cannot be the true Religion.  
5 That their Gods were no Gods but men appears, in that their parents were known and confessed by the Heathen writers themselves, as of Hesiod in his Theognia. Tully de natura deorum and others; as also by Cyril against Julian, Augustine in his books de Givitate dei; Eusebius de preparatione Evangelica, but best by Gregory Nyssen, & cyprian de vanitate Idolorum. And Alexander the Great in a private conference with Leo a priest of Egypt, was informed by him that the Gods of the Grecians and other nations came out of Egypt, & that the religion of the Greeks came from Egyptians by the means of Cecrops and from Phoenicia by Cadmus. That the Romans had theirs from the Greeks, by Numa Pompilius. And the Egyptian Gods were but men, for their descents were known, as Hermes Tresmegistus, and Esculapius, who descended from Vranius and Mercurius, and yet these were reputed to be their Gods.  
6 Again Their Gods were not only Men but wicked men. For Religion being nothing but a faculty to make men perfect, and fit them for a more blessed life, by framing them in fimilitude to the actions and perfections of God, their Gods as they were but men and no Gods, so were they men of wicked lives and conversation, stigmatyzed with rapes, adulteries, and the like sins, as not only their own stories testify of them, but other historians also without exception as Eusebius, Cyrill, 〈◊〉 against Appion, Athanasius, Origen, Tertullian, Lactantius, and others.  
But here will be made a question, or objection consisting of 2. parts 1. If their 
Objection.  Gods were but men, how came they to be worshipped Cultu divino with divine honour. 2. And secondly, how came Beasts to be worshipped by the Heathen with the like worship.  
1. To these may be answered. First, that after the flood, there being, a general 
Answer.  revolt from religion and the true worship of God, except that among the Jews, there was infuced this Maxim into the minds of many, that men were to worship them that did them good, or delivered them from evil.  
2 Another cause of divine worship given to men, we have from 
* out of an author not now extant, named Sanchuntathon.  Porphyries relation, that Ninus having obtained the Monarchy, erected an image to the honour and memory of his father Belus, and because he would have it no less respected by others then by himself, he made it a sanctuary for offenders and debtors. So that many having received benefit by it, and withal thinking to ingratiate themselves with 
In Iside et Osyride.  Ninus (who then bore absolute rule) instituted feasts upon certain days to it: at which times they adorned the Image with garlands, and made hymns which they sang to the honour of father and son. Now the ground of this institution being forgotten, they which succeeded in after times became so superstitious in this service, that they made prayers and offered sacrifices to this image, which was the same Bell, which in the broader dialect of the Hebrews was called Baal. Thus images erected to the memory of men's virtues became to be worshipped, when the cause of their erection was forgotten. And from Prosopopeia's and Apostrophes to the deceased they began to pray to the very images.  
2 For the diefying of Beasts, the answer is this. Plutarch reports, that Osiris being King of Egypt, and dividing his kingdom into Provinces, gave a several badge or cognizance to every one, according to the quality and condition of each province, as most natural to the things most abounding in it: as to that which consisted most in 〈◊〉, he designed an Ox: to that which was most plentiful in woods, a Dog: to that wherein was most meadow, a Clod with a little grass on the top, which we call a Turf: and to that wherein was most water, a Crocodile. These he erected upon poles and placed them between his several provinces. Posterity forgetting to what end these were erected, conceived in them some Divine nature and power: and thereupon, he which lived by the plough worshipped the Ox, calling it Apis: the Huntsman the Dog, calling it Anubis: the Grazier the Clod, calling it Isis, etc. And upon this, this kind of Idolatry had its original.  
The next objection is, If they were not Gods, how came some of them to work 
Object.  Miracles, and give Oracles.  
1. The first is thus answered. That there is difference between true, and false 
Answ. 1.  Miracles, the one being profitable to mankind, as raising the dead to life, and healing incurable diseases, which not they nor their Magicians could ever perform, but only wrought such as were fictitions and imaginary: and some of them were unprofitable, such as were Simon Magus his making a mountain seem to remove: and 〈◊〉 Manlius his cutting a whetstone in two pieces.  
2. Concerning the Oracles of the Gentiles, Porphyry saith, that as great things were done by the Magicians of his time, as by those whom they supposed to be gods. Besides the Oracles which they uttered, were ever either ambiguous (being indeed not the Oracles of their Images, but of Devils that spoke in them, (as Eusebius affirmeth) or oft times false and frivolous, nay sometime contradicting one another, and might have been as truly conjectured by politic or wise men from the disposition or concurrence of causes.  
3. And it is a strong argument, to prove that these oracles were uttered by the Devil, in that many of them were cruel and inhuman, tending to the sacrificing of men unto them, whereas if they had been from God, they would have been rather to the preservation, then to the destruction and defacing of God's image and workmanship. And when they would seem to be more mild, upon deliverance from war or danger, they commanded the institution of Gladiatores, sword-fencers, whereupon ensued much bloodshed and murder. And if they were not the cause of cruelty, yet of all kind of obscenity, for if they enjoined not the sword-playes always, yet at other times they commanded Stageplays, the effects whereof Saint Augustine describeth at large, whereby men grew to such a height of all lasciviousness, that the Romans 
de civ. l 4. c 26  and Greeks banished them out of their territories, and made a decree, that all Stage-players should die intestate.  
4. Lastly it is common in Homer and Virgil and the Philosophers concerning their Gods, that if they named but Styx or Cocytus, they themselves would be afraid and tremble, and all the images would be in a sweat, jurato per Stygem terrorem Deorum, having sworn by Styx the terror of the Gods. Now we know that no Prince is afraid of his own prison. And Socrates said, that a man might as well swear by an 
In Apolog.  Onion or a Leek, as by Jupiter, and used much to inveigh against the Athenian Gods, affirming them to be none, for which he was convicted: yet Laertius reporteth, that not long after his death there happened such a plague, that they never felt the like before or after. And consulting with the Oracle about the cause, they were answered, that it was for putting the Innocent to death. In recompense therefore to Socrates they erected an Image, and ascribed divine honours to him that had dishonoured their Gods: thereby condemning themselves, their own Religion, and their Gods. For this cause some of them misliked the Heathen Religion: but not finding a better they would not alter the old. And so much of Paganism.   

CHAP. IX.  
Of Judaisme. The positions of the Jews. 1 That the Messias shall have an earthly kingdom at Jerusalem, confuted. 2. That Jesus is not the Messias. The contrary proved by jacob's prophecy. Gen. 49. 11. By daniel's seventy two weeks. Dan. 9 25. By divers other reasons. 3. That the Messias is not yet come. The contrary proved by sundry arguments.  
THe second Religion is Judaisme, or the Religion of the Jews. The controversy between whom and us Christians is concerning Christ, whom we profess, and they deny. And because they acknowledge the Old Testament to be God's word, as well as we, our proofs to maintain our affirmation shall be out of it, and those authors which are in most account with them.  

The positions which the Jews hold are these.  
1. That the Messias shall have an earthly kingdom, and that this seat of his court shall be at Jerusalem.  
2. That Jesus is not that Messias.  
3. That the Messias is not yet come.   
1. For the first, if they would give credit to the Caldee paraphrast, and all the ancient Rabbins, as Rabbi Jonathan, Rabbi Simeon, Rabbi Moses, Rabbi Hakedosh, that lived before the coming of Christ, the controversy would soon be at an end. but they give most credit to their late writers, who were all moved with envy against Christ.  
2 It was foretold by the Prophet, that the Lord hath laid upon him the iniquity of 
Esay. 53. 6. 8.  us all. But this they shift off, saying it was meant of the whole people. But in a few verses after, the prophet saith, Morietur pro populo suo he shall die for the people. And it were absurd to say, that the people should die for the people; and therefore it must needs be meant of Christ.  
3 It is said in the psalm. They have pierced my hands and my feet. They part my 
Psalm. 22. 18.  garments among them, and cast lots upon my vesture. Which words cannot be understood to be meant of David, but of Chrst.  
4. The Prophet saith. Rejoice O Daughter Jerusalem, behold thy king cometh 
zach. 9 9  unto thee meek and humble sitting upon an ass etc. And the prophet Daniel saith After 62. weeks, i. e. 70. seven of years, shall Messiah be cut off. This the elder 
Daniel 9 26.  Jews could not conceive, and Philo Judeus understood it of the sanctification of the High Priest: but he might have easily gathered, that this place was meant of the Massias, 
Math. 11. 3. 2, 7.  by John Baptist sending two of his disciples to Christ, to know whether he was the Christ or not. But that place of Daniel so troubleth the Rabbins, that Rabbi Moses Ben Nisa fell into blasphemous speeches, and said that the Prophet was deceived and overseen.  
5. The prophet Agge calleth him the desire or expectation of the Gentiles: but if the Messias should be only king of the Jews, what desire or expectation could the Gentiles have of him? it being small comfort for a nation to have a stranger 
Dent. 17. 15.  to rule over them, and indeed it was a thing forbidden the Isralites in the Law.  
6. Forasmuch as it cannot be denied, that the Messias should bring felicity to all the world, how can Abraham, Isaac and Jacob, and the dead be benefited by him, if his kingdom should be upon earth, they being dead many hundred years before? And in putting this off, by saying, that all true Jews shall return to life again, they become more absurd than before; for how could that little Land of Judea, or the City of Jerusalem, or the Temple (which they say should be no bigger than it was) be able to contain all the Jews that ever were.  
7. Lastly, they are by (this position) utterly injurious to the souls of the faithful, to call them out of a heavenly paradise Abraham's bosom, to an earthly Paradise.  
Their second erroneous tenet is, That Jesus is not that Messias.  
1. It is said in the prophecy of Jacob. The Sceptre shall not depart from Judea, nor a Lawgiver from betwixt his feet, until Shilo come. It is certain, that before the captivity it was always in Judah, and in the captivity, they had one of their brethren, who was called Rex captivitatis the king of Captivity. After the Captivity it continued, till Arostobulus and Hyrcanus striving for it, they were both dispossessed, and Herod an Idumean placed in their room, in whose time Christ came according to the prophecy: and then the Sceptre departed quite from Judah. The Jews denied Christ their king: and ever since have been subject to the Sceptres of several Gentiles.  
2 If they object against this prophecy, that the Maccabees were not of the Tribe of Judah, but of the Tribe of Levi: we answer, that we must distinguish of the prophecy, 
Gen. 49. 10.  thus, That either a king or a Lawgiver should be of the Tribe of Judah: and it is apparently manifest, that there was a Lawgiver in that Tribe till Christ came. For they confess, that Simon Justus, whose Nune dimittis we have in our Liturgy, was the last of them, and that ever sincee, the whole company of their Sanedrim was dispersed, and the number never made up again.  
3. And if they understand or conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify a Sceptre, but a Tribe, and that it is meant, that Judah should be and continue a Tribe till Shiloh come, they assent to us Christians: for the Tribe of Judah continued distinct and unconfounded till Christ the true Messias came: so that our Saviour Jesus was known to be of the Tribe of Judah, of the City of Bethleem, and of the posterity of David. Nor did the Jews, ever in the Gospel cavil at this: which they would have attempted, had the confusion of this Tribe given them just occasion. But not long after Christ's death all the Tribes were confounded. And the Emperors of Rome, after they had heard, that Ex Judea nasceretur Dominus orbis, that in Judea the Lord of the world should be born, presently laboured to root out the Tribe of Judah, and forced them to confound their Genealogies, and upon all miscarriages and rebellions of the Jews, slew many thousands of them, and caused the rest to be dispersed into all coasts adjoining, or to live in miserable slavery in Palestine.  
4 The Prophet Daniel receiveth an Oracle from God by the Angel, that from the 
Deu. 9 25.  time the Oracle was given, there should be seven weeks, and 62. weeks, and one week, in the latter half of which last week Christ the Messias preached, and was slain and put an end to all sacrifices. Now what these weeks are is showed in the scripture, that they should signify so many weeks of years, not of days, so accounting every week for seven years, it makes 49. years: and so many years was the Temple in building: for three years were spent in providing materials and gathering themselves together, and 46. years in building, as the Jews told our Saviour. After 
〈◊〉. 2. 20.  the 〈◊〉 of the second Temple and the walls of Jerusalem, there followed 62 sevens, and one seven. So that from that time, to the Death of the Prince Messiah were 490 years, or 70 times seven times.  
5 The prophet Haggai saith That the glory of the latter house shall be greater than 
〈◊〉. 2. 9  the glory of the former. Now in the first Temple were glorious things; As the Ark of the Lord; The Pot of manna; Aaron's rod; the shewbread; etc. And the second Temple had none of these, and yet the prophet saith, that the glory of the Latter should exceed the glory of the former: how this prophecy should hold, they will never show, unless in the time of Christ the Messias, whose presence made it more glorious, than the other things did the former, for we know that 40 years after our Saviour's death the Latter Temple was destroyed.  
6 Petrus Galatinus saith, that the disciples of Rabbi Hillel considering these prophecies, (though they lived 50 years before Christ's time) hoped the Messiah should be born in the age that they lived, being induced thereunto, by the saying of Esay in the person of the Lord; I the Lord will hasten it. And especially by daniel's 〈◊〉 of the seventy sevens. 
Esa. 60. 22.  
Daniel. 9 24.   
7. That in Esa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 final was apprehended by them for a great mystery, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifieth 600. for 600 years between Esayes time, and Christ's.  
8. The Jews say further, that the prophecy of the second Temple (which was a still voice coming from the Lord) should not cease, and that the Temple should not open, till the Messias came. And they have 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 after came together.  
9 Besides these, the continual sending to and fro, by the Jews and John Baptist, 
Esa. 9 7.  and the disciples questions to our Saviour argues, that there was a 〈◊〉 expectation 
Luc. 2. 25. 38.  that the messiah should come at that time. As also the speech of Simeon, his waiting for the consolation of Israel. And the speaking of Anua, of the Messiah, 
Mark. 15. 43.  to all that Looked for redemption in Jerusalem: and Lastly, Joseph of Arimathea's looking for the kingdom of God to appear, show that in those very times, many religious men had great hope of comfort to be brought to them by their Messiah. 
Lib. 16. 17. 18.   
10. Again there were at that time, more than at any other, many counterfeit and false Messiah's, either eight or ten as Josephus, testifies. As Herod, from whom the Herodians, Judas, Theudas, and others, and among them, Bar Cosba the younger, who was in such estimation among them, that all the Rabbins save one, confessed him to be the Messiah.  
11. Suidas reporteth, that it was related to Justinian the Emperor by Philip a 
Luk. 4.  
Mat. 11.  merchant of Constantinople, who had the report from one Theodosius a Jew, that in the Catalogue of the Jews Priests was found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus the Son of God and Mary: and that he had been admitted into the society of the Priests also, else he could not have been permitted to preach either at Nazareth or Capernaum, being of the tribe of Judah.  
12. To these we may add that which they hold, that after Malachy, in the second Temple they should have no Prophet; till the Messiah, and that the Temple should stand, till he should come. And we see that our Saviour prophesied of the 
Luk. 19 3.  destruction of the Temple which accordingly came to pass.  
13. Lastly, that for the crucifying of our Saviour, the prophecies of Amos, and 
Amos. 2. 6.  Zachary were fulfilled in the eversion of the City and desolation of the Jews. A 
〈◊〉. 12. 3. 10  thing so strange, that the very Heathen seeing it, said, that the hand of God was against them. For of itself Jerusalem was so impregnable, as that it might 〈◊〉 with the strongest piece in the world; Besides, Vespasian was forced to forbear the siege a long time, for want of water to refresh his army: in somuch as he offered them not only large proffers of peace, but that they should set down their own conditions, so they would yield, all which they stubbornly refused. But it is observed (and certainly it was because of God's wrath against the Jews) that in the greatest distress of the Romans for want of water, upon a sudden the little brook Silo (which for many years had been so dry, as that men passed over it on foot) did so swell and rise with water, without any natural cause, that it served abundantly for Vespasians whole army.  
And to afflict the Jews the more, the Lord sent such a plague into the City, that (besides many thousands slain in the siege) they wanted ground within the walls to bury their dead, and were forced to cast them over: and such a famine, that they were compelled to eat their own children.  
Titus hereupon made the first breach into the city, and that at the brook Cedron, where the Jews apprehended Christ, and at the same feast in which he was taken, to wit, the passover. He caused them to be whipped, as they scourged our Saviour, and sold 30 Jews for a 〈◊〉, as they sold Christ for thirty denaria or pieces of silver.  
In the prophecy of 〈◊〉 it is said. For three transgressions of Israel, and for 
Amos. 2. 6.  four, I will not turn away the punishment thereof, because they sold the righteous for silver etc. The Jews being urged to tell of whom the prophet meant this, (having no other shift) say, that it was spoken concerning Joseph, who was sold by the Patriarches for silver. But this prophecy was never more fully accomplished, then in our Saviour the true Messiah, & in themselves, concerning the vengeance. For therefore suffered they that misery before mentioned and never since have been released, but scattered over the world almost these 1600 years; hated of all nations, and become little better than bondslaves, forsaken and scorned by all, insomuch that whereas thy were wont to hire Rabbins to teach them, the Rabbins are now forced to hire the Jews to be their Auditors.  
The last 〈◊〉 position or tenet of the Jews is, that the Messias is not yet come.  
To answer them in this point (besides some of the arguments against their second error which fit this also) 1. It is said by the prophet, but thou Bethleem Ephratah, though thou be little among the thousands of Judah, yet out of thee, shall 
Nica. 5. 2.  he come forth to me, that is to be Ruler in Israel, whose goings forth have been from of old, from everlasting. This hath been, and is confessed by all, to be a plain prophecy of the birth of the Messias in Bethleem. And now there is no such place as Bethleem, nor any memorial, where it stood: which shows plainly, that it could be prophesied of none but Jesus, who was born there, and that he is the Messias. In which respect they are put to their shifts to make this answer. That he was born there before the destruction of the second Temple, but hath ever since lain obscure insome place, God knows where, for they know not: but he will at length manifest himself. But this answer Saint Augustine and others have sufficiently confuted, though it be in itself scarce worthy of confutation.  
2 Again, Julian the Apostata, thinking to work despite to the Christians, gave 
An. Marcellus.  leave to the Jews to reedify the Temple, and they attempting to lay the foundation of 
〈◊〉  it, were hindered by flames of fire, that broke out of the earth, which burned their timber work, and dispersed the stones: and though the Emperor (to encourage them to it again, supplied the Jews divers times after with money towards the redifying it, yet shall the fire burst out of the earth and overthrew that they did.  
3. Since which time there arose one, that took upon him to gather together again, the dispersed Jews, who called himself Moses Cretensis: this man to make himself great in their opinions, would take upon him to divide the sea, and with four hundred of his fellows would go through it dry-shod: but he and they were all miserably drowned, their friends, that stood upon the shore to see the event, being not able to save one of them.  
4. Lastly the time prefixed by their Rabbins, when their Messiah should come, is expired, and they frustrate of their expectation. The time which some of them allotted to it was twelve hundred years, some thirteen hundred and ninety, some more, some less. Some of them affirming, that the world should continue but six thousand years, which they thus apportioned. Two thousand years before the Law, two thousand years under the Law to Christ's time, and two thousand years after Christ, under grace: of which are passed above five thousand five hundred and seventy years already, and therefore the expectation of their Christ is now vain, and so is their Religion. So that now they are so ashamed of their former accounts and calculations, by failing of and in them so grossly, that they forbid all men to make any more, and that on pain of death. Thus are they given up and led spiritu vertiginis, so that though their eyes be open, yet they will not see, and their hearts are hardened, that they will not understand, as was 
Esa. 44. 18.  prophesied of them long since.  
And thus much for Judaisme.   

CHAP. X.  
Of Mahometanisme. This Religion proved to be false by seven reasons.  
The third Religion is that of the Turks and Saracens called Mahometanisme.  
THese Sectaries, though they agree with us, that there is but one God, yet in the main point they differ from us, and say that Christ is not the last prophet, but Mahomet is the last, and must finish all Prophecies.  
Against their Religion there are seven demonstrations to prove the falsity of it.  

1. Because it cannot abide the touch; for they hold that it must not be disputed of on pain of death: no question must be made of it: it must be taken upon trust: whereas Truth delighteth in nothing more than in trial. Veritas nihil veretur, nisi abscondi, it fears nothing more, then that it should 〈◊〉 come to light. And in this point, Mahomet's disciples are like men that pay brass for gold, saying it is good, but will not suffer it to be tried.  
2. If ever there were book stuffed with those which are called Aniles fabulae, old wives tales, it is their Koran, which is every where fraught with most ridiculous untruths. Andrea's Maurus a 〈◊〉, and a Bishop quoteth nine hundred 
Sect. 1. c. 8. 15. 15.  untruths in it, whereof two are in one Section. 1. That the Virgin Mary was sister to Moses, and 2. That Abraham was the son of Lazarus the Beggar, neither of them being contemporary by many hundreds of years.  
3. Their Doctrine is carnal and foolish, placing happiness in pleasure taken in things visible, and sensible, and hath many fond relations: as that Mahomet (being in heaven) did see not only God's face, but felt his hand, and that they were seventy times colder than ice. And that the Angels have bodies and heads, and one of them seven thousand heads. That the Devils are circumcised, and therefore 
chap. 〈◊〉  have bodies. That the stars are nothing else but candles in a round glass hanging down by chains: and the 〈◊〉 foolish and absurd doctrines are contained in the book of their religion.  
4. His promises are merely carnal too, fit for none, but Heliogabalus; such are 
chap. 35. 52. 54. 62.  those of his paradise, and honours, with the lusts of the flesh. And his precepts are licentious giving indulgence, to perjury and swearing, to revenge, and murder accounting it an impioùs thing non ulcisci injuriam, not to revenge an injury. 
Chap. 3.  Their practice confirms their permission of Polygamy: for every man may have four wives and more Concubines. They favour Adultery, for no 
23.  Adulterer is condemned without four witnesses. For the sin against nature, and coupling with Beasts, they have a toleration, nay, they which offend most this 
Chap. 16.  way are reputed the holiest. And for spoiling and robbing of others in via Dei (as they call it) in the way of God: we see by experience, that it is so common with them, that it is dangerous travailing in those country's, except there be an hundred, or two hundred in a company.  
5. Mahomet's Miracles are set down, but without witness or possibility of truth. As that he being a child, and driving cattle (for that was his profession) the 
Chap. 92.  Angel Gabriel took a lump of blood out of his heart, and closed it again. This lump he affirmed to be the original sin in man, but Anatomists say, that there is no such blood in the heart. Another as gross as this is, That he being with one his of kinsmen abroad in a clear moonshine night, his Cousin requested him to cause the Moon to come down, and to divide itself: and that the one half of it, might come into his kinsman's sleeve, and the other into the other sleeve, and come whole again out of his breast, and then ascend again, which it did. But it is a great wonder that the Astronomers at that time miss her not from heaven: seeing they have noted the very lest Eclipse: but indeed it was a private miracle between them two: and a man of mean understanding would conceive it impossible, that so great a body should come into a little pair of sleeves.  
6. The means of propagating his Religion was unnatural and cruel, that is by the sword: for God (as he affirms) delivered a sword to him, to compel 
Chap. 15.  and force men, that otherwise would not be persuaded to adhere to his Religion.  
7. Lastly, this Religion and Christianity increased not the same way, for Christianity was propagated by being killed, Turkism by killing; Christianity by Truth, the other by perjury; Christianity by the word of God, the other by the policy of men hath increased to that growth and height it is. And therefore (as we said of the two former, so here) this Religion is false and to be consemned.    

CHAP. XI.  
Of Christian religion. The truth thereof in general proved. 1. By the antiquity of it, out of the Heathen authors themselves. 2. By the continuance and preservation of it. 3. By the certainty. 4 By the end it leads to, viz. to God, it gives all honour to him. Deprives man of all. Other reasons. It restrains carnal liberty, allowed by false Religions; reaches to the heart. It contains mysteries above man's capacity. Teaches contempt of the world; requires spiritual worship. Confirmed by miracles beyond exception. Prophecies.  
THe last and true Religion is Christianity which being in the last of the four points propounded in the beginning. That the Scriptures of the old and new Testament being God's word, whether our religion be truly grounded upon it?  
Saint Peter saith, concerning this religion, we have a more sure word of prophecy, etc. that is, we are certain and assured, that the Scriptures are true, and so were 
2. 〈◊〉 1. 19  they, from whom we received them. And though there be but a small portion of them immediately from God, yet the rest which were delivered by the Ministry of Man, were inspired into them that left them to us, by the spirit of God, and therefore we must hold them as infallible truths. And that the Scriptures and Christianity are so, is to be proved by four arguments, 1. from the antiquity of them, 2. from the continuance and preservation of them, 3. from the certainty of them. 4. From the end whereto they tend, for we are to 〈◊〉 both the word of God and Christian religion in all the arguments subsequent, except some few.  
1. Touching the Antiquity, we say, that seeing that a man is to come to God by some way or means, and that (as we have seen) religion is the only way: it must necessarily follow, that this way is as ancient as man himself; else man should have been sometime without a way to come to his Creator, if at any time he had been without religion; and so consequently have been frustrate of the end of his creation. For religio est copula relationis, religion is the 〈◊〉 of relation between God and Man, the Creator and the Creature.  
2. Tertullian saith, quod primum, id verum, that which is first, is true, and this 
De 〈◊〉 adversus 〈◊〉.  maxim holdeth as well in Religion, as in other things. For the Philosophers say, Prima entia sunt maxime vera, the first essence are most real and true. Because that as the ttuth is an affection of that, that is, so falsehood is an affection of that which is not: for falsehood cannot consistere in suo, sed in alieno, consist in any thing which is its own, but from another. Therefore falsehood must be after truth. But the Christians religion is in some sort included in that which the Jews had before Christ, so that 〈◊〉 Law may be called the Old Gospel, and the Gospel the new Law. In the Law is Evangelium absconditum, the Gospel under a vail: in the Gospel is, Lex revelata, the revealed Law. So that the Jews agreed with us till the coming of Christ, and then left us.  
As for the Heathen Religion, part of their stories, which are the records thereof, is fabulous and part true.  
1. That part which is fabulous began with their gods, and their original: further then that they cannot go. And Homer and Orpheus write not of them till after the Trojan war, and lived after the time of Moses above eight hundred years, and almost three thousand years after the Chronology of the Bible began, which is testified by divers of their own writers.  
2. And if their fabulous part come short of our religion for Antiquity, then much shorter must that part needs be which is true. For Varro (who lived not above fifty years before our Saviour's time) saith, that the true Story of the Heathen could not be derived above 700 years before his time. And it is sure that the most ancient records of theirs which are true, began with the seven wise men of Greece, of whom Solon was the chief and most ancient: and he was contemporary with Croesus, he with Cyrus, and Esdras with him. Now Esdras was one of the last Canonical writers of the old Testament. So that we may safely conclude this against the Heathen religion, that almost the whole story of the Bible was written, before any authentic writer or record was extant of the Heathen story: and most part of it was written before the fabulous part of it was delivered to them in writing.  
Their ancientest Historiographer is Herodotus, who beginneth his story with the acts of Croesus. By all which we may plainly perceive, that Christian Religion is of far greater antiquity than the Heathen. This also we may add, that whatsoever is either good or true in their Religion was had from the Jews. For the Druids among the Gauls, and the Bardi (an offspring of them) derive all theirs from the Greeks, as also the Romans, and the Greeks, from Cecrops an Egyptian, as also the Carthaginians from Cadmus a Phoenician. Now Phoenicia bordereth northward upon Jury, and Egypt southward. So that all that was good in the Heathen Religion must be derived from the Jews.  
The wise men of Greece enquiring of their Oracles, how they might get wisdom, and from whence the knowledge of arts was to be had, received this answer, that it was to be had from the Chaldees. Solus utique Chaldeus sapiens, the Chaldean was truly the only wise man. Which speech in the Greek idiotism denoteth some particular part of the Chaldeans, which was the Jews. For Abraham coming from Chaldea, was reputed a Chaldean, and the Jews from him, were termed Chaldeans.  
Orpheus also the Poet saith, that when God (being angry with mankind) had destroyed all, he revealed all knowledge and wisdom uni Chaldeo ', to one Chaldean only. And Plato in his Epimenides referred all learning uni Barbaro. If we inquire who by this Chaldeus or Barbarus was meant, the Egyptians tell us, by calling him Theut, which in the Chaldee language signifies a stranger, which in all probability must be applied to Abraham, who was by God called out of Chaldea. And Eusebius (out of Manetho) testifies, that Abraham was had in such reverence in those parts, that their chiefest Exorcisms were wont to be per deum Abraham, by the god Abraham. And the same Manetho allegeth, that in many places of those countries, in their Temples, and elsewhere, his name was written, and engraven for memory of him.  
Again the verses of Phocylides the Poet (who lived in the fifty ninth Olympiad) seem to be translated verbatim out of the Law of Moses, and may be particularly pointed at, in Deuteronomy, Numbers, and Exodus.  
But to examine their own records, Plutarch saith that Solon fetched all his wisdom from the Egyptians, and Plato his from Chaldea. Strabo saith, that Pythagoras had daily conference in Mount Carmel, and that in that mount were ambulachra Pythagorea, Pythagoras walks, and there be some of the Heathen that report him 
Lib. 16.  to be circumcised.  
Eusebius saith, (out of one Clearchas a Peripatetic) that though Aristotle were 
Lib. 4 de praepar Evang.  never in Egypt, yet he daily confer'd with an Egyptian or a Jew. And Demetrius Phalereus (that was Library keeper of Ptolomeus Philadelphus in Egypt) told him, that he heard the Disciples of Aristotle say, that divers Philosophers and Poets had attempted to translate the Old Testament into Greek. And in the same book, in the Epistle of Aristobulus, it is said, that part thereof was translated before the Persian Empire began, long before it was translated by the Septuagint, or seventy men. But it appeareth, that it hath pleased God in a most strange manner to leave some Register or Chronicle in every famous Nation of it: as among the Egyptians, Manetho: Sanchoniathon among the Phoenicians: Berosus among the Chaldeans: In Asia Minor, Rabbi Abidelus: among the Persians Megasthenes, etc. In Herodotus we shall find the story of Sennacherib: the edict of Cyrus, and almost the whole prophecy of Daniel, though somewhat corrupted. 
Lib. 2.   
It is storied by Josephus, that Alexander being to travail towards Persia, and hearing that the Jews denied to pay him tribute, and for some other affronts, (as he conceived) came towards Jerusalem, with purpose utterly to destroy the Jews. Whereupon Jaddua the High Priest in his rich and white ornaments, accompanied with other Priests, met him in the way. Assoon as Alexander cast his eye 〈◊〉 Jaddua, and remembered that in a vision he had seen one in all resemblance like 〈◊〉 him, who had encouraged him to attempt the conquest of the world; and (as 〈◊〉 he had been a God) suddenly alighted, and 〈◊〉 down worshipped before him, but being admonished thereof by Parmenio, he said; he worshipped that God whose Priest he was, and afterward, when Jaddua had showed him, and expounded 〈◊〉 Prophecy concerning his Monarchy, he gave large privileges to the Jews, and dismissed them honourably.  
After his days by the means of Ptolemy in requital of the Interpreters pains taken in translating the Bible, the Jews Religion was much propagated. Laertius in the life of Epimenides saith, that the Athenians consulting with the Oracle, concerning the cause of a great plague among them, were answered, that they were not to sacrifice to their own gods (as in the Acts) but to another which was above 
Acts 17. 23.  theirs, and had sent this plague among them: and withal that they must appease him by Sacrifice. But the plague nevertheless continuing, they sent again to know, where they should sacrifice: the answer was, they should let the beasts go voluntarily, and where they stayed they should sacrifice. The horses hereupon were turned loose with sacrifices upon their backs, and they stayed in the street of Mars, in a fair broad place, where they built an Altar, and dedicated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the unknown God. The like is in the Roman story.  
The Romans in memory of a victory obtained of their enemies, erected a Temple to Bacchus, calling it Templum pacis 〈◊〉, the everlasting Temple of peace. And afterwards consulting with their Oracle, how long it should continue, received this answer, Donec peperit virgo, while a virgin should bring forth a child, which because they conceived would never be, they called it eternum. But at the time when Christ was born, in the shutting up of an evening the Temple fell to the ground of itself.  
And thus much for the Antiquity of Christian religion, and consequently for the truth of it, according to the Maxim of Philosophers. Quod primum, id verum that is true, which was first.  
The second way to prove, that Christianity is the true Religion, is the Continuance, and preservation of the scriptures, 〈◊〉 that Religion, is grounded.  
And this is so miraculous, as that no Religion devised or framed by Man, or any false God cannot show the like. For it is plain, that the Jews were more under subjection to other kingdoms, and oftener in Captivity and bondage, than any other Nation in the world. As under the Egyptians, Philistines, Moabits, Amorits, Assyrians, Persians, Grecians, Romans, etc. And yet, though all the Nations about them bore them deadly hatred, and sought to suppress their Religion, and that Antiochus the Great bend himself wholly to abolish the Copies of the Law, yet were they so wonderfully preserved, that they perished not. We see, that the works of Philosophers, Lawyers, Physicians, and the like who were accounted excellent in their professions, which were highly esteemed, and for preservation whereof, all means have been used, yet many of them have been lost, many come into the world unperfect, and many very corrupt: yet on the other side, though the Jews were a people very odious and contemptible to other nations, and though much labour hath been to suppress their Law; yet it stands firm and uncorrupt, without addition or diminution, whole and perfect, notwithstanding all the world's malice. And as of the Bible, so may it be said of their Religion, though they were transported into other Countries, and in Captivity to strange nations, they never changed it, whereas experience hath taught us, that with changing countries, people commonly, or many times change their Religion.  
The third proof is, the Certainty of our Religion. Whereas all other Religions are either 1. unperfect. 2. full of Contradictions. 3. Counterfeit. 4. or Questionable, And none of these can be attributed to ours, and therefore it is the true Religion,  

1. It is most sure, that what Religion soever hath his original from Man, grows by little and little, by degrees, to that which they call perfection: But at the delivery of the Law of God, all that was necessary for the Church before Christ was delivered most absolutely by Moses, all the duties towards God or man required in that state of the church, being contained in his books, and to which nothing is or could be added, or detracted from it, and in the decalogue is the sum of all moral duties; for all may be reduced to some of those heads.  
2. For Contradiction, Man's Laws (as the Apostle speaks) are sealed with Yea 
2 Cor. 1. 19 20.  and Nay; but the Law of God, with Yea and Amen And the Fathers prove, that all Contradictions which seem to be in the scriptures, may be reconciled by the several Rules of contradictions in Logic.  
3. That theirs are Counterfeit may appear by this, that the best of their Authors have obscured their works, and kept them from the view of as many as they could, for fear of discovery of their falsities: and the best of their works, have been corrupt in some points, and gone abroad into the world, under the name of false Authors, and sometime those which have been supposititious or counterfeit have so nearly resembled the stile of the Authors, whom they have so 〈◊〉, that they could hardly be distinguished from those that which were his own. But God's 
Daut. 31. 26. 17. 18  rule in giving his Law was contrary to theirs: for he will have a Copy in the side of the Ark, another for the Prince, one for the High Priest, and for every Priest one, and the like for every Tribe: and commanded the people to have chief sentences of it expressed in their hangings, in their frontlets, in the fringes of their garments, in the eyes of all men, that whatsoever evil should betid them, it might not be one whit impaired: nor would so many worthy and wise men have died for it, as did in the time of 〈◊〉 had they suspected it o have been counterfeit in the least degree.  
4. That theirs is Questionable, is thus proved. In all theirs, something hath continually in succeeding ages been altered and amended, something abrogated, and something added. But in the Law of God there hath been no such thing. For none of the Prophets ever went about to correct that which Moses commanded, or to add to it, but in all their writings they have confirmed and approved, what he did.   
The 〈◊〉 way or argument to prove that Christianity is the true Religion, is  
1. From the end whereto it tends. Whatsoever man produceth or bringeth forth (as unregenerate) it must needs have proprias hominis passiones, the proper passions of a man, and they will desire and seek to have man their end. But Christian Religion makes God the end, and acknowledgeth all things to come from him, as Saint James speaketh, and therefore attributeth all honour to God. Finis veroe Religionis, 
Jam. 1. 17.  est honour 〈◊〉, the end of true Religion is God's honour, and professeth, that as God is the author of all essence, so also of all good, therefore all honour is to be given to him, none else must share with him init. But so doth no other Religion but the Christian, all other seek man's honour, either in whole, or in part.  
2. The Poets and Philosophers have much stood upon the natural power and abilities of man's freewill, and given him his igniculos & semina naturae, sparks and seeds of nature, and thereby make him author of his own perfection by 〈◊〉 and increasing what nature hath bestowed on him. But our Religion acknowledgeth nothing good to be man's, but that all good comes from God, and must be referred to him. Again, in God there must be an unity, therefore that Religion is false, that acknowledgeth any more Gods then one. And one of their own saith, that Moses 
Diod Sie.  went out of Egypt merely, because he would worship but one God. The Turks, though they seem to hold that there is but one God in Essence, yet when it cometh to this point, that there is but one God that doth good, than they will have their Mediators to that God, and so consequently many Gods: but we have but one Mediator.  
3. Now because we hold, that there is an innate and natural darkness in every unregenerate man, therefore it cannot be, but that in the Religion prescribed by man, something that is good is not commanded, and something that is evil is not prohibited, and but that some lawful things are omitted, and some unlawful permitted: which we see plainly among the Athenians: for with them, the breach of faith was of so small account, that Graeca fides the Greek faith grew into a proverb. So likewise by that of Spartaneum furtum the Lacedæmonians theft, we may gather the little regard they had to punish that sin. And so likewise by the Lupercalia, Floralia, and Bacchanalia among the Romans, what liberty they took in wantonness and excess, may easily appear. No Nation of the Gentiles observed the whole Decalogue, or indeed any of the Commandments entirely; nay they were so far from keeping that of Neconcupisces, as that they thought Concupiscence no sin: and for the rest, though they had some particular Laws respectively against the breach of some commandment, as against adultery, incest, and the like, yet they dispensed 
〈◊〉.  with them, as persons, time, and place, ministered occasion to them. Which we may see in the story of a King of Persia, who being desirous to marry his own sister, and knowing that there was a Law against incest, broke his mind to the Magis, desiring their opinions: they told him, that though there were such a Law, yet there was another, that the King might do what he would. Whereas our Religion is so far from dispensing either with that, or other the Laws of God, that the saints of God had rather suffer death, then them to be broken; as in the case of John Baptist, who told King Herod, Tibinon licet it is not lawful for thee to have thy brother's wife, though 
Mat. 14. 4  it cost him his head for saying so.  
4. Another argument to prove the truth of our Religion is, that both it, and the Scriptures by which we are guided, go to the heart, whereas other Religions pierce not the skin. These stop the streams, theirs make the Lusts of the flesh, but affections, Adiaphora indifferent things to be avoided or not, ours, by prohibiting Concupiscence, stop the fountain of all sins.  
5. Again, it is a necessary consequence, that, that which cannot come from man, comes from God. But there are some things in Scriptures which are truly Metaphysical, and exceed the capacity of man, as that Jehovah Elohim is one God and three persons, trinity in unity, that God should become man: that God should take upon him to be the redeemer of Mankind, and that by his stripes and suffering punishment man should be healed: that God should create a world, and out of that, gather a Church to himself. These things and more cannot be comprehended by man, and are not to be conceived but only by our Religion.  
6. Not to conceal the faults of a man's parents or friends, or to speak against a man's own country, stock, kindred, or his own self, is a thing altogether unnatural, and cannot come into any, but by a supernatural power. But we see, that Moses, when no necessity compelled him, spared 〈◊〉 of his own stock, but spoke against his brother Aaron, for making the Golden Calf, nor his sister Miriam in the case of murmuring, no, nor his own self at the waters of strife, and committed the same to writing, that Posterity should take notice of these things: Yea, and dispossessed his own children from succeeding him in the Magistracy, constituting Josuah in their stead: these acts cannot agree with the natural man, but must needs proceed from a higher cause: therefore the writers of these Scriptures, must of necessity be inspired by God himself.  
7. Whereas the whole scope of Philosophers, and of the Law makers among the Heathen was, to teach how Princes might enlarge their territories, and taught it as a point of wisdom, to win by all means the favour of princes, and great men; this Religion teacheth contempt of life, the world and worldly honours in respect of God: and such was the practice of the prophets, who were so far from seeking. the favour of Princes, that they reproved them to their faces, when God's cause was in hand. Therefore this Religion is spiritual, and proceeds; not from man.  
8. Again, we know that as God is a spirit, so must his worship be spiritual and this is the scope of the Scriptures, that God be honoured without Images or shadows. And though in the unity of God, that there is but one God to be worshipped, false Religion may agree with the true, yet in this point it doth not, their Religion and the worship thereof being only corporeal, not spiritual. For though in the Old Testament there be many Ceremonial worships prescribed, yet God disclaimeth 
Esa. 1.  them all, yea he abhorreth them, if they be performed without the inward 
Psalm. 51. 17.  worship; and sets down the way of worship, wherein he most delighteth, namely in a broken and contrite heart and spirit. Therefore as man is bodily, and his motions fall within the compass of the Body, so is that worship, which comes from him, bodily, whereas God's worship is spiritual, and not corporal only.  
9 To these may be added by us, that we had Miracles and Oracles to confirm our Religion, as they did to strengthen theirs. And those beyond theirs in divers respects.  

1. The Miracles mentioned in Scriptures were not done in a corner, but openly; as were they which were done by Moses, upon Pharaoh in the sight of his servants.  
2. They were notfrivolous or vain, but profitable and beneficial.  
3 They were not imitable nor 〈◊〉 by Magic or man's art: for what Magician can divide the Sea, or cause the Sun to stand, as in Josuahs' time, or make the Sun's shadow go back, as in the dial of Ahas, or to rain Manna, as in the wilderness; 
2 Tim. 3. 8.  Jannes and Jambres are not able to stand against Moses.   
2. And for our Oracles they were not as the Oracles of the Gentiles, that spoke placentia, pleasing things, or, as they themselves say, did speak such things as their Kings would have them speak: nor are they ambiguous or doubtful, such as theirs, that needed Delium interpretem, some Apollo to explain them: and in that respect (as Porphyrius testifies of them) they ever had their Postica, back-doors, evasions to help them. But ours are void of flattery, and are certain, some of them being 
〈◊〉. 9 27.  fulfiled 500 some 1000 years, some 3000. years after they were, uttered, as the enlarging of Japhets' tents, (which happened not till the calling of the Gentiles) and the like.  
So much to prove the truth of both Testaments, as our religion agrees with that of the Jews. Now follow some reasons proper to the confirmation of the truth of Christian Religion.   

CHAP 12.  
Special reasons for the Christian Religion as diff ring from the Jewish. It purgeth the soul, shows that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimony of the Apostles and 〈◊〉; the knowledge of what they wrote, their Honesty. The credit of the story. Testimony from Pagans. The star at Christ's birth. The cross sacred with the Egyptians. The miracles at Christ's death. The progress of Christianity, by weak means, opposed by power and learning; contrary to flesh and blood; the excellency of the promises, power in conversions. The truth of Christ's Miracles. The constancy of Martyrs, The ends of the apostles. The Devil's testimony against himself.  
Saint Augustine (out of 〈◊〉 (de regressu animae) one of the greatest enemies that 
Lib. 10.  ever the Church of God had) saith, that there is no true Religion, that confesseth 
de Civ. dei c. 32.  not, that the soul of man 〈◊〉 to be purged, and addeth, that the Platonists received from the Chaldeans, that the soul of man, non potuit perfici 〈◊〉 per principia: and we know that Plato's principles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father the mind and love, which was an enigmatical speech of our Trinity. But no Religion teacheth 
Ro. 8. 3.  the purgation of the soul, but ours. And it teacheth, that the word took the similitude of sinful flesh to purge away the sin of Man. Therefore our Religion is the true, all other are merely fabulous. For their Exorcisms and sacrifices are merely corporeal, not spiritual, and the Christians God is not like the Heathen Gods.  
2 God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of man, he delighteth not in cutting of throats, or burning men to ashes, like to the Devils, to whom virgins, babes, old and young men were sacrificed. And the sacrifices in the old Law were used in these 2 respects. 1 To be Types of things in the Gospel. 2 To admonish men, that they have deserved to be slain and sacrificed. But God is so far from the sacrificing of men to him, that he himself came down from heaven, and suffered for us, offering himself a sacrifice for our sins, and what greater love can there be, then that a man should give his life for that he loveth, there can be no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than this.  
3, For the credit of the Gospel, we have Evangelists and Apostles for witnesses; And in witnesses two things are required, Knowledge and Honesty.  

1. For skill and knowledge, That which our witnesses have left us upon record, is not taken upon trust, but they related it as eye witnesses. And none of theirs, either Homer, Plato, or any of them can say, as Saint John said, That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled. For they had theirs from others, and but upon bare report. Besides, neither any of their ancient or latter Historians, though they hated the writers of the Scriptures, durst at any time offer to set pen to paper against them.  
2. For the honesty of our witnesses, there can be no better reason or proof given, then that which Tacitus giveth to confirm the testimony of an honest witness, which is, Quibus nullum est mendacii 〈◊〉, that have no reward for telling an untruth. And certainly, the Evangelists and Apostles had nothing for their pains, nay they were so far from that, as that they sealed their testimonies, with the blood of Martyrdom.  
3. For the credit of the Story itself. We know, that the Sibyl's oracles were in so great credit among the Heathen, that they were generally believed. Now, if they be true, which we have of them, as there's no question but many of them are, (divers of which we refer to Christ, being mentioned in their own writers, Virgil, Cicero and 
1 John. 1. 1.  others.) it will follow, that nothing can make more in their esteem, for the credit and truth of the Nativity, life and death of Christ, than their Oracles, for we may see almost every circumstance in them. And by reading their verses divers of their learned men were converted to Christianity, as Marcellinus Secundanus and others.   
4. Tacitus and Suetonius say, that about Christ's time it was bruited through the world, that the king that should rule over all the world, should come out of Jury, and for this cause it was that not only Vespasian, but Augustus and Tiberius (who had heard the like) had a purpose to have destroyed all the Jews, even the whole nation of them, because they would be sure to include that Tribe out of which this king should come.  
5 Coelius Rhodiginus and Volateranus upon their credits leave us this in their writings that among the Monuments of Egypt was found an Altar dedicated Virgini pariturae, to a Virgin that should have a child, like to the Temple of peace before mentioned, that should stand Donec peperit virgo, until a virgin should bring forth a child. And Postellus testifies from the Druids, that they had an Altar, with this inscription Ara primogenito Dei, an Altar to the first begotten of God.  
6. Suetonius saith, that in such a year (which was the year before Christ's birth) in a fair day, at the time of a great concourse of people at 〈◊〉, there appeared a great Rainbow (as it were) about the Sun, of a golden colour, almost of equal brightness with the Sun. The Augur's being demanded the reason, answered, that God would shortly 〈◊〉 humanum genus, visit mankind. And upon the day that our Saviour was born three Suns appeared in the firmament, which afterward met and joined into one. The Augur's being likewise questioned about this apparition, their answer was, that he was then born, whom Angustus, the people, and the whole world should worship: whereupon (as it is storied) Augustus at the next meeting of the Senate, gave over his title of dominus orbis terrarum Lord of the whole world, and would be so styled no more.  
7. But the most remarkable thing that happened at Christ's birth was the star mentioned in the Gospel, and confessed by the Heathen themselves to be stella maxime salutaris, the happiest star that ever appeared for mankind. Pliny calleth it, Stella crinita sine crine A blazing or hairy star without hair. Upon the appearance 
Lib. 2. c. 15.  and due consideration of which star many were converted to the truth, as Charemon among the stoics, and Challadius among the Platonists, who meditating upon the strangeness of it, went into Jury and became Proselytes.  
8. Now concerning the death of Christ we find, that the ancient Egyptians, (who used no letters, but Characters or Hieroglyphiques) when they would express vitam aeternam, everlasting life, they did it by the sign of the Cross, whereby they deciphered the badge of our salvation, which concurred with the manner of Christ's death.  
9 The next is, the two wonders or strange accidents mentioned by the Holy Ghost at the death of our Saviour 1. The general Earthquake. and 2. the universal Eclipse of the Sun, so often cast in the teeth of the Heathen.  

1 For the first, they are not ashamed to confess it. As 〈◊〉 himself, and Trallianus 
Lib. 2. c. 25.  and Phlegon say, that it came not of any natural cause. For in nature, every thing that is moved must have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat to stay upon, but this Earthquake went thorough the whole world.  
2 For the Eclipse, many were converted by reason of the strangeness of it, as Dionysius and others. For all 〈◊〉 of the Sun are particular, this general and universal. This happened at the feast of the Passeover which was 14a Lunae, the fourteenth day of the Moon, when it was just at the full, which is clean opposite to the Rules of Astronomy, and man's reason.   
10. It is reported, that in the reign of Tiberius, presently upon this Eclipse, there was a general defect of Oracles. Of which argument Plutarch hath a whole Treatise; in which he saith, that a man in great credit with the Emperor sailing by the Cycladeses, heard a voice, as it were, coming out of those Islands, saying, that the great God Pan was dead. The Emperor hearing this report, sent for the Augurs to know who this Pan should be, but they could give him no satisfaction 
Niceph. l. 1. c. 17.  herein. And one ask counsel at the Oracle at Delphos about these things was told, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puer Hebreus, an Hebrew child, that had silenced them.  
11. 〈◊〉, Tertullian and Justin Martyr testify, so doth Eusebius, that 〈◊〉 
Tero. c. 5. in Apolog.  wrote to Tiberius, about Christ's miracles (after his death) and that he died, and suffered as an innocent person. Whereupon Tiberius wrote to the Senate, commanding them 
Eus. l. 2. c. 2.  to deify him. But the Senate refused, because Pilate had written to Tiberius and not to them. A chief man in this opposition was Sejanus, who afterward came to a miserable end.  
12. The next, and none of the least general arguments to prove the truth of Christian Religion, is the progress of it. For whereas nature and reason teach us, that in every action fit Instruments must be had, and used, or else the action will prove defective and vain: and that the matter must be well fitted and disposed before we can work it: in this case there were neither. For in the eye of man, there could be no unfitter instruments than the Apostles, they being rude, unlearned, and most of them Mechanic Men: And for the matter to work upon, they had it altogether unprepared, nay clean against them. For the Jews, continued the hatred to the Disciples, which they had born to the Master, continually persecuting them. And the most learned among the Gentiles, were the greatest opposite to that which they endeavoured (namely the propagation of the Gospel) as might be: as,  
Ulpian the greatest Lawyer, who wrote many books against it and the Christians, Galen the greatest Physician, Plotinus the greatest Platonist, Porphyrius the greatest Aristotelian, Libanius a great writer in the Greek tongue, Lucian a great scoffer, and Julian the great Sorcerer, who not only made Dialogues between Christ and Peter, to breed hatred and contempt against Christianity, but (being Emperor) bent all his force against it, prohibiting Christian schools, etc. Besides, if we consider the ten bloody Persecutions, wherein many thousands of Martyrs suffered, and that in most horrid and barbarous manner, and kinds. To which if we add (which was touched before) the unaptness of the instruments, and the matter (the World) so rigid, ill disposed, and harsh to work upon, and yet to have the work effected, it cannot but be confessed, that Christianity is the true Religion, and that magna est veritas, & praevalet, great is the truth, and prevaileth.  
13. In the next place, if we consider how averse and unpleasing to flesh and blood the precepts of this Religion are, we must confess the premises to be true. For they give us not leave to be Libertines, or licentious and carnal, as the Religion of the Turk, of which we spoke before. For instead of taking revenge of our enemies for injuries done unto us, we are bound by them to love our enemies, and to speak good of them that persecute us. Instead of committing folly with a Woman, we must not so much as cast our eye upon a woman, to lust after her, there is not the least thought 
Mat. 5. 28.  left at our pleasure. Non concupisces. Instead of covetous heaping up of riches, we must leave all for the truth's sake.  
14. The promises contained in the Scriptures to them that shall observe this Religion, are not of the nature of those in the Religion of the Epicures and Turks, etc. that is, honour, preferment, wealth, pleasure in this World, and the like; but the contrary, 
Mat. 10. 17.  as, They shall whip and scourge you; they shall bind and lead you whither 
Mark 13. 11. 〈◊〉. 34.  you would not; take your Cross and follow me, and leave all and follow me. But this a man would think were not the way for sequimini me, follow me, but discedite a me, depart from me; rather a deterring and disheartening, than any manner of persuading. And in this there is a great resemblance between the Creation and the Regeneration. In the first, something was made of nothing, and here nothing to confound something, that we may plainly see and 〈◊〉, that it is digitus Dei, qui hic operatur, the finger of God that bringeth this to pass, that strength should be confounded by weakness, something by nothing. Therefore this Religion cannot be but Divine.  
15. Again, if we consider the times when Mahomet began to broach his forged Religion, we shall find it to be in a dissolute time, a time of idleness and ignorance, when Heraclius and Constans ruled the Empire, the first being an incestuous Prince, one that married his brother's daughter, and exasperated the Saracens, in denying them pay in his wars: the other being a Monothelite, and bloody, having murdered his brother, both of them giving opportunity to the Saracens, not only to enlarge their territories, but to propagate their Religion. And if we shall observe the Ecclesiastical story well, we shall find that Age very much destitute of learned and pious men. Whereas on the contrary, when Christianity began and prevailed, the world was never so full of eyes, never so many learned men, as the Scribes and Pharisees, the Greek Philosophers, etc. yet it pleased God to work upon the hearts of many of them, in converting them to it; as upon Paulinus, Clemens, Origen, Augustine, Ambrose, and others, especially many of the Jewish Priests before these. Acts 6. 7.  
16. And indeed Conversions are a great argument of the truth of Religion. The most memorable whereof we see in S. Paul, who was a zealous Pharisee, who not only had a warrant from the Counsel at Jerusalem to apprehend and imprison all sorts of people addicted to Christianity, but was a principal actor in the martyrdom of Saint Stephen. And yet he (neglecting the preferment he was like to come to, by this his forwardness) was content upon a sudden, to expose himself to all dangers and disgrace, to whip, perils by sea and land, etc. and to embrace this, as the true Religion. And if any say, he aimed at honour and esteem among Christians, his practice shows the contrary: for when the men of Lyaconia would have sacrificed to him and Barnabas, with great zeal he opposed it, they rend their clothes and ran in amongst them, and told them, they were men like themselves, so far were they from vain glory.  
Insomuch as Porphyrius said of him, that it was great pity, that so great a Scholar, and so near to preferment, should have been converted to Christianity. The like may 
Hier.  be said of Origen after him, the fairest for preferment of any in his time, who being scholar to Ammonius, and preferred by him before Plotinus (afterward loaded with honours in the Commonwealth) yet he was content to leave all, and to betake himself to a poor Catechists place in Alexandria, where he was every minute in danger of his life. Never in any other Religion appeared the like examples of life and manners, as in those of the Christian Religion, as of fasting, abstinence, continence, justice, repentance, fortitude, and other holy virtues; insomuch as Plotinus (an unpartial witness) admiring their fortitudes said of them, Soli Christiani mortis contemptores, Christians are the only despisers of death.  
17. It was an objection of the Jews we know, that our Saviour wrought his miracles, 
Ep. ad Aug.  malis artibus, that he cast out Devils by Beelzebub. But the heathen Philosopher Longinus was of another belief. For, saith he, They say that your Saviour wrought his miracles by the skill he learned in magic while he was in Egypt, but I hardly believe it. For I reason thus with myself: If he were a Magician, and wrought by inferior spirits, he could not triumphare de diis, triumph over the gods. And we may reason thus with ourselves, that if he and his followers wrought this way, they would never have commanded such austerity of manners and life, and forbid all such unlawful means. But sure it is, that the Christians of the Primitive Church were of such innocent life, that Pliny the second testifies to the Emperor Trajan, that there were never more innocent people than they: and gave him counsel, that if any of them were accused for Christianity he should inquire after them, because it was contrary to the laws of the Empire, otherwise, that he should forbear to trouble them, if there were no accuser.  
18. The next general reason to prove the truth of Christianity is, the constancy of those that suffered for it: not only of men able, and of strength to endure misery, but of old and feeble men, weak and frail women and young children: and that in so ambitious a manner, as that they conceived they could attain to no greater honour, then to receive the Crown of Martyrdom in defence of it. As we may see in the story of the woman with the child in her arms, that crossed the Proconsuls horse hastily, and being asked the reason, answered, lest she should come too late to suffer with the other Christians, whose names he had in his bill to be put to death, for I also (said she) am a Christian.  
Tertullian hath an excellent passage concerning this constancy of Christians: Nature 
In Apolog.  (saith he) teacheth every man to be touched with shame or fear for the evil he committeth, and therefore malefactors desire to hide themselves, to shun discovery, trembling for fear of apprehension: Being taken and accused, they deny the fact, and confess not easily though tortured. They lament when they are condemned, and rage against themselves, imputing it to the malignity of fate, or their stars, and renounce the fact, as knowing it to be evil. But Christians do not so, none of them is ashamed, none of them repenteth, but in that he was a Christian no sooner. If any man take notice that he is so, he glorieth: if he be accused and interrogated, he conconfesseth freely and voluntarily; being condemned, he is thankful. What evil is in all this? What, is it evil that he hath no shame, fear, denial, repentance, or lamentation? What evil is it when the guilty person rejoiceth? whose glory it is to be accused, and whose punishment is his happiness, etc. Now there is no sect of the Philosophers, but one Edict commanding it to be left upon pain of death would dash it, as it did in the case of Pyrrho and his fellows: but no Edict could, or hath ever Glenced this Religion: No 〈◊〉, either by pen or sword could ever suppress it, but the Christians ever tired and made their persecutors weary.  
19 Another argument is, the horrid end of the opposers of Christianity. For all the opposers and persecutors of Christians, from and before the first persecution under Claudius, to the tenth under Dioclesian, and all the Emperors that signed the Edicts against Christians, came to fearful, miserable, and untimely ends, except only Libanius the Philosopher, that was converted to Christianity by S. Basil. As Herod, eaten with louse, Judas hanged himself, 〈◊〉 died in exile, Sejanus had a traitor's death, etc. So that one (alluding to the bad success of persecutors) said to an Emperor, Parce nobis, si non nobis, pace tibi, si non tibi, Carthagini. Spare us, if not us, yet thyself, if not thyself, yet be good to Carthage.  
20. The Devil's testimony against himself may be another argument. For it is a maxim in Law, that how ill soever the witness be disposed, yet his testimony is to be taken, cum 〈◊〉 in dedecus suum, when that which he testifies is against his 
〈◊〉. 5. c. 18.  own reputation. And Zozomen hath a story, that Julian the Apostata being at Antioch, and desirous to know why the Oracle at Daphne's in the suburbs of that City had not given answer as formerly it had done, went thither, and having offered his sacrifices, the Oracle, or the Devil rather in it, answered, that he could not satisfy his expectation, till the body or tomb of Babylas the martyr were removed, so hard a matter it was for the Devil to do any thing there, where the bones and ashes of a poor Christian lay. And Tertul challengedthe Emperor Severus (who raised the fifth persecution against the Christians) concerning his religion, saying, Suffer me to come into your Temple, and have conference with any of the spirits in the images there, and if I or any Christian force it not to confess as much as the foul spirit in the Gospel confessed, and to come out of the image, let your religion prevail, and ours take the foil. And surely the Emperor had taken that large offer, had he not feared the event.  
21. Lastly, Plotinus confesseth, as Cyprian and Origen report, that Apollonius Thyaneus, and other of the Heathen, attempting to raise the images of Jupiter, Mars, etc. and effected it: but they all confessed, that endeavouring to raise the image of Christ, they and their spirits were forced away with confusion. This also (to close up this point) may be added: that their gods were afraid of Styx, but now we have found him before whom Styx itself, and all the powers of Hell do fear and tremble.   

CHAP. XIII.  
Of the two chief parties that lay claim to Christian Religion, Papists and Protestants. Their difference about interpretation of Scriptures. The Church's authority in expounding Scriptures. An additional observation out of the Authors other works. Rules about the sense of the Scriptures. Means for finding out the true sense: other means controverted. Addition about the Church's power in matters of faith, whether infallible. Decrees of Counsels, Consent of Fathers. The Pope not infallible.  
ANd now having found out the true way, and being thus far entered into it, we are come where it is divided into two. For there are two sorts of Christians that lay claim to the true way, and each party pleads possession of it, each thinking the other to tread in a by-path, and to be out of the right way. We will therefore examine, which of the two are in the right.  
Christian Religion, as it now stands in these parts of the World, consists of Papists and Protestants. It will not be amiss therefore, because the Papists build upon the Word of GOD as do the Protestant, to examine the main point between them in difference, which is about the interpretation of it: and to whom this interpretation belongeth properly.  
Hear what the sense of this reverend Author was in his latter years, concerning 
Addition 1.  points that are manifest, and matters controverted, in his sermon on 1 Timothy 3. 16. page 18, 19 
concerning points clear and 〈◊〉.  Blessed be God that among divers other mysteries, about which there are so many mists and clouds of controversy raised in all ages, hath yet left us some clear, and without controversy, manifest and yet great, great and yet manifest: a false conceit is crept into the minds of men to think the points of religion that be manifest, to be certain petty points, scarce worth the learning. It is not so. Those that are necessary he hath made plain, those that are not plain, not necessary. This were a mystery, yea a great one, (Religion hath no greater) yet manifest, and in confesso with all Christians. A way of peace there shall be whereof all parties shall agree, even in the midst of a world of controversies. That there need not such ado in complaining, if men did not delight rather to be treading mazes, then to walk in the ways of peace; for even still such a way there is, which lieth fair enough, and would lead us sure enough to salvation, if leaving those other rough labyrinths we would be but shod with the preparation of the gospel of peace. Yea further the Apostle doth allure us, that if whereunto we are come, and wherein we all agree, we would constantly proceed by the rule, those things wherein we be otherwise minded, even them would God reveal to us. Ephesians 6. 15. that is, he makes no controversy, but controversy would cease, If conscience were made of practice of that which is out of controversy. Phil. 3. 15.  
The Papitts hold that the Scriptures are to be interpreted by one of these four ways. 1. Either by the Fathers. 2. Or Counsels. 3. Or the Church. 4. Or the Pope, whom they call the chief Father of the Church. Concerning which we do partly agree, and partly differ from them.  
1. We hold that there is a certain and infallible rule, viz. the Word of God, whereupon a man may rely, else we may begin to build, but not upon a Rock, and then our building will be subject to be overthrown and beaten down with every blast of false doctrine.  
2. That the Scriptures (as Saint Peter tells us) not being of any private interpretation, 
2 Pet. 2. 20.  we are to beware that every man interpret it not after his own fancy, because (as the same Apostle speaks elsewhere of Saint Paul's epistles) some things 
3. 19  are hard in them to be understood, which they which are unlearned and unstable may wrest, which ought not to be: but we are (as Hilary saith) refer sensum Scriptures, non auferre, to give to the Scripture its proper sense, not take it away, or devise one for it.  
3. We hold, that God hath given the gift of interpretation to some (as Saint Paul affirms) and they are such to whom God (as he saith) hath revealed it by his 
1. Cor. 12. 10.  Spirit; that is, a natural man cannot interpret them aright; nor yet the vulgar or 
12. 10. 14.  common sort, whom (as Saint Augustine saith) non vivacitas intelligendi, sed simplicitas credendi salvos reddit, rather their simplicity in believing, than vivacity or quickness of apprehension and understanding bringeth to salvat on. And if the Eunuch a man of great place, were not able to interpret without Saint Philip, much less the vulgar sort. But God hath bestowed this gift upon the learned, and to those of the learned which have the gift of interpretation. The extraordinary gift of interpretation, is one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 12. which God gave at the first planting of the 
Vide 〈◊〉 in 1 Cor. 12 & 14.  Church, with the other gifts of tongues, miracles etc. Sometimes to men unlearned, and this was not tied to any one rank of men: but the ordinary power and gift of interpretation always was and is in the Church, and the Bishops, and Pastors thereof.  
4. Now forasmuch as God (according to Saint Paul) divides his gifts singulis prout vult, to every one according to his good pleasure, it were hard to restrain it to 
1. Cor. 12. 11.  any one Orders (as to that of Bishops) as some of the more rigid Papists would have 
Lib. 10. c. 7.  it. And Stapleton (one of them) when he had done all he could to maintain his tenet, in the end was forced to confess, that God gives these gifts extraordinary, as well to others, as to them,: as well to Amos a Herdsman, called and gifted extraordinarily, as to Jeremy a Priest. Yet Andradius, and others of them hold, that the interpretation of Bishops assembled together, may be taken howsoever.  
5. Now concerning the sense of the Scriptures. As it is well said by the Lawyers, that Apices juris non sunt jus, so is it in the Scriptures, not the letters or words, but the meaning is that which is Scripture indeed. To find out which Aquinas gives these rules.  

1. In matters of faith and manners, nullus sensus sumendus nisi literalis, none but the literal sense is to be taken.  
2. In point of exhortation or instruction, uti licet sensu tropologice, uti patreubique, it is lawful for us to use a figurative sense, as the fathers often did.  
3. Albeit a man may draw sundry consequences a contrariis, 〈◊〉, etc. by contraries, similes, and the like, by the rules of Logic, yet the literal sense, can be but one, in one place.  
4. That is to be taken for the literal sense of every place, which the construction will bear, if it lead not into an absurdity, and then it must needs be a trope.   
Now seeing there must be an Interpretation, and it must be that which is literal, unless it draw an absurdity with it: we are now to come to the examination of this sense; and because we must never look to stop the mouths of sectaries and heretics, but they will still find an occasion or place to wrangle upon, we must therefore bring them to one of these two inconveniences.  

1. Either to drive them to condemn themselves in their own hearts. 
Tit. 3. 11.   
2. Or because the Devil doth so much blind the understanding of some, that they 
2. Tim. 3. 9  will not understand reason, we may argue so long with them, till their folly be made manifest to all men, as the Apostle speaks.   
We are to know that as in all other Sciences, so in Divinity, the judgement of every thing is to be taken ex principiis from the principles. And concerning the principles 
lib. 2 de doct. Christ.  in Divinity, which are the Scriptures, S. Augustine saith, In eyes que sunt aperte apposita, inveninutur omnia quae pertinent ad fidem moresque vivendi, in those things which are plainly set before us, we may find all things belonging to faith and good life. And Saint chrysostom, Manifesta sunt que sunt ad mores & fidem necessaria, etc. 
homil. 3 in 2 Thes. c 3. de locis Theolog.  those things are apparent, which are necessary to faith and manners: and Mclchior Canus saith, that there are divers places, of which none can give any other than the literal sense, or can wrest them, except he have a mind to wrangle. And Ireneus saith, 
〈◊〉 2 heres. c 46, 47.  that the plain places make the principles, by which all other of dubious understanding must be judged.  
Now the means to find out the true sense of the Scriptures are many, but may be reduced to six.  

1. Some means there are wherein all agree, as namely, there is, pietas & diligentia adhibenda, goodness and diligence must be used. And in the first place, Prayer. S. Augustine saith, Oratio postulet, lectio inquirat, meditatio inveniat, contemplatio degustet & digerat, let us ask by prayer, seek by reading, find out by meditation, taste and digest it by contemplation.  
2. The second means is by conference of places. Saint Augustine saith, that the 
de doct. Christ. 〈◊〉 2 〈◊〉 8.  less plain place in Scriptures, is to be referred to that which is more plain, and the less in number to the more in number.  
3. The third seemeth to be according to the counsel of the holy Ghost, Inspectu fontium, the better to discern the signification of the words to consult with the Original tongue; with the Hebrew for the Old Testament, and with the Greek for the New.  
4. To be acquainted with the phrase of the holy Ghost, and this is to be gotten 
Heb. 5. 10.  by the knowledge of the Dialect, Idiom or Style of the holy Spirit, as the Apostle speaks, by use to discern it, as the crucifying of the flesh, mortifying the concupiscence, etc. for sometimes the holy Ghost in Greek, sends us to the holy Ghost in Hebrew. And these three last are for understanding of words, the two next are for understanding of sentences and chapters.  
5. The first is that which the fathers call Oculus ad scopum, to have an eye to the 
1. Tim. 1.  intent: as what was the intent of giving the law, in setting down such a prophecy, doing such a miracle, and the like: as Saint Paul to Timothy reasoneth from the end of the law, against those that made evil use of the law. So saith Hilary, Ex causis dicendi, habemus intelligentiam Doctorum, we find out the meaning of the learned, by finding out the cause why a thing was spoken.  
6. The last is that which the wise men among the Jews say, we must look round about us, behind and before us, that is, we must well weigh the Antecedents, and Consequents, and every Circumstance, to understand any sentence and chapters, whereof we doubt.   
To these may be added those of Ireneus and Augustine, That every one of these 
l 2 c 45. 47.  rules serve not for every thing, but to divers things, divers ways and means may 
de doct. Christ. l 2.  be applied for the true understanding of words and sentences in the Scripture. And therefore Stapleton committed an error.  

1. Because he perceiving that some of these rules were not necessary to all, concluded that it was not necessary at all.  
2. Because we attribute not the interpretation of the true sense of every place, to each one of these, but to all together, he therefore concludeth that they were not sufficient at all.   
Now besides these means, and those of prayer and diligent study wherein they agree with us, they propound these four following (as is before said) and hold them infallible.  

1. The interpretation of Scriptures by the fathers.  
2. The exposition of them by Councils.  
3. The practice of the Church.  
4. The definitive sentence of the Pope.   
Concerning the first and second of these in general we say, that as there may arise some doubt or scruple in some places of Scripture, so may there also in their expositions. And for the two last a question may be made, whether the Church they mean be a true Church, and whether the Pope may not err in his sentence.  
Again, as we unfeignedly hold and acknowledge, that some of their means are commendable, yet we say that they are not allowable, where they are evidently contrary to our rules or without them. And if ever they took the right course, it was by using our means, and if they erred, it was by relying wholly on theirs, and excluding ours. But take their means without or against ours, and they may err.  
As the word of God is the rule and ground of faith, so it cannot be denied but that 
Addition 2. of people's submitting to the judgement of the Church.  the expounding and applying hereof, is in ordinary course left by Christ to the Church, to whom he hath committed the feeding and government of his Flock, for Christ commands all to hear the Church; and the Prophet tells us, the Priest's lips are to preserve knowledge, and they shall seek the law at his mouth. Mal. 2. and if the duty of the Church be to teach and instruct her children, no question, but it is their duty to learn of 
Deut. 17.  her, and to submit their judgements to hers: yet this makes her not infallible in her 
Math. 18. 17.  
Eph. 4. 11. 14.  determination, but gives her this privilege, that she ought to be heard, and believed, 
Hec. 13. 17.  unless it appear evidently, that for some corrupt and sinister end she prevaricates from the truth. It is not possibility of erring, but actual erring which makes our faith uncertain, for otherwise one that beholds the sun could not be certain that he sees it, for there is a possibility of error in the sense in judging an object. It is sufficient therefore to make our faith certain, if the rule be infallible, and that it be applied with moral evidence, so that the propounder do not then actually err, though he be subject to a possibility of error, and that after the use of moral diligence fit in so great a matter, there appears no probable cause why we should not assent, nor any reason why in prudence we should doubt; so Suarez. himself. Dsp. de fide 5 sect. 1 num 5. non requiritur infallibilitas permanens in proponente, sed sufficit quod actu non erret licet errare potest. Obedience to the Church's decrees doth not necessarily infer her infallibility, for then the civil magistrate, natural parents, and all superiors must be infallible, because obedience is due to them by divine law, and yet we know they ought to be obeyed, unless the thing commanded be evidently unlawful. And therefore none ought upon probable reasons to reject the determination of the Church, or of a lawful Council, for besides that the command from God, of hearing the Church is clear and evident, and therefore we ought not upon reasons that are doubtful or not evident to reject her doctrine: but follow that rule tenere certum, dimittere in certum, besides this, I say, the Church and her governor's have more, and more certain means of finding out the truth then any private persons have, as the prayers of the pastors, their fastings, disputations, their skill in divine things, wherein their senses are exercised, and (which follows thereupon,) a greater assistance of the spirit, and the best means (as where many learned and pious men meet from divers parts of the world) to know what the judgement of all the Churches is in the matter in question, and what hath been the received sense which from time to time hath been delivered to the Churches; now it is a received rule among the Casuists, that in things doubtful, after diligence used, one may safely and aught to acquiesce in the judgement of the major part of pious and learned men. Reginald prax. lib. 12. n. 90, 91. & l. 11. n. 25, 26. Besides this the Church is in possession of her authority, and therefore ought in things doubtful to be heard, for in dubiis melior cst conditio possidentis, but if the contrary be evident, than the case is not doubtful. So Thom. & cajet. 〈◊〉. 〈◊〉. q. 104, 105. and after him all the Casuists. Those that would be satisfied in these points, may read them learnedly and acutely handled, by Baron. late Professor at Aberdene, in his Book de objecto fidei formali, Tract. 5. In Bishop Bedels' letters, Chillingworths safe way, etc. cap. 2, etc. and others.  
The fundamentals of Religion which are absolutely necessary for all to know and practise, are plainly set down in Scripture, and of them there is no controversy; in matters doubtful the safest way is to submit to the judgement of the Church, yet not neglecting other means, as prayer, reading, meditation, conference, etc. especially practising what we know, fol. 7. 17. and so we are sure to be kept from all damnable errors. In all other professions, common reason teaches, if any doubt arise, to submit to the judgement of the skilful in those professions, as in Law, Physic, etc. although they have no such special promises as the Church hath from Christ of being lead into all truth, and if this be not observed in the Church, it must needs prove destructive to all order, and overthrow the being of a Church, taking away that distinction which Christ hath set between pastor and people, when all shall presume to interpret, and to be as wise as their teachers, as we see now by woeful experience. We submit to the judges in point of law, yet no man thinks them therefore infallible, and so may and ought we to submit to our Bishops and Pastors in point of Religion, so as not to oppose their determinations, but reverently to receive what they deliver, when the contrary shall not evidently appear: I say evidently, for in doubtful things if their judgement may not turn the scale, when it hangs in aequilibrio, either there is some fault in the beam, or their authority is very light. And therefore external obedience is required at least, so as not to oppose publicly in things we assent nor to. This agrees with what our learned Author hath left in his other works, composed in his riper years, when his judgement was fully settled, by which this and what else he delivered in his younger time ought to be expounded and corrected. In his sermon on Matthew 6. 17. p. 223. he tells us, that no man hath God to be his Father, that hath not the Church to be his Mother, and that once and twice order is taken in the Proverbs, as to keep to the precepts of our father, so not to set light by the laws of our mother, Proverbs 1. 8. & 17. 25. Ira patris & dolour matris are together in one verse, he that grieves her, angers him, and he cannot but grieve her that little sets by her wholesome orders— but now she errs, or at least is said to err at every body's pleasure. etc.  
Now come to the particulars.  
1. For the fathers, It is a vain speculation, to believe that the fathers concur all in one exposition of all places of Scripture. And if we must take them where they all agree, we shall find many places which they do not expound alike, yet, where they all agree, as in articles of faith and matters fundamental, wherein we find a joint harmony, their exposition ought to be received, for therein they deliver the sense of the whole Catholic Church derived from the Apostles, which in such points is by Christ's promise free from error, otherwise Christ might have no Church.  
2. In their expositions, they did not usually keep the literal sense, except in point of controversies which fell in their times: for in their Homilies they followed the tropological or figurative sense, drawing from thence divers necessary doctrines, and applications necessary and tending to good life and manners. So saith S. August. contra Julian. that in controversies which fell not in their times they spoke more carelessly.  
3. Again, Basile saith of Dionysius a Father, that he spoke many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Epl. 4.  disputationis gratia by way of disputation, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 definitive positively against against the Heretics of his time: and therefore in many things the fathers must be taken to have spoken per modum contradicendi, non docendi, by way of contradiction, and not positively.  
4. Cardinal Cajetan affirmed in the Council of Trent, that if he knew a true and sound exposition upon any place of Scripture, not used by the fathers, he would hold, and maintain it contra torrentem omnium Doctorum & Episcoporum against the current of all Doctors and bishops. And Andrad. saith as much, and all of them use to deny the fathers in their schools. And now in regard that the fathers often descent, they lean to that which the greatest part of the fathers say.  
5. There was a controversy between Saint Augustine and Saint Jerome, whether 
Epl. 1 1.  Saint Paul's reproof of Saint Peter were real or not? Jerome maintaining that Saint 
Gal. 2. 10  Paul did it only pro forma formally, and Augustine that he did it simply, and from his heart. And though Jerome quoted the opinions of divers fathers to strengthen his, yet Augustine would not alter, holding this among other rules, that we are not to regard quis, but quid, not who, but what any man speaketh. And Jerome himself in his own exposition of the Psalms, saith, that he had delivered divers thing, contrary to the tenet of those times: that is, in matters praeterfundamental, wherein liberty of dissenting may be indulged.  
6. Lastly, the Papists themselves reject the exposition of many of the Fathers 
Matth. 16. 18  upon this text, [Tu es Petrus, etc. Thou art Peter and upon this rock I will build my Church.] many of the Father's holding, that it was meant of Saint Peter's faith, not his person. As also they leave all the rest of the Fathers, and adhere to Saint Aug. only in the division of the commandments: for the current of the Fathers divide them as we do, but they following Saint Augustine make but one Commandment of the first two, and divide the last into two: but these were not matters of faith. But S. Augustine was carried away in this, by a conceit of having but three commandments in the first Table in reference to the Trinity, as may be seen in his division of the Decalogue.  
For the Councils which are divided into Action or Agitation of a point, and Canon.  
1. In the Action commonly is such error, that they are forced to lay all upon the Canon, and say, that it matters not much what the premises be, so the Conclusion be good.  
2. And for the Canon, we may find in some Councils, that the Canons of one are flat and direct against another, as in the case of marriages of Priests, some for them, some against them. We see the two Councils of Constance and Basile, both 〈◊〉, and both confirmed, one by Pope Martin the fifth, and the other by Eugenius the fourth. The Bulls of which (though the Canons agree) be opposite to each other. The one holding, Concilium posse errare, non Papam, that the Council may, but the Pope cannot err: the other, Papam errare posse, non Concilium, that the Pope may err, but the Council cannot. And the Canon of the Council of Ferrara holding against that of the Council of Florence, one, that the Pope is above the Council, and the other that the Council is above the Pope. All this shows, that Councils are not simply infallible, but may err, now where it is evident that they err, being drawn into parties and factions, by corrupt interests, none is bound to believe their determinations, but where there is no such evidence they ought to be obeyed, as those authorised by Christ to direct and guide us in matters of salvation, and even when we are not bound to believe their decisions, yet for the peace of the Church their decrees tie us to external obedience, that is, not to oppose them, if there be no fundamental error.  
For the Church and the practice thereof. This is as uncertain as the other. For the Churches of the East and West agree not in divers points, and among other, in the case of the Pope's supremcay, the Eastern Church totally opposing it. And if we urge the practice of the Church, it will be found, that at some time most of the Bishops 
De spiritu sancto. e 27.  were Arrians. So that in this there's both ambiguity and peril. And Basile saith, that in the case of Baptism, the Children at the first were dipped but once, and afterwards 
de trina 〈◊〉.  thrice, and we know at this day, they are but once dipped. 
Addition 3.   
It is true, these show that the Church is not simply infallible, especially in such points 
Of the Church's power to interpret scriptures.  as these, which touch not any fundamental article, and that particular Churches may differ in some lesser points, and yet maintain the same faith, and keep the unity of the Spirit in the bond of peace: but all this hinders not, but that the Church is the ordinary interpreter of Scripture to her children, and that they ought to submit to her because she is accountable to God for them, Heb. 13. 17. and that none ought to reject her doctrine upon probable or doubtful reasons, but upon such as are evident, that is, such as not only seem evident to them, for every contradicting spirit will affirm the most doubtful things to be evident to him, but such as to other pious and learned men not interested seem evident. Reginald. l. 17. c. ult. n. 234. This seems to have been the judgement of this learned Prelate in his latter thoughts. As serm. on Act. 2. 42. p. 27. where he hath these words, fit to be written in letters of gold. The ancient fathers thought it meet, that they that took upon them to interpret the Apostles doctrine, should put in sureties, that their senses they gave were no other, than the Church in former time hath acknowledged. It is true, the Apost. spoke from the spirit, and every exposition of theirs was an oracle, but that was their peculiar privilege, but all others after them, are not to utter their own fancies; and to desire to be believed upon their bare word, but only on condition, that the sense they now give be not a feigned sense, but such an one as hath been before given by our Fathers, and forerunners in the Christian faith. Say I this of myself (Saith the Apostle) saith not the Law so too, give I this sense of mine own head, hath not Christ's Church heretofore given the like: which one course, if it were strictly held, would rid our Church of many fond imaginations, which now are stamped daily, because every man upon his own single bond is trusted to deliver the meaning of any Scripture, which is many times nought else but his own imagination. This is the disease of our age. Thus he.  
The last way they prescribe is that of the Popes. And that they may err in their interpretation may appear in that many of them were not sound in the faith. Saint Jerome saith that Damasus Pope, did consent ad subscriptionem hereseos to the subscription of heresy: and Ambrose reporteth that Liberius the Pope, though for a while he was orthodox, and for not subscribing to the condemnation of Athanasius he was banished into Thrace, but shortly after he became an Arrian, and at one of their Counsels subscribed to heresy. Honorius the first, after his death was accursed and condemned, in the thirteenth Action of the sixth general Council of Constantinople, held anno 680. under Constantinus Pogonatus the Emperor, quia impia dogmata confirmavit, for confirming wicked opinions: which were those of the Monothelites. But to shift off these things, they have nothing to say, but that the Councils were corrupt, and not only they but the writings of Beda shall be corrupt. So that we see that none of these rules severally are infallible, Let us see them a little together.  
In the administration of the Sacrament of the Lords supper to infants, we may see they fail: for S. Paul saith, Let a man examine himself, and so eat, etc. which a Child 
〈◊〉. Cor. 11. 28  cannot do, And in this and other things wherein they fail, they are forced to say, We believe not the Fathers, because they say it, but because they say it according to rules. And if they believe it in respect of the person that speaketh, not the quid, the reality of the thing, they err much, though Stapleton say, that the interpretation of a Bishop, though unlearned, is to be preferred before that of a learned Divine, because of his office and authority. Andradius yet saith, The Fathers are to be believed, not in whatsoever they say, but in whatsoever they say according to their rules: and so say we.  
And thus much for the Preface.   

CHAP. XIIII.  
Christian Religion divided into the Law and the Gospel. Additions about the use of the Law. That the Law of Christ is part of the second Covenant, etc. The judgement of the Author out of his other Books. That the Gospel is Lex Christi. The Law handled first. Reasons for this order. What the Law teacheth: and what the Gospel.  
Summa Religionis.  
IN the next place, we are to treat of the Sum of Christian Religion itself in itself. And this according to the ancient division consists of  

1. The Law.  
2. The Gospel.   
The Law, that is, the moral Law, as it is explicated and enlarged by Christ, is a part 
Addition 4. that the moral Law is an essential part of the gospel or second 〈◊〉.  of the condition of the second covenant, and therefore an essential part of the Gospel, which consists not barely of promises, but of precepts too, and those more high and perfect then any before Christ, and therefore is the Gospel in the Scripture often called the Law of Christ, and so usually styled inall antiquity. The moral Law, as it shows men their sins, and so convinces them of the necessity of Christ, so the knowledge of it may be needful before the Doctrine of faith: but as it is the rule of Christian obedience, and a condition of the second covenant, which is the most proper consideration of it, so it ought to follow the doctrine of faith, and so it doth in the most authentic Catechism of this Church, viz. that in the common prayer Book. It is true that, Luther and after him many Protestant Divines in their heat against the Church of Rome about the matter of justification, seem to make the Gospel a Doctrine consisting merely of promises, and to say that Christ gave no Law, but only explicated and vindicated the Law from the false glosses of the Scribes and Pharisees, in Matth. 5. 6. and 7. as if the moral Law were no part of the Gospel, or what Saint Paul speaks of the Law of Moses, and the works of that Law were to be extended to the Laws of Christ also, and the works of the Gospel, and that the only or chief use of the Law now, is to bring men to Christ, from which and other the like principles unawares by them laid, and by the vulgus of our Divines swallowed without examination, the Antinomians, Libertines, Familists, and other Sectaries have by necessary consequence drawn those damnable Doctrines, which these Divines little dreamt of, or if they had considered, I suppose they would have revised these principles and retracted them, or else have spoken more warily than they have done. The truth is, that in that sermon on the mount Christ delivers the new Law or Law of the Gospel, wherein the substance of Christian religion, and the way to salvation is contained, and that he doth not therein only barely expound the Decalogue given by Moses, but as a Legislator delivers his Law to be observed by all that believe on him according to the tenure of the second Covenant, was the constant opinion of all the Fathers, and of the whole Church, as among others is fully proved by the incomparable H. Grotius both in his comments on Matth. 5. and in his book the 〈◊〉 belli & pacis, l. 1. c. 2. n. 6. and if any desire a list of names, and testimonies of Fathers, and ancient writers to that purpose, they may read them in a tract written by a learned and judicious Divine Dr Hamond, in the passages between him and Mr Cheynel p. 129, 130 etc. And that this learned Prelate was of the same mind, is evident in his other works perfected by himself, especially in his sermon on Psalm 2. 7. p. 16, 17. where among other things we read thus. The very Gospel hath her Law, a Law Evangelical there is, which Christ preached: and as he did, so must we do the like. It is not without danger to let any such conceit take head, as though Christian Religion had no Law-points in it, consisted only of pure narratives: believe them, and all is well. And true it is, that such points there be, but they are not all, there is a law besides, and it hath precepts, and they are to be preached, learned, and as a Law to be obeyed by all. Look but unto the grand commission (by which we all preach) which Christ gave at his going out of the world. Go, saith he, preach the Gospel to all nations, teaching them to observe the things which I have commanded you: lo, here is commanding, and here is observing: so the Gospel consists not only of certain Articles to be believed, but of certain commandments also, and they are to be observed. Now I know not how, we are clean fallen from the term Law, that we are even fallen out with it, the name of Law we look strangely at, we eat it in our common talk, to this it is come, when men seek to live as they list. We have Gospeled it so long, that the Christian Law is clean gone from us: and I shall tell you what is come by drowning this term, Law, Religion is even come to be counted res precaria, no Law, no no, but a matter of mere entreaty, general persuasion, etc. The reverend regard, the legal vigour, the power, the penalties of it are not set by. The rules, no reckoning made of them as of: Law writs, none but only as of Physic bills, if you like them, you may use them, if not, lay them by, and this comes by drowning the term, Law. If the name once be lost, the thing itself will not long stay. And after. Christian Religion was in the very best times called Christiana Lex, the Christian Law, and the Bishops Christianae Legis Episcopi, Bishops of the Christian Law, and all the ancient fathers liked the term well, and took it upon them. To conclude, Gospel it how we will, if the Gospel hath not the Legalia of it, acknowledged, allowed, and preserved to it, if once it lose the force and vigour of a Law, it's a sign it declines, it grows weak and unprofitable, and that is a sign it will not long last, we must go look our salvation by some other way, etc. Thus we see how he contradiets the popular errors of these times about Law, and Gospel, and therefore it cannot be conceived that his discourse here tends to the nourishing of such dangerous and novel opinions as our solifidians do now cry up.  
If we have the sum of these two we may assure ourselves, that we have as much as is needful for our salvation: and the sum of them both are necessary principles. The Evangelist hath them both in one verse. The Law was given by Moses, 
John 1. 17.  but Grace and truth came by Jesus Christ. Seeing then that these are the two parts, we are to consider in the first place, which of them is first to be handled. We say we must speak first of the Law.  
1. First because the Law and the Gospel are nothing else, but two Covenants which God made with mankind, and in that respect are called the Old and New Testaments, considering them not as they are in the Books (for so in the old Testament; there is the Gospel also, the Law being as S. Aug. saith, Evangelium absconditum, and the Gospel Lex revelata the Law revealed: the Gospel the new law, and the Law the old Gospel) but as they be Covenants. Now taking them as Legacies in a will, there are in a Testament two parties necessarily required. 1. The Testator or Legator. 2. The Legatee, or the party to whom the Legacy is bequeathed. So in each Covenant, both of Law and Gospel, there were two parties. The first between God and Adam; the Covenant on God's part, was to give to Adam, paradise, felicity: and on Adam's part to return to God perfect obedience.  
This did Adam receive power and strength to perform, but he abusing this power, and opposing it against God, justly incurred the forfeiture of his felicity, and the penalty of morte morieris, death and misery, opposite to Paradise, from which the strength given to him by God might have preserved him. Now this Covenant being broken and made void, it pleased God in his mercy (not regarding this forfeiture) to make a new Covenant, the Covenant of faith in which there were two bonds: one between God and Christ, and another betwixt Christ and us: on God's side felicity, on Christ's part satisfaction to God for us, on our side faith unfeigned, with new obedience, but this not by our own strength, but by the power of Christ, and his Spirit. For as man fell, and by his fall lost all that he had, so, if he would recover that which was lost, he must make satisfaction for it: but this he could not now do, and therefore Christ undertook it for him, suffered for him, and removed the penalty, satisfied the forfeiture, and thereby restored to man all that he had lost.  
Now Christ had a double title to heaven, one of inheritance, and the other of purchase; the right of inheritance he had by nature, in that he was the Son of God, which he claimeth to himself, the other he giveth to them that lay hold on him side viva, non ficta, by a lively and unfeigned faith; and therefore this is called the Covenant of faith, which we have not by our own strength, but in Christo, by the power of Christ.  
And the reason of this second covenant was, that now Adam having lost his own strength by breach of the first, all power and strength should be now from God in Christ, and all the glory be given to him. For if Adam had stood by his own strength in the fist, howsoever God should have had most glory, yet Adam should have had some part thereof for using his strength well, and not abusing it when he might; but kept his standing: but that God might have all the glory, he suffered the first Covenant to be broken, and permitted man to fall, for which fall he was to make satisfaction, which he could not do but by Christ, nor perform new obedience, but by the grace of God preventing us, and making us of unwilling, willing, and of unable, able, to do things in that measure, that God will require at our hands.  
So that the first Covenant (the Law) was weak and imperfect, standing upon a promise in figure, and a curse without figure; a curse indeed: but the promise being performed in Christ, and the curse abrogated by his death, than came those perfect things, and imperfecta abiere, the things which were imperfect were done away, 
1. Cor. 13. 10.  as the Apostle speaks.  
The first covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be given by Moses, yet was it not received by us, we had not the hearts to take it, till the coming of Christ: but in the Gospel it was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought to pass and fulfilled per Christum by Christ.  
And we must observe withal, that the moral Law itself is not changed, but the ceremonies only taken away by Christ's truth, and the curse thereof by Grace: so that the bond of the keeping the Law, is not canceled by Christ's coming, but 
〈◊〉. 5. 17.  remaineth in force still, and is to be performed as he himself testifieth. Think not that 
28. 20.  I am come to destroy the Law, but to fulfil it. Christ came not to repeal his father's statutes, when he spoke his last words to the Disciples, Teaching them to observe all things whatsoever I have commanded. Now these things standing thus, and the Law being first in time and order (for we begin with the imperfect) that is first to be taught.  
〈◊〉. Another argument of this Order is, That humiliation is first by the Law, and the course of teaching, is first by humbling men by the Law, in letting them see what they are, which hath been the order used from the beginning of the world. It was the course of Gods own proceeding upon the violation of the first Covenant, for after Adam had transgressed, and remained till evening in expectance and fear 
Gen. 3. 9  of punishment for breach of the Law, and therefore had hid himself; then first began the Law to pass upon him, by way of judicial proceeding. First he is called forth. Vbies where art thou? and then examined, Edisti haste thou eaten? and upon his confession of the fact, sentence of death passed upon him. Jgitur, Because thou hast done this etc. But yet presently after came the Gospel, the promise of Christ. So God came first with his ubies? and that is the Law, and after came Semen 〈◊〉 the seed of the woman, which is the Gospel. And God likewise took the same order after the flood, when he taught Abraham, Ambula coram me & 〈◊〉 integer, 
Gen. 17. 1.  walk before me, and be thou perfect, which is the only end and scope of the Law, so that the Law was first given to him, an 〈◊〉 than was he instructed in the Gospel, 
22. 18.  In semine tuo benedicentur omnes netiones terra, In thy seed shall all the nations of the earth be blessed.  
And this was the way that Moses taught the people. Take the Book of Deuteronomy, which is the iteration of the Law, after the three first chapters, in the fourth 
Deut. 18. 15.  he begins to teach the Sum of the Law, Therefore shalt thou keep etc. till the 18. Chapter, and there he tells them the Gospel, That God would raise up a Prophet 
Act. 7. 37.  from the midst of them, like unto him, etc. Which Saint Stephen applied to Christ. This was also the Course of the Prophets. Esay in his first 40 Chapters, (though 
Esa. 40.  in gross there be some promises of the Gospel intermingled) yet the scope and beginning of it is to teach the whole sum of the Law, and the rest is the sum of the Gospel. But more plainly in his first Chapter, from the beginning to the 18. verse, there's a bitter invective, and denunciation of the Curse of the Law; but from 
C. 1.  thence to the end of the Chapter is the promise of the Gospel. Come then etc. If your sins were as red as scarlet etc. And the first psalm is nothing but a recapitulation of the Law, with the promises and Curses thereunto annexed, and the second Psalm, a prophecy of the coming of Christ, and of the Gospel. So Saint John the Baptist 
Mat. 3. 7.  beginneth with the Law, and tells them of the axe laid to the root of the tree, and in the next verse ends with the Gospel, Ego baptzio vos, I baptise you.  
And it's Christ's own order too (who was the great prophet of the New 〈◊〉, 
Mat. 23. 12.  and whose method ought to be our Jnstruction) He that humbleth himself shall be exalted, first Humiliation, and then exaltation; now there's no humbling but by the Law, and therefore it is called Humiliator, the humbler.  
It was also the practice of Saint Paul in his Epistle to the Romans, (which is held to contain the sum of Christian Religion) after his proemium, in the 17 first verses from the 18 of the first Chapter to the 21 verse of the 3. Chapter, he speaks all of the Law, all under sin, Jews and Gentiles, and unregenerate and regenerate, and at last includes himself in the number: but after, he delivers the sum of the Gospel, showing in what Covenant we must look to be saved. And this Epistle the learned will have to be our warrant for this practice.  
And such was the form of instructing in the primitive Church taking pattern from Saint Paul. First Repentance from dead works, which includes the Law, and then 
Heb. 6. 1.  faith in Christ, which shows the Gospel. So that this must be our Order, The Law first, and then the Gospel. So much for the Order.  
Now the Law containeth three things.  

1. Praeceptum, that which is required of us; fac hoc & vives do this and thou 
Gen. 42. 18.  shalt live. 
Psa. 19 12.   
2. Transgressionem praecepti & delictum, which shows us how far we are from the duty that is required of us by the precept; Delicta quis intelligit?  
3. Paenam 〈◊〉, the punishment we must look for and expect for the 
Gen. 2. 17.  breach of the precept by our sins, Morte morieris, thou shalt die.   
And the Gospel also teacheth three things.  

1. Liberationem, how we are delivered from the Curse of the Law, 〈◊〉 agnus Dei 
John. 1. 29.  Behold the lamb of God that taketh away the sins of the world.  
2. Certitudinem, how we may be assured that this deliverance pertains to us, to 
2 Pet. 〈◊〉 〈◊〉.  make our calling sure by good works.  
3 〈◊〉. according to King david's, Quid retribuam? what shall I render to the Lord? what we are to perform, new, and true obedience, not that secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summum, jus, but secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is accepted of in Christ, the neglect or none performance whereof makes a forfeiture of what God hath given or promised. So that our new obedience is not only to look back as an act of gratitude for benefits received, but also (and that chiefly) forward, as a condition to which is annexed by God's free grace in the Gospel, the promise of eternal life. Matth. 5. 20. and 7. 21. Ro. 8. 13. Gal. 5. 21. 2 Pet. 2. 20. 21. 2 John 8.    

CHAP XV.  
In the law four things frist, the work to be done. The 〈◊〉, the Pandects of moral laws. The laws moral known before Moses, written in men's hearts, proved in particular. In every law there is evil to be avoided, and good to be done, both must concur. S. Paul's Three rules, of piè, just, sobriè. Saint Aug. his three rules, 〈◊〉 contrary to three rules of corrupt nature, secondly the mahner of doing, requires first, Totos, secondly, totum, thirdly, toto tempore. Thirdly, the reward Fourthly the punishment.  
The Law.  
WE learned in the general Preface, that we are to depend only upon Gods provide 〈◊〉, and so we are to conceive of him as a mighty prince and king, for so he is styled in the Apocalypse. Rev. 19 16. Who as he hath a Reward for us, so he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his work house, his place of probation and 〈◊〉 for us, which house is the world and that being in his workhouse we have our agenda, work to be done. And the Law, as the Rabbins call it, is Therash magnashoth, Doctrina agendorum, the things we must do are contained in it. And as there be four things in all good Laws in the world; so are there in this, which is Lex Creatoris Mundi the Law of the world's Creator.  

1. Opus. The work prescribed to be done. This ye shall do.  
2. Modus. The manner how it must be done. Thus ye shall do it.  
3. Praemium The Reward for it being done. In palatio, in Heaven.  
4. Poena the punishment for it being not done. In Carcere, in hell. 
The action.    
1 Opus. The action or work. The Decalogue is as it were the Pandects, a Book of all the Offices, works and duties which God requireth at man's hand, and the Lawyer's Pandects are nothing else but Comments upon these: these are the true Ethica Christiana, Christian moral duties, transcending all other whatsoever. And in this respect are they of the Church of Rome to be commended, who though they teach their youth other Arts, yet teach them no other Ethics than these: Logic and Physic's and Metaphysics they learn them, but for Ethics they refer them especially, as the reformed Churches have done, to these of the Decalogue, which indeed is the true Regula morum, the just square of all our actions, for they ought not to be shorter nor longer than this.  
But because the Law is said to be given by Moses, there may arise a doubt from 
〈◊〉  hence, that seeing the Law was not given till above 2000 years after the Creation, and that the world was so long without a Law, why may not we live without a Law now, aswell they did before Moses.  
Our answer is. That they lived not before Moses, without the Law. They had 
Resp.  many parts of the Law, some of the Ceremonial Law, by special Revelation from God, and all the moral Law written in their hearts, they had the knowledge of beasts clean and unclean, of sacrificing, of praying or calling upon God: of the younger children's subjection to the elder. Abraham had the Law of Circumcision: he and 〈◊〉 paid Tithes; and many other Laws they had before Moses wrote them. And as Saint Paul saith, The Gentiles (both before and after) doing by nature the things contained in the Law, these having not the Law, were a Law unto themselves: 
Rom. 2. 14, 15  what to do? not what they listed, but the work of the Law, written in their hearts, instead of Tables of stone.  
That is, the effect of the Law, which is equivalent to the Law itself, which he proveth thus, because their conscience bare witness, and their thoughts reflected on their actions, accused or excused themselves in what they did. 
De Trin. l. 14. c. 15.   
And therefore S. Augustine saith, that every man had this law in his heart, which is to be understood after the fall, for before that, all was perfectum, perfect. Mali multa recte laudant, multa recte reprehendunt, quibus autem regulis faciunt hoc? ubi eas vident? unde illud habent? quod homines sic vivere debeant, cum ipsi non sic vivant, sunt regulae justae, mentes eorum injustae, regulae immutabiles, mentes eorum mutabiles, vel hoc argumento, etc. Evil men commend many things truly, and reprove many things as justly: but by what rules do they so? whence have they it, that men ought to live so, seeing they live not so themselves? why, these rules are right and good, though their minds be not so, the rules are unchangeable, though their minds be mutable, 
John 1. 5.  etc. Yea, he concludes, that they find them in libro lucis, in the book of light and truth, howsoever they are blind, (and as S. John, the light shone in darkness, and the darkness comprehended it not) which truth being in God, as a seal, makes the same impression in the mind of man, yet keeps itself whole, and where this print or impression is fet, it can never be wiped out. And thus we see, that all men ever had, and have the effect of the Law in them.  
And this we will prove from the performing the duties required in the law before it was given, this may appear before the written law in all the ten Commandments.  

1. For the first Commandment. Though it be not very plain, that Terah with 
Gen. 11. 31.  Abraham, Lot and Sarah departed out of Vr of the Chaldees into Canaan, because of the idolatry of the inhabitants, yet soon after there is a very plain place for it. Jacob 
35. 2.  commanded his household to put away their strange gods.  
2. For the second. Jacob buried the idols under an Oak, and in that Rachel hid the 
35. 4.  images under the Camel's litter in a godly zeal, as some think. 
31. 34.   
3. For the third. Abraham caused his Steward to put his hand under his thigh, 
24. 3.  and swear by the Lord of Heaven and Earth, that he should not take a wife for his son 
31. 53.  of the daughters of the Canaanites. And we may see a solemn oath taken between Jacob and Laban. 
2. 3.   
4. For the fourth. We may see the observation of it plainer before the giving of 
Exod. 16. 23.  the Law, in Exodus, in speech about gathering a double portion of Manna of the Sabbaths Eve.  
5. For the fifth. we may find in one place, how Esau cried for his father's 
Gen. 27. 38.  blessing: and in another, how he stood in awe of his father, though he were 
41.  otherwise profane, for he would not kill his brother Jacob, while his father was alive.  
6. For the sixth. we see a plain precept. Whosoever sheddeth man's blood, by 
9 6.  〈◊〉 shall his blood be shed.  
7. For the seventh. Judah would have burned Thamar for playing the whore. 
38. 24.  and Shechem was slain for ravishing Dinah, and the whole city spoiled by her brethren. 
34. 31.  For their answer to their father Jacob was, should he deal with our sister as with a harlot?  
8. For the eighth. The putting of joseph's cup into the mouth of the sack was 
44. 7.  enough (though among the Egyptians) to clap his brethren in prison, and God forbid (〈◊〉 they) we should do this: that is, steal.  
9 For the ninth. Because Judah had promised to send a kid, he performed it, though 
38. 17.  (as he thought) to a harlot. 
20.   
10. For the tenth. There was no act, nor purpose of heart in Abimelech against Sara, as appeareth, yet the sin of concupiscence was punished in him, by God: Behold 
Gen. 20. 3.  thou art buta dead man, because of the woman which thou hast taken. Notwithstanding Abimilech had not yet come near her. So Pharaoh was plagued for her, 
12. 17.  in the same case.   
By this we see, that there was a Law before the written Law.  
The sum of the Law is this: Ambula mecum, walk with me, or before me, and 
Gen. 17. 1.  the means to do this, is Love. Can two walk together (saith the Prophet) and not be agreed? if they love they will not part. So that love must be the ground, and to 
Amos. 3. 3.  love Christ is to keep his Commandments. Now there is no Love but between 
John. 14. 15.  likes, so that we must be integrl perfect,, both in body and soul, not outwardly alone, but inwardly too.  
The Law consists in two Duties. 1 In avoiding or not doing Evil. 2 In doing that which is good. Both put together by the Prophet. Cease to do evil, learn 
Esa. 1. 16.  to do good. And by the Psalmist. Eschew evil, and do good. 
17.   
The sin against the first of these, is called Peecatum Commissionis, sin of commission, 
Psa. 34. 14.  and the sin against the second is called Peccatum Omissionis, sin of omission. In regard of the first, we are called 〈◊〉 Dei, God's soldiers against his enemies, Sine and Satan, and therefore are we said to be the Church Militant. In respect of the second, we are styled Operarii Dei, God's labourers. In regard of the first, we are called innocentes, guiltless, And of the latter, Boni et justi, good and 〈◊〉, or viri bororum Operum, men of good works.  
But in any good work, these two 〈◊〉 go together. For the Jews were very observant 
Jer. 5. 8.  in offering Sacrifices to God: but because they burned in Lust, and every one neighed after his neighbour's wife, their sacrifices were not accepted: and it was 
Esa. 1. 11.  in this respect that God told them, he was full of their Libamina, their sacrifices. On the other side, be we never so innocent, yet if we do not to our power pascere & vestire, feed, and cloth, do good works, we sin et 〈◊〉 bonum sit non secisse malum, tamen malum est 〈◊〉 fecisse bonum, as it is good not to do evil, so is it evil not to do good. For in keeping of the Law facere & abstinere must concur. Yet if we could keep the second, we should not so greatly offend in the first.  
Saint Paul in his directions to Titus giveth these rules, that as we must deny ungodliness 
Tit. 2. 12.  (there's the abstinere) so we must facere too, live soberly, justly and Godly; that is, 1. Pie, Godly, towards God. 2. just, justly, towards our neighbours. 3. Sobrie, soberly towards ourselves. And for these three Saint Augustine hath three rules, or natural principles.  

1. Deterius subiiciendum prestantiori, quod commune habes cum Angelis, subde Deo: Let man subject himself to God: and his Angellike reason to God his best director. This is pie.  
2 Quoth common habes cum brutis, hoc subde rationi, Let men's faculties common to them and brute beasts, submit to reason. And this is to live sobrie.  
3. Fac quod vis pati let every man do, as he would be done by. And this is just.   
And the corruption of these is by three contrary rules.  

1. The first; as the Satan said to Eve. Dii eritis ye shall be as Gods. Be not 
Gen. 3. 5.  
6. 2  subject.  
2. The second, as the Tempter said to the sons of men. videte & nubite, quod libet licet, voluntas lex esto, see and marry, do what liketh you, Let your will stand for a Law.  
3. The third. Machiavels principle. Quod potes fac, bonum prestantioris, bonum communitatis. Do what you can, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 quod potes: that you can do is lawful. So much of the first thing in the Law. The Action or work.   
2. The second thing required in every law, and so in this, is the manner, how it 
The manner.  must be done, which by learned men is much dilated. We will reduce them all to three things. We are to do it, 1. Toti. 2. Totum. 3. Toto tempore, or Semper.  

1. Toti. as Jacob said to Rachel, you know that with all my power I have served 
Gen. 31. 6.  your father: and no doubt but he would yield as much service to God as he did to Man. 
〈◊〉 〈◊〉. 5. 18.   
2. Totum. with our whole souls and bodies we must endeavour to keep the whole 
Gen 6. 22.  Law, not as Naaman did, keep it by halves: but as Noah, who did all that the Lord 
7. 5.  commanded him about the Ark.  
3. Toto tempore, not for a time only, but all the days of our life. Noah was 〈◊〉 
Gen. 6. 9  tempore justus, righteous all his life: and Abraham was juvenis & senex idem, the same man in his age that he was in his youth.   
Now for the Reward or Punishment (which are the two other things required in 
3.  
Reward.  a law) it stands thus. That if a man break one part of the law, the commanding part, 
4.  it is impossible that he should escape the other part, the sanction, which binds over 
Punishment.  to punishment. Therefore God hath taken order, that though men can overreach the law in one part (that is, in contemning it) yet on the other part, punishment shall overreach them. So saith S. Augustine, Aut faciendum, aut patiendum quod debemus, we must either do what we should, or suffer what is due. And this was known, before the giving of the law. That God was righteous and the people wicked. It was the confession of a wicked Egyptian King. And both reward and punishment were 
Exod. 9 27.  set before Cain. If thou do well, shalt thou not be accepted? And if thou dost not 
Gen. 4. 7.  well, sin lieth at the door. Like a savage Bear, or Mastiffe-dog, or a Bloodhound. So long as thou keepest within doors, that is (as the Fathers expound it) as long as thou livest, thou mayest happily escape punishment for thy sin, but whensoever thou goest out of the doors, out of this life, then vae tibi, he will fly upon thee, than this Bloodhound will never lose the sent, till he have brought thee to perdition and destruction  
More directly: for the Reward, it's to them that do well. 1. For temporal 
Reward to the well 〈◊〉 Gen. 39 3.  benefits in this life: Because Joseph feared God, the Lord made all things prosper under his hand. 2. And secondly, for eternal benefits, felicity after this life. Enoch was 
5. 24.  〈◊〉 to everlasting life, because he walked with God.  
For punishment, 'tis to them that do evil. First, temporal punishment in this life, as we see in the case of Adam, Eve, Cain, and joseph's brethren: but especially in 
Exod. 9 27.  Pharaoh, which made him cry out as we heard before, Justus est Dominus, etc. The Lord is righteous, and I and my people are wicked. It was his sin drew those temporal plagues upon him. 2. And secondly, eternal punishment in the life to come. So we read of the Spirits in prison for being disobedient in the days 
1 Pet. 3. 19  of Noah, who preached repentance to them: so that they were condemned for transgressing the law of God preached by Noah.   

CHAP. XVI.  
That the moral Law of God written by Moses, was known to the Heathen. 1. The act or work was known to them, as it is proved in every precept of the 〈◊〉, yet their light more dim in the 1. 2. 4. 10. S. Paul's three rules of Pie, sobrie, just, known to them. 2. They knew the manner of performance, Toti, Totum, Semper. 3. They knew the rewards and punishments.  
AND thus we see, that Gods written Law, which is Nature's Law, hath all those conditions that any Law should have. For this Law, which was before Moses, was nothing else but Moses' Law in the hearts of men: as if a man would get a thing by heart that is not written. For what Laws then they had from GOD they kept in their hearts by tradition.  
But now peradventure they will say, that these Laws and the four Rules, appear only in the Scripture, and were observed by the Jews and those mentioned in the Scripture only, but other Heathen took no notice of them, nor used them by the light of Nature, and therefore think themselves not bound to them, but are at liberty to use, or not use them.  
To this we say, that by the writings of the Heathen themselves it appears that they had these rules written in their hearts, and received many of them, the son from the father's ascending even to Noah's sons, Sem, Ham, and Japhet, though in some of the Commandments it may not seem so plain as in the rest, for in every Commandment they introduced some corruptions of their own heads, and declined diversely from Gods Law.  
First, for six of the Commandments it is manifest, as the 3. 5. 6. 7. 8 9 the more 
1 The action.  obscure are the 1. 2. 4. 10.  
3. For the third Commandment. It was a law among the Egyptians, Perjuri poena capitali plectentur, let the perjured be punished with death, as Diodorus Siculus reporteth. And it was the law of Rome in the 12 Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swear not 
Soph. in Stob.  rashly. And Sophocles saith, that when an oath is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the soul 
Serm. 27.  will be more cautions to sin against God and to injure man.  
5. For the fifth, Homer saith of one that had a misfortune, that it came quia parentes non honoravit, because he honoured not his parents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he would not render the duty of a child to his father, therefore his days were not prolonged: and another saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, live well and nourish thy parents in their age. And Menander saith, that he which honoured his parents, shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, live long and happily. And for superiors, Charondas (said in his laws) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the neglect of our aged parents is extremity of wrong.  
6. For the sixth, there is no question, every Nation held it as a Canon of their Law, Homicida quod fecit, expectet, Let a murderer expect loss of life, as he deprived another of it: and therefore they all punished murderers with loss of life.  
7. For the seventh, it was the saying of Lycurgus, Fuge nomen Moechi, si mortem fugies, Avoid adultery, so shalt thou avoid untimely death: and Stephanus out of Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that will live in this city and not die, let him abhor adultery. And Menander censureth adultery as a 
rob. serm. 6.  sin disgraceful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the price of it is death.  
8. For the eighth, Demosthenes against Timocrates allegeth plainly the Lacedaemonian law, in the very words of this Law, Thou shalt not steal. And He siods precent enjoineth mwn, not to possess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stolen goods, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by God's providence.  
9 For the ninth, it was one of the Laws of the twelve Tables at Rome, Qui falsum testimonium dixerit, Tarpeio Saxo dejiciatur, He that shall bear false witness, let him be cast down from the Tarpeian Rock. And Phocylides counselleth not to utter lies, but to speak the truth in all things.  
Now in the other four they had a dimmer light, for they were not so manifest to them.  
1. For the first, though we find most of them speaking of gods in the plural number, yet it was well known to the Philosophers, that there was but one God, and especially to Pythagoras, who could say, Si quis se deum dixerit paepter unum qui omnia fecerit, novum faciat mundum, If any one shall say that he is a god, but he that made all things, let him prove it, by making a new World. And so Sophocles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unus in veritate unus Deus, There is one in truth, there is one God, and so said Orpheus and Varro: and this they maintained in their Schools.  
2. For the second, they agreed, that every god should be worshipped according to the manner that himself should think best. So Socrates in Plato's Respublica, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every god should be worshipped as he liked. And this is the very foundation of the second Commandment. But for the thing itself, S. Augustine 
De Civ. l. 4.  out of Varro saith, That Varro did much approve of the Jews religion, because 
31.  it excluded Images, holding it the best way to keep Religion undefiled by excluding them; and that if all people else had taken that course, it had been a means to take away much trifling.  
4. For the fourth, very little is to be found, and yet they had this Canon among them, that numerus septenarius, the number of seven was numerus quietis, a number of rest, and that it was Deo gratissimus, a number pleasing to God. From which, and from the report they heard of the Jews observing the seventh 〈◊〉 rest, they might have gathered a conclusion, that God would have rest upon that day. And it was their practice in their funerals to have their 〈◊〉, the seventh day aster a man's death, and seven days together they would mourn and they gave their children names the seventh day after their birth, and all this because they held it Satur's number.  
10. For the tenth, Menander hath this saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do not concupiscere, or desire, so much as another man's pin or button. And indeed, though in their Laws they never touched this, yet the scope of them all did tend and drive to this end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non concupiscere, they were against concupiscence. And hence we may conclude with Saint Paul, Rom. 2. 15. That the Gentiles, having the Law written in their hearts, were inexcusable.  
Now to show that the Heathen had also the rules and grounds before mentioned, we may thus prove.  

1. There was written upon the door of the Temple of their god, Apollo at Delphos, in the upper part of it the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Thou art: showing thereby that God alone hath a being of himself, and that we depend on him; and that if any did ask 〈◊〉 at the Oracle, they should do what the god commanded, and that was subdere deo quod commune habes cum angelis, to subject their Angellike reason to God.  
2. Secondly, upon one leaf of the door was written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nosce reipsum, know thyself; that man should take notice how much better he was then beasts, and his mind then his body: and knowing his soul to be better than theirs, he should not abase it with vile things; and that was subdere rationi, quod commune habet cum brutis, to subdue to reason those faculties which were common with beasts.  
3. Thirdly, upon the other leaf was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rule of sober living, against covetousness and profutenesse, fac quod vis pati, do as thou wouldst have done unto thee, to avoid injustice. Besides this, they had legem 〈◊〉, a law of retaliation, like for like, & nemo facit injuriam, qui velit idem sibi fieri, no man commits an injury or doth wrong, that would be willing to have the like done to himself. And therefore when the Emperor Alexander Severus heard this sentence, Quod tibi fieri non vis, alteri ne feceris, do not that to another which thou wouldst not have done to thyself, he ever after used it to malefactors, and caused it to be graven in his plate. And thus we see the Heathen had rules for their actions, and for the whole substance of their obedience. So much then for the Action.   
Secondly, for the manner. Toti, Totum, Semper or Toto tempore.  

1. For Toti, they had this rule among them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must do it with all 
2.  our mind, strength, heart, and affection, else not at all.  
2. For Totum, the whole duty. 'tis Plutarch's comparison, if we eat not up the whole fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will do us no good, but harm, but if we eat it all, it will be wholesome and medicinable both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So they found fault with Caesar for using this sentence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Si violandum est jus, regnandi causa violandum, in 〈◊〉 rebus pietatem colas? If justice be to be broken, it would be for a kingdom, in other things live godly. And this is the case of every sinner: so the unclean person saith. If ever chastity be to be violated, it is for Bathsheba, in others it shall be kept. So Plautus, Solis amatoriis perjuriis dii dabunt veniam, the gods will pardon perjuries in lovers only. But justice must be totally kept and not broken for any respect, nor any other virtue, if we so do, we omit part of the whole and entire duty required of us, this the Heathen knew.  
3. For Semper or toto tempore, all the days of our life. They held, that a good man should continue so to his end: they resembled him to a tetragonism, all sides alike, like to a die, they would have him to be homo quadratus, ever like himself, never like to a Chameleon often changing his colour, inconstant, sometimes good, sometime bad, now in, now out, but he must continue ever one and the same.   
1. For the reward we see that they held, that their god Jupiter had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheet 
3. and 4.  of Parchmine made of the skin of that Goat that nourished him, wherein he wrote 
Reward and Punishment.  all men's deeds, and for those that had done well, he had his three graces to reward them in this life, and his Elysian fields in the world to come, answerable to Paradise in Scripture.  
2. And for punishment they likewise held, that he had his three Erinnyes or Furies in this life: and Tartarus, Styx, and Cacytus in the life to come, according to Tophet and Gehenna in Scripture.  
And thus we see that the 〈◊〉 are inexcusable, having all the parts of the Law 
〈◊〉. 1. 10.  within them written in their hearts, to accuse or excuse them.   

CHAP. XVII.  
Questions about the Law. 1. Why it was written by Moses, seeing it was written before in men's hearts. How the light of Nature became Divine, three causes of it: it was deserved in three respects. Why the Law was given at this time. Why only to the Jews. All the four parts of a Law are in the Law written. 1. The Act. 2. The Manner. 3. The Rewards. 4. Punishments. 2. Whether any can keep the Law. How God is just in requiring that which we cannot perform. An addition about power of keeping the Law Evangelical. Adam lost his ability, not efficienter, but meritory. God always gives, or is ready to give power to do what he requires, if we be not wanting to ourselves. How Christ hath fulfilled the Law, how we keep it by faith. 3. Why God promises life to the keeping of the Law, if we cannot keep it.  
NOw here a question may be made. If the law of Moses were thus written in 
〈◊〉.  their hearts before, to what end was it given them, or what needed God afterwards to have written it in Tables of stone?  
We answer, the reason was, because the former law, though it were whole in 
Answ.  Paradise, yet afterwards by Adam's fall, it was broken into shards and fragments, all to pieces, and afterward every piece was broken smaller and smaller, so as the light of Nature thereby grew dimmer and dimmer. And therefore lest it should be clean put out, because the writing in the heart would not be sufficient, but daily decayed, it was necessary that it should be written in tables of stone, and set before the eyes of all, that by daily viewing it, it might be brought again into their hearts.  
If it be questioned again, how it came to pass, that these laws of Nature were blotted out, and how the light thereof came to be dimmer and dimmer, we answer, that the reasons are three.  

1. Because men did what they could, to blot it out themselves. 〈◊〉 intelligere, men would not understand: and the reason why they would be so ignorant was, because when they had done ill and communed with their own hearts, they found presently an accuser in them; so that not daring to look into themselves, when they had done ill, they would not be checked, and as S. Augustine saith, facti sunt fugitivi a cordibus suis, they became fugitives from their own hearts. Therefore to cure this evil, it was expedient, when they had put it out of their hearts, that the law should be written, to be ever in their sight, that thereby it might be brought back again into their hearts, unde fungerunt, from whence they had driven it.  
2. Because as Christ said, there came a Super seminator, another Sour, the Devil, 
Matth. 13. 25.  who sowed tares (false principles) in their hearts, as Eritis dii cognoscentes 〈◊〉 
〈◊〉. 3. 5.  & malum, ye shall be as gods knowing good and evil, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonum est quod prodest, that is to be counted good that doth us good, and the like Now thesetares overgrowing and overmastering the good wheat, it was fit that the good seed should be sown again: and that it might not be corrupted again, it was necessary that the Law should be delivered in Tables of stone, to remain ever to be looked upon, and not forgotten.  
3. Thirdly, God inflicted the punishment of blindness upon them, as S. Augustine saith, Lege infatigabili spargit 〈◊〉 paenales caecitates super illicitas cupiditates, when men went after their own lusts, and neglected the light of nature which God had written in their hearts, and would not cherish it, it pleased God to send upon them the spirit of slumber and giddiness.   
And thus having spoken of their knowledge, let us now see their practice. And by this, they deserved the loss of the light of Nature three ways.  

1. In respect of God. Because, whatsoever things or Arts they invented, or whatsoever 
Hab. 1. 16.  else they understood, they attributed not to God, but to their own industry, sacrificing to their own nets, as the Prophet. And as S. Paul, professing themselves 
〈◊〉. 1. 22.  to be wise, and therefore (as he saith) they became fools, and had the reward of their folly, God gave them up.  
2. Again, whereas the goodness of every action should be for the end, all their actions were either for a wrong end, or none at all. As the Epicures end was for pleasure. The Platonists ob praxim politicam, for policy. The Stoics for the action it 〈◊〉, Officium propter 〈◊〉 or propter virtutem, doing their duty for their duties, 〈◊〉 virtues own sake, none for the glory of God. But we know, that Officium est propter quiddam altius officio, for something more excellent than then the duty it 
Esa. 42. 8.  self, that is for the glory of God. For he saith, My glory will I not give to another. But they rob God of this glory.  
3. Lastly, whereas God is no 〈◊〉 offended, yea more for the breach of the 〈◊〉 Table, then of the second; and in the second Table more with Adultery than Theft: they go another way, and set down great punishments for Thefts, and such things as are committed against themselves, or concern them; but when they come to blasphemy and other sins that are injurious and derogatory to God's honour, they regard not them, nor set any (or at least little) punishment upon them, as if they concerned not them at all.   
In respect of Men. Take the second Table, in which is contained the duty of Parents and Children. They were so unnatural, that they did sacrifice their own sons, and daughters to Devils. And for Children though they were undutiful to Parents, 
2. Reg. 23. 10.  
Mark. 7. 11.  and relieved them not, yet they had their Corban for it: a child might neglect his duty towards his Parents if he vowed to bestow a gift on the Temple. For stealth and robbery that was accounted no sin, their Law bore them out: as in Sparta it was but, Tu quoque fac simile, do thou the like, And for Adultery they allowed their nagas libidines, extravagant lusts, their abominable feasts to Venus, and their Stews to maintain them.  
In respect of themselves. They practised and delighted in Gluttony and Drunkenness, which was accounted no sin, but a virtue and used after their sacrifices, insomuch as Saint Augustine saith of them, they did mensuras bibere sine mensura, drink measures without measure: and it was accounted a commendable thing among them. No marvel then if in these respects, all those things considered, that God plagued them with blindness and darkness, for such intolerable abuse of that light they had.  
Thus man's heart being an ill Custos or keeper of the Law, and ignorantia ignorance being made poena ignorantiae the punishment of ignorance, and so the Law being almost blotted out, it was necessary it should be written, so as it might abide for ever. When God had made an end of communing with Moses upon mount Sinai, he gave him two Tables of Testimony, Tables of Stone written with his 
Exo. 31. 18.  own finger, which had a sign and resemblance, and indeed contained summarily the Law of nature. But after they were broken in pieces by Moses moved to wrath against the Israelites for their idolatry to the Molten Calf, than were two Tables 
32. 19  made again by Moses, but the Law was written in them by God, this Law was 
34. 1.  called Moses Law, because it was delivered to the Israelites by his ministry: ever since it hath been delivered to succeeding ages by the ministry of Man.  
Now it was necessary that this Law should be given at this time in these respects.  
1. Because now, not only the Gentiles walked in the vanity of their own hearts, but the Israelites the seed of Abraham (to whom God had bound himself 
Ezech. 20. 7.  by promise) were addicted to the Idol-worship of Egypt, and having lived long in Egypt, had almost lost the knowledge of sacrificing to, and true lie worshipping of of God. So that had not God at this time taken his people apart from other Nations into the wilderness, and there as it were schooled them apart, and taught them his Law, and given it to them written, to be preserved for posterity, the whole world (in probability) would have been (if dim before) stark blind at length, and wholly ignorant of Gods Law.  
2. Nor did God give his Law to all the world at once, nor write it in the manifold and different tongues of the Nations, but first imparted it to Moses and Aaron, and the Elders of the Jews, that by them it might be communicated to the whole body of that people, in the ancient tongue kept ever since Adam's time by the Patriarches, as is commonly thought. And then did God make this his people so famous in regard of the wonderful miracles wrought amongst them, his admirable dealings with them, his temple and worship granted to them: that the world before Christ's coming could not plead ignorance. Besides whereas the Gentiles had departed from God, yet such was his mercy, that he left the way open for the Israelites to call them again to the truth, and for their reentrance into the true Church, and becoming Pr selytes.  
Now then come we to show, that in this written Law of Moses are all the four properties which are in all Laws. 1. Preceptum, a rule for our actions. 2. Modus the manner how to observe that Rule. 3. 4. Praemium & poena, The reward for keeping, and the punishment for breaking it.  
1. First, that it is a Rule and precept for our Actions. The Psalmist saith. The Law 
Psa. 19 7.  of the Lord is a perfect Law, etc. Every Law else is unperfect.  
2 For the Manner. It requireth that Toti, we be whole observers of the Law, 
82  it commands, that we do it with our whole soul and body. For we consist but of 
1 Toti.  those two parts. And the soul likewise hath two parts, the Mind and the Heart. Now God must be perfectus mentis scopus, the mark at which the mind must wholly aim, the end of all our actions, there must be plena intentio 〈◊〉 Deum, look wholly to God in them. And the heart which is the will, must be tota inflammata wholly inflamed. As for the Body, every Member of it must be used, and all the strength of it, to perform the Law, and be instruments of Righteousness; toto cord, totis viribns all our heart, and all our strength must be employed therein. 
Deut. 6. 5.   
For 〈◊〉 all the Law. Its Gods own wish concerning the people. O that there 
2 Totum.  were such a heart in them, that they would keep all my commandments always: 
5. 29.  and it were very absurd to except any. For whereas God is perfectly wise, if some of his precepts were needless, then might he be taxed with folly, in not leaving out them which were superfluous. And as none of God's Laws must be left unkept, so none but his or what is grounded upon them, or not repugnant to them, and imposed by lawful authority derived from him, must be kept; for than his wisdom would be likewise impeached, if any thing thing besides his Law or without subordination to his, were to be kept; and the Law itself would be imperfect, but it is neither defective, nor hath any thing superfluous in it: and therefore God saith. Whatsoever thing I command you, observe to do it, thou shalt not add thereto, or 
12. 32.  diminish from it. Nothing must be commanded in God's name, as immediately from him, but what he hath prescribed.  
For the Continuance. Tota in vita est 〈◊〉, It is to be kept always, all the 
3 Semper.  days of our life. The place before quoted showeth, by the word [always] that to 
5. 29.  continue all our lives in his obedience, is a part of the Law. And the same in effect, he commandeth elsewhere, Thou shalt Love the Lord thy God, and keep his charge, 
11. 1  and his statutes, and his judgements and his commandments always. And in all places too, for though the place includeth not the time, yet the time includeth the place, and therefore the house of Rimmon is not, nor can be excepted. 
2 Kin. 5. 18.   
Thirdly for reward. If the Law be kept, there is promise of reward. This Saint 
3 Reward.  Paul confirms. Godliness (saith he) is profitable to all things, having promise of the 
1 Tim. 4. 8.  life that now is, and of that which is to come. And our Saviour saith, that they that have done good shall come forth of the grave to the resurrection of life. Saint 
John 5. 29.  Paul testifieth before Agrippa, that the twelve Tribes do rest in hope of a Resurrection. 
Act. 26. 7.  And the opinion of the Sadduces that held the contrary was ever odious to the best Jews.  
Fourthly for punishment. If the Law be not kept after this manner, first wholly, 
4 Punishment.  but in a double heart, then comes the Curse, which the prophet denounceth, Cursed is 
Jer. 48. 10.  he that doth the work of the Lord negligently. And for the Totum. He that keepeth not the whole Law is accursed. Cursed is he that confirmeth not all the words 
Deut. 27. 6.  of the law to do them, and all the people shall say Amen. which very words Saint 
Gal. 3. 10.  Paul reciteth to the Galatians, 〈◊〉 he hath in stead of [confirmeth not,] continueth not, and that is for the Semper or Toto tempore, the keeping them always, all our life. And these being Gods Curses, they are sure: for as when he said fiat lux, let there be light, and it was so; so if he say Cursed, it will be so too. And as there is a fullness of blessing to them that can keep this Law, so there is a fullness of his wrath to them that break it: a Curse without a blessing for the one, and a blessing 
Deut. 28. 15.  without a Curse for the other. Curses for these in this life, Si non obedietis etc. If ye will not hearken to do all these commandments, all these Curses shall come 
〈◊〉. 66. 10.  
〈◊〉. 9 44.  upon thee. As they follow there. And for the life to come. Their worm shall not die, neither shall their fire be quenched, as the prophet speaks, which words our Saviour quoteth also. So that the Law of Moses for the moral part of it agreeth with the Law of Nature, and what God commanded Moses to write for the instruction of the Israelites was in great part written in the hearts of the Heathen, and in some measure practised by the better sort of them.  
Now if the question be asked, which of us, nay doth the best of us fulfil the Commandments, or who hath so clean a heart that never lutted, or indeed that lusteth not daily? We answer confidently, None. And to prove this Saint 〈◊〉 shall tell you (in the first seven chapters to the Romans) that both Jew and Gentile were defective, and came short herein. Saint James saith, In mult is offendimus omnes, in 
James 3. 2.  many things we all offend. The prophet David by way of question saith, Delicta 
Psal. 19 12.  quis intelligit? who is there that understandeth how 〈◊〉 he offendeth. So that Septies in die cadit justus, The best of us falls seven times a day, which divers take as meant of 
Pro. 24. 16.  falling into sin, though others, very learned, take it, of falling into afflictions. And holy Job confessed, that he could not answer one for a thousand. Lastly (to omit many) 
Job 9 2.  K. David speaks positively in regard of fulfilling the Law, that, In God's sight shall no 
Psal. 140. 2.  man living be justified, that is, if God should proceed according to strict justice.  
If then the case of the best be so, another question ariseth, Whether God be just in 〈◊〉 〈◊〉 things to be kept, and promising that whereof no man can be capable, because no man can keep the Law.  
We answer that God is most just, and there is no injustice in his proceedings. Though the matter be never so crooked, yet the rule ought to be strait, not like a 〈◊〉 rule. For God being perfectly just, his Law must needs be perfectly just 〈◊〉: for else if he had left out any part of the Law, he might have seemed to 〈◊〉 sin.  
And if it be demanded, why we were not made able to fulfil and perform it. Some answer thus, That Adam was at first made fit and able, and received strength to keep it, in that perfection which was required: but he lost it. For Adam was like an evil 〈◊〉, that receiving money of his Master to do his business spent it riotously, 〈◊〉 became drunk by the way, and so was not able to perform that work which his Master expected: yet the Master might lawfully exact it of him, because he had before enabled him unto it: So God gave us ability at the first, to do what he commanded, but we having lost that ability vainly, God may lawfully exact of us, what he let us to do.  
But against this some object, that seeing man lost this ability, not efficienter, but 
Addition 5.  〈◊〉, by God's penal act depriving him of it, it can no more stand with God's justice 
Of man's power to keep the Law of Christ.  and wisdom still to require the same obedience without new abilities, then for a Magistrate, having cut off a man's feet for some offence, yet to require him to go to such a place, and then to punish him for not going: and therefore it may be said, that God never requires any thing of us, but he either gives or is ready to give ability to do it, if we be not wanting to ourselves. And therefore as God requires obedience under the gospel, so he enables us by his grace, or is ready to enable, if we seek to him to do what he requires: as to avoid every known and wilful sin, and to perform the substance of every good duty, though we are still subject to sins of Infirmity, which we must labour against, and though we come short of perfection in some degree, yet we must aim at it, and not rest in a perfection of parts. Thus every Christian may and aught to keep the law of God, as it is qualified and moderated in the Gospel, so as to be free from all reigning sin, and to perform every act commanded in sincerity, and as this is possible by the grace of the gospel, so it is necessary to salvation in all after their conversion, and Repentance. As for that absolute perfection or freedom from all sin, it is commanded too, but not as actually necessary to salvation: but only in our true and constant endeavour, as that which we must aim at, and come as near to as we can, though we do not attain it in this life. And thus it may be truly said, that the Law, though it cannot be kept in that absolute and exact manner, which is required in the Covenant of works, that is without the least omission, or intermission, in which sense God doth not now require it of us to salvation, yet as it is required in the second Covenant according to the equity and moderation of the gospel, it may by the grace of Christ be kept, and must be kept by every true Christian, so far as God requires it of us now: and this is 〈◊〉 Christian perfection which the Scripture often 〈◊〉 to, and the Catholic Church of Christ ever acknowledged. God having made a second Covenant, wherein there is a Law to be kept as well as promises to be believed, requires obedience now not by virtue of the first covenant which is void, but according to the second which is still in force, whereby he is always ready by such means and various dispensations as are agreeable to his wisdom and justice to enable us to do what in this covenant is required.  
But an answer to the first question, and that more fully, you shall have in the words of the Apostle Romans 8. 3. What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the spirit. In which words are two things principally to be observed.  

1. That the Law cannot now, nor ever could justify men: yet he lays not the fault on the Laws weakness (it being most perfect) but on our corrupt flesh. It is the flesh that cannot do that which the Law requires.  
2. The second ariseth out of the former: that is, seeing that neither the Law could justify us, nor we perform what the Law required, God, (rich in mercy and goodness) sent his Son into the world, that being incarnate here should die for us, and by that means take away the guilt and dominion of sin in us, and enable us to keep his Laws by faith and love, which is the perfection and fulfilling of the Law.   

To show more plainly how Christ did this, and that was two ways.  
1. By fulfilling whatsoever was promised and prefigured, in the Law and the Prophets, As semen mulieris, the seed of the woman shall bruise the head of the 
Gen. 3. 15.  serpent: and, In thy seed shall all the nations of the world be blessed: with divers 
22. 18.  other of the like nature. He also fulfilled the ceremonials of the Law, while he being Priest offered himself as a sacrifice. Besides, he spiritually circumciseth believers, by substituting Baptism instead of Circumcision. He is our Passeover, and appointed the Eucharist instead of the Paschal Lamb: and indeed, he is the full compliment and perfection of the Law and the Prophets.  
2. Christ fulfilled the Law by satisfying in most absolute manner the will of God; being the holy of holies, without spot or sin at all, for in him is the love of God most perfect, and righteousness most absolute. And this in regard of the merit and satisfaction thereof, he communicates gratis freely to us most imperfect, to us, I say, if we believe. God was in Christ (saith Saint Paul) reconciling the world to him, 
2. Cer. 5. 19  not imputing their trespasses to them: for he hath made him to be sin for us, who 
21.  knew no sin, that we might be made the righteousness of God in him. So Abraham 
Rom. 4. 3.  believed and it was imputed to him for righteousness. For by faith we rely upon Christ, whom we believe to have made satisfaction most fully to God for us, and that God is so pleased with us in Christ, that he accepts us, as now become the Sons of God.  
3. But this faith, by which we believe in Christ is not by our nature or merits, but is wrought in us by God's grace, through the Spirit given into our hearts. And this, abiding there, inflames them with love of God's Law, and desire to express the same by good works: which though we do not perform as we ought by reason of the infirmity of our flesh, yet God allows our endeavours in Christ. Nor did ever any of the Saints (though he strove and resolved to keep the Law as far as he could) trust or rely upon his own merits but upon Christ. Saint Paul did not, for he complained, Who shall deliver me out of this body of death: and presently addeth, 
Rom. 7. 24, 25  I thank God through Jesus Christ our Lord, that is, I thank him that he hath redeemed me from death by Jesus Christ. And it follows, There's now no condemnation 
8. 1.  to them which are in Christ Jesus, etc. So that a faithful man moved by God's Spirit to do that which is good, as far as he is able, and as the second covenant requires, and that out of love of God, and not only for fear of the Curies threatened in the Law, may be said to fulfil the Law in such manner, that God in Christ accepts of him. So much in answer to the first question.   
To the second, why God would promise life to them that should keep the Law, 
2.  seeing no man can keep it in a legal and exact manner, we answer.  
1. First, besides that, it may be doubted, whether God doth offer or promise life now otherwise then upon the conditions of the Gospel, which may be kept, some do further answer, that God showeth hereby, that he abides the same, and the Law still the same, though we be changed from what he made us. 2. Secondly, Hereby man seeth his own weakness, and is driven out of himself to seek Christ. For (as the Apostle saith) if there had been a Law given, which could have given life, verily righteousness should have been by the Law, But the Scripture hath concluded all men 
Gal. 3. 21, 22  under sin, that the promise by faith of Jesus Christ might be given to them that believe. 3. Because Christ took on him our nature, and dying for us, hath purchased the promised inheritance, to be communicated to us, by faith and new obedience or sanctification. 4. Lastly, Though man cannot keep the Law exactly, yet upon his faith in Christ, and his resolution and endeavour to keep the Law, and actual keeping of it, by the assistance of God's grace, so as is above declared, God accepteth of him in Christ, and takes the will for the deed, in some things, and accounts him righteous, and makes good the promise unto him.   

CHAP. XVIII.  
Of the preparation before the giving of the Law. 1. To make them willing, by consideration of 1. his benefits; 2. God's right, as Lord; 3. Their relation as Creatures, 〈◊〉. 4. that they are his people. His benefits past and promised. Three 〈◊〉 to love. 1. Beauty. 2. Nearness. 3. Benefits: all in God. 2 To make them able, by sanctifying and cleansing themselves. That ceremonial washing signified our spiritual cleansing. How we came to be polluted. How we must be cleansed. Why they were not to come at their wives. Of the danger and abuse of things lawful. 3. That they might not run too far, bounds were set. Of curiosity about things unnecessary.  
Now concerning the Preparation to the hearing of the Law.  
THough in the Preface something hath been said concerning the preparation of the Catechumeni upon the words venite & auscultate, yet before we come to the particular explication of the Law, we shall further add some thing in this place about our preparation to the hearing of it. For we can receive no benefit at God's hands, if we be not prepared for it.  
God himself commanded the people to prepare themselves before the hearing of 
Exod. 19 10.  the Law, and so of the Gospel also. Prepare ye the way of the Lord, saith the Baptist. 
Matth. 3. 3.  And to these add, that the primitive Church appointed Vesperas diei Dominici, Vespers of the Lord's day, and so they had for other holy days, and solemn feasts, and to the solemnest Sunday, Easter day, they prepared forty days before. And forasmuch as the Sacrament is an appendix of the word, and the seal of it, surely we cannot be excused, if we prepare ourselves for the one, and not for the other. The 
Eccl. 5. 1.  Preacher gives this advice; Keep thy foot (look to thyself) when thou goest into the house of the Lord. And again we ought to know that preparation is as necessarily required of the Hearer, as of the Speaker.  
Now this preparation consists of three things or means.  
The first means to preparation, is to make the people willing to hear the Law, 
〈◊〉  and that is grounded upon the speech of God to the Israelites in Exodus. Ye have 
Exod. 19 4.  seen (saith he) what I have done unto the Egyptians, and how I bore you on Eagles wings. And a little after, Go to the people and sanctify them to day and to morrow, and let them wash their clothes. And let them be ready against the third day. And, Thou shalt set bounds unto the people round about the Mount, saying, Take heed unto yourselves, etc. In which words there are three things prescribed, and the fourth is employed by circumstance.  
1. The will in every action is to precede, the people were to be made willing to hear and receive the message that was to be delivered. And therefore to make them willing God (in the first place) gives them a catalogue of his Benefits and goodness. So that one way to stir us, and our will to embrace God's Law is the meditation and consideration of the benefits, which either We, or our Country, Parents, Friends, or kindred have received at his hands, for the remembrance of them will stir up a love in us, and love will make us do our duties with delight.  
2. Another way to prepare us, is by taking notice of the right and interest God hath in us, as he is our Creator, and so hath power to command us absolutely. We are as Pots in his hands, either to be made or broken as he pleaseth: we are his servants or born subjects, and he may command us to do what he pleases, for which he needed not to reward us, if e had not tied himself by promise to reward us as the Subjects of Nebuchodonozor, who if they performed his will, had no reward, 
Dan. 3.  if not, the furnace was heated seven times hotter. We are Dei Vernae, God's bondmen, and as the Poet saith, Quae premiae Vernae, what rewards may bondmen expect? we are bought with a price. there's nothing that takes so deep an impression in us, 
1. Cor. 6. 20.  as the consideration of God's benefits to us, and interests in us, and dominion over us.  
3. If we consider ourselves, as we are his Creatures. The Dragons, the snow, 
Psal. 148.  wind, storm, hail, are (as it is in the psalm) to praise him; so that if it had pleased God, to have made us but wind or snow, yet being his Creatures we were bound to praise him; how much more then, for that he hath given us a living soul, and secondly the use of natural faculties in every member, the value or estimate whereof may be made, by the want of an eye, or an arm, for the supply whereof, how much would we think ourselves beholding to any that should restore us the use of them: and therefore seeing God gave us all our Limbs, how much more ought we to be thankful to him for the use of all. But thirdly, when we shall enter into consideration, that God hath given us a reasonable soul, it should procure a third degree of thankfulness. The value of which is such, that as Saint Augustine saith, that every man had rather 〈◊〉 cum ratione Lamentari to Lament ever with understanding, then ridere sine ratione, to laugh without reason.  
4. But the fourth transcends all the rest. If we consider the goodness of God in choosing and preferring us above all other people to be his Church, and to pertain to him in the New Covenant, and the death of his Son, all other benefits will seem as miseries without this. And this benefit we shall the better value. If we consider the Saints of God (who were wiser than the sons of men) how they have Laboured to be of the number of this Church, God's elect people, enduring infinite calamities, 
Heb. 11. 25.  and rejecting the preferment of this world, and (with Moses) rather enduring to suffer affliction, then to enjoy the pleasures of sin for a season. Again, we may divide God's benefits, as God divideth them himself in the verses before mentioned. Into them that are past, and them that are promised; 1. Deliverance. 2. Eagles wings.  

1. Them that are past. Deliverance. For this we need no other argument, then that which God himself 〈◊〉. Ye have seen what I did to the Egyptians. In which as in a Type we have seen how God hath delivered us from the spritual Egypt, the kingdom of sin and Satan, and this deliverance from the shadow of death, ignorance, blindness, and Gods judgements, doth incomparably pass, that from 〈◊〉 and his servants. And though the Hunter hath set a snare: yet the Lord hath 
Psal. 91. 3.  delivered us from it, and all his snares, as from the noisome pestilence, a terrore nocturno 
5.  & sagitta diurna, from terror by night, and the arrow that flieth by day, multi undique ceciderunt, nos autem stamus, many have fallen round about us, but we stand. 
7.  A thousand fall beside us, and ten thousand at our right hand, and yet the danger comes not near us.  
2. I have not only delivered you from the Egyptians, but I have carried you on Eagles wings, saith God. In the Revelation, saith he, to the woman (that is to the 
Exod. 19 4.  Church) that he gave her two wings of a great Eagle: which, according to the interpretation of the learned, are,   
1. His providence 2. His especial grace. Dei providentia in 〈◊〉 seculo, ala una gratia dei specialis ala ecclesiae altera, his providence in this life, and special grace, which brings us to a better life, are the two wings whereby God protects his Church.  

1. His providence is thus proved. That he being infinite and eternal, yet condiscendeth to care and provide for every particular thing we need. He is said to make our bed. And in the Gospel to number our hairs. He hath allotted to us 
Psal. 41. 3.  poor worms, being but ashes (as Job speaks) the most excellent guard of Angels, 
Matth 10. 30.  commanding them to wait upon us. Lastly, he hath created this goodly Theatre of 
Job. 30. 19  the world, and all creatures therein for our use, and hath made us Lords thereof. 
Heb. 1. 14.  And this providence of his, is 〈◊〉 〈◊〉 bonitatis, a fountain that can never be drawn dry.  
2 For his especial grace, preventing, and following appears 1. In vouchsafing his only Son for the world's redemption, and remission of sins. 2. In giving us a measure of Sanctification, and virtue in some degree to live well. 3. In giving us the ministry of his Word and Sacraments, as seals of his promises, which the Prophets, Apostles, and Saints esteem so highly. 4. In giving us pulsationes spiritus, 
Apoc. 3. 20.  standing at the doors of our hearts, and knocking, inspiring into us good motions to do well, So that if we would in particular weigh these good gifts of nature and grace, which God hath bestowed upon us, we could not but think, that he who doth thus for us, must needs love us, and that if he love us, he will command us nothing, but that which shall be acceptable to him, and profitable for us.   
But to make his providence appear full, add to these the benefits promised, which are yet to come. We have them in the fifth and sixth verses. If ye will hear my voice, ye shall be etc. and as they had their promises under the Law, so have we under the Gospel better promises for the life to come. In respect of which all the rest are as nothing: When we have the kingdom of heaven, and the bliss thereof, no more can be added to us. These cannot be valued by the Eye, nor by the ear, nor by the heart. The Prophet tells us. The eye hath not seen, nor the ear 
Esay 64. 4.  hath not heard, nor can the heart under stand, the joys that are provided for them that seek God. Now we know, that the eye may see much, for our Saviour saw 
Matth. 4. 8.  all the kingdoms of the world at once; and the Ear may hear many things; but the heart may conceive infinite things in comparison of the senses for apprehension, yet not all them so much as this: therefore the joys of the world to come must needs be infinite: we usually call that which we cannot value or reckon a Nemo 〈◊〉. This is that name, which S. John speaks of in the Revelation, that no man knoweth, but he 
Apoc. 2. 17.  that receiveth it.  
And whereas the heaven and earth are too good for us, yet he promiseth to create a 
Esay 65. 17.  new heaven for us, as if this present were not pay good enough for our service. Now the consideration and remembrance of all this, is to this end, to stir up a love in us; for love will make us to do our duties, with ease, diligence, delight, and perseverance, all these will follow love.  
There are but three things that are motives to love. 1. Beauty. 2. Nearness of nature, or kindred. And 3. Benefits: and these three do even make the brute and savage Beasts to love. Now these three are in God eminently.  

1. For his excellency of Beauty, it appears most gloriously in those things, which he hath made, the world, and the inhabitants, and creatures therein, which being so beautiful in themselves argue a far greater in him. The Prophet Zachary admiring it, 
Zach. 9 17.  breaks out into these words, O how great is his beauty.  
2. For nearness in Nature, what nearer Relation can there be, then that of the Creator, and the Creature? Parents are but instruments of our Creation, yet we account them the nearest: but God is our Father indeed, not only by Creation, but 
Gal. 4. 5.  by a second bond of Adoption, we are his adopted sons. You know that David 
Eph. 1. 5.  made it a great matter to be son in law to a King; but we are nearer: sons indeed. 
1. Sam. 18. 18   
3. For benefits: if those which God hath bestowed upon us, and are mentioned before, be not sufficient, take one more. Such was his love to mankind, and delight to do us good that he spared not his only son, but made him come down from heaven, to die for us. So that if these benefits make us not willing to do his will, well may the saying of the Prophet 〈◊〉 be taken up. Obstupescat 
Jer. 2. 12.  coelum, be astonished O ye heavens. And so much for the first means of preparation, willingness.   
The second means of preparation begins at the tenth verse. God said to Moses, 
2.  Go to the people and sanctify them to day and to morrrow, and let them wash their clothes, and let them be ready against the third day, for than will I come down, etc.  
1. As the first was to make us willing, so the second is to make us able, fit, apt, and capable of his law, In the primitive Church they began their Liturgy with Sancta sanctis, munda mundis, so here none are capable of holy and clean things, but holy and clean persons: therefore we must sanctify ourselves, or else we are not fit to receive the Law of God. The reason is, because if we put an unclean thing to a clean, not only the unclean is no whit the cleaner, but the clean thing is made unclean by it. It is the Prophet Haggai's allusion. And our Saviour maketh it plain in the case of new 
Agg. 2. 12, 13.  
Matth. 9 17.  wine and old bottles. If you keep not a proportion between the wine and the bottles, 
Luke 5. 37.  both will perish, as is said before: so if there be not a proportion between the word and the hearer, he is not fit to receive so holy a thing, and it will turn to the condemnation of the hearer, and the frustration of the word heard.  
2. The time of preparation or sanctifying prescribed by God here, is two days, to day and to morrow, etc. to show that a convenient time must be allowed for preparation, not like Saul's preparation, who being to encounter his enemies called for 
1. Sam. 14. 18.  the Ark and the Ephod, and would needs fall to prayer first, before the battle began: but hearing of the approach of his enemies, and fearing to loose time by prayer, lays all aside, and sets his people in array, and so his preparation was all in vain: for he did unadvisedly herein. God would have us to continue in our preparation, and therefore he wishes, O that my people would do thus always: for the time 
Deut. 5. 29.  that is bestowed and spent in prayer is not lost, nay it is the best time that can be bestowed of any.  
3. The sanctification here, was at that time but a Ceremony, a washing, which being a figure to them of Israel, they are examples to us. And as the Apostle speaks, 
1. Cor. 10. 11  are recorded for our admonition: for every Ceremony hath its equity, to which we are all bound. And though we be not commanded to put our Clothes in the water, yet we must be careful to wash our souls.  
The garments of the old Law, were Tunica, & stola, the inward and the outward garment, which Saint John seems to allude unto: which have washed their 
Apoc. 7. 14.  robes white, etc. And Saint Paul. Cleanse yourselves from all filthiness of the 
2. Cor. 7. 1.  flesh. We must be cleansed both in flesh and spirit. Now the best way to make ourselves clean, is, to see how we became foul, that when we be once washed we may keep ourselves clean. Now there is a twofold pollution whereby we became foul, as in a garment. 1. Pollutio externa, outward pollution and aspersion, as spots, or 2. interna, grown within, as by Moths.  
1. If a man (in the Law) did touch a dead corpse, or one that had an issue, by that 
Leu. 15.  very touch he is made unclean; and by this is allegorized the pollution we receive of the World, by ill examples, ill company, or the like: there is uncleanness that will defile us with the touch. And secondly, if a man have an issue in his own flesh, he is unclean, that is, the inward corruption which is within us, the concupiscence of our unruly affections, arising from the blindness of our minds, and resistance of our will: and all these had need of washing, and separation. Therefore as the Apostle (upon the first place in Leviticus) speaketh, we must come out from among them, and be separate, and touch not the unclean thing: and it was the same Counsel 
2. Cor. 6. 17.  which the Prophet Esay gave long before. For the second (within ourselves) 
Esa. 52. 11.  Saint Paul saith, that we are Templa spiritus sancti, temples of the holy Ghost: 
2. Cor. 6. 16.  upon which S. Augustine saith, Quisque Christianus templum habet in templo, templum in domo, templum foris, ubique & semper templum ambulans, every Christian hath a temple in his temple, a temple in his house, a temple every where abroad, and ever a walking temple. And because there must be no pollution in a temple, none in God's 
Apoc. 21. 27.  temple. Nihil inquinatum ingredietur in illud, there shall in no wise enter into it, any thing that defileth: we had need to be careful to wash us so, that all things may be clean unto us, and then all shall be munda mundis clean to the clean.  
But if we be once cleansed, we must take heed that we be not defiled or polluted again. He that washeth himself after he hath touched a dead body, and toucheth it 
Ecclus. 34. 25  again, is defiled, saith Sirach. We must not therefore be like the Dog that returns to his vomit: nor like the Sow that walloweth again in the mire. How then may 
2. Pet. 2. 22.  we be cleansed? Saint Augustine tells us, that there is balneum erectum a Christo, balneum sanguinis ejus, by the bath of Christ's blood. And this is it, wherein both our aspersions and fluxes may be cleansed away. Of which bath, the water of Baptism is a representation. Baptismus abluit omnia peccata, saith the same Father, Baptism washeth away all sins. Et Aqua illa non solum sordes corporis mundat, sed animam a peccatis liberat, that water doth not only cleanse the spots of the body, but frees the soul from sin. And not only by that, per Baptismum fluminis, but flaminis too, 
Lib. de 〈◊〉 c. 1.  the Baptism of fire goeth with it to purge us, even the Spirit of God, which remaineth with us to the world's end, and wherewith we are daily baptised, for as fire scoureth and cleanseth metal from dross, so doth the Spirit of God the filth of our souls. S. Augustine saith, Spiritus sanctiopus est, & diligentes sanctificare, & sanctos costodire, to keepus, as well as to make us holy. 
1 Thess. 5. 19   
But because the Spirit and fire may be quenched, there is another matter added to 
John 15. 3.  feed it, The cooperation of the word, ye are clean through the word, saith our Saviour: 
Jer. 2. 22.  the hearing of the word is a cleanser too, it cleanseth like niter or fullers earth. 
Mal. 3. 2.  The daily applying of the word checketh that which is amiss in us, and cleanseth our corruption. By this the Spirit purgeth us both within and without: for outwardly 
Mat. 23. 25.  we must be clean too, or else we come short of a Scribe or Pharisee, for he maketh clean the outside. 
15. 19   
But the inward cleansing, washing of the heart and spirit is specially for Christians, 
Exod. 19 〈◊〉.  because out of the heart cometh all uncleanness; and if no concupiscence were, there would be no issue at all: so that he that can scour the foul, shall have no issue.  
In this Chapter of preparation it is said, be ready against the third day: come not at your wives, which seems to be an addition to God's commandment, and a counsel given by Moses: not that this was unlawful, or did pollute, but because it was inconvenient at that time, and might perhaps have endangered them, from being so clean as they should be.  
The Jews report, that beside the Law of God, the most ancient saying among them, (that is, of such as they called Dicta sapientum, the sayings of wise men) was facite 〈◊〉 legi, make a limitation to the Law. As when God commanded the Israelites not to enter league or covenant with the Gentiles, they (because 
Deut. 7. 2.  they would be sure not to offend against that precept) would not so much as keep company with them, nor drink with them. And Job, (whereas the Commandment 
Job 31. 1.  was, not to covet another man's wife) made a covenant with his eyes, and not so much as thought upon a maid. So S. Paul in the Chapter which is called the 
1 Cor. 7.  Chapter of expedience, confesseth, that it is lawful to marry, yet it was better to forbear in that time of persecution; he made a hedge about the Law, abridging the use of a lawful thing, that they might not fall into unlawful.  
Now God forbiddeth none of these in any place of Scripture: It was not unlawful to drink with unbelievers, nor to look upon a maid, nor to marry. Yet we see their counsel and Moses, here, come not at your wives. This teacheth us a good point of wisdom, not to go too near the edge of the bank, lest we fall into the ditch, not to come too near the pit, lest 〈◊〉 in.  
And the ground of the equity of this command brings in a third reason, to show, that we have need of inward cleansing. A clean thing may be defiled, not only by an unclean thing, but by a thing that is not of as high a nature and degree, as itself, that is, not as good as it, though it be clean. As a holy thing being touched with that which not as good as itself, is unhallowed. If one hear holy flesh (its the Prophet's 
Haggi 2. 12.  question) in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? and the Priests answered, No. And 
Isay 1. 22.  the Prophet Esay tells us of two things to the same purpose. 1. That their silver became dross, and their wine was mixed with water. Now the dross defileth the silver, because it is nought, but water defileth wine, because it is not of so good a nature as itself. So is brass with gold. So we, if we set our souls upon inferior things, and earthly, make a mixture; and though they be not unclean, nay, though they be lawful, yet there will be a pollution. And in what respect it comes to defile, the 
Heb. 12. 1.  Author to the Hebrews showeth, and makes a distinction; telling us, that we must not only forbear sin, that besets us, but also lay aside every weight that hinders us in our Christian race. This weight is not properly sin, but an impediment, and because 
1 Cor. 6. 12.  it hindereth, it must be laid aside. He argues thus. All things are lawful, but all things are not expedient: Lawful things, when they hinder, must not be used; if lawful things begin once to be unexpedient, a Christian is not to use, but eschew them. By the use of indifferent things we are sometimes brought under their power, they become predominant over us: And therefore we are so to use them, as that we come not under the power of them, that we may forbear them when we will, and use them when we will. Though the use of marriage be lawful, yet because as S. Paul saith, it may be a hindrance to fasting and prayer, it is not to be used at such times as those duties are required. For the Devil insinuates into us, and deceives us, not only by evil things, but also by those which are good in their own nature; by God's 
Psal. 69. 23.  good creatures, by his gifts, and we are no less to take heed of him in indifferent 
109. 7.  things, then in evil. Our tables may be a snare unto us: And the thing which should 
Matth. 6. 5.  be unto us for our welfare may be an occasion of falling. So Prayer (one of the most 
2.  excellent duties of a Christian) may be turned into sin. The like may be said of Alms. These things are spoken to this purpose, that as Moses' counsel was, Come not at your wives, which is a thing lawful: yet if by circumstance of time or place, or the like, these lawful things make a man slow in the service of God, we ought to refrain them, and to follow the counsel of Moses.  
The third and last point in preparation is set down in the 12 and 21 Verses, which 
3.  was to set bounds and marks about the mountain, which the Israelites were not to pass. And the repeating of it, must needs cause us to conceive that there is some weighty thing in it of which we are to take notice. For the Scripture hath nothing vain or needless: but as Joseph said of Pharaohs dreams, that the doubling of them did show the certainty, so the doubling here shows the danger if this command be not kept. And the command is to keep the Israelites within their bounds: for as the first part was to make them willing, and the second to make them able; so because a man may be overwilling, or rather curious, and may run too far, here he is abridged, this third means to preparation sets limits and bounds to our curiosity, that we pass not the marks which God hath set in knowledge of him and his will, but content ourselves with the knowledge of such things as are needful for us, and revealed to us.  
And here we may take notice of a foolish affection that we naturally have, in hazarding necessary things, by our curiosity in those that are needless: and not only in adventuring things necessary for those which are unnecessary, but with too greedy 
〈◊〉. 3.  a desire of them, to break God's Commandments. So we see in the beginning God's prohibition gave the Devil occasion, to tempt Eve to be overcurious to know that she should not. And afterwards, a little before the Law given, Moses commanded, 
Exod. 16. 19  that none should reserve Manna till the morning, and yet some of them itched to try 
25.  conclusions, and saved it; so it stank. And they were charged not to go forth on the Sabbath day to gather it, for they should find none, yet some would needs go out, but they were deceived. The men of Bethshemesh would needs be prying into the 
1 Sam. ó. 19  Ark of the Lord, but they paid for it: for fifty thousand and threescore and ten of them died for their foolish curiosity. And therefore in this place God commanded, that on pain of death, nor man nor beast should pass their bounds.  
God prohibited the people because they had murmured, not to go into Canaan, 
Num. 14 44.  yet they would needs go up to the hill too, and were discomfited. It was no necessary 
45.  thing to go up, yet go they would: and here they were not it seems so hasty to hear and to know, as to gaze: it was not the Law they desired to know, but the place and the Mount, and to be idly occupied: and therefore God gave the charge three times: for curiosity is an odious thing to God.  
And we see that this very affection of curiosity reigned afterwards in the sons of 
Acts 17. 21.  Adam in moving curious questions, concerning Heaven and Hell, how and where 
1. 6.  they be, omitting many needful things in the mean time; like the Athenians, that gave themselves to nothing but to tell or hear new things. The Apostles must needs be ask our Saviour, Lord, wilt thou at this time restore the kingdom? and tell us, when shall these things be? and what shall be the sign of thy coming, and of the end 
Mat. 24. 3.  of the world? But as Christ answered them, It is not for you to know the times and seasons, which the Father hath put in his own power. So here Moses, Non est vestrum ascendere montem, It is not for you to come near the Mount, or to see what is done there, it belongeth not to you.  
This than must be our wisdom, to be content with the knowledge of that which God hath revealed to us: and not to be too curious in prying after those things which he hath reserved to himself. Secreta Deo, aperta & revelata, nobis & filiis nostris, as Moses said, secret things belong to God our Lord; but those things which 
〈◊〉. 29. 29.  are revealed, belong to us and to our children. And this is the same which the Apostle counselleth us to do, to keep within the limits which the Holy Ghost hath set us: Not to think of ourselves more highly than we ought to think, but to think soberly, to be wise to sobriety. This curious enquiring and searching after needless matters, hath been the decay of learning. And the Apostle saith, that such curious inquisitors, 
1 Tim. 6. 4. 2 3. 7.  shall languish, and be sick with foolish questions, ever learning, and never able to come to the knowledge of the truth. Qui inventa veritate (saith S. Augustine) aliud quaerit, 〈◊〉 invenerit, He that finding the truth, seeketh further, shall find a lie. We have a fearful example of it in Solomon: I gave my heart (saith he) to know 
Eccl. 1. 17.  wisdom, and to know madness, and folly: his too great curiosity made him stray too far, and by degrees to connive at most gross idolatry. Qui scrutator est divinae majestatis opprimetur a gloria, they which are too inquisitive in seeking out things too high for them, shall perish in their folly. Therefore it is best for us to know our bars, and keep our distance. And thus much for the several means of Preparation.   

CHAP. XIX.  
The manner of delivering the Law. 1. With thick clouds. 2. With thunder and lightning. 3. With sound of a trumpet. The terrible delivering of the Law, compared with the terror of the last judgement, when we must give account for the keeping of it. The comparison in all the particulars. The use of this.  
THere is added also by the learned another point, not a point of Preparation, but a 
The manner of delivering the Law.  necessary observation in the delivery of the Law, fit for meditation, and it is gathered from the manner of the delivery of it, in the before mentioned Chapter of Exodus, 
Exod. 19  upon which the Apostle seems to Comment. For whatsoever might seem 
Heb. 12. 18.  terrible to man, God made it to concur with the delivery of the Law. The particulars are these.  
1. The Lord told Moses, he would come in a thick cloud. 
Vers. 9   
2. With thundering, with lightning, with the sound of a trumpet. 
16.   
Now all these as they are fearful sights and objects, so was it done purposely by God, that his Law might be received with the more reverence. And we see it took 
Exo. 20. 18.  effect and wrought upon them: For upon the quaking of the Mount, and those terrible sights, the people removed and stood afar off, and said to Moses, Speak thou 
19  with us, and we will hear, but let not God speak withus, lest we die. Nay, the sight of these things was so terrible, that it wrought upon Moses himself, for there we read that Moses said, I exceedingly quake and fear. 
Heb. 12. 21.   
These sights and sounds affect us not, because they are passed: but yet the Apostles argument may affect us. If the delivery of the Law was so terrible, how dreadful 
25.  shall the account be how it is kept? And if the Law being delivered by the ministry of Angels (as S. Stephen said) were thus terrible, how dreadful shall it be when God 
Acts 7. 53.  
Heb. 2. 2.  in the power of his Majesty shall come to require account of it? Now this will appear more plainly, by comparing the circumstances in the delivery of the Law, with the day of judgement.  
1. That which is first mentioned, is a thick and dark cloud. And the Prophet speaking of the day of judgement, saith, The day of the Lord is darkness, and no 
Amos 5. 18.  
19  light. S. Judas calls it, the blackness of darkness. And the Prophet Joel gives the 
Judas 13.  reason: because the Sun and Moon shall be darkened, and the stars shall withdraw their 
Joel 3. 15.  light.  
2. The second, there were thunderclaps. And S. Peter saith, that when the day 
2 Pet. 3. 10.  of the Lord shall come, the Heavens shall pass away with a great noise, and the elements shall melt with servant heat, and the Earth shall be burnt up. And no man doubts but these things are more terrible to the eye and the ear, than the noise of a thunderclap.  
3. The third is lightning or fire, which then was but upon the mount of Sinai only: but at the last day, it shall be all over the Earth. This fire was but as that in the Bush, 
Heb. 12. 10.  which was not consumed by it, nor Sinai by this. But our God is a consuming fire, 
Apoc. 19 3.  and such a fire as will torment for ever. S. John saith, the smoke of it shall ascend for 
Mark 9 43.  ever, and the fire shall never be quenched.  
4. The fourth is the sound of a trumpet, that pierced the ears of the living only: but there shall be a more shrill trumpet, that shall be heard, not by the living only, but by the dead in their graves. The trumpet shall sound, and the dead shall be raised, saith S. Paul. 
1 Cor. 15. 52.   
5. Another thing (which was an effect of the former) was the shaking of the Earth, there but one mountain quaked; but at the last day it is said, Yet once more 
Heb. 12. 26.  I shake not the Earth, but also Heaven. This removed not the mountain, but that 
Luke 21. 11.  shall remove both Heaven and Earth.  
Thus we see the circumstances of both conferred; now let us compare the effects of them. The giving of the Law made only Moses to shake and tremble, but at requiring of an account of it, there shall be like trembling of all, the very just shall 
Nahum 2. 10.  tremble too: but the wicked, they shall smite their knees together. They shall go 
Esay 2. 19  into the holes of the rocks, and into the caves of the earth for fear of the Lord, and 
Host 10. 8.  
Luke 23. 30.  for the glory of his Majesty, when he ariseth to shake terribly the earth. And as our 
Apoc. 6. 16.  Saviour (quoting the words of the Prophet) speaks, They shall say to the mountains, coverus, and to the hills fall on us, and that to hide them from the wrath of the angry Judge. So that we see, by these comparisons, that the delivery did in some sort prefigure the requiring of it; but the terribleness of that day cannot be expressed. This sound may awake us now; and therefore let us say, as the people said here to Moses, let us hear it by the ministry of man: and as the Apostle saith, let us have grace to 
Heb. 12. 28.  serve God with reverence and fear. For no doubt when Christ shall come from Heaven, he will bring with him a fiery Law, even fire and brimstone, like to the 
Deut. 33. 2.  Law mentioned and foretold by Moses. So much for the circumstances and effects in the manner of delivering the Law.   

CHAP XX.  
The end of the Law as given by Moses. 1. It brings none to perfection, and that by reason of man's corruption, as appears, 1. by the place, a barren wilderness, a mountain, which none might touch, 2. By the mediator Moses. 3. By the breaking of the tables, etc. 2. It brings us to Christ, because given by Angels in the hand of a Mediator: It was to be put into the ark: Given fifty days after the Passeover: Moses had a veil: The fiery Serpent: Our use of the Law, to know our debts as by a book of accounts, then to drive us to seek a surety to pay the debt, viz. Christ, and to be thankful and take heed of running further into debt.  
THere is yet one thing to be considered, namely, the use and end of the Law, 
The end of the Law.  which we will collect from the words of the Author to the Hebrews. It bringeth no man to perfection. The Law (that is the Mosaical Law, or the Covenant of 
Heb. 7. 19  works, but not the moral Law considered as it is a part of the Covenant of grace) made nothing perfect; but it was the bringing in of a better thing. So that 1. It brings no man to perfection. 2. It brings us to a better thing, that is (as it is in another place,) the Law was our Schoolmaster to bring us to Christ; but the principal end of the Law, 
Gal. 3. 24.  as it is delivered by Christ, and become a part of the Gospel, is to be a rule to direct us, and the way to lead us by walking therein to life and salvation, Mat. 5. & 6. & 7.  
1. For the first end. Though it be a Law which carrieth with it the character of the Lawgiver, as those of Solon did, (which was mildenesle) and of Draco, which was cruelty. So this of God, holiness, justice, goodness, etc. And though it be mandatum sanctum, an holy Law, in respect of the duties to God; and justum, 〈◊〉, in respect 
Rom. 7. 12.  of the duties to men, and bonum, good, in respect of ourselves: yet by occasion of our corruption and transgression, it bringeth no perfection with it, which appears by seven circumstances.  

1. The first is of the place where it was given. That was a vast and barren Wilderness yielding no fruit: to signify, that the Law should be so barren of fruits, that it should not yield one soul unto God.  
2. The second is of the Mountain, which was Sinai. And this S. Paul acknowledgeth 
Gal. 4. 24. 25.  to have relation by way of allegory to Agar. It is a mountain in Arabia, and therefore holdeth of Ishmael the son of Agar the bondwoman, and therefore to be cast out with her children, and not to receive the inheritance with Isaac. So they which think to bring forth fruit by their own righteousness, are like Ishmael who was born by nature, not by promise, as Isaac was, whose birth was supernatural: therefore the children of the Law are to be cast out with their mother, because they cannot be perfected by it.  
3. Thirdly, none might go up to this mountain, none might touch it. And so concerning the Law, none hath gone up to it, none could so much as ever touch it, as he should. But the condition of grace, the Gospel, is otherwise. We must 
Heb. 4. 16.  ascend to Zion, the hill of grace, and that with boldness. And many have gone up to it. The Prophet speaking of the Gospel of grace, saith: Many people 
Esay 2. 3.  shall go and say, Come ye, and let us go up to the mountain of the Lord, etc.  

4. The fourth is of the person that was minister of it, Moses. And if any man should have received perfection by the Law, no doubt but he that gave it, might. But we find that he was a transgressor of the Law, before he received it, and 
Numb. 20. 12.  therefore was never partaker of the promise of the Law, that is, to enter into the land of Canaan. Again, his miracles often were destructive, as to drown 〈◊〉, and to bring plagues, to show God's wrath and justice, and not to save. Whereas the Ministers of grace raised the dead, healed the sick, cast out Devils, etc. So we see it is the Covenant of Grace that must perfect and save.  
Lastly, when Moses came down from the Mount, his face did so shine, that 
Exod. 34. 33.  no man was able to behold him, unless a veil were put over his face: which 
2 Cor. 3. 13.  shows, that the cleanness and perfection of that Law is rather to dazzle the eyes, then to enl ghten them: but Christ came into the world with so mild an aspect and countenance, as needed no veil.   
5. The next is of the Law itself. The Tables were broken before they could be delivered, which the Fathers expound to signify, how that covenant should be made void, and another come instead of it.  
6. Of the Time. In that very time that the people should have received the Law, they were in the greatest transgression of it that could be, namely, in idolatry and worshipping the golden Calf, and in that respect, very unfit to receive a Law, and so it was broken before it was given.  
7. Lastly, of the Manner. It was delivered by the terrible blast of a trumpet, to terrify the people; showing thereby, that it was a Law of terror, and would require terrible things at their hands. But the delivery of the Gospel was clean contrary; for that was delivered in a comfortable song, by a Choir of Angels, praising and giving glory to GOD: a song of peace and joy: whereas the trumpet serves rather to denounce war.   
For the second end. It was to be 〈◊〉 ad Christum, a Schoolmaster to bring 
2.  us to Christ; which will be shown by these five circumstances of the Law.  

1. It was delivered by the ministry of Angels. It was ordained by Angels in the 
Gal. 3. 19  hand of a Mediator, saith the Apostle. Now we know that a Mediator hath power to end matters as he pleaseth, either to establish or abrogate a Law. So Christ our Mediator, because for our salvation it could not be otherwise, took upon him in his own person to satisfy God, and abrogate the old Covenant, to establish a new. So the Law brings us to this Mediator.  
2. There was a charge given to Moses, that the two Tables should be put into the 
Deut. 10. 2.  Ark of the Testimony, which was but a sign of God's presence with them: which 
8.  sign was perfected in Christ, in whom God is present with us, for he is our Emanuel, God with us indeed.  
3. Moses must have a veil, which was but a Ceremony, to show the mitigation of 
2 Cor. 3. 14.  the rigour of the Law by Christ; for by him the veil is removed. The veil also signified the ceremonies of the Law, which referred to Christ, and by him are done away.  
4. The time when the Law was delivered, was fifty days after the celebration of the Passeover, the time of first fruits. And at that very time, the same day, fifty days after, at Pentecost came the Holy Ghost in the Gospel. And though we cannot perform all we should, yet because those fifty days are the time of first fruits, we may offer up our first-fruits, and inchoatam obedientiam inchoate obedience accepted by Christ. And this inchoate obedience we shall have, when we shall have new hearts, not of stone, but of flesh. A new heart will I give you, etc. as the Prophet speaks, 
Ezek. 36. 26.  which as the Apostle expounds it in the New Testament, written, not in tables of stone, but in the fleshly tables of our heart, whereby we shall be made able to offer up 
2 Cor. 3. 3.  our first fruits  
5. Lastly. By the protestation which the people made against God and Moses 
Numb. 21. 5.  that they would not hear them, we see a plain dissolution of the Law. 〈◊〉 sunt 〈◊〉 〈◊〉 & Mosen, they spoke against God and Moses. Presently upon their murmuring came a type of Hell. The Lord sent fiery Serpents among them, and in the next 〈◊〉 follows their humiliation, 〈◊〉, we have sinned: and the verse after follows a declaration of the Gospel, concerning the coming of Christ. Make 〈◊〉 a fiery Serpent, faith God, which Serpent Christ applieth to himself. As 
John 3. 14.  Moses lifted up the Serpent in the wilderness, so must the Son of Man be lifted up. Besides, the 〈◊〉, had their types of the Sacraments in the Gospel, as the 
1 Cor. 10.  passing through the Red sea foreshowed Baptism, their Manna, and the water out of the Rock, the Lords Supper, And thus we see that the Law was 〈◊〉 ad 〈◊〉, a Schoolmaster to lead us to Christ.   
To make this more plain. Christ's wisdom in the Gospel must be ours: for he saith, a man must call himself to account, how he hath used his talon; for God is one that 
Mat. 25. 19  will take account of his servants how they have employed the talents which he hath delivered them, and we must expect to be called ad calculum, to account for our talon, and not hide them in the ground with the foolish servant.  
This is the first use of the Law, that it is tabula supputationum, our book of Debtor and Creditor; the tables that we must make our account by, and lets us see, how we stand in case of profit and loss; and in that respect it is remedium ignorantia, a remedy for ignorance. Now because it showeth us, that our debt is 
1 Cor. 15. 56.  greater than we are able to pay, and so becomes our sting to death, showing 
Apoc. 2. 5.  us our miserable condition, with a memento unde excideris, a putting us in mind whence we are fallen, from the image of God: As also the horror of Hell, into which we shall fall: the first of which will procure grief, and the other terror within 〈◊〉. And when it hath brought us to this, that we may be condemned in the whole sum, when God and we have reckoned: then hath he 
Cal. 3. 23.  his 〈◊〉, the Conscience to 〈◊〉 the debt, which brings in another use of the Law; that it will be our humiliator, humbler, shutting us up in prison, than it is remedium 〈◊〉, a cure of our pride.  
Then cometh in another use of the Law. That seeing our condemnation to be most just, and that we are never able to discharge so great a debt: there can be no other way for us, but to seek out a surety to discharge it for us, and that leadeth us as it did the Israelites to the brazen Serpent, that is, to Christ. So that the one will keep in our remembrance, our debt, and deliverance; and the other will teach us to say with the Psalmist, Quid retribuam, etc. and so be converted to his testimonies, and work a care in us, that we lay no more debt upon Christ, than we needs must, by reason of our infirmity.  
So much for the Preparation.    

THE EXPOSITION OF THE First Commandment.  

CHAP. I.  
Of the Preface to the Decalogue. Two things required in a Lawgiver. 1. Wisdom. 2. Authority. Both appear here. God's authority declared. 1. By his name Jehovah; which implies, 1. that being himself, and that all other things come from him. 2. His absolute dominion over all the creatures. From which flow two attributes. 1. His Eternity. 2. His veracity or truth. 2. By his jurisdiction: thy God, by creation and by covenant. 3. By a late benefit. Their deliverance out of Egypt. How all this belongs to us.  
THe Lord spoke, etc. From the second to the eighteenth verse of 
Exod. 20. 1.  this Chapter, the words which indeed are the body of the Law, contain in them two things.  

1. The Style. I am the Lord thy God which have brought thee 
vers. 2.  out of the land of Egypt, out of the house of bondage.  
2. The Charge. Thou 〈◊〉 have no other gods before me, etc. 
3.    
To the perfect enabling of every Lawgiver to make Laws is 
〈◊〉; 〈◊〉.  required. 1. Wisdom. 2. Authority.  

1. For the wisdom of God, it appears in the Laws themselves. Moses justifieth 
Deut 4. 8.  it, and challengeth all the Nations of the earth to match them. What Nation (saith he) is there so great, that hath statutes and judgements so righteous, as all this Law? And the wisdom of a Law is best seen in the equity of it. But a little before (to show more plainly his wisdom) he tells them, that it was their wisdom to keep them, for the Nations which should see that they were kept, would presently conclude and say, Surely this Nation is a wise and understanding people, which they would never do, if they had not conceived wisdom in the framing of them. So that certainly we must 
Esay 28. 29.  needs confess with the Prophet, that it came from the Lord, who is wonderful in counsel.  
2. For his Authority, (which is rerum agendarum telum,) it is plainly demonstrated by God himself in the second verse; and manifested by the deliverance of the Israelites out of Egypt, by strong hand. In every Edict and Law proclaimed, the beginning is with the stile of the Prince, intimating thereby his Prerogative Royal, to make Laws, and to publish and see them obeyed. And therefore his authority is annexed, as to the Law in general, so to those particular Laws which have a reason annexed. As to the second. For I the Lord thy God am a jealous God, etc. To the third. For the Lord will not hold him guiltless, etc. To the fourth. For in six days the Lord made Heaven and Earth, etc. and it is the Sabbath of the Lord. Now, if it be true that men expect no reason to persuade them to lay hold of a benefit, than there needs none to make them observe the Law, because it is a benefit; for the Psalmist 
Psal. 107. 20.  so accounts it. He hath not dealt so with any Nation, neither have the Heathen knowledge of his Laws. Yet it pleased God to add his reason from his own person, though indeed profit be a sufficient Orator. And thus doth God in divers places, as Levit. 21. 8. 12. 15. 23. As also S. Paul mentioneth it for the New Testament. As I live, saith 
Rom. 14. 11.  the Lord, every knee shall bow to me, and every tongue shall confess to God, which 
Esay 45. 23.  words are taken out of the Prophet.   
In this stile or authority are three points according to the titles.  
1. Of name, Jehovah. Thy God. which brought thee, etc. the last benefit they had received, out of Egypt. 2. Of jurisdiction, Jehovah. Thy God. which brought thee, etc. the last benefit they had received, out of Egypt. 3. Of benefit. Jehovah. Thy God. which brought thee, etc. the last benefit they had received, out of Egypt.  
And such Prefaces do earthly Princes use in their writings.  

1. Of Name, as Caius Caesar.  
2. Of jurisdiction, Imperator.  
3. Of the last benefit, Caesar Germanicus, for conquering Germany, the last triumph obscuring the former.   

1. For the title of his Name, it is I Jehovah, not I am Jehovah: which argueth, 1. His Nature. 2. His Power.  



1. That it is the name of his Nature, it cannot be denied. They shall know (saith 
Psal. 83. 18. 〈◊〉  the Psalmist) that thou (whose name is Jehovah) art only the most highest over all the Earth.  
Concerning the word Jehovah, (which is Tetragrammaton, consisting of four letters,) much hath been written, and many speculations have been gathered from it. As namely, that there are three distinct letters according to the number of persons in the Trinity; and of these three, the first signifieth power, the proper adjunct of the Father; the second wisdom and knowledge proper to the Son: and the third love, the proper adjunct of the Holy Ghost. And that the second letter is doubled, to denote the two natures of the second Person. But this may be sufficient for us, that it is a name from being, or a name of existence, and that he is of himself, and from none 〈◊〉, 
〈◊〉. 11. 36.  but that all things are through and from him. Omnia beneficio illius, ipse beneficio nullius. Bern.  
And as it 〈◊〉 his being of himself, so his absolute dominion and power over 
Mal. 1. 14.  all; and therefore we translate it (Lord) following the Septuagint, who render it 
2 Tim. 6. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Judas ult.    

2. And as there is no exception in his title, as to be commanded of or by any other. All earthly Princes derive their power from him, as his Delegates by commission. As our Prince hath in his title Dei gratia Angliae, By the grace of God King of England, etc. and is ab aliq. from another, viz. from God. Only God rules without commission from any, but is within and of himself a supreme head, commandeth simply and absolutely, hath no dependence upon any other, either of being or power; but all things depend on him, as their essence powers, or faculties, and operations.  
This the Prophet showeth forcibly, that streams proceed from him to every creature, 
psal. 104. 29.  which being stopped they perish. When thou hidest thy face (saith he) they are troubled, when thou takest away their breath, they die, and are turned again to their dust. And in the next verse he saith, that he is the only breath of the world, 
30.  his breath giveth life. When thou lettest thy breath go forth they shall be made. Now if we did conceive that any man in the world had our life at such an advantage, that with his very countenance he could make or destroy us, certainly we would be marvellously cautelous to offend him, and very obsequious to please and observe him. Yet such is our dependence upon God.  
The word Jehovah, as it hath these two significations, so hath it two consectaries that follow thereupon in Scripture. 1. The eternity of God. 2. The truth of God, in giving a being to his promises, by his performance of them.   


1. For his Eternity, he calleth himself, I am. Say, I am Ero, hath sent thee unto 
Exod. 3. 14.  them: and howsoever there is 〈◊〉 of time in respect of us, yet in regard of 
Psal. 90. 2. 4.  Gods enduring for ever, there is 〈◊〉 〈◊〉 him: he is without all time, he is always 
Esay 57 1. 5.  Ero. The eternity of his essence S. John describeth. I am Alpha and Omega, the beginning 
Apoc. 1. 18.  and the ending, saith the Lord, which is, and which was, and which is to come; the same yesterday, today, and the same for ever. And this takes away the 
Heb. 13. 8.  hope of escaping his vengeance, if we do amiss, and not obey his commands. For in that case a man may hope to avoid the justice of Princes, by departing their kingdom, or by outliving them: But he lives for ever, and his Angels pitch their tents about us: He compasseth us in a circle, first, that we escape not: Secondly, though we could 
Psal. 72. 8.  escape out of one place, yet can we not so far as out of his Dominions, for his Dominion 
Zech. 9 10.  is from one sea to the other, and from the flood to the world's end. He can fetch us from any place. So the Prophet Amos, Though they dig to hell, etc. And he lives 
Amos 9 2.  for ever to punish those that transgress his laws, we cannot outlive him, his name is still Ero to all eternity.  
2. For his truth, in effecting that which he promised, God said to Moses, that he appeared to Abraham, Isaac, and Jacob, by the Name of God Almighty, but by my Name of Jehovah appeared I not to them: as if he had said, by one that is as good as his word. So in the Psalm, He is mindful of his promise: and yet it is plain, that Abraham 
Psal. 105. 〈◊〉.  believed in the Lord, in Jehovah, and it was counted unto him for righteousness, 
Gen. 15. 6.  and God himself in the next verse saith, I am the Lord (Jehovah) that brought thee 
7.  out of Ur of the Chaldees, and yet God saith, that the Patriarches knew him not by the Name of Jehovah, but by the Name Almighty. To reconcile these two places, we must understand, that by Jehovah is meant here, the bringing to effect this general promise of bringing his people into the land of Canaan. So long as he maketh a promise he is Schaddaj, or God: but when he hath brought it to pass, he is Jehovah. So the 〈◊〉 knew him by the Name Jehovah in some particular promise, as Abraham in the birth of Isaac: Noah in the delivery from the deluge: Let in his delivery from Sodom: but they never knew him by the Name of Jehovah, in bringing to pass that great and general promise of Canaan. And in this sense it is said, that when God hath brought his judgement upon the people, they shall know that 
Ezek. 5. 〈◊〉.  I Jehovah have done it.      
The Title of jurisdiction, Deus 〈◊〉, Thy God. To this title he hath claim in a double respect. 1. General. 2. Particular.  


1. In general he hath title of jurisdiction in respect of his being Creator, and therefore, 
Psal. 108. 5, 6.  as the Psalmist saith, He spoke the word, and they were made, etc. He hath given them a law which shall not be broken, that as all things are his Creatures, he hath jurisdiction to govern them by such laws as he pleaseth. All the Creatures have their rule from him. And therefore the Lord complaineth against them for breach 
Esay 1. 2.  of it. Hear, O heavens, and give ear, O earth, for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me, that is, they have broken my laws. And in Moses Song, Give ear, O ye heavens, and I will speak, and hear, O earth, the words of my mouth. The Creatures are called to bear witness 
Deut. 32. 1.  against Israel, that they were breakers of God's law.  
2. In particular. The Law or his jurisdiction being infringed in general, it gave occasion to the second, that is the particular, which is by covenant, and that conditional. God is our Jehovah by Covenant. Hear, O Israel, the statutes and judgements which I speak in your ears this day, that ye may learn them, and keep and do them. Audis? 
5. 1.  Deus sum: Non audis? non sum Deus, saith one, dost thou hear? then am I thy God: hearest thou not? then am I not thy God. This shall be the Covenant, faith God. I will put my law in their inward parts, etc. and I will be their God, and they shall be my people. 〈◊〉 and tuus are relatives, He is ours and we are his, so long as we keep 
Jer. 31. 33.  his commandments. Moses telleth Israel a strange thing, Behold the heaven and the heaven of heavens is the Lords thy God, the earth also with all that therein is: yet 
Deut. 10. 14.  hath he separated thee (as a handful) above all people to make a covenant with thee. And this mercy of God is wonderful, that in describing himself, he rejecteth all his other titles of glory, drawn from other creatures, as the God of heaven and earth, and entitles not himself by them, but only claims the jurisdiction of us being so vile by nature, and wicked by our works. And is not ashamed (as the scripture 
Heb. 11. 16.  speaks) to be called our God. And, as one saith well, conjunxit 〈◊〉 tuam cum gloria sua, nay he might have said, conjunxit gloriam suam cum gloria tua, insomuch as true are the words of the Psalmist. Happy are the people that be in such a case: 
psal. 144. 10.  yea blessed are the people that have the Lord for their God.    
Lastly, His Title by Benefits. And this he raiseth from the last act he did for them. Which serveth also to confirm and prove his two former titles, in two respects.  


1. Of the miserable estate and condition of the Israelites in thraldom and bondage.  
2. Of their mighty and wonderful deliverance from it.    
1, Their estate was miserable in Egypt. For they were servants in the most 
Exod. 5. 5.  servile work that could be, being put to the furnace to make bricks etc. They were in servitude under their most cruel enemies, and that so hard, as that they were daily punished, never rewarded. They were forced to work, and yet no materials given them to work withal. To gather straw, and yet nothing abated of the tale of bricks which they made when straw was provided to their hands. And lastly, they had their children daily drowned before their eyes.  
2. Their great delivery from this servitude appears, in that it was done with a mighty hand, and an outstretched 〈◊〉, by showing his power in the plagues of 
Deut. 4. 34.  Egypt, and drowning Pharaob and his host in the red sea. The two former titles have ever stood the same, but this last, in respect of this act, and upon divers acts of his hath been altered. As,  


1. After the Creation he was styled God, the Creator of heaven and earth.  

2. In the days of Abraham. I am the Lord, that brought thee out of Ur of the 
〈◊〉. 15. 7.  Caldees, 3. in Moses time. The God of Abraham, Isaac, and Jacob. Exo. 3 6. fourthly. And here, I am the Lord that brought thee out of Egypt etc. five, when God should deliver them from the Captivity of the North, it is said. The days come, saith the Lord, that it shall be no more said, the Lord liveth that brought up the children out of the land of Egypt. But the Lord liveth that brought up the children of Israel from 
Jer. 16. 14, 15  the land of the North. And this title lasted to the time of Christ. sixthly. The last is prophesied by Jer. Jehovah justitia nostra, the Lord our Righteousness, and so by the 
Jer. 23. 6.  Apostle Christus justitia nostra, Christ our righteousness, and God the father of 
1. Cor. 1. 30.  our Lord Jesus Christ. 
Gal. 1. 8.   
Now this great benefit being not fully six weeks before the Law delivered, it must needs stick close to their memory, and being in the wilderness, where they were wholly to depend upon God and his protection, so that as well in regard of the remembrance of the late benefits, and the hope of future assistance, as of the place where they could not depend at all upon themselves, it was both a fit time and place to give them a Law, and then they were more fit to receive it, in as much as it could not well be given in Egypt, for thence they were unwilling to go, nor in Canaan, for there they murmured against God, it was most fit it should be given here: for their delivery was not that they should be Masters, but Servants.  
And all these pertain to us: for though it be true, Non obligamur Legi propter Sinai, sed propter paradisum, when it was first given to all the sons of Adam: and 
Rom. 11. 11.  though God gave this Law to one Nation, to stir up others to emulation, as the Gentiles were taken into Covenant afterwards to provoke the Jews to jealousy: yet this is also true, that there are none of those his titles, but much more appertain to us, who have means of better performance, as having received greater 
Heb. 8. 6.  benefits, and our faith grounded upon better promises.     


1. Jehovah The excellency of this Name to us, is in respect of the ordination of 
Gen. 22. 18.  a new Covenant (the Gospel) which (as the Scripture speaks) is the better Covenant, 
Deut. 1. 8.  because it was established upon better promises: for, Insemine tuo benedicentur 
2. Tim. 1. 10.  omnes nationes terrae, in thy seed shall all the nations of the earth be blessed, is a better promise then, Semini tuo dabo terram Canaan, to thy seed will I give the land of Canaan. We have clearer promises of eternal life, and a greater measure of sanctification of the spirit than they had.  
2. Deus tuus, thy God. As we are included with them in the first, so in the second title, we have part and interest in them both; for he is our God by Covenant as well as theirs, by a Covenant of mercy and grace.  

3. Qui eduxi etc. which brought thee, etc. For this third, how far greater dangers are we delivered from then they? From the sting of Conscience, from sin, from death: how much do the Devil and his Angels pass the power and malice of Pharaoh, and his taskmasters? Hell and Gehenna the Lime-kills? the torments of Hell without number, the bricks with number? and as much as these everlasting pains pass those temporal, so much doth our deliverance exceed theirs. The Apostle saith, that God hath delivered us from the power of darkness, and from the wrath to come. And in another place, that he 
Col. 1. 13.  hath abolished death. In this world he hath freed us from errors, which the most 
2. Tim. 1. 10.  part of the world fall into. 
1. Thes. 1. 10.   
He hath delivered us 1. from the justice of God, 2. from the terror of the Law, 3. from the sting of Conscience, 4. from sin, 5. from death, 6. from Hell, 7. from the Devil and his Angels. 8. from the Spiritual Egypt, 9 from the Egypt of this world, etc.      
Now as God hath titles, so have we. He Jehovah, we vile Creatures: He our God, we his servants: He, which hath delivered us, we which have been delivered by him from sin, etc. from a thousand dangers. Audi Israel, hear, O Is ael, saith he, Speak Lord, for thy servants hear, must we say, and not only be his Auditors, but his servants, lest we be made servants to sin, Satan, and the world and so be made to know the difference between his service, and the service of other Masters.   

CHAP. II.  
The division of the Decalogue. How divided by the Jews. 〈◊〉 Christians. Addition 6. That the four fundamental articles of all Religion are employed in the four first precepts. Of rules for expounding the Decalogue. Six rules of extent. 1. The affirmative implies the negative, and e contrà. 2When any thing is commanded or forbidden, all of the same nature are included. 3 The inward act of the soul is forbidden or commanded by the outward. 4. The means conducing are included in every precept. 5. The consequents and signs. 6 We must not only observe the precept ourselves, but cause it to be kept by others, lest we partake of other men's sins, which is 1. Jubendo, by commanding. 2 Permittendo, by toleration. 3. 〈◊〉, by provocation. 4 Suadendo, by persuasion. 5 〈◊〉, by consenting. 6. Defendendo, by maintaining. 7. Scandalum praebendo, by giving scandal.  
WE divided the Law into a stile and a Charge; the first hath been handled. The charge remains, whereof we will now speak. And this is contained in 
Exod. 34. 28.  the ten words which we commonly call the ten commandments. So doth Moses, 
Deut. 10. 4.  as well to deter men from presuming to add any more, (in which respect, God wrote 
Exod. 32. 15.  both sides of the Tables full to prevent the adding to them) as also to take from man, the excuse of being so many that his memory could not bear them. They being but few, whereas those of the heathen are infinite.  
These ten for better order and memory sake, receive a division from the subject, 
37:  and are divided according to the two Tables. which our Saviour in his answer to 
Matth. 22. 40:  the Lawyer, divideth according to the objects, God, and Man. And this is not his 
Mark. 12. 30:  own division only, we find it in the time of the Law. Our duty towards God is 
Deut. 6. 5.  set down in Deuteronomy. Thou shalt love the Lord thy God with all thy heart, 
Lev; 19 18.  and with all thy soul, and with all thy might. Our duty towards man in Leviticus. Thou shalt love thy neighbour as thyself. From both which places this division of of our Saviour hath its ground.  
Now because love is so often repeated, S. Paul makes the end of the Law to be 
1. Tim. 1. 5.  love. And in another place, after he hath recapitulated the Law, he reduceth it to this. Thou shalt love thy Neighbour as thyself; for our love proceeding and 
Rom. 13. 9  ascending up to God, when we descend and come to our Neighbour, it is but a reverberation of the love we have to God, and every reverberation or reflection presupposeth a direct beam, so that every man that loves his Neighbour, hath God first in his direct motion, as the immediate and direct object of his love, and then his Neighbour in and for God.  
And as these ten precepts are divided into the two Tables by God, so in the sorting 
105.  of the precepts to each Table arises some doubts. 1. Between Jews and Christians, and 2. between Christians themselves. 1. The Jews make an even division of them, five in one Table, and five in the other; and they take their warrant from the Psalmist, I have said ye are Gods, and ye all are Children of the most Highest: 
Psalm 82. 6.  therefore they infer that the fifth Commandment must be referred to the first Table, which immediately concerns God. But seeing in that precept inferiors also are included, and they are no Gods, we must exclude out of the first Table the fifth Commandment, as not pertaining directly to God, but man. And the Apostle Ephes. 6. 2. 〈◊〉 this in express words, making this Commandment the first with promise, that is, the first of the second Table, for otherwise it is not the first with promise.  
2. The Church of Rome, and some Protestants, as the Lutherans, make the two first Commandments but one, and the last they divide into two, against the consent of most of the Fathers, whom they pretend in other things to follow, thus they make the coveting of Neighbour's house or goods the ninth, and the coveting or lusting after his wife, the lusts of the flesh the tenth. That it cannot be thus, (besides the reasons against it in the tenth Commandment, as you shall hear hereafter) the whole current of the Church hath consented to the division of four and 〈◊〉, only S. Augustine excepted, and Origen hom. 8. in Exod. with some others, and disallow this division of theirs. As among the Jews, Josephus lib. 3. of the Commandments. Philo Judeus in Decalog. Aben Ezra. Rabbi Solomon upon the 20. of Exodus. Among the Christians, Clemens 6. Stromat. chrysostom in Matth. Athanasius de sacris script. Ambrose, Jerome, and Nazianzen: only S. Augustine (de decem preceptis) 〈◊〉 of theirs. Yet himself in his questions veteris & novi testament. q. 7. divideth them plainly as we, and the reason that moved him to the contrary was but weak, upon a bare conjecture that there should be three in the first, because there are but three persons in the Trinity, but by the same reason we may add the fourth, because of the Unity in the Trinity. Canisius hath an argument of great force with them, that the reason of the Law must be be annexed to the Commandment: but in our division the reason is in the second [for I the Lord thy God am a jealous God] therefore all before is to be referred to the first commandment. But we say that the general reason went before the Charge, viz. in the Preface, and was not to be annexed to any of the Commandments; and that this is a special reason added to the second Commandment, as some other precepts have their special reasons annexed. But howsoever they be divided, if the whole Law be delivered, and we be careful to keep it, the matter is not much, otherwise it will be to little purpose, si bene numeres, male vero Custodias, as Musculus saith, and therefore we come to the precepts themselves.  

1. The first is the table of Holiness or Religion, and this immediately respecteth God.  
2. The second is the table of justice, and that immediately respects Man.   

1. This holiness consists in holy duties to be practised which are either  1. Continual, or to be done at all times, and that inwardly in heart and mind. Commandment 1. outwardly in gesture. Commandment 2. speech. Commandment 3. 2. Temporary at some special times in the Congregation on set days. Commandment 4.  

2. The Table of Justice concerns either or  1. The Act, and that either particularly between Inferiors and Superiors, Commandment 5. generally towards all. Commandment 5. and this concerns our Neighbour either 1. In his person, Commandment 6. 2. Or in his flesh, his Wife. Commandment 7. 3. In his temporal estate or goods. Com. 8. 4. In his good Name. Commandment 9 2. The inward desires restraining the very motion of the heart though they never come to Act. Commandment 10.  
True Religion generally considered and abstracted from the modifications of Jewish 
Addition 6.  and Christian, rested always principally upon four Articles or propositions. 1 That 
concerning the 4 principles of religlon employed in the 4 first commandments.  there is but one God. 2. That none of these visible things we see are God: but that he is of a higher invisible nature. 3. That his providence extends to humane affairs, and 〈◊〉 itself in rewards and punishments. 4 That he is the Author and maker of all things besides himself, and herein his infinite goodness, power, and wisdom appears. These four principles are included in the four first Commandments. In the 1. The Unity of God is openly declared. 2. In the second his spiritual invisible nature, which is not to represented by an image. Deut. 4. 12. Therefore Tacitus saith, Judi sola ment 〈◊〉 numen intelligunt, profanos qui Deorum imagines mortalibus materiis in speciem homnum effingunt, the Jews conceive one only God in the mind, and account them profane who represent him by material images, and Plutarch gives this reason why Numa would suffer no images in Temples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God cannot be conceived, but only in the mind. 3 The third supposes God's knowledge of humane actions, even of thoughts, for this is the ground of an oath 4. In the fourth God is acknowledged the Author of the visible frame of heaven and earth, in remembrance of which the sabbath was instituted, and that with greater strictness than other rites, for here the punishment was capital, if any offended; in others arbitrary: for the wilful violation of this precept did imply a denial, that God created the world. And from these contemplative notions, arise those practical virtues, of loving, fearing, honouring God, invocation, obedience, etc. The consideration hereof shows the wisdom of God in the excellent order and perfection of the first table, the like may be showed in the second table, when it comes to be handled. Vide Hug. Grotium. De jure belli & pacis. lib. 2. cap. 20. n. 45.  
The Law of the Lord, saith the Prophet David is a perfect Law, and therefore commandeth all things that we are to do, and forbiddeth all things that are not to be done: which if it be interpreted only according to the letter, we shall omit the hundreth part of those things which are commanded or prohibited implicitly in them, therefore there must be an interpretation of them.  
This we must hold for an infallible conclusion, that every Law standeth upon a Synecdoche. The reason is, because the Law being to take order for actions, and the actions of man being infinite, both in variety and number (because the circumstances, objects, and degrees, are infinite,) it followeth that the rules also should be infinite, and so exceed the memory of man. Therefore hath God only set down general things, and so doth man after his example. And these generals are to receive Interpretation, and to be applied to particulars.  
Now if it be demanded, where, and whence this interpretation is to be had? 
Deut. 17. 8, 9  The resolution of this we have from Moses. If there arise a matter too hard, &c Thou shalt come to the Priests and Levites, etc. and they shall show thee, etc. And 
Mal. 2. 7.  the Prophet Malachi tells us, The Priest's lips preserve knowledge, and they must seek the Law at his mouth: and the reason he gives, for he is the messenger of the Lord of hosts. The Lord Treasurer to Candace Queen of Ethiopia, could not go forward without Philip's instruction. How can I understand without 
Acts 8. 31.  a Guide?  
But this may beget a second doubt, which is, Whether every thing they deliver be good, or the interpretation they make of every thing be true, and infallible? To this we answer, That there are rules to be observed in their interpretation. And unless their interpretation be according to those rules, it is neither good nor true: and if it manifestly swerve from them ought not to be received.  
Our Saviour Christ reprehended the Lawyers, for not interpreting according to the rules: the condition of a Law standing upon a more particular respect, 
Matth. 20.  there must be more particular rules then the bare letter or sentence affordeth; the interpretation must be to show the compass of the Law, how far it extendeth, and how far it restraineth: so that to know the true meaning of every precept, these two things are to be considered to which the rules of interpretation do refer. And they are but two.  

1. Amplificatio, the extent.  
2. Limitatio, the exception or restraint.   
The first rule is general, viz. Intentio ad scopum, because the Law depends not merely upon the letter, but upon the meaning, Certum est quod is committit in Legem, qui Legis verba observans contra voluntatem Legislatoris facit, it is without question that he offends against the Law that by observing the words of the Law, goes against the will of the Law maker. Now the purpose of the Law is best known by the intent of the Lawgiver: Intentio Legislatoris voluntas Legis, the intent of the Lawmaker is the will of the Law, for as the Law is regula mentis, the rule to square the mind by, so mens Legislatoris est regula Legis, the mind of the Lawmaker is the rule of the Law.  
The intent of the Lawgiver is known by his end, for as bonitas Ethica, so bonitas Theologica pendet a fine, Divine as well as moral goodness depends upon the end, therefore in our interpretation we must consider God's end and, make that ours. The supreme end of the Law is God's glory, as it is in the Prophet. My glory 
Esay 42. 8.  will I not give to another, and the subordinate end is, vult omnes salvari, he will 
1. Tim. 2. 4.  have all men saved, as the Apostle testifies. But (as is said before) the best way to take our direction more particularly to know the meaning of a law, is to consider these two, the extent, and restraint or limitation. And first let us take a view of some rules concerning the first.  
Of Extent.  
And for direction in this, the Jews have set down thirteen rules which may be reduced to these. First, (as they say) in every commandment there is praeceptum faciens & non faciens, if the commandment be affirmative it implieth also the negative, & e contra, according to the rules of Logic, si 〈◊〉 est faciendum, ejus contrarium fugiendum, if this be to be done the contrary is to be avoided. And to this purpose, Eschew evil and do good, (saith the Psalmist,) there is 
Psalm. 34. 14.  the Rule. The affirmatives of the Decalogue are but two, which are the fourth and fifth. The Rabbins find in the books of Moses two hundred forty eight affirmative commandments, according to the number of the joints in a man's body, and the negatives in the five books of Moses, three hundred sixty five according to the number of days in the year: both which added, make six hundred and thirteen, according to the Hebrew letters in the ten commandments.  
The second Rule is, That wheresoever a thing is commanded or prohibited, there all the homogenea (or of the same kind) to it are forbidden or enjoined. The same may be seen in man's Laws. A Law is extended either Specifice, or by Equipollens. 1, Specifice is, when a thing is done that is of the same kind, but by circumstance is divers. 2. By Equipollens, the Rabbins call those by two names: first, when the balance hangs equal, the Logicians call it a pari, 
Exod. 22. 6.  as in the commandment against theft, to set a man's house on fire is as evil as to steal. Secondly, when one is lighter or heavier than the other, from 
Esay. 7. 13.  the less to the greater, a majori (as they call it.) If one be bound to honour his Parents, much more to honour God.  
The third Rule is peculiar to the Law of God, which is spiritual. The last commandment forbidding the inward desires of the heart, is added as a rule how to understand 
Rom. 7. 14.  all the rest. When you have extended them specifice, and per equipollens, than they must be extended to the Spirit: Lex humana ligat manum, lingua divina comprimit animam, Man's Law binds only the hands, but Gods the soul. The true worship of God is in Spirit; and the reason is good, for the heart is the fountain 
John 4. 23.  of all evil. Out of the heart proceed evil thoughts, saith our Saviour. This appeared 
Matth. 15. 19  by the dream of Polydorus in Plutarch de sera numinis vindicta, that dreamt in the night, that his heart came to him and said, ego tibi omnium horum malorum sum author, I am the cause of all these evils which have befallen thee. The heart therefore is first to be cleansed, by truly planting the fear and knowledge of God in it.  
Plutarch saith, that the Heathen would have restrained the heart if they could, but because they could not, they forbore it. The Law of man faileth two ways, First for want of knowledge of the offender, because they knew not the heart. Secondly, for want of power. As when the number of offenders is so great, or their power of such force, as there is no resisting them, toleration must be. Frst, But though with men faults may be so closely carried as that it cannot be found where the fault is, or how it may be remedied: yet with God and his Laws it cannot be so. For the heart is deceitful (as the Prophet truly saith) above all things, and desperately wicked, 
Jer. 17. 9  quis cognoscit idem, who knows it? but in the next verse, he answereth himself, that there is a quis, a who he is that knoweth it: I the Lord search the heart, I try the 
10.  reins. There is no defect of knowledge in God. Secondly, neither can there be so many Offenders, but God is able to destroy them. It is his power by which he rules, saith the Prophet. Did not he in his last act of benefit bring the handful of Israelites from the power of Pharaoh? and indeed who is able or hath resisted his power.  
Concerning the first, the omniscience of God. S. Augustine saith, If the candle burn he seeth thee, if the candle be out he seeth thee, he seeth all thoughts, both present and past, and thy thoughts to come; therefore it is justly said, that the Law is spiritual.  
Now for the thought, we may observe therein these several steps and degrees.  

1. Cogitatio ascendens, the suggestion arising from some former voluntary act or neglect.  
2. Inclinatio voluntatis, the entertainment of the suggestion.  
3. Mora, the delay in the thought. A desire to stay upon it longer.  
4. Voluptas ex cogitation, a good liking of this guest.  
5. Cupido actionis, a longing to taste the conceived pleasure in outward act.  
6. Consensus cordis, purpose to practise, and put it in execution.  
7. Deliberatio perficiendi, the choice of some means to bring it to pass.   
And though man's law cannot take hold of all these, yet God's Law doth.  
4. The fourth Rule of extension is that, which man's Law hath prescribed. Cum quid prohibetur, prohibentur omnia per quae pervenitur ad illud, & e contra, when any thing is prohibited, all things likewise are forbidden, that are the means to it, and so on the contrary. The Jews say, Ambulandum est in praeceptis per viam regiam, we must walk in the commandments, not by a by-path, but in the road, in the King's high way. The reason is, The goodness of a way or motion dependeth on the end: so that if these or these means bring to an evil end, they are evil, and consequently not to be used in good things, neither are we to seek God by them. We must not so much as stand in the way of sinners. So if a thing be good, the omission as also 
Psalm 1. 1.  the means be evil, Bonae legis est, non solum tollere vitia, sed et occasiones vitiorum, it is the property of a good law not only to take away sin itself, but the occasions also of sin,  
5. The fifth Rule is, Cum quid prohibetur vel jubetur, prohibentur vel jubentur omnia, quae consequuntur ex illo, when any thing is prohibited or commanded, the consequents that follow thereupon, and the symptoms of them are also forbidden or enjoined. As in the case of Pride, the holy Ghost condemns the symptoms of it, a proud look, and a high stomach. And the prophet condemneth walking with 
Psalm 101. 7.  stretched forth necks, and mincing gates. And the Apostles S. Paul, and S. Peter 
131. 1.  
Esay 3. 16.  frizling and platting of the hair, and vain apparel. And God himself threatens to 
1 Tim. 2. 9  punish such as should be clothed with strange apparel, because all these are not the 
1 Pet. 3. 3.  signs of modesty and decency, but Consequents of pride. God will have the sign 
Zeph. 1. 8.  go with the thing signified.  
6. The sixth Rule is, That we must not be accessary to the sins of others, but seek to hinder sin in others, and to draw others to the observing of the commandment, as well as to keep it ourselves. S. Paul speaks of some, and reproves them that 
Rom. 1. 10.  consent with them that do things worthy of death. For accessorium sequitur naturam principalis, & agentes & consentientes pari poena plectantur, both principal and accessary were to be punished alike, and the reason is, because the law is not only to be observed, but preserved; we must not only be observers of it, but take care too that it be kept by others. Sic luceat lux vestra, saith our Saviour, let your light so shine before men, that they seeing your good works may glorify your Father 
Matth. 5. 16.  which is in Heaven. God will have glory from us, not for us, from others by us. We must have a care that God may be glorified both in ourselves and others; so that we must not be accessary to any thing whereby God may be dishonoured, and we be made guilty of other men's sins, and so they become ours.  
Now there are seven waves whereby we become accessary and partakers of other men's sins. The first two concern Magistrates, and all other Superiors: the other five all men alike.  
The first is in Magistrates and Superiors. Jubendo by commanding, if (as the Prophet saith) they decree unrighteous decrees; and command any thing that is unlawful 
Esay 10. 1.  by way of law. As Nebuchadnez. that enacted a law for Idolatry, that the people 
Dan. 3. 4, 5. 6.  at the sound of a Trumpet should fall down and worship his Golden Image. This lieth 〈◊〉 upon the Magistrate for commanding it, and he is accessary to Idolatry 
1. Sam. 22. 18  if the people commit it. So Saul was guilty of killing the Priests, hough Doeg slew them because it was his command. So, though Ananias rose not out of his seat to strike S. Paul, yet because he was stricken at his commandment, the 
Acts 23. 2, 3.  blow reached unto him, and S. Paul called him a painted wall for it, and denounceth God's judgement against him for it. David did not in person put Vriah in the forefront of the battle, but Joab; yet because he wrote to Joab so to do, the murder 
2. Sam. 11. 15  of Vriah was laid to David by the Prophet Nathan. Jezebel was far off when Naboth 
12. 9  was stoned, but because she wrote to the Elders of Israel to proclaim a fast and 
1. Reg. 21. 8.  to set Naboth on high among the people, and to set wicked men to witness salfly 
9  
10.  against him, and to put him to death, she was made guilty of his death.  
The second is, Permitten to by toleration, and is the other way whereof the Magistrate or Superior may be guilty, by Permission or Connivance at another's sin. As when a man is in authority, though he command not an evil thing, yet because he hath power to restrain men from committing evil, and doth it not, he shall be in fault. If the people of the land do any ways hide their eyes from the man 
Leu. 20. 4.  when he giveth his seed unto Molech, and kill him not. Then will I set my face 
5.  against that man, and against his family, and will cut him off That is, if the people in whom it lay to execute punishment for it neglected, and suffered the Malefactor to live, the fault should be theirs as well as his.  
S. Augustine saith that the Magistrate hath the Sword committed into his hands, Vt mali, si non dimittant voluntatem, amittant facultatem peccandi, that wick d men should be disabled of their power, if not of their will to sin. S. Paul describing a Civil Magistrate, saith, that he bears not the Sword in vain, and tells the 
Rom. 13. 4.  end wherefore he bears it, as a Revenger to execute the wrath of God upon him that doth evil. And the same Apostle (to set down a rule for the Ecclesiastical Magistrate) inveigheth against those of Corinth, for not excuting an Ecclesiastical Censure upon an open Offender, but suffered him to continue in the Church. And 
1. Cor. 5.  this rule extends also to Domestic government, as that of father's concerning their Children. Because the sons of Eli made themselves vile, and he restrained 〈◊〉 not, God said that the iniquity of his house should not be purged with sacrifice nor offering 
1. Sa. 3. 13, 14  for ever, that i, he would judge his house for ever. Ahab for suffering 〈◊〉 (an Idolater) to escape contrary to God's command; his life went for Benhadad's. 
1. Reg. 20. 42.  So then, he that suffereth an offender to escape unpunished, the state of the party permitting shall be as the state of the party permitted. For a perpetual opprobry 
John. 19 16  to Pilate, it is recorded, that he delivered Christ to the Jews to be crucified. What a fair show made he? What washing of his hands, with much other pretexts, as publishing his Innocency (before all the people) concerning Christ's death? yet because he was chief of the Province, and had authority to have kept the Jews from putting Christ to death, he was guilty of the death of our Saviour. 〈◊〉 
1. Reg. 1. 6.  wantonness and riot came upon this occasion. His Father had not displeased him at any time, in saying, Why hast thou done so? And it pleased the Holy Ghost throughout the whole course of the history of the Kings of Israel and Juda, to leave this as a blot upon wicked Kings quia non sustulerat excelsa, because they permitted high places to stand. And therefore S. Augustine saith very well to all in authority. Tu imple officium tuum, alioquin Deus & de te & de ille implebit suum, be sure thou do thy part, and perform that which thy place requires, else God will perform his, both upon thee and the offender. And it is better sentire lenitatem patris quam severitatem judicis, to feel the lenity of a father, than the severity of a Judge.  
The third is Provocando, by provocation. The two former were subsequent to actions, the two next are antecedent. Provocation is two ways, Vrgendo, Alliciendo, by urging or alluring.  

1. By urging as, Jobs wife, dost thou still retain thine integrity? Curse God and die. Or when men by provocation, urge men to blasphemy or 
Job. 2. 9  anger etc.  
2. By alluring, as Samsons wife to discover his riddle, and Ahabs false prophets 
Judg. 14. 15.  to go to war. 
2 Chron. 18.    
Now God is so far from allowance of any provocations, that he takes it clean away, 
Eph. 6. 4.  ev n from superious to their 〈◊〉, that he commands even fathers not to provoke their children. And it is the Apostles counsel not to provoke one another. 
Gal. 5. 25.   
The next is Suadendo, by persuading. A man may be accessary by giving evil counsel or advice. The psalmist saith, Blessed is the man that hath not walked in the counsel of the ungodly. Jacob lying on his deathbed and blessing his sons, said to 
Psalms, 1 1.  〈◊〉 and Levi, In secretum eorum non veniat anima 〈◊〉. And holy Job, The counsel 
Gen. 49. 6.  
Job, 21. 16.  of the wicked is far from me. In Ezra, evil Counsellors were hired to hinder 
Esr. 4. 5.  the building of the Temple. Absalon committed incest with his father's Concubines, 
2 Sam. 16. 21.  yet the sin is imputed to Achitophel, that put it into his head. Herod's wives 
Mar. 6. 24.  daughter asked John Baptists head, but Herodias the mother counselled her to ask it, 
John, 11. 50.  therefore his blood is 〈◊〉 to her charge. The sin of the Jews in desiring Christ 
Act. 19 25.  to be crucified is laid to Caiphas for giving the advice. And the 〈◊〉 against Saint Paul, is laid to Demetrius the silver-smith that counselled the rest of the handicrafts men to rise.  
And these two last precede the Action.  
The next is Consentiendo, by consenting to other men's sins, and this brings us within compass of accessary.  
Now we offend by consent as the Lawyers speak either.  

1. Consensu directo & vero, by directly consenting. Be not partaker of other men's 
1 Tim. 5. 22.  sins.  
2. Consensu interpretativo, when a man is instrument of an ill action by his 
2 Sam. 11. 15  deed, though in word he mislike it, or seem not to approve it, as 〈◊〉 was David's instrument to kill Vriah.  
3. Participatione, by partaking, As in the case of thest to partake in the gain. 
Psal. 50. 18.   
4. Approbatione, by allowing, Saul is said to be consenting to Saint Stephen's death, 
Act. 8. 1.  only by the laying down of the witnesses clothes at his feet. And Moses makes all 
7. 58.  them to be consenters to the rebellion of Corah, which departed not from their tents. 
Num. 16. 26.   
5. Vnione, by joining. When men join purses with them that do evil. Cast in thy lot a 'mong us: let us have one purse. 
Pro. 1. 14.   
6. Silentio, by not disclosing. When a man reveals not the sins of others, he doth 
Leu. 1. 5.  after a sort consent to them, because he is bound to it. If a soul sin, and hear the voice of swearing, and is a witness whither he have known of it, and do not utter it, 
19 17.  than he shall bear his iniquity etc. Saint Augustine gives the reason, ut malus 〈◊〉 inducit in peccatum; sic malum 〈◊〉 relinquit in 〈◊〉, and not only so, but if a man know that his neighbour sinneth, there's a flat precept that he shall rebuke him for it.   
The last is Defendendo, by maintaining. When we commend and flatter men in their sins, or excuse them, when they have offended. He that saith unto the wicked, thou 
Pro. 24. 24.  art righteous, him shall the people curse. And the wise man in another place, lactant 
16. 29.  amicos suos etc. enticing his neighbour, and this lactatio peccatorum, alluring of sinners is the way that leadeth to destruction. For though suck kind of men's words seem to be softer than butter, yet there is war in their hearts, and though they seem smother 
Psal. 55. 22.  than oil, yet are they very swords. By good words and fair speeches such men deceive the hearts of the simple. But there is a woe pronounced by the Prophet 
Rom. 16. 18.  against such men. woe unto them that call evil good. And another Prophet calls 
Esa. 5. 20.  them dawbers, that say peace, and there was no peace etc. And a little after he pronounceth 
Ezech. 13. 10.  a woe against them that sow pillows under men's arms. Such were Ahabs 
18.  false Prophets. But especially Zedekiah, which made himself horns of iron, and said (falsely) ic dicit Dominus. Non semper corrupta mens male operantis, at semper corrupta 
1 Kin. 22. 6.  male defendentis, the mind that doth ill is not ever corrupt, but that which defends 
11,  ill, is.  
Lastly, besides these, there is another way whereby a man may be guilty of another man's sins, ratione scandali, by giving of scandal, or by doing some act whereby another stumbles and falls into some sin, thus per accidens a man may partake of another's sin, and that not only in actions sinful, by giving evil example but sometimes in things lawful, and indifferent, clothed with such circumstances, whereby the weak, that is, the ignorant may be drawn to some unlawful act; as when some did eat of things sacrificed to Idols, no way in itself unlawful, others were thereby occasioned to commit Idolatary, Romans, 14. Yet here we must consider, that if the thing we do be indifferent in itself, yet if commanded by lawful authority we must not forbear it: potius scandalum admittatur, quam veritas amittatur, as Saint Augustine saith, rather let offence come, than the truth be lost; I may add, rather than any act necessary vi pracepti; be omitted, and so a sin of omission follow: for this is scandalum acceptum, non datum, a scandal taken, and not given, and in this case we may say as Christ of the Pharisees, if they will be offended, let them be offended: but if the thing be not sub pracepte, but wholly in our own power, and no way necessary, we ought to forbear till the weak brother may be informed of the lawfulness of the action; but if he will not be informed or rectified, 'tis not weakness but wilfulness in him after sufficient means of information, and no man need to abridge himself in his liberty for the pleasing of such persons.  
Thus much for the rules of extent,   

CHAP. 3.  
Rules os restraint in expounding the law. False rules made by the Pharisees. Of Custom. Addition 7. of the force of Church Customs. Three Rules of restraint. 1. by dispensation 2. by the nature of the precept. 3. by Conflict of precepts. Antinomia, wherein these rules are to be observed. 1. Ceremonial precepts are to give place to moral. 2. The second table is to give place to the first. 3. In the second table, the following precepts are to give place to those before. Rules to expound in case of. 1. obscurity. 2. Ambiguity, 3. Controversy.  
THe second are the rules of Limitation or Restraint, how far the Comandments 
2.  are to be restrained. The Hebrews say, that there are general precepts in the Scriptures, which we would conceive to be particular, but are enlarged as generals, either in the fignifications of the words, or in their derivations, or from equity or parity of reason, etc. And this practice of enlarging and restraint, according to the true 〈◊〉 and scope of the words, hath been a token or note of distinction between good interpreters and bad. The Pharisees rules be narrow, though their Phylacteries be broad.  
The commandment against swearing the Pharisees restrain it, either to, Thou shalt not forswear, or, Thou shalt not swear by the name of Jehovab. But our Saviour 
Math. 5. 34.  by the second rule of extension saith, Thou shalt not swear at all, but your conversation should be yea and nay; and so forbids all unnecessary oaths, which appears from the end of an oath, which as the Author to the Hebrews, Heb. 6. 16. saith, is to be an end of all weighty controversies and not to be used upon every light and trivial matter.  
They restrain the Commandment, Thou shalt not kill, that is, not the innocent, and restrained it to the outward act, and thought it fit for a man to revenge an injury. But Christ by the third rule of extent maketh wrath and anger, murder, because it is the seed of a greater offence, and forbids all revenge commanding to love our enemies.  
They in the Law against adultery held, they might have as many wives as they would, by way of divorce. But Christ by the fourth rule of extension tells them, they must avoid all occasions of adultery; we must not look upon a woman to hust after her.  
They restrained the word [neighbour] in the parable of the Samaritan, to them 
Luk. 10. 30  that dwelled near them: but Christ by the rule of aequipolleus extendeth it to every man; so that Christ's interpretations warrant extensions. And though it be true, which the Rabbins say, that it is necessary to extend and to restrain, but more necessary to extend: yet rules must be set down of restraint also.  
There is a Rule that Consuetude est optimus legum interpres, Custom is the best expounder of Laws; but we must add bumanarum, of man's Laws: for concerning the interpretation of God's Laws it is most false. In Civil Law, Communis error facit jus, Common error makes a Law, say the Civilians; but in God's Law it is no rule, but Consuetudo cedat authoritati divinae, Custom must give place to divineauthority. Their rules have no place in the ten commandments, there's no 〈◊〉 
2 Cron, 17.  that can plead Custom, or so common that can make it a Law. If Jehosaphat walk not after God's Law, but after the Custom of Israel, he is blamed. Now the reason why Custom must give place to God's Law is this. In every positive Law of man it is necessary to sever just positivum & nature the positive Law, and Law of nature, ut necessario consequatur repetitio, and repetitio doth presuppose deliberationem, and oft times the after wit is better than the former. But the Law of God was so wisely set down at the first, that it need not come again to the forge of men: man's after wit cannot better it, and therefore howsoever it be with the Law of man yet in God's Law, usus authoritati cedat, & per principia in lege Dei omnia examinanda, all actions are to be squared according to the principles of God's Law, and Custom must give way to authority. 
Addition 7. of the observing of Church Customs.   
This holds, where the Custom is clearly and evidently contrary to Law; but where the Law speaks doubtfully or obscurely, there Custom and usage of the Church is the best and safest guide to follow, even in divine Laws as well as humane: so our learned Author on 1 Cor. 11. 16. speaking of Church Customs. Every Society, besides their Laws in books, have their Customs in practice, and so the Church; we de not oppose them to that which is written &c. but haec oporret facere, et illa non omittere, P. 531. At the Nicene Council the Churches cry was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mos 〈◊〉 obtineat, let old Customs prevail. And P. 521. against contentions men, reasoning will not serve, they will be sine fine dicentes, no way so ready to stop their mouths as Custom: for Custom is matter of fact, habemus or non habemus, may be put to twelv: men, and there's an end. Thus this reverend Author expounds himself.  
Now we may know, how many ways a Commandment holdeth not, by three rules of Limitation.  

1. By the Dispensation.  
2. By the nature of the Precept.  
3. By the Conflict or opposition of the Precepts.   
1. Every Prince challengeth to himself a prerogative Royal to dispense with his 
2.  own Laws: the word cometh a dispensando proper to a Steward; so are all princes to God. This privilege, as it is allowed to earthly Princes, of great right doth God challenge it. For their dispensations commonly proceed from will or affection, which oft times is corrupt; but Gods will and his justice go together, therefore there can be no danger in his dispensations. Their rule is, Quod licitum est ex superveniente causa mut atur, that which is 〈◊〉 may be changed by a cause which may come unlooked for; and so in some cases, God hath sometimes restrained his Law. The warrant of this, is either by his word, as the setting up of the brazen serpent's image against the second commandment, or by ratifying by some special sign, and blessing men extraordinarly above the course of mankind, when any pretend exemption or special dispensation, these dispensations are exemptions from the common Law, because they are privileges, and are to be restrained to the persons to whom they were granted. It is a maxim in Law, Quae exorbitant a jure communi non sunt trahenda in consequentiam argumenti vel exempli; things which agree not with the common Law are not to be drawn into the consequence, either of argument or example. Though we are willing to make many restraints, yet they are but few which God allows; as he said of the good Emperors, so may we say of them, they may all be graven upon one side of a penny: and therefore the more restraints we make, the more injury we do to God. It is the commendation of a Law to have the fewest exceptions and privileges; for where the dispensations are fewest, there is most 〈◊〉: and therefore it is, that in God's Laws there are not so many as in others.  
The slaughter of Phinees, the robbing of the Egyptians are not restraints, and if they were, yet it is certain, that they are not for us, nor our times, nor have we the special warrant of the voice of God for them; and it may be sufficiently proved, that many things in the old Testament (supposed to be restraints) were not so, but kept to the uttermost. And this is to stop the mouths of vain persons, which cannot contain themselves within the ordinary course, and we have but little use of this rule.  
2. The second rule is from the nature of a precept, which in sundry cases gives a restraint As in the fifth commandment to honour superiors; as to Princes, who having no superior on earth are exempted from this, (saving the reverence they owe to their natural parents.) And in the fourth which is an affirmitive precept, the practice is not required at all times. The rule of an affirmative precept is Semper 〈◊〉 facere bonum, but non 〈◊〉 bonum facere semper, we are always bound to do good, but not to do good always. The negative holdeth always, but the affirmative not so. The Schoolmen say, that affirmative precepts bind semper but not ad semper, they bind always, but not to the actual performance at all times, but at convenient and set times: but negatives bind semper & ad semper, we must at no time go against a negative precept. For the nature of doing a good thing well, standeth thus, that there must be a concurrence of all due causes and circumstances together, which belong thereto. Malum 〈◊〉 quolibet defectu oritur et bonum e causa integra, all causes and due requisits must concur in every good act, but the want of any one, makes an act sinful. Now all causes and circumstances cannot always concur, and consequently affirmative duties cannot always be practised; therefore in the affirmative part we are exempted by the nature of it, and secondly, the ardour of affection, that is required in doing good, showeth, that it cannot be practised perpetually, or at all times,  
3. The third and last is of greatest use. And this upon sundry occasions receiveth divers judgements. The case is called Antinomia, a conflict of Laws. The Jews have a saying, that two Commandments make each other a liar, till the third come, and make them a gree, by restraining one of them. This therefore is a sure rule, 〈◊〉 it a inter duo peccata perplexus est quin ei pateat exitus sine tertio, no man is so perplexed between two sins but he may get out without committing a third. And this exitus is to be had, one of these two ways, first, If the two precepts can be reconciled between themselves then there's no perplexity or necessity of sinning, for he may, as the Schools say, de ponere 〈◊〉 conscientiam, by in forming & rectifing his conscience, Herod, after his oath to Herodias, was in such a perplexity, that he thought he must either break his oath in not performing with her, or behead John Baptist: but he might have freed himself by right information, that such an unlawful and rash vow was sinful, and did not bind to any one thing but repentance, and then he would have let John Baptists head stood still, and thereby have committed no more sin.  
If they cannot be reconciled, then Agendum est id quod est major obligatio, that must be done, which we are most bound to do; for God hath ordained things in order 1. The first and principal end is his own glory, 2. The next is a man's own salvation, 3. The next is the salvation of our brethren. Therefore God's glory must be preferred before our own salvation: if these two could stand in competition: and our good before our brothers, we must not commit sin to deliver him from sin; yet our own temporal good must not be preferred before his spiritual good, we ought to 〈◊〉, 〈◊〉, as Saint John saith, to lay down our life for our brother, that is, for his salvation. Now God's glory being the end of the first Table, and the good of ourselves and our brethren, the end of the second Table, we see the order between them, and how the one ought to give place to the other; but usually it falls out other wise; for, as Saint Augustine saith the love of temporal commodity, and the fear of temporal displeasure so blinds the eyes of men and poisons the love of God: upon this ground we may resolve, when there's a conflict, as it is sometimes, between the first commandment and the fifth, obey God, and obey your rulers; when this Antinomia falls out, it is easily reconciled. The latter Commandment concerns 〈◊〉 obedience in yielding to the commands of a superior; and common reason tells us, that if a stronger arm holds us, then that which should raise or remove us, than we can never rise or be removed. But God's authority (whose Proconsul's on earth Magistrates are) is more than his delegates power, and his arm stronger to hold us in obedience than theirs. It is a rule, Motus 〈◊〉 fortior vis 〈◊〉 motion, is restrained by a stronger power. And this is one case wherein Superiors are not to be obeyed.  
2. Another case of restraint is, that nothing is to move ultra spharam 〈◊〉, beyond its own bounds, Siquando excedunt regulam dominationis suae, when Superiors pass the bounds of there authority their commands bind not; as if a Captain sends his soldiers to feed sheep, it is more than he ought to do, and they are not bound to obey his command.  
3. There is a maxim in our Common Law, that Juris interpretatio non debet laedere jus regium, and if there be not a restraint to obedite praepositis vestris, Obey your Rulers, we shall prejudice God's authority, and what is this, but laedere jus regium, all Rulers are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministers or servants and public officers to God, though they have none above them on earth. Papinian an Heathen, yet one who for the defence of justice was content to lose his life, (this example may beseem Christians to imitate) had a rule whereby he interpreted all Laws. Potior semper sit ea ratio, quae pro religione facit, that is the best reason ever which makes for religion.  
Now follows the conflict of the Commandments among themselves.  

1. In the first Table three Commandments are moral and perpetual, the fourth temporary or positive and ceremonial in part. Cedat temporale 〈◊〉, a temporal Law must give way to an eternal: therefore if the fourth come in competition with any of the other, it may be violated; the rest of the Sabbath may be violated that God's name may be sanctified.  
2. In the second Table, the Table of Justice hinders not the civil Magistrate from doing justice according to to the fifth Commandment; for we know that the nature of justice is, Vt 〈◊〉 detur debitum, nulli indebitum, let every one have his due, and therefore though an innocent person may not, yet an 〈◊〉 may be put to death. A man is either to fulfil the Law faciendo quod debet, by doing that which he is enjoined, or patiendo quod debet, by suffering that which belongs to offenders, and the Magistrate in Gods right is to punish him, ut, si non 〈◊〉 voluntatem peccandi, amittat potestatem.  
3. If any of the second Table come in competition with the fifth Commandment it is to give place, because that is de communi bono, the other de privato. And it is an undeniable rule, that common privato praeferendum, that which concerns the common good is to be preferred before any man's private, the general before the particular. And for the five last Commandments, which forbid any wrong or damage to our neighbour, that excellent order, in which God hath ranked them, shows which are to give place to the other; for damage against life is greater than against chastity; and against chastity, greater than against his estate; and against his estate or goods, greater than against his fame: for life is more precious than chastity, chastity then substance, substance then fame: and again, sinful actions are greater than words, and words than thoughts, which are last. There can be no better order than God hath set down for all; therefore the Schools resolve well, not only charitas, but also ordo charitatis cadit sub praecepto.   
4. There yet remaineth another case, which is, when a Commandment is doubtful, and that may be three ways.  

1. By obscurity, cum occultatur sensus.  
2. By ambiguity, cum vocabulum praecipuum duplicem ferat sensum.  
3. By controversy, cum utrinque deceptatur nec convenit.   
S. Augustine saith, In nullo debet opinio vacillare, our opinion must waver in nothing. If this be to be observed, what shall become of those that in words seem very resolute, but inwardly are very inconstant and wavering, and no man knows this but God, and so none can restrain them. There is no other way then, saith S. August. but tene certum, dimitte incertum, hold that that's certain, and let go that which is uncertain. This counsel is good, but how shall we follow it? Quicquid non 
Rom. 14.  est ex side peccatum est, whatsoever is not done with a full and settled persuasion is sin.  
1. Obscurity is, when we know not what to make of such a word or such a phrase in a sentence, of such a place, as in those places that are mystical and allegorical. The safest way is not to be too bold, but rather to take the less than the more: for it is a rule, In obscuris minimum, that is, if we be not certain how much God meant, it is best to take 〈◊〉 with the least, for if he meant the most, then sure he meant the least. We must besober and wary in mysteries.  
2. Ambiguity is, when there is a word that beareth two senses; Christian wisdom in this case will do best to take them both, if neither be against the Analogy of faith, lest happily that which we incline to, be not the sense of the Holy Ghost.  
3. In a case of Controversy when both parties think themselves in the right, and either part hath great reasons to maintain their opinion, than the Rule is, In 〈◊〉 maximum, it is best to take it in its largest extent. As in the case of Usury, some think it altogether unlawful, and some unlawful in some cases. The 〈◊〉 way than is, that a man put not out at all his money to usury, and that will make his heart lightest when the sorrows of death make it most heavy. A man is a niggard of his hand, and a prodigal of his tongue. It is Christian wisdom to do with the most, and speak with the least. These our common Restrainers count but small matters.  
And in doing the most we are to follow the Wiseman's rule, Non negligere minima, not to neglect the least, for qui minima spernit, paulatim decidit, he that slighteth and despiseth the least things, decays by little and little: and therefore we are not to conceive it a small matter to neglect small things. If thine eye offend thee pluck it out. Instandum in minimis, give no ground to small, nay the 
Matth. 5. 29.  least occasions of evil. The safest way is to beware of the serpent's counsel, and to command Eve and our Concupiscence, not so much as to look upon the Tree.  
Thus much for obscurity, ambiguity, controversy.   

CHAP FOUR  
Three general observations in the Decalogue. 1. That the precepts are all in the second person. 2. All but two are Negative. 3. All but two are in the future tense. Observations general from the first precept. 1. Impediments are to be removed, before true worship can be performed. 2. The worship of God is the foundation of all obedience to the rest. 3 That spiritual worship is chiefly commanded in the first preprecept. Addition 8. about the distinction of inward and outward worship.  
THese are three especial points to be further observed throughout the whole course of the Commandments.  

1. That the Commandments run in the second person singular, Thou shalt not do this or that. The stile of God's Laws is not like the stile of the Heathen Laws, in the third person plural, Deos adeunto caste.  
2. That (except two) they all are negative.  
3. That (except the fourth and fifth) they all run in the future tense.   
For the first. We see in Deuteronomy God speaketh to the people of Israel 
〈◊〉. 5.  as unto one man. Audi Israel non habebis alios Deos coram me, Hear, O Israel, thou shalt have no other Gods before me. He speaketh to all, and to all alike, as well to Moses and Aaron, as to the meanest of the people. It is an argument of equality in respect of the bond of observing the Law of God, not any one is excepted more than another. As we see in that Commandment, Non maechaberis, Nathan said to King David, Tu es bomo, thou art the man. And 
2. Sam. 12. 7.  John Baptist to Herod though a King too, Non licet tibi, etc. it is not lawful 
Matth. 14. 4.  for thee, etc. So neither do the Commandments leave us in a generality that so we may slip our necks from them: but they are in the second person that whosoever heareth or readeth them, they shall be as strong to him, as if there were as many Tues, as persons that hear them.  
Therefore every one upon reading or hearing the Law in the second person, aught to apply it to himself, and the speaking of it in this manner is as forcible as if God himself did speak to every particular man.  
By the using a negative or countermand, there is implicitly a confirmation of that which is contrary. It is held in Logic, that ad plura se extendit negatio, quam affirmatio. It was God's purpose to have his commandments beaten out as far as the rules of extension used by Christ would permit: and his intent is, that affirmative duties should be done after the impediments are removed. And though ad negationem, non sequitur affirmatio oppositi, yet the Rule of Logic holds only in bare affirmative and negative propositions, not in affirmative or negative precepts, for in these, Qui negat prohibens, jubet promovens. In Laws, Qui prohibet impedimentum, praecipit adjumentum, he that forbids the obstacle commands the helps.  
And this also serves to show how full of weeds our nature is, that it is not capable of a command, but first of a countermand. We are not capable of good, before that which is ill in us, be weeded out of us.  
1. That the future tense is so much used in the Commandments, it is an implicit touch of our transgressions past, and that for the time to come it is doubtful and uncertain what we will be: for the time past it shows that we have been grievous transgre ssours, and is withal a warning of the proneness of our nature to ill for the time to come: that even than we will be as ready to do wickedly as ever before; for as there is one that will say, fancies, so there is another as ready to say faciam. Evil suggestions, evil examples, our own corrupt natures, and Satan besides will egg us forward; and therefore we must keep a diligent watch and abridge ourselves of things lawful; we must flee from the smoke, abstain from all appearance of evil 
1. Thess. 5. 22.  
Rom. 6. 12.  (as the Apostle speaks) that the body of sin reign not in us.  
2. And in the second place, it imposeth a continual keeping of the Law, so long as we live. It is for to day, to morrow, and to our lives end, and therefore our warfare against sin must be to blood and death, and before such time we are not discharged from the obligation of the Law. 
Eccl. 8. 8.   
Now for the commandments themselves.  
The end of the Law is to make a man good, and here also are some things to be noted from the order here observed.  
1. Impediments are to be removed that we may keep the Law, therefore this first Commandment runs negatively. As when the frame of a building is to be erected, if a tree be standing in the way, it must be cut down, or if the ground be not sure and dry it is not meet to 〈◊〉 an house upon: or as in a cure in Chirurgery, if the whole Body be corrupt or some member be dead, and the flesh 〈◊〉, that must first be cut away before any thing be applied to the grieved part. Ground must be fallowed before corn be sown. And so God hath provided by his Law running negatively, 
Jer. 4. 3  and that in the front of it, Non habebis, etc. false Gods must be renounced that the worship of the true God may take place.  
2. The second observation followeth, that that be done first which is first in Order. As in a building the foundation is first laid, and in natural generation the heart is first: this also is done here. First, Non habebis deos alienos coram me, thou shalt have no other Gods before me. This is the foundation of all worship, inward or outward, and therefore in the first place mentioned. We are to observe our former rules, fines mandatorum diligenter observandi sunt, we must therefore know what intent God had in giving this Commandment.  
One end of the Law as is said is to make men good. And the ultimate end or scope of this, and all other Commandments is the glory of God. The whole first 
1. Cor. 10. 13  Table refers to Godliness, Holiness, Religion: Now Religion being an action, it must needs proceed from some inward principle and so doth it; which is from the soul of man, and principally from the spirit of it, which in this regard is compared to a Treasury, out of which good men bring good, and evil men evil things. Our 
Matth. 12. 25  worship and service of God will be according to the treasury of our hearts, the spirit: if that be good our outward worship will be so too.  
We see then, that inasmuch as the spirit is the chief and principal thing in God's worship, our chief and principal care too, aught to be had for this spiritual worship. And indeed it is the scope of this first Commandment. It is said, that according to the superior end, the Commandment is to be esteemed. Quo prior finis, 〈◊〉 prior necessitas, hence it is that the first Table is to be preferred before the second; because spiritual worship required in the first, is before outward worship, prescribed in the second Commandment. So man was made the end of the Sabbath, not the Sabbath the end of man. Mark 2. 27. therefore the breach of the external part of the Sabbath must yield to the necessities of man.  
Whereas the worship of God is commonly divided into spiritual and bodily, or inward 
Addition 8.  and outward, and the one said to be commanded in the first, the other in the second Commandment; 
about the distinction of inward and outward worship.  this must not be so understood, as if they were several kinds of worship: for the same act of Religion may be both inwardly and outwardly performed; as we see in mental and vocal prayer, but they import only the different manner of performing, as either by the heart alone, which is only spiritual, or by the heart and outward man, which is the same spiritual worship performed by the body, and therefore called outward: for the outward worship of the body proceeding from the heart or spirit may be truly called spiritual, because the exterior act proceeds from the spirit, and God accepts such worship, though it be outward in respect of the act, as a worship in spirit and truth, when 
John 4.  it is accompanied with truth and sincerity of heart: and therefore as all worship and obedience is the same both inward and outward, so in some sense that commandment which requires the one, requires the other; for every precept is given to the whole man, though chiefly to the soul, and to the body as the instrument of the soul: yet in regard that worwip may be performed either by the heart alone, or by the whole man, therefore that distinction may be in some sort admitted, and so it may be said that the first commandment looks chiefly to the heart, though not excluding 〈◊〉 outward man; and that the second looks more immediately at the outward manner of performance, yet not excluding the heart.   

CHAP. V.  
In the first Commandment three things are contained. 1. We must have a God. 2. We must have the Lord for our God. 3. We must have him alone for our God. The sin opposite to the first, is profaneness: to the second, is false religion: to the third mixed religion. How our nature is 〈◊〉 to those sins. Reasons against them.  
THis first precept is primae necessitatis, and therefore first to be regarded, it was never dispensed withal, nor ever shall be. And according to the first Rule of extension, Praeceptum faciens & non faciens. It being a negative implieth an affirmative. The 
Matth. 4. 10.  negative is, Thou shalt have no other Gods. The affirmative our Saviour quoteth to the Devil out of 〈◊〉, Thou shalt worship the Lord thy God, and him only 
Deut. 6. 13.  shalt thou serve. 
10. 20.   
There are three propositions which naturally arise out of this Commandment.  

1. That a God we must have.  
2. That we must have the Lord for our God.  
3. That we must have him alone for our God.   
1. The meaning of the first is, that we should not be Gods ourselves (which was 
Gen. 3. 5.  the beginning of all mischief, Dii eritis, ye shall be Gods) in judging good and evil at our own election: but to acknowledge a superior power from whence we are to take our rules and directions, both in following good and abstaining from evil, and not to be led by our own affections. And to this superior power so instructing us, and promising to bring us to the full fruition of the chiefest good, we should submit ourselves, acknowledge him, and tie ourselves to him, which acknowledging and tying ourselves to him, is the proper act of Religion, which is therefore called 〈◊〉, a religando, as S. Augustine derlves it: this is in the first place to have a God, and a Religion, and consequently to worship him as God.  
2. The meaning of the second is to inform us, that the Gods of the Nations are but Idols no Gods, and therefore the service and worship done to them is false and Idolatrous. But 〈◊〉 our God who hath manifested himself many ways to be the true God, is the only God, and his religion true religion, and therefore we are to shake off, all worship and service to others, and 〈◊〉 ourselves wholly to him, and his service.  
3. This third teaches us, that there are no Idols nor Gods that can do as he doth, either in rewards or punishments; none can reveal or bestow eternal happiness but he, none can join with him, or help him therein; but he alone is both able and willing, and therefore he alone will have all the glory to himself, he will have none to participate with him, Gloriam meam 〈◊〉 non 〈◊〉, my glory will I not give to another. 
〈◊〉 42. 〈◊〉.   
1. Now the opposite sin to the first is called profaneness, when a man will be carried by his own affections in every thing, and do that which seemeth good in his own eyes, when he will be under no yoke or bands but break them, giving credit to nothing but what his own God (corrupt reason) 〈◊〉 him to, doing nothing but by his own direction and what his own will stands affected to.  
2. The sin contrary to the second is false worship and 〈◊〉 religion. The holy Ghost is pleased here to call it the having of other Gods, as in the Scripture he 〈◊〉 
Judas, 7.  evil by the name of strange, as a strange woman (a harlot) so, strange worship, 
Pro 7. 5.  Idolatry, strange Gods, false Gods. And this is forbidden in the second proposition. 
Psa. 81. 9   
3. The sin against the third, is that which Elias called mixed worship; halting between two opinions, mingling God's religion with others, following both God 
1 Kin. 18. 21;  and Baal, Like the Samaritans, that feared the Lord, when he sent lions among them, and yet served the Gods of the nations whence they came, they swore by the Lord, and by Miclcom. A sin that divers of the kings of Israel and Judah were taxed with. 2 Kings, 13.  
1 Now these are three things which the devil aimeth at. and hath helps in our nature to set forward and bring to effect his purpose. According to his own name Belial, he is without yoke, so would he have others to be also. His argument in the first temptation, was to have Adam cast off his yoke, and be under no director. Taste but the apple, and thou shalt be a director to thyself, and be able of thyself without any other guide to judge of good and evil. And this vain desire of licentiousness, whereby men (by corruption of nature) delight dissolutly to follow their concupiscence, and in all things to sit Judge in defining good and evil, is the high way which leads to the greatest transgression, opening the door to profaneness and Atheism.  
2. So in the second place there is a marvilous itching desire in us of change, which the Devil also nourisheth, Stolen bread, matters of secrecy, strange flesh, etc. And where once profanes 〈◊〉 he faileth not to add a curious longing to search beyond the truth, till at last he causeth them to find a lie in stead thereof, for there was never any error broached, but it sprang from a desire of innovation and a wand'ring out of the beaten path. And this he brought Solomon to, who having the knowledge of true Religion as much as any, yet not content, fell to enquiring after foreign Religions, mystries and conceits. and so fell to 〈◊〉.  
3. In the third, there is also a great desire in us to reconcile God and Mammon. And 
Math. 6. 24.  though our Saviour said it was impossible to serve both, yet are we desirous beyond measure to heap up temporal things and get eternal too, to have a Paradise here and else where; there is a desire in us to communicate ourselves to all, and to use a like freedom to good and bad, thinking that while we are in the world, the world will do us good. and when we come to heaven, God will do us good too. And this the devil misliketh not, for he runs not upon soli or 〈◊〉, for when he 
Math. 4. 9  tempted Christ with promise to give him all the kingdoms of the earth, it was not upon so strict a condition to worship him only, but to join him with God in his worship and service.  
1. Now the reasons whereby these are forbidden are these. We must confess that the nature of man hath received a great wound, insomuch as none can be partakers of true happiness by his own guidance or conduct as other creatures attain in some sort: and therefore the heathen confess with us, that there is a maim and a main defect in man's nature. But we ourselves were the cause of it, as appears by the History of the Bible, namely by dealing with the tree, in being our own choosers. And therefore this choosing of ours, this making Laws to ourselves must be left, we must leave and submit ourselves to the will and choice of a superior nature, that knoweth what is best for us.  
2. Of the second the reason is evident. that seeing a God we are to have, we ought in all reason to desire a true God. No man would willingly err, even they that bend themselves to deceive others, cannot endure to be deceived themselves. And no man desires to think that to be which is not, nor that not to be which is.  
The reason of the third is. That there be sundry things that a man cannot have, but he must have them alone, without partner or competitor. Of which number a master is one. And God is our Master, he is pleased to call himself so. And our 
Mal. 1. 6.  Saviour saith Nemo potest duobus Dominis servire, no man can serve two masters, 
Mat. 6. 24.  the service to a master must be to him alone, else not. And the prophet in the person of God faith, I will 〈◊〉 thee unto me for ever, and the Apostle, I have 
〈◊〉. 2. 9  espoused you unto one husband, that is Christ, now a husband also comes within 
2 Cor. 11. 2.  the number, and is to be had alone, and the condition of having God is like to that of a husband, one, and alone, or not at all.  
4. Another reason may be added. The joining of God with any other thing must needs be much to his dishonour and derogation; for he 〈◊〉 the most transcendent nature in the world; 〈◊〉 no inferior thing but being joined with him, doth much abase him, and he will endure no dishonour, his honour he is very jealous of, and thereof his worship must be kept pure without intermingling it with the worship of any other, for if any thing of a nobler nature be joined with some thing of a viler substance, the nobler nature is thereby adulterated and corrupted, therefore God's worship must be pure and not mixed or sophisticated.   

CHAP. VI  
In the 1. proposition of having a God, is included, 1. Knowledge of God wherein, 1. The excellency, 2. the necessity, 3. how it is attained. The contrary forbidden is, 1. Ignorance, 2. light knowledge. What we are to know of God. Impediments of knowledge to be removed. Rules of direction to be followed.  
For the 1. consideration of the proposition. S. Paul saith that an Idol is nothing & we know it, and that there is no other God but one. And therefore it may seem strange, 
1 Cor. 8. 4.  that (in respect that Idols nor ought else be Gods) he should command us to have no other Gods.  
We say, though a man take arms against his Prince, yet he is his Prince still and he hath no other, and this having, is only true in respect of the superior: yet the rebellious subject hath him not for his Prince or atleast will not have him, because he accounts him not his Prince, the like is between God and us. He is our God and his law is lex ferrea, it will hold us and have us, whether we will or no. Yet in regard we rebel against him and endeavour to exempt ourselves from his service and obedience, in breaking his laws, we have him not for our God. It is the course of the holy Ghost to use this phrase. They had Baal and Ashteroth, not that they were Gods, but that they in their accounts had them for Gods.  
2. Again (as the Philosopher) a thing is said to be had, when it is known to be had, for if a man have 〈◊〉 under his ground and knows not of it, he hath it not. Besides a man cannot be properly said to have, that, which he makes no account of, as if he have rushes or cobwebs in his house, and caring not for them, he cannot be said to have them. Therefore a man cannot be said to have that which he knoweth not of, or knowing he hath them regards them not. And so he that will be said to have God, must both know and regard him, and this is that which is meant by having a God.  
It hath been formerly said that the spritual worship and having of God was the end and scope of this commandment. The worship of the spirit is divided as 
Deut. 6. 5.  the soul. The principal parts of the soul (as God himself makes them) are two.  

1. Reason or understanding called the spirit in a strict sense, and sometimes the soul or mind.  
2. Affection or will, called the heart.   
Now as we know the parts of the mind so we must know that these parts have their order, Vires annimae sunt ordinatae, the powers of the soul are set in order, saith the Philosopher, and the order is, first to know, then to regard and love that we know, for 〈◊〉 〈◊〉, and Saint Austin saith Invisa 〈◊〉 cupere, ignota nequaquam, we may desire things we have not seen, but never those things that we have never heard of. Therefore as they say well, If two things be to be done in order whereof the second depends upon the first, if the first be taken away the second can not be fulfilled. So if we be ignorant of God, we shall never desire or Love him. and so we shall not have him at all. God must first be known, then Loved.  

1. Knowledge, lieth in the understanding part. The mind  
2. Love is in the affection. The heart.   
1. Cocerning knowledge the obect thereof is God, and he cannot be known a priori, therefore we must seek to know him a posteriori. and that must be either by his Attributes ascribed to him in his word, or by his effects and works.  
His Attributes 〈◊〉 ten, Exod. 34. 6. 7 Majesty, Truth, unchangeableness, Will, Justice, Mercy, Knowledge, Power, ubiquity, Eternity, other things are attributed to God in scripture, but they may be reduced to some of these, as love patience etc. may be referred to mercy: anger or wrath, to Justice etc.  
Of these Justice and mercy are the two principal, and concern us most, the other eight have influance upon these two parts to make them the fitter objects of our faith, fear, love, and hope, etc. To work upon our knowledge or faith, apprehending 1. God's Justice 2. his mercy and believing them both: if you add the other attributes to his Justice, 1. that he is infinite in majesty, 2. infallible in his truth, 3. without change etc. and they make his Justice more perfect, and consequently more fearful. In the second place add the same also to his mercy, that he which loveth us, is 1. A King of eternal majesty and life, 2. Infallible, 3. Unchangable, and the, rest; it makes his mercy more, and consequently far more to be beloved.  

1. Out of this faith or knowledge apprehending his Justice ariseth fear, and out of fear, humility.  
2. Out of knowledge and faith of his Mercy with the other eight attributes arise.   
2. Duties more. 1. Hope, 2. Love.  

1. The fruit of hope is 1. Invocation and prayer, for what we want, 2. thanksgiving, in acknowledging whence we have received it.  
2. Love hath its fruit or effect in obedience in conforming ourselves and our wills to God will both in doing what he requirs, and in bearing willingly whatsoever it pleaseth him to lay upon us, and this last is called patience, Obedientia crucis And in these doth the having of God wholly consist.   
We are further to understand, that the Holy Ghost in the scripture is pleased by the figure Synecdoche for shortness of speech oft times to name one of these, and in that one to comprehend the whole worship of God, as in Saint John, all the 
John. 17. 3.  worship of God is attributed to knowledge. This is life eternal to know thee the only true God, And in a nother place all to fear, fear God and keep his commandments 
Eccl. 12. 13.  for this is the whole duty of man. In a nother place to hope, Saint Paul 
Rom. 8. 24.  saith we are saved by hope. And so of the rest, under the name of one duty Synechdochically are comprehended all the other and this without injury to the rest of the duties, for they all have good dependence one of another.  
Now to these we are to add the duties of the second proposition. [That we must have the Lord for our God] that is true religion. And of the third [to have him only for our God] that is pure religion, against joining of it with other worship. And besides these out of the word [shalt] it must be perpetual, till, non erit, swallow up our, erit, which implieth the virtue perseverance throw all the Commandments. And corum facie mea before me includeth sincerity of heart, against hypocrisy, and these make up the manner of God's worship.  
In the resolution of this first commandment, the first thing is knowledge of 
1.  God which in regard of the excellency of it Saint John saith (as before) This is life eternal to know thee the only true God. 
John, 17. 3.   
In the handling of which we must follow this method.  

1. To show the excellency of the knowledge of God.  
2. The necessity of it.  
3. How it is to be attained.   
1. The first thing concerning knowledge is the excellency of it, for other knowledge without this, is but a puff, a tumour that swells naturally in them that possess it. The Apostle saith as much, knowledge 〈◊〉 up. That therefore our knowledge 
1 Cor. 8. 1.  may be right we must pluck from us our peacock's feathers, the gifts of nature, as strength, wisdom, riches, birth, etc. And not be proud or rejoice in them, but 
Jer. 9 24.  as God by the prophet speaketh. Let him that glorieth, glory in this, that he understandeth and knoweth me, 〈◊〉 totae scientia hominis magna est (saith S. Augustine) 〈◊〉, quia nihil ipse est per se, & quoniam quicquid est, ex Deo est & 〈◊〉 Deum, 
psal. 70.  〈◊〉 is the chief knowledge of man to know that of himself he is nothing, and that whatsoever he is it is of and for God. And this is the use we must make of our Knowledge.  
2. The second is the Necessity of this knowledge. It is not the excellency of this knowledge that altogether worketh upon the desires of all men, and the hearts of many are so dull and heavy that they desire not to be excellent, a mean degree of perfection contents them in it. But when we come to perceive that necessitas incumbit, there lies a necessity upon us to get it, a ferrea ratio that strong & forcible persuasion; and stricketh to the heart, for the Law is Doctrina agendorum and no action can be without moving, no motion without the will, no will without desire, and no desire without knowledge of that we desire. So that take away knowledge, and take away all, and then nothing shall be done.  
It cannot be denied but that evil men are in action, they are practical enough, but their knowledge being deprived of the true end and obejct, we must also confess, that they must needs err and fall upon false ends and ways, wand'ring in by paths and never attain to the right end; butthey walk in darkness, and so they miss of the end for which they came into the world.  
The Apostle saith that without hearing there can be no knowledge, for hearing is 
Rom. 10. 14.  called the sense of discipline, and without knowledge there's no belief, without faith there can be no love and without love there's no obedience. And therefore in as much as faith, love, and obedience are necessary, it follows that it is necessary to have knowledge, as the ground of all virtues whatsoever.  
There is in all these virtue's inchoation in this life, and a consummation in the life to come. The schoolmen call them a first and second perfection or 〈◊〉 partixm & graduum, and therefore the knowledge we attain to in this life, is but a 〈◊〉, 〈◊〉 taste of that blessed knowledge we shall have in the other. And as the Apostle makes 
Rev. 20. 5. 6.  two Resurrections, the first and the second, and saith that Blessed is he that hath his part in the first, for he shall have it also in the last. So there are two degrees of knowledge, the first is fides, faith, the second visio dei or vita aeterna the beatifical vision, and blessed is he that hath his part in the first, for he shall have his part in the second, the beatifical vision of God. And as in the second Resurrection none shall have part, but they which have part in the first, so none can have their portion in the second knowledge but they that had in the first.  
A witness without exception of this, is our Saviour. Martha troubled herself 
Luck, 10. 42,  about many things (and no doubt necessary to the honourable entertaining of 〈◊〉) yet we know that Christ said unum necessarium, there was one thing necessary, and Mary had chosen it, to sit down at Christ's feet and learn his will. So that if this be only necessary, and without it there's no getting to the end, then have we done with the first part, wherein we see the use and necessity of this knowledge.  
3. If the knowledge be so necessary, by what means shall we attain to it? In knowledge there is a teacher and a learner, we must either find it of ourselves or learn it from others. For our own abilities the Prophet hath told us long since what they 
Jer. 10. 14.  are. Every man is brutish (or a beast) in his knowledge, if he have none to direct him but his own natural parts he shall attain no more knowledge than the brute beasts. The wiseman saith that we are all vain by nature. We are vain in our imaginations saith the Apostle. And according to holy Job, we utter but vain knowledge, 
Eccl. 9 9  therefore having no hope to learn the true knowledge of ourselves, and being as 
Rom. 1. 21.  far from learning it from other natural men 〈◊〉 ourselves, we must look after another 
Job. 15.  teacher, that hath deeper knowledge than we have. And who that is we shall find 
1 Sam. 2. 3.  in the book of Samuel, Deus scientiarum Dominus, The Lord is a God of knowledge, it is he only that can teach us; and as he is able so is he willing too. Our Saviour 
Joel, 6. 45.  tells us that it is written in the Prophets, and they shall be all taught of God, for so saith the Prophet Esay, And thy Children shall be taught of the Lord. And the 
Esay. 54. 13.  kingly Prophet David gives the reason, Because that with him is the well of life, 
Jer. 31. 34.  and in his light we shall see light. Though we be naturally blind, and have no light, 
psalm. 36. 9  neither in, nor of ourselves, yet in his light we shall see light. And therefore he it is that must be our teacher, and as he must be our teacher, so we may be sure that this teacher is willing to instruct us. God's loving practice tells us that he is. He began it with Adam, and preserved it in the Patriarches, and then it beginning to decay, he continued it by tradition. After that, people being corrupted, and knowledge decaying, more and more, he wrote the Law, which being broken, he took 
Deut. 5. 7.  order for a new writing, and enjoined them to hear it, and appointed Priests and 
Neh. 8. 8.  Levites; who by interpreting it, caused the people to understand it: for (as the 
Mal. 2. 7.  text saith) they read the Law of God distinctly, and gave the sense, and caused them to understand the reading. When they failed and false interpreters came, he raised up prophets to give the true sense of the Law, and when this was not sufficient, he sent his only Son, the last and most perfect teacher or doctor of the Church, 
〈◊〉. 1. 2.  and (he ascending to the glory of his Father) gave gifts to men, as, Apostles, 
Eph. 4. 11.  Prophets, Evangelists; Pastors and Teachers, whom he promised to send, and enable 
1 Cor. 12. 〈◊〉  with gifts, for the instruction and edification of his Church, and to continue a 
Matth. 28. ult.  succession of them to the end of the world.  
Now as God is the Author of this knowledge, so he provides what is necessary for us to attain it. viz. the outward ministry of man, and the inward work of his Spirit.  
1. For the first, we have the Eunuch sitting in his Chariot, and reading a place 
Acts 8. 28.  in Esay, and being desirous to know the meaning of the place, God provides him a Minister, Philip, to expound it to him. And so, when Cornelius was continuing 
10. 30.  in fasting, from the fourth hour to the ninth, and falling to prayer, God sent Peter to him.  
2. For the second, Our Saviour hath promised on God's behalf, that God shall 
Luk. 11. 13.  give the Holy Spirit to them that ask him. So that the outward means being diligently performed on our part, we may rest assured that God will perform his part. Christ in the Gospel persuades the Pharisees, and us in them to search 
John 5. 39  the Scriptures, to come to the true knowledge of him, and so to life. That which 
1 Joh. 2. 20. 27  remaineth God will supply by the unction of his Spirit, there will be no defect on his part, provided that we look to ours. But the fear is on our part, and it appeareth by the commandment here laid upon us, that we are not willing; for a good man is a Law to himself: but we have a commandment to stir us up to knowledge.  
Now further in this, as in all the other Commandments, we are to consider two things.  

1. That which is commanded, Knowledge: of which we have now spoken.  
2. That which is forbidden, Ignorance: of which in the next place.   
The affirmative, and the negative part. In the affirmative is commanded. 1. Knowledge. 
Col 3. 16.  2. A rich measure of it, according as our vocation will permit, non solum scire, sed etiam bene scire.  
And in this negative two things are forbidden. 1. Ignorance. 2. Light superficial knowledge, for the rule in Divinity is, Peccatum non tantum est appetitus malorum, sed etiam desertio meliorum. Where fullness is commanded, not only emptiness, but scarcity is forbidden also. So not only ignorance, but a light, fleeting and superficial knowledge is forbidden.  
Ignorance, The Church of Rome is taxed to justify it, though it cannot 
1.  be found that they are Patroness of it, but only faulty in allowing small superficial knowledge in the people, yet if any man conceive, that Ignorance of God is justifiable, let this persuade him to the contrary.  

1. A sin it must needs be, else what needed a sacrifice for it?  
2. If it had been a light offence, David had been uncharitable to pray to God to pour out his indignation on them that knew not his Name.  
3. It is not only sin, but first the cause of it, and secondly the cause of punishment.   
1. It is the cause of sin, for the Prophet saith, The Lord hath a controversy with 
Hof. 4. 1.  the inhabitants of the land, for that there was no mercy, and the reason of that was, because there was no true dealing, and the reason of both was, because there was no knowledge of God, and presently after he tells them of their destruction for it. So the Apostle, after he had reckoned up the offences of the Heathen he concludes 
3.  it was because of their ignorance of God. 
Rom. 3. 17.   
2. Ignorance is the cause of punishment. 〈◊〉 Prophet faith, That the captivity 
Esay. 5. 13.  of Babylon was, because the people wanted the knowledge of God. And it is not the cause of punishment, but as it is the cause of sin. The Wise man asketh this question, Do they not err that imagine evil? there is no sin without error, therefore 
Pro. 14. 22.  the planting of knowledge would be the rooting out of evil. Non erratur, saith S. Augustine, nisi ignorantia, men err not, but for want of knowledge. Therefore to both these points S. Augustine hath a pertinent place. Quia & ipsa ignorantia in eyes qui intelligere noluerunt 〈◊〉 dubitatione peccatumest, in eyes autem qui non 
ad Six. ep. 105  potuerunt poena peccati, ergo in utrisque non est 〈◊〉 excusatio, sed justa damnatio, because ignorance itself was a sin without doubt in them that would not understand, and a punishment of sin in them that could not, therefore in both are condemned, neither justified.  
Some there be that argue out of the Acts, and excuse ignorance, alleging that 
Acts 17. 30.  place, That God winked at the times of ignorance, and so make it no sin, when it is as they call it invincible.  
Ignorance excusable is fourfold.  

1. In children before they come to years of reason and discretion.  
2. In fools those that naturally want the use of reason.  
3. In those that by sickness or disease are bereft of the use of reason.  
4. Where the means cannot be had to take it away. But this is not simply and altogether invincible, for the law of nature may teach them. He that hath the Law of God in his heart (as every one is some measure hath) if he set himself to seek God, he shall surely find him; for God hath made his mind known to them that are careful to observe the rules of Nature, habenti dabitur, to those that use the general light well, God will not be wanting in means of further knowledge.   
These may be excused, but the last, a tanto, from so much; but not a toto from all. They are not absolutely without sin. But there two other 〈◊〉 of ignorance utterly inexcusable.  
1. Affectata ignorantia, affected ignorance, when it comes to that height, Noluerunt intelligere, ut bene agerent, they would not understand to do well, and it is in them that know they are ignorant, and are unwilling to come out of it, but nectunt sibi argumenta, devise arguments to defend their ignorance. They will not know that they are workers of iniquity; this is, cum. libenter ignorent, 〈◊〉 liberius peccent, when men are wilfully ignorant, that they may sin the more freely, without 
Psalm 14. 8.  check or remorse, when men shut their eyes against the light, and reject means of knowledge, saying as they in Job, depart from us, for we desire not the knowledge of thy ways. S. Augustine saith, ubi non est dolus in inquisitione, ibi non est peccatum in inventione, where there is no deceit in enquiry, there is no sin in finding out: but many would ask his opinion, and he would answer, dolose quaesisti, dolose invenisti, thou soughtest fraudulently, and foundest accordingly, This it is in effect, when a thing is made plain to us, we will not have it plain, and so we continue in this kind of ignorance.  
2. Supina ignorantia is the second, and that is a careless and reckless ignorance, and this is the fault of these times: When a man hath ex quo discat, sed non vult discere, may learn if he will take the pains: but will not. And it is chiefly in them that either propter 〈◊〉 sciendi, or 〈◊〉 discendi, carelessness to know and slothfulness to learn, or ob verecundiam querendi, modesty in seeking after knowledge, will be ignorant still. Of one of which the whole land is for the most part guilty.  
The second thing forbidden, is a light knowledge, contrary to the Apostles rule, 
2.  according as God hath dealt to every man the measure of faith: so that not only 
Rom. 12. 3.  the whole want of faith, but the want of the measure of faith is condemned. When a thing is commended to us in measure, not only the not having it at all, but the not having the measure of it is a fault: and not only that, but it is also required 
Col. 3. 16.  that according to our years and gifts our knowledge should increase. We must 
1 Cor. 14. 20.  (according to the Apostles rule) be men in understanding and children in malice. 
Esay 28. 9  The Prophet goeth lower, Whom shall he teach knowledge, and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. This is as low as may be. Therefore as we grow in years, we must grow in knowledge, and not be ever taught and never learning. To have precept upon 
10.  precept (as he speaks in the next verse) line upon a line, here a little and there a little, not too much at once. Ever learning (as the Apostle) and never coming to 
2. Tim. 3. 7.  the knowledge of the truth. And it is that which is inveighed against in another place, 
Heb. 5. 12.  that the Hebrew Christians after much time spent in learning profited no better, but still needed to be catechised in the principles of religion.  
It was prophesied before Christ's time, that the succeeding ages should have 
Dan. 12. 3.  great knowledge, as by Daniel. They that be wise shall shine as the brightn 〈◊〉 of the firmament, and they that turn many to righteousness as the stars for ever, and by Joel, I will pour out my spirit upon all flesh. And by Esay, All thy children 
Joel 2. 28.  shall be taught of God, and great shall be the peace of thy Children. And this was 
Esay 54. 13.  foretold of the primitive Church by the same Prophet. The people that sat in 
9 2.  
11. 9  darkness have seen a great light, etc. And the earth shall be full of the knowledge of the Lord.  
S. Paul was so confident of their knowledge in his time, that he asketh a question, not by way of doubt, but of full persuasion of it, and that not in small matters, but high mysteries; Know ye not (saith he) that the Saints shall judge the 
1 Cor. 6. 2, 3.  world? And in in the next verse, Know ye not that we shall judge the Angels? 
1 Cor. 14. 34.  And we may see that the Corinthians were so forward in Religion, that the women thought themselves able to dispute and teach the weightiest points in it; so that the Apostle is forced to make a prohibition to them, not to speak in the Church, 
Acts 18. 3.  which argueth much knowledge, though too great boldness in them. In the Acts of the Apostles, we see Aquila was but a Tentmaker, yet he afterwards attained to such knowledge that he became a pillar of the Church. The Ecclesiastical story makes mention of Severus, that he was at first but of mean condition; yet, afterwards for his knowledge was chosen Bishop of a great 
Evagr.  See (Antioch.) Now if we consider these, and see how careful they were to exceed in knowledge we shall think it an odious thing to be of the number of the ignorant. And if, that which the prophet speaks of, prevail not with us, (I have written to them the great things of my Law, but they were counted 
Host 8. 12.  as a vain thing:) because we may pretend the profundity as an impediment. Yet let the tax upon the Hebrews work shame in us, that whereas we 
Heb. 5. 12.  should be passed the principles, we have not that measure of knowledge in us.  
The extent of our knowledge must reach, as to a discerning quid verum, what is true, so to a giving of reason, quare verum, why it is true. To prove that we say 
1. Thess. 5. 21  or know, as the Apostle; and as our Saviour speaks, to know our own Shepherd and 
John 10. 5.  his voice; or at least with S. Peter, to give a reason of that we hope. Yet is it not 
1. Pet. 3. 15.  fit with our Sciols, for the people to enter into dispute of controversies, of discussing great and hard questions: this is not required of them, but of Timothy, and others to whose office and place it wholly belongs; for in such things, sancta simplicitas est virtus Laicorum, holy simplicity is a virtue in Laymen: yet as it is not required or expedient they should jangle about every quiddity, so must they not be like them, that know not, nor will understand, but walk in darkness: nor such as will take upon 
Psalm 82. 5.  them to check or control their teachers, for herein they show their own ignorance: for if the foundations be out of course, that is, the teachers, how can the building stand, and as chrysostom, If darkness be upon the tops of the mountains, there must needs be missed in the valleys.  
Before we leave this virtue of knowledge, it will be needful to add a little concerning, 1. The Object of this knowledge, and 2. Such Rules as are to be observed in the use of means to attain it.  
1. The Object is God, and his Son Christ Jesus. Of God the Father we read, That no man hath ever seen him, and Moses could see but his back parts, and when 
John 17. 3.  he did see them he hid his face, and was afraid. It is sufficient then for us to know 
1. Tim. 6. 16.  him, as he is revealed to us in his word, and in his works; and because our knowledge 
Exod. 33. 23.  
3. 6.  is to be referred to his worship and obedience, therefore so much is necessary for us, as that without which we cannot worship and obey him: more particularly we are to know him in the unity of his Essence, and Trinity of person, as also what he is to us by creation, providence, redemption, and what he requires of us to be done. Therefore it is said, They shall know that I am the Lord their God, which 
Exod. 29. 46.  brought them forth of the land of Egypt, that I may dwell amongst them. And in another place God proclaims himself by his Attributes. The Lord God, merciful, and 
34. 6.  gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, etc. Besides which knowledge of God, in his nature, and attributes, 
7.  actions, and relations to us, we are to know what we are to do for him, namely, we must have the knowledge of his will, both in regard of the general duties, what all are to do, and in respect of every one of us in a particular calling, what every one of us is to do in our several ranks and callings.  
2. Now concerning the rules to be observed, if we would come to this knowledge, it is well said of the Heathen, Ponenti 〈◊〉, ponenda sunt media, means are to be appointed to him, that hath pitched upon his end.  

In the use of which means the order stands thus,  
1. Impediments must be removed.  
2. The rules of direction must be observed.   
1. The Impediments to be removed. The first is according to the Wise man's rule, 
Prov. 1. 16.  To 〈◊〉 from evil company, and to keep our feet from the paths of those, whose 
〈◊〉. 27.  feet run to evil, such as do lactare homines, entice men to evil, and therefore as he speaketh in another place, Cease to hear their instruction, that cause to err from the words of knowledge. And the Instructions that cause us to err, or the impediments in that kind that are to be removed are two fold. 1. In ourselves. 2. Without us.  

1. Within us, besides divers others, is our own reason which must be rectified, else it will much hinder us, we must not do according to that which is set down in 
Deut. 12. 8.  
Eph. 4. 17.  Deuteronomie, The doing of every man that is right in his own eyes; and as the 
2. Cor. 10. 5.  Apostle, Walking in the vanity of our own minds. And in this case we must cast 
1. Cor. 3. 18.  down our imaginations, all our strong holds, and high mountains of carnal and corrupt 
Matth. 11. 25.  reason, and bring them into captivity and obedience, as in the mystery of the 
Rom. 1. 22.  Trinity, and the other high mysteries of faith.  
2. The impediments without us are, 1. Taking religion from our father's only 
1. Pet. 1. 18.  by tradition, by inheritance as left to us by our Elders. Such things as our fathers taught us, we will do. Our rule in this must be, Scrutamini Scripturas, search the Scriptures, and receive nothing by tradition where we find it contrary to this rule. 2. It is said of Jehoshaphat, that he sought the Lord of his fathers, and walked 
2. Chro. 17. 4.  in his commandments, and not after the trade or doings of Israel. The custom or fashion of the place or times is an impediment without us which must be removed, 
Amos. 5. 13.  except it agree with our rule: for there are evil times, as the Prophet speaks, and 
12.  what fashions the people than used he shows the verse before. You shall not go haughtily, faith another, for the times are evil. And there are perilous times, as the 
Mic. 2. 3.  Apostle calls them, where evil examples and fashions by many are followed: but 
2. Tim. 3. 1.  these we must leave.   
The rules of direction in the use of means follow next in order, of which (because the means have been formerly handled) we will speak the less. And 1. for them that desire to attain to this knowledge, this is a rule. They are to have a firm persuasion that this knowledge is absolutely necessary. That it is the unum necessarium which our Saviour tells Martha of. 
Luke 10. 42.   
2. That (as Christ also said) first seek the kingdom of God, and the righteousness thereof, and all other things shall be added: so this knowledge is to be sought after 
Matth. 6. 33.  in the first place, for we have no warrant that our other studies shall be sanctified, or other knowledge prosper without this: but if we look after this first, sanctification of the other will follow.  
Vacate (according to Saint Jeromes translation) et videte quoniam ego sum Deus, saith the 〈◊〉. Be at leisure, spend some time to know that I am God, we must 
psal. 46. 10.  find a time, and that time must be our first, it may be at other times this knowledge will not be found. Saint Paul gives counsel to man and wife not to come together 
1 Cor. 7. 5.  for a time, that they may give themselves to fasting and prayer, If then we must abstain for a time from indifferent things, than a majore, from things not indifferent but evil, when we spend our time not only aliud agendo, but male agendo, as 〈◊〉 saith, not only in things impertinent but evil. The Athenians what other business 
Act. 17. 21.  soever thy had, yet they spent some time to tell or hear novelties. And it were a shame to us if we should not do more than they in a thing so necessary.  
Diligence in attaining it is also to be used, that we lose not this time. Saint Augustine gives a rule (though a favourable one) which may serve till a better come Satis reputatur quis facere, cum tantum facit pro Deo, quantum facit pro mundo, If a man spend, but as much pains for God, as he doth for the world, it is sufficient. And I wish we would do that, bestow but as much diligence in God's Laws as on the poenall Laws of a prince. For all the statutes of Omri are kept saith the Prophet, and all 
Mic. 6. 16.  the works of the house of Ahab, and ye walk in their counsels, we might attain 
Jer. 4. 22.  to some knowledge, if we would take that pains to study God's Law, which we take to do evil.  
If any of you want wisdom (saith the Apostle) let him ask of God. And Solomon 
Ja 1. 5.  the wisest among the sons of men, saith that it is a point of wisdom to 
Sap. 8. 21.  know whose gift it was, how to attain to it. and therefore in the next chapter 
10.  he makes his prayer to God for it. This prayer is also set down in the book of the 
1 Kings, 3. 7.  kings, and (which is more) the text saith, that the speech 〈◊〉 the Lord, that 
10.  Solomon had asked this thing.  
When we have attained to knowledge we must as is required in Deut. 1. bring 
Deut. 6. 6, 7, 8, 9,  it into our heart (that is past the brain) 2. we must whet or Catechise our children, for Catechising in the principles must be diligently observed, 3. We must talk of God's statutes, that is, use conference, 4. We must write them, which includes also reading, both fruitful. 5. We must bind them before our eyes, which implies meditation, 6. We must bind it about our hands (a thing unusual in these days) but yet as in physic it is a rule per brachiam fit judicium de cord, The pulse comes from the heart to the hands, so in Divinity, by the arm, practice and excercise is meant, and this is to bind it on our arms.  
It is a good way to make a conscience to practise what we know. Saint Bernard saith, Quod datur 〈◊〉, quod aperitur 〈◊〉, id exerce, practise what we have attained by prayer and industry: for the contrary, not practising what we know, brings coecitates poenales for illicitas cupiditates, The heathen man saith, that he that hath an habit of Justice, shall be able to say more of it then he that hath a perfect speculation of all the Ethics. So the meanest man that hath practised his knowledge, shall be able to say more of God and Religion, than the most learned that hath not practised. It is in divinity as in other things Exercitium signum est 〈◊〉 and so signum scientiae, practice is the sign of power, and so of knowledge.  
It is a true saying, that the best rule to judge of the Consequence is by the Antecedent, as if fear be wanting, there can be no Love, if love be away, there can be no obedience, but especially if humility be wanting, there can be no saving knowledge. Saint Augustine's prayer was, Domine noverim te, noverim me, and adds that no man knows God, that knoweth not himself. And vera scientia non facit 〈◊〉 exultantem, sed lamentantem, True knowledge puffs not up, but dejects a man, and the Heathen man could say Inter sapientes sapientior qui 〈◊〉, he is the wisest among the wise that is humblest, and he that hath a conceit of himself can never come to kowledge.  
Aristotle in his Metaphysiks saith, Scientis est ordinare, he is wise that can order his doings, prefer every thing according to order; as in divinity knowledge of God which brings life eternal, should be preferred before other knowledge which brings only temporal profit. But we do contrary, for it is a common order with us, as to prefer private profit before public, so to place temporal things before eternal, and the knowledge of the one before the knowledge of the other, which is a sign that our knowledge is not rightly ordered.  
The Apostle saith, we must not be children in knowledge, that is, carried away 
1 Cor. 14. 20.  with every false wind of doctrine, but must be rooted and grounded, that we 
Judas, 12.  may be steadfast in the truth; not clouds without water, carried away with every wind, as Saint Judas hath it, and like waves of the sea, that is, carried with the tide, here with the ebb, and there with the flood, as it is in our times.  
The last rule is, we must not hinder knowledge in others, either by authority, commandment, permission or counsel, but provoke others to it, and increase it in them as much can be. Our knowledge must be to help others, and that three ways.  

1. In teaching them that are ignorant.  
2. In satisfying them that doubt, and strengthening them that waver.  
3. In comforting the distressed and afflicted conscience.   
And thus much for knowledge, the first duty of the mind.   

CHAP. VII.  
The second Inward virtue Commanded in the first precept, is faith. Reasons for the necessity of faith. Addition 8. Concerning the evidence of faith, and Freedom of assent. The certainty of faith. Of unbeleif, Addition 9 Concerning the nature of faith. means of believing. Of Trust in God for things temporal. The trial of our trust. six signs of faith.  
THe next inward virtue of the mind, is faith. This supposes a knowledge of 
Faith  the object or things to be believed, which being propounded sufficiently, as credible, our assent thereto is called faith, which rests upon divine authority, though it see not the proper reasons to enforce assent; for seeing we cannot by mere natural reason attain sufficient knowledge of supernatural truths, but that divine revelation is needful, therefore besides natural knowledge, faith is necessary, which reecives them for this authority of the speaker. To explain this. There is in every proposition an affirmation or a denial. 1. Sometimes a man holdeth neither part, because he sees that equal reasons may be brought on both sides; and that is called doubting, 2. If we incline to one part, yet so as we fear the reasons of the other part 
Luke, 12. 29.  may be true; than it is called Opinion. As Agrippa was almost persuaded to 
Act. 26. 28.  be a Christian, 3. If we consent to one part, that is called kowledge, which goes beyond both the other, and arises from evidence and assurance of the truth.  
Knowledge is threesold.  

1. By sense.  
2. By discourse of reason.  
3. By relation of other men: and this is properly faith.   
1. Knowledge by sense is such as was that of joseph's brethren, that had seen him before they sold him into Egypt, and therefore knew him.  
2. Knowledge by discourse. Such as jacob's was, when he saw the chariots 
Gen. 45. 27.  come out of Egypt, he conceived straightway that his son was alive.  
3. That by relation of others; as Jacob knew that his son yet lived, when his sons told him so.  
1. For the first, when a thing cannot be present to the sense, then must we rely upon the third [Relation.] The Queen of Sheba did first hear of Solomon's wisdom 
1 King. 10. 1.  in her own land, before she came and heard him herself.  
2. For point of reason, there's nothing absent from that, but that which is supernatural and above our understanding; when a thing exceedeth the capacity of mere natural reason without divine illumination, as we see in Nicodemus, a great Rabbi in 
John, 3. 9  Israel. For concerning mysteries in religion, the Apostle saith out of the prophet, eye 
1 Cor 2. 9  hath not seen, or ear heard, nor hath it entered into the heart of man: that is, they 
Esa. 64. 4. 〈◊〉  exceed both the capacity of the sense and reason, and therefore we must come to the third way, which is by faith; for as Job speaks. God is great, and we know 
Job. 36. 26.  him not, neither 〈◊〉 the number of his years be 〈◊〉: therefore it must necessarily 
Esa. 7. 9  follow, Nisi credider it is non stabiliemini, as the Prophet assures us, if ye will not believe, ye shall not be established. And yet this restrains us not so far, but that after we have believed, we may search after a reason, that we may be able and ready (as the Apostle bids us) always to give an answer to every man that asketh a reason 
1 pet. 3. 15.  of the hope that is in us. For grace doth not annihilate and make nature void; faith is above, and not contrary to right reason, it is as a greater light to the less, yea religio est summa ratio, it is the quintessence of reason, or reason exalted or elevated. But we are to use reason, as the handmaid to faith, (for faith must bring the understanding of man into captivity to the obedience of Christ, as Saint Paul 
2 Cor. 10. 5.  saith) and we must expect from the holy Ghost the teaching of these things, which 
Act. 4. 31.  our nature neither can nor is able to conceive.  
Now faith differs from science thus. In science there is first an enquiry after the reasons and causes, and then the assent follows. But in faith there is first the assent, and then the understanding of that to which we have assented Auditu 〈◊〉, by the 
psal. 18. 44.  hearing follows. Assoon as they hear of me they shall obey me, saith God. It is conceptus cum assensu, because the object of our faith is not propounded with such evidence to the understanding, as to constrain us to believe, but the will holdeth the understanding prisoner, and keepeth it captive.  
Thus faith becomes a free act, an act of obedience; whereas if things were propounded with that 
Addition 9  evidence that we could not distrust, there could be 〈◊〉 place for freedom of obedience in believing: 
concerning the evidence of faith, and freedom of assent.  God hath so ordered it, that matters of faith are propounded, as sum credibilia, highly credible, such that in prudence we may safely assent unto, yet not with that evidence which necessitates assent; for then there could be no trial of obedience in believing, nor any pretence left for reward to believers, or punishment to unbelievers. See the Schoolmen generally, and master hooker's 〈◊〉. Of the certainty of saith, added to his Eccles-politic.  
With the heart man believeth, faith the Apostle, belief being an act of the understanding, it should come first a ment, but he saith there, we must cord 〈◊〉, for 
Rom. 10. 〈◊〉.  the will hath an especial act in it.  
Now the reason why it pleased God thus to order the matter in production of faith is, because if reason of itself could have attained to the things pertaining to God, little or no glory at all had come to God by it. Again, seeing matters of faith cannot be attained by reason, this shows the vanity of the wisdom of the flesh, and we may see how God doth confound and abase it. For in Religion, the ground is contrary to that in Philosophy; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to believe, is the way of Philosophy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to believe, of divinity, at which Lucian scoffed.  
For the warrant of believing or assenting before we know, something hath been said before: we will add a little more in this place. Saint Cyrill in his fifth 〈◊〉. Cyprian, chrysostom, and other of the ancient fathers prove against Philosophers, that quicksands quid fit, fide fit, whatsoever is done, is done by faith. This appears in all civil affairs wherein men go upon a civil faith, without certain knowledge of the things, and therefore much more in matters of religion, which are supernatural, may we live by faith. Thus we see the husbandman, who though he sees the weather unkindly etc. yet fits himself to till and sow his ground, and bestows his cost, though he have no demonstrative knowledge, whether he shall reap any profit or no. And so the Merchants, though their goods and ships are subject to storms, pirates etc. yet they run the hazard, and adventure upon this Civil faith, So in marriage, though some may be barren, yet they marry in hope to have children, and so in warfare, though the victory be uncertain, yet the soldier goes one to battle etc. The Schoolmen after the fathers go a subtler way to work, and hold, that 〈◊〉 〈◊〉, fide scitur, that we believe even those things we know: for by our senses and understanding we know many things, and herein they are our witnesses, which we believe, yet all confess, that these witnesses are very doubtful in many things.  
For the eye, which is the most certain and chief of all the outward senses, because it apprehendeth more differences, and apprehends its object after a more special and spiritual manner: yet they which are skilful in the Optics, reckon up 20 ways 
1 Cor. 13. 〈◊〉.  how it may be deceived, and what greatimperfections are in it. And for our reason or understanding, we see how uncertain it is in our younger years, and how we correct former errors, as we grow in years, when we are children we speak as children, 
1 Cor. 13. 12.  reason as children, and conceive as they do, but when we are men we put away childish things. Ploughman cannot reason of the formal causes of things, because they cannot see them, but tell them of labour, that they can conceive, and so in respect of a more sublime understanding they come far short. And therefore we also may be deceived in things that are above us. and therefore the third way of knowledge that is by relation is necessary.  
The certainty of faith is grounded upon the condition and quality of the relaters, and hath only two exceptions.  

1. Either against the authors, that they want skill, and are ignorant of the things they relate.  
2. Or else that they are such upon whose fidelity we cannot rely.   
Now in either of these cases if the party relating want skill and cannot relate the truth, or is not honest, and will not, his testimony is not to be taken. So then there is no more certain way then this, that whereas the knowledge of faith, and grounds of Religion are to be built upon such witnesses, as want neither skill nor fidelity, but for their skill can, and for their faithfulness will deliver the truth, we are to embrace what they deliver as certain truths.  
The Apostle saith not, I believe whom I know, but scio cuicredo, I know whom 
2 Tim. 1. 12.  I believe. We know that whom we believe is Amen, just and true. That cannot lie, 
A pox. 15. 3.  
Tit. 1. 2.  a faithful witness, it is a thing impossible for him so to do. 
Heb. 6. 18.   
And for the manner of giving his testimony. The terms in Scripture are 1. Dictum Jehovaeh, and Dixit 〈◊〉, the word of the Lord, and thus saith the Lord. And because man's stipulation and promise is more certain than his bare affirmation, 
Rom. 1. 2.  therefore God hath made promises to us, and his promises are precious, as the 
Heb. 6. 13.  Apostle saith. 3. And for our greater comfort and assurance hath confirmed his promise 
2 pet. 1. 4.  with an oath. 4. Again, because if we have a man's handwriting, we give greater 
Heb. 6. 17.  credit to that then toan oath, we have his own handwriting, written with his 
Exo. 31. 18.  own finger. 5. And for confirmation of that he hath put to his seal. 6. And lastly, 
Rom. 4. 11  (beyond which no man goeth, nor any man desireth more to strengthen a promise) 
2 Cor. 1. 22  he hath given an earnest penny, a true God's penny as we call it.  
1. Now that which may be objected against this is, that the immediate voice of God is not now amongst us, and that which we hear is from Moses, Esay, Saint Matthew Saint Paul etc. Yet this we must know, that though we hear it from them, being but men, yet did they not speak of themselves, not of their own brains, but as they were inspired by the holy Ghost. And this Saint Peter tells us, 
2 pet. 1. 21.  the Prophecy (saith he) came not in old time by the will of man: but holy men of God spoke as they were moved by the holy Ghost. For a Prince usually speaketh not to the people immediately from his own mouth, but by Edicts and proclamations published by others in his name. And as the Sceptre or mace which is delivered to them that publish those Edicts is a sign and token that they come from and for the Prince, so the Sceptre of God's extraordinary power was committed to his Prophets, Apostles etc. The Jews required no more than a sign of our Saviour, which with them was the Sceptre. And our Savionr desired no more of them then that, if 
John, 2. 18.  they would not believe him for his words, yet they should for his works. And 
10. 38.  
15. 24.  that if he had not done among them, the works which no other man did, (those were his miracles,) they mighe have been excused for their unbelief. Upon which Saint Augustine saith, that either we must grant that they were done, or else, that without miracles all the world was converted, and became Christians, which is a greater miracle than all the rest which he did, and so we must grant miracles whether we will or no. And this is our warrant that these men, the Prophets and Apostles came from God, and that God hath spoken to us by them.  
2. The next quere is, whether he is able to perform those things which he hath promised by them. To that we say with the Angel, that with God nothing 
Luc. 1. 37.  shall be impossible. The Prophet saith, His hands are not shortened, it is able to reach all 
Esa. 59 1.  things. When Moses mistrusted God's providence to feed 600000 men, saying shall 
Num. 11. 23.  all the flocks and the herds be slain, or all the fish of the sea be gathered together to suffice them? God answered, is the Lords hand waxed short? Thou shalt see whether my word shall come to pass or not.  
3. Lastly, for his Will, take a place of a Father for all, Scio pcsse, scio scire, cupere, 
〈◊〉. 3. 25.  velle, for, The Lord is good to them that trust in him, to the soul that seeketh him.  
That faith is necessary, may be thus proved, it is called the substance of things hoped for, and the evidence, ground, or demonstration of things not seen; both 
Heb. 11. 1.  which argue the necessity of it; for in totis ordinatis, (as Religion hath its order) the first part is substantia reliquorum, as the substance of a house is in the foundation, of a ship in the Stern, of a tree in the root. The Apostle compareth it to a foundation, and to a root, and he saith there is naufragium fidei, a shipwreck of faith, and 
Col. 1. 23.  so consequently it is compared to the stern of a ship. If faith then be necessary, as 
2. 7.  the root and foundation of all religion, then without it nothing can be done by a Christian, which is accepted of God, ad salutem, to salvation. If we stand, it is by 
2 Cor. 1. 24.  
5. 7.  faith. If we walk, we walk by faith, whatsoever we do, if we do it not by faith, it is 
Rom. 14. 23.  not pleasing to God, ad salutem. And it is in this respect that faith is called, Mater obedientiae, the mother of obedience, because all duties arise out of it.  
Luther hath a saying, (which is true if it be taken in a good sense) that in faith all the Law is fulfilled, before we have fulfilled any part of it in act, because it is the root from whence all Christian obedience arises, and wherein it is virtually contained; and therefore in regard of the necessity of it, it pleased God to reject all the high titles of the learned wise men of the world, as Philosophers, etc. and to entitle his flock only by the name of believers. And Euseb. Emisenus gives a good reason 
1. Cor. 1. 21.  for it: for the first word of a Christian is credo, and that which maketh him a 
1 Cor. 10. 13.  
Heb. 12. 2.  Christian; if we be not faithful, then are we no Christians. God giveth Christians 
1 Tim. 1. 15.  no other name than he gives to himself. Fidelis est Deus, God is faithful. And his 
Rom. 10. 8.  Son is called the author and finisher of our faith, and his word is called, sermo fidelis, 
Gal. 6. 10.  the word of faith, and his family, the household of saith, and prayer is called by 
James 5. 15.  
Rom. 4. 11.  Saint James, the prayer of faith. And Saint Paul calls the Sacraments, the seals of faith.  
So we see that faith leadeth us through all duties: and not only this, but that which hath been said of knowledge, may be said of faith; that it is the beginning of our blessedness. Our Saviour saith to S. Thomas, Blessed are they that have not seen, 
John 20. 29.  and yet have believed. There is an apt similitude in the Prophet to express this, I will betrothe thee to me in faithfulness, and thou shalt know the Lord. The inchoation 
Hosea 2. 20.  of marriage is in sponsalibus, when hands are given, so are our sponsalia in fide in this life, the marriage is consummate in heaven.  
It is said, Qui non crediderit condemnabitur, he that believeth not, shall be 
Mark 16. 16.  damned, nay further, (as S. John hath it) his sentence is not deferred, but it is gone 
John 3. 18.  already upon him, he is condemned already. Therefore for the necessity of it we 
Heb. 11. 6.  may conclude with the Apostle. Without faith it is impossible to please God. And the reason is, because there is no man but thinks it a disparagement not to be credited, and the greater the person, the more desirous he is to be believed. A private man would be believed upon his honesty; and a man of greater state upon his honour; the Prince upon his own word, he writes, teste meipso, to argue the sufficiency of his word, and a disgrace he accounteth it to break it, and if any of these persons should not be credited on these terms, they would think that a great discourtesy were offered to them.  
If then there be a God, he must needs expect more than a Prince, and consequently he may of greater right say, teste meipso, because he is above all Princes. Job saith, Is it fit to say to a King, Thou art wicked, or to Princes, Ye are ungodly? 
Job 34. 18.  though they be so; much less to a good Prince, and least of all to God. Now he that believeth hath set to his seal that God is true. And on the contrary, He 
John 3. 33.  that believeth not, maketh God a Liar: and there can be no greater disgrace to God, then to say, he is a Lyar. therefore S. Bernard upon that place, Impossibile est sine 
1. John 5. 10.  fide placere Deo, it is impossible to please God without faith, saith, Quomodo potest placere Deo, cui non placet Deus? how can that man please God, who is not pleased with God: and such is every one that believes him not. And thus much for the necessity of faith. Now we come to our Rules.  
1. As we have seen the affirmative, and what is commanded, so we must see the 
1.  negative, and what is forbidden: that is unbelief. It is a note of the reprobate, to be children of unbelief, whether it be by the lifting up of a man's soul, as the 
Eph. 5. 6.  Prophet calleth it, by a proud imagination and conceit of our own reason, or by 
Abak. 2. 4.  contempt, or any other kind of wretchedness, or carelessness, when we come to hold Machiavels position, Non curandum quid boni credat, sed quid faciat. And in this case they must be punished with that the Apostle tells us, God shall send them strong delusions that they should believe a lie, for rejecting the truth. Quia 
2. Thess. 2. 11.  Christum non crediderunt in nomine Patris venientem, veniet alius nomine suo, & praevalebit, eique credent, because they believed not Christ coming in the Father's Name, there shall another come in his own name, and prevail, him they shall believe: so shall it happen to those that will not cleave to the truth, they shall be given over to the untruths of this world, and in the world to come, that punishment shall befall them, as it did to the Lord, on whose hand the King leaned, that would not believe Elisba that prophesied plenty. Videbis, & non gustabis, thou shalt see it with thine eyes, but shalt not eat thereof; for when he had seen that come to pass which 
2. Keg. 7. 2.  the Prophet foretold, he was trodden to death, before he could eat or taste of that 
17.  plenty. So shall they that are incredulous see the glory of others, but not communicate of it in the life to come. S. Ambrose compareth such men to a coal covered with ashes, Infidelitas non potest claram narrationem habere, nam sicut carbo cinere suo coopertus obcaecatur: It a & high erroris tenebris circundati luce carebunt, unbelief 
In 1 Cor. c. 16  cannot have a glorious narration, for as a coal covered with ashes is obscure, so the unbelievers shall want light being covered with the darkness of their error.  
2. And as unbelief is forbidden, so is also resting in a small measure of faith. The Apostle mentioneth a full measure of faith, and if we want that, or labour not to 
Rom. 12. 3.  attain it at least, we are not of the number of the faithful, which our Saviour speaks 
Matth. 8. 10.  of; I have not sound such faith, no not in Israel; and in another place, O woman, great is thy faith. There is a great faith. And that of S. Peter's was a little faith, 
15. 28.  when for want of it he began to sink, a faith mingled with many doubts. Therefore 
14. 31.  we are to pray with him in the Gospel, Domine credo, adjuva 〈◊〉 
Mark 9 24.  meam, Lord I believe, help thou mine unbelief; and secondly, when it is settled, that 
Luk. 17. 5.  it may be brought to a good measure, we are to pray with the Apostles, Lord, increase 
Rom. 14. 5.  our faith. Our faith must be in a full measure, we must endeavour for full assurance. Interpreters think, that it is a metaphor taken from a ship under full sails.  
The holy Ghost resembles man in this life to a Champion, and therefore for his better defence advising him what weapons to furnish himself withal, puts faith instead of all weapons. As Scutum fidei, the shield of faith, a special safeguard against the 
Eph. 6. 16.  Devil and his fiery darts. And against the world, he saith, This is the victory that 
John 5. 4.  overcometh the world, even your faith. Lastly, against the flesh, he willeth us to be 
1. Thess. 5. 8.  sober and put on the breastplate of faith. And no marvel, for the Author to the Hebrews 
Heb. 11. 33.  attributeth all the great achievements of the Saints to faith. Besides we see that 
Matth. 14. 31.  S. Peter's faith made his body so light, that he walked on the sea, and sunk not: and on the other side, our Saviour's hands were restrained, so that he could work no more 
Mark 6. 5, 5.  miracles among the Jews, because of their unbelief.  
So that it appears by this, that by Gods own ordinance, he will have helps of our faith, or else he will do nothing among us: not but that he can work miracles without it, but that he hath so ordered and disposed it. And this proveth the necessity of the concurrence of our faith, with the mercy of God. If thou 〈◊〉 believe, all things 
Mark 9 23.  are possible to him that believeth. The want of faith hindered the working of the Apostles; for whereas Christ had given them power to cast out Devils, yet they could not dispossess the man's son, and ask the reason of our Saviour, he tells them it was because of their unbelief. 
Matth. 17. 19   
And this is more strange, seeing that in the case of the woman with the issue of blood, we do not find that Christ spoke a word, but her faith cured her, as if it had been against his will, she conceiving, that if she could but touch the hem of his garment she should presently be cured, and Christ not aware of it, her faith, as Origen saith, Vim 〈◊〉 Christo, got her cure by force from him. And the same Father compares faith to the Loadstone, that by a hidden quality and virtue attracteth iron to it. Neither is this to be marvelled at, for it prevaileth also even with God himself; for the Angel, when he perceived that jacob's faith was so prevalent that he would not let him go, nor he could prevail against him, told him that his name should be no more Jacob, but Israel, because he had power with 
Gen. 32. 28.  God, and men. Now if we be jacob's and prevail with God thus, we shall also prevail with men. We see that the woman of Syrophoen. gave our Saviour the foil, and 
Matth. 15. 28.  he was forced to say, O woman great is thy faith, be it unto thee even as thou wilt; for indeed faith is so wonderful a thing that it became wonderful to him to whom 
8. 10  nothing else is wonderful, Christ himself wondered at the Centurion's faith.  
To avoid error we are to know, that Divines make three kinds or degrees rather of faith. 1. General. 2. Legal. 3. Evangelical. And all these are necessary in their place and order.  

1. The general stands in believing that God is, etc. He that cometh to God must 
Hebt. 11. 6.  1. believe that God is, and 2. that he is a rewarder of them that seek him, and that he will find means to bring them to felicity. And this was the faith of Adam in paradise, and is supposed in the other two as the foundation of all Religion.  
2. The Legal stands upon the Law, and the belief of the promises and 〈◊〉 contained in it, with the punishments and the rewards thereof; Christ tells the 
John 5. 46.  Jews of a faith in the Law; If ye had believed Moses, ye would have believed me. This was peculiar to the Jews before Christ came, and is not proper for us.  
3. The Evangelical is the third, which is the belief of the Gospel, whereby we trust 
Addition 10.  and rely upon Christ for 〈◊〉 of sins and eternal life, in the way by him prescribed 
concerning the nature of faith.  in the Gospel, which is by repentance and new obedience: which way they that walk in, are said to believe in Christ, or to believe the Gospel; whereas to apply the promises 
Matth. 5. 20.  absolutely, not performing the conditions is a mere fancy, and not faith in Christ, or the 
7. 22.  Gospel: because Christ hath no where promised pardon or life, but to such as repent and 
Acts 3. 26.  lead a new life; and therefore those that resolve not seriously so to do, and, as occasion is 
John 14. 15.  offered, do not put their purposes in execution, do nothing less than believe in Christ, but turn the gospel into a doctrine of liberty. Therefore saith, S. Cyprian, Quomodo se credere in Christum dicit, qui non facit quae Christus facere praecipit, how can any say he believes in Christ, who doth not what Christ commands him. And S. Augustine de 〈◊〉 & operib. c. 23. saith, not only that a good life is inseparable from faith, but also ipsam esse bonam vitam, that faith and good life are all one. And Irenaeus before them both, Credere in Christo, est voluntatem ejus facere to believe in Christ is to do his will.   
The object of all faith is the word of God, which, as it is said, profited not the 
Hebr. 4. 2.  Jews because it was not mingled with faith, when it is was preached to them. So that there must be a mixture of faith with the word, for the word and faith continue the Spirit of God in us. Our Saviour tells his Disciples, that his coming upon earth was, fovere ignem, to cherish and keep fresh the Spirit, which is there compared to a 
Luke 12. 49.  fire. S. John the Baptist calls him the Baptizer with fire, and the Holy Ghost; and 
Matth. 3. 11.  therefore it is, that S. Paul adviseth, not to quench the Spirit: and that which nourisheth 
1 Thess. 5. 19  it is in the next verse, Despise not prophecy, which is lampas fidei, the oil 
20.  of faith. The word is the matter of this fire. If it come into a man, it is but as a lamp without oil, which flameth for a time, it is but a blaze in the Hearers, when it is not mingled with faith, it bideth but a while if this nutriment be wanting. And it is wanting in the wicked, Non quia dicitur, sed quia creditur, sicut credis ita sit 
S. Augustine  tibi. Non est semen immortal, nisi credas esse a Deo, qui est solus immortalis. And this is the necessary use of faith. Thus much for the first Rule.  
The second and third rules are of little use in this Commandment.  
The fourth rule is concerning the means to believe: about which we need not much to labour, because it is certain, that the first way whereby we come to believe, is the relation of others. The Q. of Sheba believed Solomon's wisdom upon report. And 
1. Reg. 10. 6.  the reports of Saints who reposed their whole confidence in God, may be able to persuade us, else (which cannot be) we must think that all the Patriarches and Prophets were either unwise or dishonest, and their faith in vain: but they according to their own experience, left that which they found to posterity. Thus the testimony of the Church is the first motive and inducement to belief, though not the sole or the the principal, for this is divine authority, viz. the word of God derived and conveyed unto us by the Church of God, into which our faith must be finally resolved, and ultimately terminated, upon which when our faith is grounded we may say as the Samaritans to the woman that had related to them the passages between her 
John 4. 42.  and Christ at jacob's well, Now we believe not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. And so we may say, we find by experience the truth of what we have 
Rom. 10. 17.  heard: therefore the proper and especial ground of faith is the word of God. Faith cometh by hearing, and hearing by the word of God, as the Apostle saith. And after it is preached, we must take the same course that we held in knowledge, or meditation and conference &c, to acquaint ourselves with it, after we hear or read it, as it is in Deuteronomy 6.  
But because he cannot be faithful in much, that is not so in a little; and as Christ saith, If we believe him not in earthly things, we shall come far short in the belief 
Luke 16. 10.  of heavenly; therefore the learned have distinguished faith into fidem Coelestium 
John 3. 12.  & Terrestrium, by faith of heavenly and earthly. And the latter of these is a means or way to the former. Therefore it being a way or preparation to faith, somewhat is to be said of it as a special and most effectual part of faith, and is rather to be called fiducia or confidentia then fides, confidence or trust then faith.  
It pleased God to prepare and make way to faith by the last of the two, that a man may repose himself, and rely wholly upon God: and he that can be brought to this etiam vacuo penu, when there is no hope of good, being unfurnished of all earthly means and help, will be able also to put his confidence in him for heavenly things. But when the storehouse of faith in earthly things is empty, we cannot be furnished with faith in heavenly.  
1. Now this faith or rather confidence in God is considered two ways. 1. Either he that hath it hath the means also; 2. or he that hath it is utterly without the means. Both here are enjoined. If we have them we are to use them, because it hath pleased God to ordain them as ordinary means to work with; as jacob's care 
Gen. 30. 30.  was to provide for his family. And Isaac said to his father, here is wood and fire, 
22. 7. 8  but where is the sacrifice? Abraham's answer was, Deus providebit, God will provide 
Matth. 4. 5.  the rest. If we do our parts, God will do the rest. We must not do as the Tempter would have Christ do, cast himself from the pinnacle, when there was an ordinary way to come down from it, for this were to neglect the ordinary, and seek out for extraordinary means which is not warrantable.  
2. And as we are commanded to use them, and not presume without them, so on the other side we are forbidden to trust in them, and rest upon them, whether it be in the private art we practise to sacrifice to our own nets, that is, to ascribe all to our 
Abak. 1. 16.  own skill, or in our wealth, which Job accounted as a great fault. If I have made 
Job. 31. 24, 25  gold my hope, or have said to the fine gold, Thou art my confidence. If I rejoiced because my wealth was great, or because my hand had gotten much. Or if our trust be in great men, as the Prophet, who denounceth a curse against him that trusteth 
Jer. 17. 5.  in man or maketh flesh his arm. And not only in great personages, but in 
Psalm 146. 3.  Commonwealths, and the strength of them, and their chariots and horses. Or in 
20. 7.  wisdom. Let not the wise man glory in his wisdom. Or in outward privileges. 
Jer. 9 23.  
7. 4.  Trust not in lying words, saith the Prophet, saying the Temple of the Lord, etc. Or 
Ezek. 33. 30.  as Ezekiel in ordinary coming to sermons, (as the people did to his) and so to rest, doing no good works, and reaping no fruit by them. But to use these things well, not trusting in them, which may be done. 1. By a right judgement of them. 2. By a right use of them.  

1. For the first, Moses saith, It is not bread that man liveth by only, but by the word of God, his will and decree. In nature bread should nourish, but it is withal, 
Deut. 8. 3.  if God give the staff of bread with it. His blessing gives a nutritive virtue to bread, and this is the staff. The Psalmist looked upon his bow and his sword, and yet could 
Ezek. 4. 16.  not be confident in them. I will not trust in my bow, saith he, it is not my sword that shall help me. And, except the Lord build with us, and watch with us, our building 
Psalm 44. 7.  and watching will be to no purpose. It is the Lord that must give the staff of building, 
127. 1.  watching, nourishing, etc. else all our means will be used in vain, nothing can prosper without his blessing. Every thing depends upon God, both in esse and in operari, as the Schools say, and no second cause can work without the influence of the first cause; and this must be our judgement concerning the means.  
2. The right use, is the second, and this because the means are of no force without a blessing annexed, we are to seek for some thing further that may add vigour and strength to them, which, as the Apostle saith, is thanksgiving and prayer to sanctify the means. And this thanksgiving and prayer are not to be formal. It was that 
1 Tim. 4. 4. 5.  which Job feared in his sons: for he knew by his good education of them that they omitted not thanksgiving nor prayer every day, but feared that they performed not those duties as they ought, and therefore every morning he offered burnt offerings 
Job. 1. 5.  according to the number of them.   
And in doing thus we shall make the right use of the means, and be in the number of the Saints, whose practice we shall find in scriptures to be the same. Jacob 
Gen. 32. 9  in reconciling himself to his brother, used all the means that could be, as in sending messengers before he met him, thereby to feel his affection towards him, not forgetting presents to make his way the better, and withal instructing his servants to separate his wives and children and droves in several stations, that if his brother should set upon one, the other might escape, yet for all this we see, that in the first place he giveth himself to prayer, thinking that all the means he used could be of little force, except God blessed the means, So in Exodus we find, 
Exo. 17.  that in the war with the Amalekites, all things were provided, josua made Captain, and the battle set in order, but knowing that all this was not available without God's blessing Moses went up to the top of the mount with Aaron and Hur to pray, and we see, that no longer than Moses listed up his hands, no longer did the Isralites prevail. We find in the father's two several ways whereby a man may know and certify himself whether his trust be more in the means then in God the author and giver.  

1. Quid primum in ment venit cogitandum, what first comes into a man's thoughts.  
2. Quid postremum, what last.   
1. For the first, say they, when thou goest about any thing, cometh thy wealth first into thy mind? or thy money? or thy chariot? or thy horse? or thy arm of flesh? or cometh he that hath the prerogative of all these? the first that first offereth itself to thy mind, trieth it and tieth it to itself, and all other are but secondary means. If there be first a calling to mind of God, it is probable that he is the ground of thy confidence.  
2. And secondly, what we set down in our minds as our last refuge, and this is too commonly seen to be the means. The wiseman saith. The rich man's wealth is his 
Pro. 10. 15.  strong city, which the fathers expound thus, when the Justice and goodness of his cause, when God and good men, and all else forsake him, then will that stick to him (as he conceives) and help him at a pinch, and he is persuaded that argento respondent omnia, pecuniae omnia obediunt, when we are like to them (against whom the Prophet denounceth a woe,) that devise iniquity, and work evil upon their beds, and when the morning is light they practise it, because it is in the power of their 
Mic. 2. 1.  hand. And indeed our nature is such; that as long as means prevail, so long we trust in them. But when a man in the plenty of his means can say, I will do nothing against 
2 Cor. 13. 8.  the truth, but for the truth, notwithstanding all my means, wisdom, friends, etc. I will do nothing against a good cause, if the event conduce not to the Glory of God, non est faciendum, I will not go about it, when a rich man shall be poor to do evil, and so a wise man foolish and ignorant in evil, than he hath a good warrant that flesh is not his arm, and that his trust is not in his means, 〈◊〉 God, though his means be many.  
Nay when we can trust in God, though means be wanting. The Greeks have a proverb, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  while the pot seetheth their love seetheth, and so we can be content to hold out so long as our means hold out and no longer. And this is the cause that provoketh God in his just judgement to give the means without the blessing, as also to bring many things to pass without means. For as, where the blessing of God is, there it falls out, that men's bellies are filled with God's hidden treasure, 
psal. 17. 14.  there is thriving and growing, no man can tell by what means. So where he 〈◊〉 the means, it fares with them, as with those in the Prophet, ye have sown much and bring in little, ye eat but ye have not enough, ye drink but ye are not filled with drink: ye clothe you, but ye are not warm, and he that earneth wages, 
Agg. 1. 6  earneth wages to put it into a bag with holes, whatsoever means they use, it prospers not. And the experience of this we see in king Asa, albeit Physic be the ordinary means to recover health, yet because he sought to the Physicians before 
2 Chr. 16. 12.  he sought to God for help, his physic was accursed and he pined away.  
Achitophel the Oracle of wisdom and policy, gave wise counsel, but because he looked not up to God, God did not determine to bless it, but (as the text saith) 
2 Sam. 17. 1.  defeated it, and made the Counsel of Hushai to be taken and his rejected, and we 
14.  see what became of him afterward, he seeing his counsel was not followed, saddled 
23.  his ass, went and set his house in order and hanged himself. And so the wisdom of the Egyptian Counsellors became foolish, infatuavit eos God besotted them, the Lord 
Esa. 19 11.  made them give foolish counsel. Some put their trust in chariots, and some in horses, 
Psal. 20. 7. 8.  but we will remember the Name of the Lord our God, they have stumbled and fallen, but we are risen and stand upright.  
Now as these ordinary means of clothing, food, Physic, and wisdom are many times accursed, so God to show how little he dependeth on secondary means, doth effect his purpose, sometimes without means, and sometimes contrary to means. As in the fall of the walls of Jericho upon the blast of Rams horns. So Gideon 
Jos. 6. 20.  encouraged by the exposition of a dream of a barley loof, with three-hundred men with trumpets and empty pitchers in their hands and lamps within them put all the Midianits to flight, and to run upon themselves. As also the great host of the Syrians were put to flight, none pursuing them, but a panic terror came 
Jud. 7. 13.  suddenly upon them, and a certain imagination that they heard the noise of Chariots, horses, and a great army of the Hittites and Egyptians that came to aid the Isralites.  
1. Seeing then that God gives the means when he will, and blesseth them when he will, it is our parts to trust in him, whether we have the means or no, and to be affected as King David was, though he were in the midst of ten thousand men armed 
psal. 3. 6.  and compassed round with them on every side, yet he would not be afraid, but as 
4. 9  it is in the end of the next Psalm would lay him down and sleep trusting in God's protection, and as Moses counselled the children of Israel, when the Egyptians pursued them with their chariots, though their enemies were behind them, and the red sea before them, and no way seen whereby to escape, yet to stand still and put their trust in the Lord, and they should see the power of the Lord, which they accordingly 
Exo. 14. 13.  found.  
So the Apostle describing a true pattern of faith, sets before us that of Abraham, 
Rom. 4. 18. &c  who had neither means in himself or his wife whereby to believe God's promise of a Son, she being barren by nature, and having a dead womb, and he a hundred years old past child getting by course of nature, yet he staggered not, but was strong in faith, being fully persuaded, that he which had promised was able to perform, and therefore received the blessing in the birth of Isaac.  
2. And as we are thus to trust in God, though we see no means, so must we be far from the course of the wicked, who if God once fail them, do not only despair of his help, but cast him off, and betake themselves to his enemy, and to unlawful means, and such are they, that despairing of God's assistance in their health, leave him and the lawful means, and flee to Sorcerers, a thing utterly condemned by the 
Esa. 8. 19  Prophet. We see that Saul lost both the favour of God and his kingdom for conversing 
1 Chr. 10. 13.  with a familiar spirit.  
3. Besides, there is a woe denounced against another sort of people, that 
Esa. 29. 15.  (as the prophet speaks,) seek deep to hide their counsel from the Lord, that think by their policy and deep wisdom, they can deceive God as they do men.  
4. There are others that take advantage of other men's weakness, and think that that which they get by over reaching others in bargains is their own, but the Apostle tells such, that God is an avenger of them. 
1 Thess. 4. 6.   
5. Another unlawful means is, when we see other means failus, and that a good man stands in our way, than we do as those against jeremy, let us have devises against him, and percutiamus cum lingua nostra, let us smite him with our tongue 
〈◊〉. 〈◊〉. 18.  that is, let us raise slanders against him, that none may credit his words, In this case, God will give ear to the prayer that jeremy in the subsequent verses made against such men.  
6. There is yet another sort of people that are not in the right way, and that is of those which are married. In respect of themselves these men are confident, but when 〈◊〉 comes to, semen nosturm our seed, there their confidence falls off, and it is to be feared, that many that might have been saved in the estate of single life, have fallen from God, and hazarded their own salvation, by mistrusting that God will not provide for their children, whereas God saith, Ero deus tuns et seminis tui, I will be a 
Gen. 17. 7.  God to thee, and to thy seed after thee. In this point Saint Ambrose saith, Plausibilis excusatio est liberis, sed dic mihi 〈◊〉 homo, an unquam a Deo 〈◊〉 ut pater fieres, an etiam id petiisti, da liberos ut deum amittam, da liberos ut peccem propterliberos, it is a fair excuse for children, but tell me o man didst thou ever pray to God thou mightest be a father, or didst thou make thy petition thus, give me children that I may lose God, give children that I may sin for them. I am sure, saith he, that you never said so, and yet this is the common practice. Gehazi said not to Naaman that his 〈◊〉 needed the 
2 Kin. 5. 22.  Talon, and two changes of raiment, but that there were two children of the Prophets etc. and they needed them. And Abraham himself hath, his blemish in this kind, 
Gen. 17. 18.  in that he was so careful for Ishmael. Oh that Ishmael might live in thy sight. Therefore as we are to trust in God and his means for ourselves, so are we to rely upon his providence for our children also.  
5. The fifth rule of our exposition, directs to speak of the signs of faith, it is not enough that a man can say, Credo in deum, I believe in God, we must have more particular signs of it. For as the Apostle saith, all men have not faith; 
2 Thes. 3. 2.  therefore that of Saint Peter must be added, the trial of faith is much more precious than gold. 
1 pet. 1. 7.   

1. The first sign therefore of faith, is according to Saint chrysostom, when a man is not ingeniosus ad causas, ready to pick quarrels, and to make excuses for not believing. 
Chr. Ro. 4. 19  How many causes might Abraham have found out not to believe? and that it was impossible for him to have had a son? yet we see that true faith overcame all difficulties, so that he neither excepted against the promise in respect of Saras barrenness, or his own weakness, but Credidit he believed. But among all the rest there was one exception which might have tried one that had been very faithful, and that was the long time he had been without a child before and in his younger days, and therefore there was little hope for him in his old age. And therefore he might have concluded with them in the Prophet. It is in vain to serve God, what profit 
Mal 3. 14.  is it to trust in him? I will believe no longer. But this is against that rule of Esay, Qui crediderit ne festinet, haste and impatiency are no fit companions of faith, he that will 
Esa. 28. 16.  see the event in haste, his faith is in vain. Therefore our faith must not waver, if we 
Gen. 32. 26.  see not the fruit of it speedily, but we must wrestle, as Jacob did with the Angel, and not let God go till we get a blessing from him, as was said before. We see that 
Mat. 15. 23.  the woman of Canaan weak by sex and an alien from the promise, though she received 
24.  three repulses from our Saviour, yet by not making haste she confirmed 
26.  her faith to be true, and received the reward of a true faith, by obtaining what she desired.  

2. The second sign is our freedom from worldly cares and thoughts, the ground of this is taken out of the great Scripture of faith, when we run not a madding after 
Heb. 11. 1.  worldly preferment, the scraping together of wealth, and seeking to have a portion in this life is an argument, that we are born citizens of this world, not as the Saints and Godly men that showed themselves pilgrims in this world and that they sought another country, a heavenly country, and so God was not ashamed to be called their God.  
But a more particular and special example is that there of Moses, who being in great 
Vers. 24.  possibility to be a Prince (for he should have been the only son to Pharaohs daughter) yet we see his coldness to the world, and to the preferment thereof was such, that he waved it, and chose rather to suffer affliction with his brethren, the people of God, then to enjoy the pleasures of sin for a time, for so he accounted the preferment of the world.   
3. The third sign is taken out of the 11. to the Hebrews, from the definition of 
Heb. 12.  faith which is there called Hypostasis or a substance, (and thereupon the faithful are called Hypostatici) now we know that a thing which hath substance is able to receive a great weight without shrinking or crushing. And such are the Saints of God. David 
psal. 46. 2.  was hypostaticus, he would not fear though the earth be moved, and the hills carried into 
3.  the midst of the sea, though the waters thereof rage and swell, and though the 
11.  mountains shake at the tempest of the same, yet the Lord of hosts is with us, the 
Psal 112. 6. 7. 8.  God of Jacob is our refuge, as he concludeth that psalm. And in another psalm he showeth the true 〈◊〉 of a true believer, he shall never be moved, he will not be afraid, and his heart is established. But the condition of him that wanteth faith is otherwise. If there come but a gale of wind, Saint Peter sinks, when holy Job on the other 
Mat. 14. 30.  side in the fullness of this substance of faith can say, Etiamsi occiderit tamen sperabo in 
Job, 13. 15.  illum, Though he kill me yet I will put my trust in him. Though God should punish him in his wrath, yet he would not leave his hold.  
4. The fourth sign of a true faith is to establish the Law, as the Apostle speaks, 
Rom. 3. 31.  and it is a plain sign and demonstration of an ill faith to make void the Law, it must 
〈◊〉. 2. 26.  be a working faith, if not, it is but like putridum 〈◊〉, a body without the spirit, 
Rome 10. 10.  dead, for as Saint Paul saith, with the heart a man believeth unto righteousness. The heart must kindle it, from the heart, saith the wiseman, come the issues and springs of 
pro. 4. 23.  life, and all the actions and operations of a man, and if no action, there can be no true faith.   
If the heart be once possessed with this belief, then, as the Apostle speaketh, I believed, therefore have I spoken, than it will come into the tongue, and not only 
2 Cor. 4. 13.  so, but, as the Psalmist, All our bones will speak, every member will make profession 
psal. 35. 10.  of it, for as it is said before, according to the Physicians rule, Judicium a cord fit per brachium, the heart makes the pulse beat, and that not by little and little, or in a long 
Mat. 17 18  time, but presently, and so is faith when it is in the heart, it hath its effects presently, eadem hora sanatus, he that believed was healed the same hour.  
The prophet saith, who hath heard such a thing? who hath seen such things? shall 
Esa. 66. 8.  the earth be made to bring forth in a day or shall a nation be born at once? for assoon as Zion traveled she brought forth her children. The Prophet wonders at it, yet it is a sign of true faith. Therefore what is their faith, that is not seen till they die? 〈◊〉 then they must trust in God whether they will or no, all their life they will not, at their death there's no remedy. But it is not said, that the just shall die, but live by his 
Abak. 2. 4.  faith. And I shall not pray with Balaam, let my soul die the death of the righteous, 
Num. 23. 10.  but let my soul live the life of the righteous.  
6. The sixth rule for exposition teaches us; that we 〈◊〉 seek to strengthen the faith of others. Saint Paul, though strong in faith, yet desires to be strengthened and 
Rom. 1. 12.  〈◊〉 by the faith of the Romans. And the contrary (which is seducing others) is not only forbidden, but a punishment is also laid upon seducers. As we may see 
Deu. 13. 6. etc.  in Deut. where we are commanded not to consent to such, and not only so, but to be the first actors in his punishment. And thus if we labour to grow in faith ourselves and to confirm others, then, as Saint Peter saith, we shall receive the end of our faith, 
1 pet. 1. 9  
Mat. 8. 13.  even the salvation of our souls, and have this answer, Vade & secundum fidem tibi erit, as thou hast believed, so be it done unto thee. This will be God's answer to us, and merces fidei est visio dei, the reward of faith is the vision of God, for in in rebus supra naturam idem est habere & videre, in supernatural things its all one to have and to see. We shall enjoy it Credendo quod non vidimus, videbimus quod credimus, by believing that we have not seen, we shall see that we have believed. And thus much for the duties of the mind. Now for the duties of the heart.   

CHAP. VIII.  
The third inward virtue is fear of God. Addition 11. of the seat of faith. Reason's why God should be feared. Of 〈◊〉 and servile fear. how fear and love may stand' together. The sins 〈◊〉 1. want of fear. 2. worldly fear. motives to fear taken from God's judgements. The signs of fear.  
WE have seen out of the Apostle that saith must be in the heart, and the heart must believe, else there can be no righteousness, there must be a mutual affection of the mind and 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.  
Faith in regard of the actus elicitus (assent) is an act of the mind: but in respect 
Addition 11 of the seat of faith.  of the actus imperati (as the Schools speak) which flow from assent, and belief, as love, fear, obedience, etc. So it is in the heart, and whole man, so that the duty of a Christian may be called the work of faith, because it is commanded and produced by faith, though belief be the formal and only proper immediate act of it.  
Now the heart is the seat of the affections, and the affections are about such objects as are partly agreeable to our nature, and such as we wish for and embrace, and partly such as we desire not, but turn from. Of the former sort are love, hope, joy, and of the other are fear, grief, hate. And God hath 〈◊〉 both of them to a double use, as those of the second sort to restrain us from evil, or after we have committed evil to torment and punish us. So of the former, either they are provocations to good, or after we have done well to cherish and comfort us for so doing.  
It is the work and office of faith to stir up these 〈◊〉 in us, the first of which is fear towards God; and the reason is, because the word of God being the object of faith, whether we take it in whole, or in gross, the five books of Moses, or the four Gospels, in all we find punishments 〈◊〉 to such as should transgress, which threatenings being 〈◊〉 by faith, must needs work fear to 〈◊〉, and so they restrain from sin, or fear of the punishment in those that have offended, and so they stir up to repentance: for in the very beginning we see, faith had a word of threatening to apprehend. In what day soever Adam should eat of the fruit of the tree he 
Gen. 2. 17.  should die, and this was before the promise, that The seed of the woman should bruise the serpent head. Now faith apprehended God's justice, which with his 
3. 15.  other attributes made it seem more fearful, and the conscience telling that an offence was committed by eating, fear must needs arise out of the consideration of it.  
And this is it which was remembered before in our Saviour's speech to the Jews. 
John 5. 56.  If ye had believed Moses, ye would also have believed me. First Moses was to be believed, than Christ, first the Law, than the Gospel.  
The first is a faith in God's justice. There is a manifest example of this in the Ninevites, 
Jonah 3. 5.  Crediderunt Deo, & timuerunt, they believed God and feared; which is Moses fear, a faith in God's justice.  
Among many motives to fear given by writers, the chief is 〈◊〉 legis, the knowledge of the Law, and this works contritionem, a grinding to powder by fear of that which the Law brings into their hearts. And of this the Psalmist speaks, telling us 
psal. 119. 120  what is the true object of fear, My flesh trembleth for fear of thee, and I am afraid of thy judgements. This is the effect of faith upon the knowledge of God's Justice.  
The reason why it pleased God to set justice and fear in the first place is, because before any thing can be effected, the impediment, and that which hindereth must be taken away. We cannot possess God, and the reason is, because as the Prophet tells 
Esay 59 2.  us, there is a separation between him and us, our sins do separate between God and 
Eph. 2. 14.  us: a partition wall, as the Apostle calls it. Now seeing there is a necessity to have God, and that this partition wall keeps us asunder, in the first place we must not build this wall higher, but we must cease to build sin upon sin, and look for Christ to beat down that which is already built. That which causeth us to cease from sin is the fear of God, Expulsor peccati timor Domini, saith the Wise man, we must not say, shall 
prov. 8. 13.  we continue in sin that grace may abound? God forbid, saith the Apostle. And 
Rom. 〈◊〉. 1.  this is the reason why God commandeth fear, because it maketh us to leave sin.  
Besides fear there are two other affections which cause men to live well, though it pleased God here to make choice of fear: as 1. Shame. 2. Pain and grief. Make 
psalm 83. 16.  
Esay 28. 19  their faces ashamed, O Lord (saith the Psalmist) that they may seek thy Name: and for the other, Vexatio dat intellectum, affliction brings understanding. If a man smart for any thing, experience will give him understanding. But we see that in the multitude of offenders there is no place for shame, and for pain we have terrenas consolatiunculas, poor worldly comforts, at least if not to drive it away, yet to season it, and therefore God foresaw that neither of these would strike so deep as fear. But fear (which it pleaseth God to set before us, and to require at our hands) is that affection which toucheth us nearest, and when other fail, fails not. Examples we have of it in offenders. 
Gen. 3. 10.  Adam being naked, and clothed only with fig-leaves, might have been ashamed, yet he walked up and down Paradise confidently, and his humbling came not till 
Acts 24. 25.  he heard the voice of the Lord, and then he was afraid. Felix was a corrupt governor, and made no conscience of it, yet hearing Saint Paul discourse of Justice, and Temperance, and especially of God's Judgements, he fell into a trembling.  
And this affection is not only in men, but predominant in beasts also, and in those 
Num. 22. 23. etc.  beasts which are most stupid and brutish. 〈◊〉 ass fearing the angel of the Lord, notwithstanding all his Masters beating fell down flat, and would not stir a foot to 
James 2. 19  run into danger. Nay, further the Devils which fear nothing else, yet in respect of God, S. James tells us, Demons credunt & contremiscunt, the Devils believe and tremble. And therefore this must needs be a prevalent means; and that man is far gone, and in a fearful case that feareth not.  
But it may be objected. That since God speaketh so much of love, why should we not be brought to obedience by love rather than by fear?  
It cannot be denied, but that were a more acceptable way, but our case is so, that love will not prevail with us, for he that loveth a good thing must have knowledge of it, and that comes by a taste of it. Now if his 〈◊〉 be corrupt, as theirs is that are feavorish, nothing can please him, but that which pleaseth the corrupt taste, wholesome things are distasteful to him, yet (though they love not those things that are good for their disease) this reason will prevail against their liking, that if they take it not, their fit will be sharper, or their life shorter: so fear in them worketh more than love. And so is it with men, whose first taste in spiritualibus is corrupted. If love could cause us to taste spiritual joys, fear were super fluous. But vain delights in earthly pleasures, ease and evil company have so cloyed and corrupted our tastes, that we are not able to desire that which is truly to be desired, and that which is hurtful to us we desire. And therefore there is nothing can alter our taste, but that if we continue in taking those earthly pleasures, and not take that which is spiritual, our fits will be sharper, and our life shorter: this fear is necessary to be set before us.  
To this may be added; that to this love we are brought by fear, for Odium peccandi, the hate of sin cometh from fear, for fear causeth us to abstain from sin, this abstinence bringeth a good life, and that, a good conscience, being possessed with that, we shall be without fear, and have peace of conscience, which breedeth love to God and godliness. A timore bona vita, a bona vita bona conscientia, a bona conscientia amor. And love and fear in this respect are compared by Saint Augustine to a needle and thread, the needle tarrieth not, but bringeth the thread after it; first we must fear, and that will bring love after it. Discat timere, qui non vult timere; discat ad tempus esse solicitus, qui vult esse semper securus, let him learn to fear that would not fear; let him be solicitous for a time, that will be secure for ever. So we see that the use of fear is to restrain us from evil, and to procure love in us.  
The Common definition of fear is, Expectatio mati, the expectation of evil, upon which may arise a doubt to them that are not well versed in Divinity. How a man may be said to fear God, seeing there is no evil in him, for he being wholly goodness itself, and the fountain of all goodness, therefore should not be said to be feared. But it is soon resolved. For God is not to be feared as he is God and goodness, and no evil in him, but ab effectis in respect of his Judgements, the effects of his Justice, they are first to be feared, and God secondarily.  
The 〈◊〉 why the effects of his justice are to be feared, are because in God's judgements concur all the causes and motives that can by any means move fear, his judgement is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, malum formidabile, an object altogether fearful.  
And it is in a three fold respect, for it is,  

1. Futurum, to come.  
2. Propinquum, near.  
3. Vires excedens, exceeding our strength.   

1. An evil past is not the object of fear, but an evil to come, and the greater it is ' 
Matth. 24. 6.  the greater the fear is, and therefore after our Saviour had reckoned up to his Disciples, many calamities that should happen, he addeth, but the end is not yet, the greatest is behind, though we suffer many things in this world, yet there shall somewhat befall us after, worse than those.  
2. It is propinquum, because the armies of God are ever round about us, wheresoever we are, God is present, and in the midst of his host, and all things are naked and open unto the eyes of him with whom we have to do. And therefore if we do 
Heb. 4. 13.  ill, he is ready and 〈◊〉 to see it, and his armies ready to execute vengeance upon them that do evil. 
Psalm 149. 7.   
3. It is vires excedens. It must be a great matter of difficulty that must exceed our power and strength, but this doth; and such a thing takes a deep impression, it terrifies us, when we can make no resistance. And this the Psalmist by a question makes to appear plainly. If thou, O Lord, shouldest be extreme to mark what is done 
Psalm 130. 3.  amiss, who may abide it? that is, none can. And therefore S. Paul saith, Do we 
1 Gor. 10. 22.  provoke the Lord to jealousy, are we stronger than he? No; our strength to him 
Job 13. 25.  is but as stubble, not as the strength of stones, nor is our flesh of brass, as Job speaketh. 
6. 12.  This makes it malum arduum, hard and difficult, which is aggravated by these four degrees.   
1. First, it is a punishment malum poenae, and there is a bar erected, and an indictment framed. We must all appear (as the Apostle tells us) before the judgement 〈◊〉 
2 Cor. 5. 20.  of 〈◊〉, etc.  
2. This punishment will be fearful and strange, insolitum, without example; fiery 
Heb. 10. 27.  indignation, Horrendum est incidere in manus Dei viventis, it is a fearful thing to fall 
31.  into the hands of the living God.  
3. It will be malum subitum & repentinum, sudden and unexpected, sudden destruction, as travail upon a woman with child, especially upon such as harden themselves. 
1 Thess. 5. 3.  He that being often reproved hardeneth his neck, shall suddenly be destroyed, 
prov. 29. 1.  and that without remedy; which is the last. No redemption till the utmost farthing 
Matth. 5. 26.  be paid, that is never after this life; for as God shows the uttermost of his 〈◊〉 in providing rewards for his 〈◊〉; so he will show his infinite power in punishments for those that will not fear. Besides all this we say in Philosophy, Timetur is qui malum potest infligere, he is to be feared that can bring evil upon us. Now that God is able, appears by three things considerable in a party to be feared.  

1. The first is authority. Though a child be a King, or a woman bear rule over 〈◊〉, 
Mal. 1. 6.  who in respect of themselves are but weak, yet in regard of their authority, they become 
Zach. 14. 9  terrible to us. And the Lord is king over all the earth, let all the earth therefore 
psalm 23. 8.  
prov. 16. 14.  fear him, saith the 〈◊〉. And why? An earthly king's wrath is as 〈◊〉 
19 12.  of death, and as the roaring of a lion, than what is the wrath of the King of kings? And besides, by best right he may challenge this fear, for being King of kings his authority is highest and above all others. And he is not only a king, but such a king, as to whom all the celestial powers and principalities lay down their crowns, and fall on their faces before him. And therefore it was the song of them that overcame 
Rev. 15. 4.  the beast, Who shall not fear thee, O Lord, and glorify thy Name?  
2 The second is power. A man if he have a mighty adversary, though he have no authority, yet he is to be feared. Might is to be feared; and therefore we are counselled to be at peace and have good correspondence, and in no case to strive with a mighty 
Ecclus. 8. 1.  man. If the mighty men upon earth are to be feared, how much more the mighty God, whose power as it exceedeth all other powers, so it hath compelled them that were mighty on earth to fear him. Nabuchadnezzar when he perceived the power of 
Dan. 3. 24.  God working beyond the course of nature, that three men should walk in a fiery furnace without hurt either to their bodies or garments, was so terrified and astonished, that he repealed his former decree and published another, and that a sharp one against them that should 〈◊〉 God's Name. The like did Darius upon the supernatural 
Dan. 6.  and powerful preservation of Daniel in the Lion's den. And so we read that the people were astonished at the mighty works of our Saviour. Power breeds terror then.  
3. The last is his omniscience. No sin that we commit but he takes notice of them. 
psalm 69. 5.  My sins (saith king David) are not hid from thee. When Moses saw no man by, 
Exod. 2. 12.  he was bold to kill the Egyptian. But when he perceived that some were privy to it, he feared and said, surely this thing is known. There is no creature but is manifest in 
14.  his sight; for all things are naked, and open before him. In respect therefore that he 
Heb. 4. 13.  knoweth our transgressions, our fear is to be fixed on him. And this putteth a difference between the fear of God and the fear of man, which they call malum diuturnitatis custodem, an ill keeper of continuance, for the fear of God is bonus diuturnitatis custos, a good keeper of it.   
And now according to the first rule for exposition of the Decalogue, we are to 
1.  see in this what is commanded, and what forbidden. 1. Here are commanded both the fears, servile and filial.  
1. The first the Schoolmen call timorem servorum, servile fear, such fear as servants show to Masters, a fear of punishment, and this is a good fear though it be ignorantly condemned by some. True it is, that the Apostle saith, that the sons of God have not received the spirit of bondage to fear; but the spirit of adoption 
Rom. 8. 15.  whereby they cry, Abba Father: the spirit of bondage is inferior to the spirit of adoption; yet that spirit is better than the spirit of Belial, or that of slumber, of 
Esay. 29. 10.  which the Prophet speaks, whereby men's eyes are closed.  
It is a maxim, that actio perfecta non recipitur, nisi imperfecte primo, there is no perfect action, but at first it is imperfect, and is perfected by degrees. It is a good thing to be a son; yet it is better to be a servant, a doorkeeper in the house of God, 
Psalm 84. 11.  then to dwell in the tents of ungodliness; better to be a hired servant than a prodigal son. It is good to be in Canaan in the land of promise, but (in the mean time) 
Luk. 15. 19  it is better, to be in the wilderness then in Egypt. So fear and spare not, fac (saith S. Augustine) si nondum potes amore justitiae, at timore poenae, do it, if not for love of goodness, yet for fear of punishment; and his ground is out of a place in Deuteronomie cap. 5. Nothing brought the Jews to the love of God, but the terror 
Dent. 5. 29.  they conceived out of the strange sights before them, yet God wisheth that they might have such a heart in them always, that they would fear him: yet this was but a servile fear, procured by the strange sights at the delivery of the Law.  
2. The second they call timorem filiorum, filial fear. This they illustrate by an example from the son of a poor man, that hath a reverend fear not to offend his father, though he be assured that he can do him neither good nor hurt. And these two fears are distinct and different. The first ariseth from the fear of punishment, and this from love, and may be called reverence. This is the fear, which the Psalmist calleth clean, and endureth for ever, and thus we perfect, or work out our salvation with 
Psalm 19 9  
Phil. 2. 12.  fear and trembling.  
The reason why, though we may and aught to obey God out of love, yet it hath pleased him to command fear, is threefold.  
1. To overthrow the vain speculation of some erroneous people, that dream of an absolute perfection in this life. The Wise man saith, Beatus qui semper pavit, happy 
Prov. 28. 14.  is the man that feareth always. And either there is no perfection in this life, or else fear is superfluous, he that cannot fall, need not fear. But because in this life there be degrees of perfection, and though we have obtained perfection of parts, that is, all virtues and graces required in a Christian; yet there are several degrees of perfection, wherein we must still be growing; for a child, though it have all the parts of a perfect man, yet it hath them not in that degree of perfection, which one of years hath attained to; therefore this fear is always necessary. None stands so fast, but he may fall, and therefore must always fear.  
2. Inasmuch as the children of God often feel in themselves a feebleness in faith, a doubt in hope, coldness in prayers, slowness in repentance, and a debility in all other pious duties, in some more, in others less, according to the measure of the Spirit communicated to them, as it was in King David; therefore fear is necessary to recover themselves, and he that looseth it not, his heart shall never be hardened, nor fall into mischief, as the Wise man intimates, in the place before cited. Fear is a good preservative for the heart; though all other duties fail, yet if fear continue, we shall never need to despair.  
Saint Bernard saith, I know it for a truth, that for the keeping, continuing, and 〈◊〉 of the virtues and duties, which God hath commanded, there is nothing more profitable and available than fear; when the grace of God is with us, and when it is departed, so that there's nothing left but fear; yet this fear will never leave us, or let us rest, till we have made ourselves fit to receive it again, si deficit timor, deficis et tu, if fear decay, thou decayest with it etc. when we have recovered the grace that was lost, fear will preserve it; for fear of a relapse will make us more circumspect. Saint Jerome calls it Custodem omnium virtutum.  
3. Because the excellent duty of love, the effect of fear, might not fail and grow. carls, In the Canticles the Spouse fell asleep with her beloved in her arms, & when she awoke her beloved was gone, in her bed she sought him, but found him not, so that if there be not a mixture of fear with love it will grow secure, and fall a sleep, and lose her beloved. Therefore that we may be sure to keep our love awake, when we think we have Christ in our arms, there must be a mixture of fear with it. So for these three reasons fear is necessary even for them that think themselves in a perfect estate. And withal Solomon tells us, the fear of the Lord is the beginning of 
Cant. 3. 1.  wisdom, so did his father before him And the same Solomon concludes his book of 
pro. 1. 7.  the preacher, with fear God and keep his Commandments, for this is the end of all, 
psal. 111. 10.  
Eccles. 12. 13.  and the whole duty of man, And in another place he saith, it is fons vitae, The fear 
pro. 14. 27.  of the Lord is the fountain of life, to avoid the snares of death. As faith is the beginning of Christian religion, as the first principles are in every science in ordine credendorum, so is fear the first work or first beginning, in ordine agendorum, of things to be done: and as timor servilis, servile fear is the first work, so timor castus, a reverend and filial fear is the last work and conclusion of all things.  
Now we have seen what is Commanded, we are to see what is forbidden.  
That is first want of fear, the effect whereof is hardness of heart; which is of two sorts, the first being a degree or way to the second.  
1. The first ariseth from the prosperity or present impunity of the wicked, which draweth with it an erroneous persuasion of our own freedom from danger. Because 
Eccles. 8. 11.  sentence (saith the Preacher) against an evil work is not executed speedily, 
psal. 36. 1.  
Gen. 20. 11.  therefore the heart of the sons of men is fully set in them to do evil. They harden 
psal. 50. 21.  their hearts; because wicked men escape punishment, and conclude with him in the 
Rom. 2. 4.  Psalmist, that God is like themselves, and thus the want of fear opens a way to all 
pro. 29. 1.  wickedness, whereas they ought to have reasoned, as the Apostle doth, that God deferreth his punishment, that we should not defer our repentance, and that he that hardeneth his neck being rebuked, shall suddenly be destroyed, and that without remedy, as the Wise man saith.  
2. The second is the absolute want of fear. There aught to be ever a proportion, between the object and the power apprehending. The Psalmist saith, who regardeth 
psal. 90. 11.  death the power of thy wrath, for thereafter as a man feareth, so is thy displeasure. Our fear should be proportionable to God's wrath. But though we cannot fear in that proportion, etiamsi conteremur ad palverem, though we should grind ourselves to powder, though we should tremble till one bone fall from another; yet some measure of fear ought to be in us, at least our fear ought to go beyond the precepts of men; not be like those whose fear towards God was taught merely by the precepts of men, Esay. 29 13. Math. 15. 2. if we fear only when man's law punishes, our fear comes short; the trial is, if we make the like conscience of those things to which man's law reacheth not, as of those which are forbidden both by the laws of God and man, other wise we are void of fear.  
Now as the want of fear is forbidden, so on the other side to fear that we should not is also prohibited. The Psalmist among other notes of the wicked sets this down for one, they were afraid where no fear was. And S. John saith, that the fearful, 
psal. 53. 6.  (that for fear have transgressed) shall have their part in the lake which burneth with 
Apoc. 21. 8.  fire and brimstone. And our saviour bids us not to fear them that can only 
Luc 12. 4.  
Exod. 1. 7  kill the body. Pharaoh was afraid the Isralites should grow into a greater number 
22.  than the Egyptians, and therefore made Edicts to kill the male children of the Isralites. So Jeroboam fearing that the hearts of the people would return to Rehoboam 
1 Kin. 12. 27.  their true Lord, if they should go up to Jerusalem to offer sacrifice, and therefore set up two Golden calves, and brought the people to Idolatry. Herod was afraid that he should lose his kingdom, and therefore commanded to kill all the male children 
Mat. 2. 10.  in Bethlehem and the coasts round about, from two years old and under. And the Jews were afraid, that if they suffered Christ to proceed in his doctrine and miracles, all would believe on him, and the Romans would come and take away 
John 11. 47.  their kingdom, and therefore they conspired to put him to death. The Wise man saith, Quod timet impius id accidet ei, that which the wicked feareth shall 
pro. 10. 24.  come upon him. And so it happened in the four examples mentioned. The Romans dispossessed the Jews of their kingdom. Herod miss of his purpose, and lost his kingdom. Jeroboams issue was rejected in the next generation. And the Israelites increased and prevailed against Pharaoh and the Egyptians.  
Seeing then that this duty of fear is so necessary, and that the Prophet in the 
Esa. 66. 2.  person of God tells us, that to him will he look that trembleth at his words, it stands us upon to keep this fear ever in our hearts. And the best motives to induce us, is to take to us the consideration of God's judgements, and to consider with the Apostle, How fearful a thing it is to fall into the hands of the living God, for if he shall be 
Heb. 10. 31  extreme to mark what is done amiss, no man shall abide his wrath. 
psal. 130. 3.   
1. And the first is the consideration of the examples of the judgements of God in former ages, left upon record in holy Scriptures. Of which the Apostle saith That all these 
1 Cor. 10. 11.  things (meaning the judgements spoken of him in the former verses of the chapter) happened unto them, for ensamples, and are written for our admonition. They should be our monitors, Quot habebis jndicis Dei historias in 〈◊〉, tot habes conciones, The histories of God judgements in the scared Scripture, are as so many sermons to us, to move us to the fear of God. As when we see his justice upon his Angels, upon man in Paradise, upon his whole posterity in the deluge, upon the five Cities, upon the Egyptians, upon his chosen people the Jews, upon his own Church Jerusalem, and last of all upon his own, and dearly beloved Son, in proceeding against him, in the fullness of bitterness at his passion: insomuch as one of the fathers saith upon it, O magna amaritudo peccati qui tantam amaritudinem peperit, Oh the great bitterness of sin that brought forth so great bitterness. Can we read and hear these things and not fear and tremble.  
2. And as the judgements of former ages are to be considered, so those which are more near ourselves, especially these three.  

1. Mala inherentia, those crosses that it pleaseth God to let us feel in some measure, as sickness, poverty, afflictions by bad children, and the like.  
2. Mala impendentia, those crosses which we do not feel at the present, but hang over, our heads, and which we have cause to fear may daily fall upon us, as pestilence sword etc.  
3. Malum excubans prae foribus, as they call it the horror of a guilty conscience, which is always ready to accuse and terrify us, in which regard God told Cain, that sin 
Gen. 4.  lieth at the door, though conscience seem to sleep, yet it lies like a mastive at the door which when the conscience shallbe awakened will be ready to fly in our faces.   
3. Besides these, we should consider those tria novissima, as they are called, those three last things, death, judgement, and hell torments, first the terror of death which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher called it the terrible of terribles, this would make us to number our days, and laubor to spend our time well, therefore Moses prayed, that God would teach men to number their days, that they might apply their hearts to wisdom. 
psal. 90. 12.   
2. Terror Judicii, the terror of God's jndgement after death, and what account we are able to give, when as the Apostle speak, We shall appear before the judgement seat of God, which judgement seat cannot but be terrible. 
2 Cor. 5. 10.   

1. If we consider the Authority of the Judge from whose sentence there lies no appeal, it is sententia definitiva, a definitive sentence.  
2. In regard of his wisdom and knowledge of all our offences. Omnia nuda, all 
Heb. 4 13.  things are naked in his sight, neither will he leave any of our acts indiscussed. 
Am. 8. 12.  I know your manifold transgressions, saith God. And he judgeth not as 
1 Sam. 16. 7.  
1 Chr. 28. 9  man, for man looketh on the outward appearance, but God looketh on the heart. He searcheth all hearts, and understandeth all the imaginations of the thoughts.  
3. In respect of his omnipotency. He is God of all power and might, power belongs to him, saith the Psalmist. If he whet his glittering sword and his hand take 
psal. 62. 11.  
Deut. 32. 41.  hold on judgement, he will render vengeance to his enemies. At his reproof all the 
Job. 26. 13.  pillars of the earth tremble saith Job.  
4. In regard of his justice. He hateth all workers of iniquity, there's no corrupting 
psal. 5. 5.  of this judge. Riches profit not in the day of wrath, but he will do that which 
pro. 11. 4.  is just, he will reward every man according to his works. 
Mat. 16. 27.   
5. In consideration of the fearful signs which will go before this judgement, 
Joel 2. 1.  which will be so strange and terrible, that as the Prophet speaks, All the inhabitants 
Mar. 13.  of the world shall tremble, when the day of the Lord shall come. Our Saviour describes 
Luk. 21.  them in the Gospel. And Saint Gregory saith ultima tribulatio multis tribulationibus pervenitur, et per crebra mala quae perveniunt, judicantur mala perpeta quae sequantur, there are many tribulations which precede the last, and by those foregoing we may conceive of them which are to come.  
6. Lastly. in regard of the accsers, God himself and Christ will be both Judge 
Jer. 29. 23.  and witness, I will be a swift witness saith God. The Angels, Devils, our own 
Mat. 3. 5.  Consciences, our works, for they will follow us. The Creatures which we have 
Apoc. 14. 13.  abused, and the wounds of Christ, caused by our sins.   
3. The third Consideration is Terror poenarum, the terror of punishments, which is commonly divided into Poena sensus & Poena Damni, the pain of sense and loss, The pain and grief we have in that we feel or in that we forgo.  
1. In that we feel, Christ's fan is in his hand and he will thoroughly purrge his 
Mat. 3. 12.  floor and gather his wheat into his garner, but will burn up the chaff with unquenchable fire.  
The grievousness of these pains we shall find, if we consider particularly what they are.  

1. The sharpness of them, there shall be fire. And as in this particular, so in the rest we may truly say, that the least of hell pains are greater than all the pains of this world put together, this fire shall far exceed that in the furnace heated seven times at the command of Nabuchadnezzar. It is a lake burning with fire and brimstone. 
Dan. 3. 19  
Ap. 21. 18.   
2. There shall be darkness worse than that of Egypt. Job calls it a land of 
Job. 10. 21.  darkness, were the light is as darkness. Saint Gregory saith Ignis infernalis concremationem 
22.  habet, lumen non habet, flanima illa comburit sed tenebras non expellit, The 
L. 9 Moral.  fire of hell hath burning, but no light, the flame of it burns, but expels no darkness.  
3. There shall be noisome stench. And so much the materials of this fire may intimate to us, which is brimstone, as bad a smell as may be, besides as the bodies of the Godly shall be a sweet smelling Savour, so shall the bodies of the wicked yield and send forth a noisome stench.  
4 There shall be hunger and thirst never to be satisfied. For the first our Saviour 
Luke 6. 25.  
16. 24.  denounceth this judgement upon the wicked, woe unto you that are full, for ye shall hunger, for the other, the rich man (mentioned by our Saviour) found the want of as much water as would lie upon the tip of Lazarus finger. And for them both the Prophet saith. My servants shall eat, but ye shall be hungry, and my servants shall drink, but ye shall be thirsty. 
Esay 65. 13.   
5. If you add the company which the wicked shall enjoy (notwithstanding there shall be many other miseries) it will make the Paena sensus full enough to cause fear in us. And they be the Devils which torment them, and the wicked tormented, whose the cruelty and ghastly looks of the first sort, and the howlinglamentations and gnash of teeth of the other, will make disconsolate enough their sense of hearing.   
For Paena damni, this instead of much may be said. That as it is the chiefest 
2.  good of man, and the height of his felicity to enjoy the infinite goodness of God and his beatifical vision, so is it his greatest misery to be deprived of it. And though the wicked and reprobate love not God, nor desire to be united to him in respect to do him honour; yet desire they to be in heaven, in regard it would be to their profit to enjoy eternal happiness.  
The last consideration of the pains of hell, which is not the least, and hath reference both to poena sensus & Damni is the eternity of their misery, for as they shall never enjoy the comfortable presence of Almighty God, so shall they never be freed from their miserable torments. And that this shall be eternal, we may see by the 
Esa. 66. 24.  words of our Saviour taken out of Esay. where their worm dieth not and the fire is not quenched. And no doubt our Saviour repeated it not five several 
Mar. 43.  times in one Chapter, but to confirm the truth of it against all that should gainsay it. 
44. 45.  
46. 48.   
The signs of fear are these.  

1. The first sign of fear is. If we give credit to that which is taught by them that have authority and knowledge for timor est credulus, as the heathen man said, fear is credulous or easy of belief, and if we be not desirous to busy ourselves in questions and frivolous distinctions for this questioning of what we hear is a sign we fear it not, but do as they did, and said to Moses. Go thou near and hear all 
Deut. 5. 27.  that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak to thee, and we will do it and hear it.  
2. The next is diligence, negligence is an ill sign, Qui timent Dominum nihil negligunt, fear is very diligent. Jacob being in fear of his brother, could not rest all 
Gen 32.  night, but was either praying to God, or sending messengers to his brother or ordering his family.  
3. Another is humility. Jacob fell seven times to the ground before he came to his brother. The Philosopher saith, Timor contrahit non intendit, fear shrinks up the heart it makes it not to swell. The wiseman hath a good medicine against Pride. Be not wise in thine own eyes but fear the Lord.  
4. The surest sign of fear is, the fear of sin, which is all one with the fear of God. 
psal 34. 11.  Come ye children (saith King David) and harken unto me and I will teach you the fear of the Lord. And both these fears are joined by holy Job, of whom it 
Job 1. 1.  was said. Job was an upright man and one that feared God and eschewed evil, and as it was his practice, so was it his opinion, The fear of the Lord is wisdom and to depart from evil is understanding, Timor est fugitiuns fear bids us not resist but fly, and he that fears cannot be armed sufficiently though he put never so much harness on his back. A thief being pursued, fear will make him demittere furtuns drop that which he hath stolen, or at least not have it about him. So if we fear God, we will be sure not to have sin found about us, we will be afraid of that, lest it condemn us. And this is a sure sign.   
6. The last is given us by Moses. And now Israel what doth the Lord thy God 
Deut. 10. 12.  require of thee, but to fear the Lord thy God, and to walk in all his ways, to love him and to serve him with all thy heart, and with all thy soul. And as we are to have this sign of fear in ourselves, so are we to wish with the Prophet, that all the earth may have this fear. Let all the earth fear the Lord 
psal. 33. 8.  stand in awe of him all ye that dwell in the world, and it is a fault where this desire is wanting. The want of this desire argues the contrary affection, that is turning others from the fear of God, which God condemns by the prophet and calls it strengthening the hands of the 
Ezech. 13. 22.  wicked.  
Thus than we see that fear is the end of the Law.   

CHAP. IX.  
The fourth inward virtue, is humility. The nature of it. The properties of it. Of Pride. The nature and degrees of it signs of pride. The punishments of pride. Of forced humility. Of Counterfeit humility. The means of humility. The signs of humility.  
IT is the property of him that feareth, to shrink. Humility ariseth out of fear. Saint Peter hath, a place which fits this well. Humble yourselves under the mighty hand of God, upon which one of the fathers saith Tanquam sub securi vehementi 
1 Pet. 5. 6.  loquitur, the Apostle speaks as if God's hand were lifted up with his Axe ready to strike us, and we shrink down for fear. And so should a man do, cast himself down, and be content with whatsoever it shall please God to lay upon him, and such a dejection of ourselves is the effect of fear. And this as it humbleth us towards God. My flesh trembleth for fear of thee, and I am afraid of thy judgements; so the like effect it produced towards men, even from good men, when they 
pfal. 119. 120.  were in fear of men. Jacob bowed himself seven times before he came to his brother. 
Gen. 33. 3.   
The like we read of the wicked. Benhadad King of Syria, and his nobles, being stricken with the fear of Ahab, girded sackcloth on their loins, and put ropes 
1 Reg. 20. 32.  upon their heads, and came to him, and said, Thy servant Benhadad saith, I pray thee, let thy servant live. And if the fear of man's wrath work so upon us, much more ought the terror of God's justice, that by it we should be presently cast down until we can say with Prophet, Adhesit anima mea pavimento & pulveri, my soul 
Psalm 119. 24  cleaveth to the ground, yea to the dust. We see also that the Patriarches and Prophets have showed this humiliation by putting on sackcloth, as judging themselves not worthy to be better clothed, and in throwing dust and ashes upon their heads, thereby professing themselves fitter and worthier to be cast under the earth, then to tread on the ground any longer. We must have that in truth, which they signified 
Psalm 7. 5.  by those types and emblems; we must be even with the ground, and as the Psalmist speaks, lay all our honour in the dust.  
When we are thus humbled, and have given all glory to God, and none to ourselves, then follows our exaltation; for when God hath brought us to the nethermost pit, and as it were to deaths and hell's door, when we are at the very bottom of humility, and can go no lower, then are we fit to begin a foundation to build upon. We must first set ourselves in the lowest room, and the Master of the feast will bid us sit up higher. And this should be the true Mirror of every Christian, 
Euke 14. 10.  the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or self knowledge which is to be commended, not in the sense the Heathen took it, to know and see the excellency of himself, and so be puffed up, but to see the imperfections of our souls, and know our wants.  
Pride never gets footing of us, but either for want of knowledge, or upon a false knowledge. And therefore the Heathen considering the excellency and nobility of man, and having a false apprehension of God's Justice, it was that which made them fall into that proud conceit, that the preaching of Christ was foolishness, and 
1 Cor. 1. 18.  for the same reason it became offence also to the Jews, insomuch as when Christ came to exalt and heal them, they were high and sound enough already. And therefore S. Augustine saith, Superbis Phariseis viluit Christus, Christ seems vile to the proud Pharisees. Their pride made them have a base esteem of him. Not that we deny, but that the nature of man is most excellent, yet withal remembering, that the more excellent a thing is, the worse it is if it degenerates.  
And therefore seeing our estate is so vile, and that it hath pleased God to vouchsafe us Christians a better way, we are to follow it. And this is by the true knowledge of a man himself, wherein there must be. 1. Humilitas mentis, humility in the mind or understanding, which is when the mind apprehends the infinite excellency of God, and our own baseness; and this belief of the mind will raise a suitable disposition in the heart, for from hence follows the second. 2. Humilitas cordis, voluntatis, & affectuum, the humbling of the heart and will, etc. whereby a man thinks himself not worthy of food, apparel, or any comforts of this life, but is abased in his own sight. This restrains the appetite of pride, which is to be measured by that 
pfalm 131. 1.  which is in every man, and makes him not to exalt himself, seeing there is no excellency in him, and to say with the Psalmist, O Lord, I am not high minded, I have no proud looks, etc.  
We see then that the end and use of humility is to bring a man out of conceit with himself, and to cause him to resign all his acts to the glory of God, and upon this the foundation of the building is to be laid. For as the Heathen man said well, Superbus miser est & indignus misericordia, a proud wretch deserves no pity. And in 
Ezek. 17. 24.  the Prophet God saith, I have brought down the high tree and exalted the low, I have dried up the green tree, and have made the dry tree to flourish. And for this cause it is 
Matth. 18. 3.  that our Saviour saith, Except men be humble and have no more pride in them then babes, there will be no entrance for them into heaven. Though God can afford other things to men, yet gloriam meam alteri non dabo, he will not give his glory to any, 
Esay 42. 8.  we must be altogether emptied, before his grace can fill us. And thus much for the nature of Humility. Now for the command and prohibition: and first for the command, the affirmative part.  
The thing here commanded is the making ourselves low in our own eyes, and it is defined to be an opinion or conceit of a man proceeding out of true knowledge of himself, whereby a man is vile in his own judgement.  
And to be made thus low it hath this privilege, that we cannot fall lower, Qui jacet in terris non habet unde cadat. Rise it may, but lower it cannot fall, for theirs nothing under it. A man that stands may fall, Qui stat videat ne cadat; he that stands let him take heed lest he fall, but he that thus humbleth himself is out of this rule. The 
1 Cor. 10. 12.  usual phrases of the Holy Ghost against the high minded are casting down, hewing down, cutting down, but the humble that hath cast himself down already, feareth not God's casting him down, for he hath done it already, and his next hope is of exaltation: and this is a further privilege this humiliation hath, that God hath made a promise of exaltation to this virtue. He that humbleth himself shall be exalted. As God in the beginning made all things of nothing, so he keepeth that course still; to make high the things that are low, and humility the way to exaltation. 
Luk. 14. 11.   
In this Humiliation there are three things included.  

1. It must not be only a bare base conceit of ourselves and our nature, which goes no further than the brain, the object whereof is the Majesty of God, but there must be also humilitas cordis, the humbling of the heart; we must be Christ's disciples in this, meek and lowly in heart, we must assume nothing to ourselves, nor desire any glory, but that God may have all: and say with the prodigal son, that we 
Matth. 11. 29.  are not worthy to be called sons, the degree of a hired servant will be sufficient for us. 
Luk. 15. 19   
2. Secondly, our appetite must be subdued and restrained, and be proportionable to the gifts which God hath endowed us withal. And this is against the common practice of the world, where men aspire and account themselves worthy of higher degrees than they deserve: and as S, Bernard saith, quod adepti sunt nummis, meritis attribuere, what preferment they buy for money, they ascribe to their deserts. King David is a pattern for us in this point. Domine, non est exaltatum cor meum, etc. Lord, my heart is not haughty, nor mine eyes losty, nor do I exercise myself in great matters, 
Psal. 131. 1.  or in things too high for me. But this is more proper to another place.  
3. The third is, to think better of other men's abilities then our own, and not vilify that which we see in others, and extol that which we think we have in ourselves, which is far from humility. But we are to follow the Apostles counsel; In lowliness of mind let all esteem of others better than themselves. And this point also will fit another place better. 
phillip 2. 3.    
1. Concerning the first of these which is proper to this commandment, as our humility must be hearty not superficial, so it must be of continuance; as fear is the beginning and end of the commandments; so there must be humility in the beginning, and humility to perfect all. For the first, God used never to work any excellent thing by any, but did first prepare him by humility. As Joseph was first sold to the Ishmaelites and then to Potiphar, before he came to his place of honour. And Moses was forty years in Egypt, and forty years after that in 〈◊〉, before those excellent things and wonders were wrought by him. The like we read of David and others. And this is a part ante, this goes before exaltation and deliverance, both in this life, and that to come, to make us more sensible of our future condition, and endear the mercy of God therein to us.  
2. The other is a part post. Our humility must continue to the end, as fear is continual, so must humility be: else it will befall us, as it did Noah, who was by his fear preserved in the midst of a wicked generation from the general deluge; but the flood ceasing, and he growing careless and destitute of his former humility and fear, fell so grossly, that he was a scorn to his own son. So Lot, as long as he was in Sodom, and hambled by danger, he kept himself in the fear of the Lord; but being high in mind in the mountain, where he thought himself safe from danger, he committed incest with both his daughters. The like may be said of King David, who being humbled by Saul's persecution, kept himself in the fear of God; but coming to the kingdom, and living in his palace, fell in a short time into two grievous sins, Adultery and Murder. And therefore S. Gregory saith, Perit omne quod acquiritur, 
Lib. 8. Moral.  si non humilitate custodiatur, all the goodness a man gets is lost again, if it be not kept with humility. And our Saviour Christ well knowing this, after he had taught to pray for remission of sins, the next petition he adds is, not to be led into temptation; showing thereby, that in the greatest peace and safety lies most danger: and therefore when our sins are forgiven, we must be most careful not to fall into sin again. Much more might have been said concerning this virtue of humility, but this may suffice to have been spoken, because of the affinity between these two kinds of humility, and the two kinds of fear formerly handled. And now we come to that which is forbidden, the negative part.  
As humility is commanded, so pride the opposite to it is forbidden. Pride and humility are thus considered; let the offence be what it will which a man commits, yet humility overweigheth it and obtaineth pardon for it. On the other side, let a man do never so many good works, and yet pride weigheth them down, and choketh them, and maketh them all of no value. It is one and the chiefest of the four impediments to God's service, three of which are formerly spoken of. 1. Ignorance. 2. Infidelity. 3. Security. 4. Pride. And this last taketh deeper root than all the 
Luk. 3. 5.  other. It is the highest mountain that stood in Christ's way, and except John Baptist take the pains to remove it, he can never come to us.  
This vice by the Fathers is called, Morbus Satanicus, the Devil's disease, from its first original, as Morbus Gallicus is so called from the persons from whom first it sprang. It is highly descended, and taketh hold of them that are highly born; for it was first born in heaven. Ero similis altissimo, I will be like the most High. It was Lucifer's vaunt, he would have part of God's glory, and be above his degree; 
Esa. 14. 12, 14.  and that made him fall. The Devil hath knowledge and fear, but wants humility. And Adam took this infection from Satan, and we as his heirs. The Devil, as he said of himself, Ero, I will be; so he told Eve, Eritis sicut Dli, ye shall be as Gods. 
Gen. 3. 5.  He would not suffer them to be content with that honourable estate, in which God had placed them, but persuaded them ambitiously to seek an higher. The Apostles came joyful and proud in a bragging manner to Christ, and told him that the 
Luke 10. 17. 20.  Devils were subject to them, they gave not glory to God. But that which Christ said to them may be an instruction to us; Rejoice not that they are subject to you, etc. for I saw Satan falling from heaven like lightning, etc.  
Pride consisteth especially in two things. Either 1. a nobis, or 2. 〈◊〉: to ourselves, or for ourselves, our own glory. And both these are comprehended in the speech of Nabuchadnezzar, Is not this great Babylon, which I have built 
Dan. 4. 30.  for the house of the kingdom, by the might of my power, (there is the first) and for the honour of my Majesty, (there is the second.) If we assume any thing either as our own act, or for our ownglory, that is pride. Of which there are divers degrees.  
1. If we conceive that we have greater abilities than we have, (which commonly is when we have none at all) as the Church of Laodicea, that said she was rich, and had need of nothing, and knew not that she was wretched, miserable, 
Revei. 3. 17.  blind and naked. None are so subject to this as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, novices, that are green and shallow, and therefore apt to be lifted up with pride, and fall into the comdemnation 
1 Tim. 3. 6.  of the Devil.  
This is one degree. Of this S. chrysostom saith, That it is no commendations for a servant to be humble, but if a man either for place or parts have wherewithal to be proud, and yet is humble, this deserves commendations.  
2. The second degree is, when we esteem that little we have more than it is worth, when we conceive we are better than indeed we are: when (as the Prophet 
Ezek. 8. 12.  speaks) we seal up great sums, and think that we are full of wisdom, and perfect 
2 Cor. 10. 14.  in beauty. Stretching ourselves (as the Apostle) without measure. This the Devil makes use of, and either shows us ourselves by a false light, or makes us look upon ourselves through a mist, whereby we seem greater than we are, making us drunk with self love, causeth us to see gemina objecta, & geminos soles, every thing seems double to us, as to a drunken man.  
3. The third degree of pride is, when we conceive that we are the causes of that good which is in us; for it is a more excellent thing for a man to have a thing of himself, then from another: if we have it of ourselves, we conceive the glory is the more. But the Apostle nips this conceit, and abateth the edge of this degree of Pride, by saying, What hast thou that thou hast not received? 
1. Cor. 4. 7.   
4. The fourth degree of pride is, when a man conceiveth, that though he have it not, yet he deserveth it, and ought not to stand to the courtesy of another. And this is 
Gen. 32. 10.  also laid flat on the ground by Jacob, who was as well deserving as any. O Lord, I am not worthy of the least of thy mercies. All we have is of God's mercy, not of our own merit.  
The Church of Rome is charged with the two kinds of pride mentioned in Nabuchadnezzar, and for ourselves we profess, that we are so far from thinking that we 
James 1. 17.  have any good of ourselves, that we say, we have received all from the Father of lights. But how true it is that we so think will be tried by these two things.  

1. If we take it into due consideration, that whatsoever we have, we are not Proprietaries, but Dispensators and Stewards, that we must not account of it as our own, but that there is a Lord over us, that doth commit them to our good and orderly usage of them; and herein we fail, by mispending our means and misemploying our gifts, as if we were owners and not stewards; and if we be reproved, we are ready to say, It is my own, I may do what I will with it.  
2. And secondly, if we know that we have no other propriety in them, but that they are only committed to our trust, then if we consider, that when the Owner calls for it we are willingly to restore it. And this consideration comes not seriously into the minds of many; for let but God withdraw any of his gifts, there is such murmuring and grudging, that it shows plainly they are not willing to restore them freely, and it is a hard task to persuade them, that they were but Feoffees in trust, only to dispose of them as it best pleased the owner.   
5. Another thing there is which makes us guilty of this sin of pride. If our gifts be but equal with other men's, yet if we employ them better than others do, we conceive a greater excellency in us then others. And this was the fault of the Pharisee, who boasted of the use of those gifts which God had given him; as, abstinence, justice, chastity, and withal acknowledged from whom he had them; for, O God (saith he) I thank thee, this gratitude was good: but then, I am not as other men, as this Publican, this spoiled the rest of his actions, he reputed himself more excellent than others, and in ascribing the use of these gifts to himself, he fell into contempt of his brethren. And this singularity hindered his prayer from being accepted: it is a sin not only odious in itself, but a special impediment of God's grace.  
The common place of humility is very strange in these times, and why? Because the Papists use it: but it were to be wished, that we would make use of whatsoever good thing they use; for the forbearance and disuse of it, hath brought our religion to that pass it is come to. Whether we consider those that live among us without any sense of God, or those that have eminent parts yet want humility; we condemn that opinion of the Church of Rome, that any one man cannot err; they ascribe to man what is proper to God, and yet in our practice nothing is more common, then to ascribe infallibility to ourselves, and others, whom we admire: and thus that pride which we tax in them, we practise ourselves.  
So likewise it is usual among great men, They will speak in God's phrase, and as God saith, I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. So they will prefer whom they will prefer; and whereas 
Exod. 33. 19  God hath appointed to prefer whom he will without gifts, they will prefer without gifts: and lastly, whereas there are no merits with God, but all is ex gratia, out of favour, they will have no merits, but all favour, and so in all things they behave themselves not as men, but Gods: and that comes because our hearts are lifted up, as 
〈◊〉. 28. 2.  the Prophet there speaks.  
Come we to the common sort, and in them we shall find S. Bernard's seven notes 
Inserm. de resurrectione.  or signs of pride, two whereof are in the soul. 1. Pursuing our own counsel. 2. Following our own will and pleasure. Two in the mouth. 1. Grudging against our betters. 2. Disdaining and vilifying our inferiors. And three in outward things. 1. Superbia habitus, pride of apparel. 2. Superbia habitus, pride in our table. and 3. Superbia supellectilis, pride in our furniture.  
In the means of grace which God gives us to beget in us humility and other graces, we show much pride, as when we take a pride in praying, hearing, etc. and do herein affect the praise and applause of men; but an higher degree is, when men reject those means of grace, especially when they resist the good motions wrought in them, and quench those sparkles which are kindled by the word, when it comes home to their hearts, as if they could have the motions of God's spirit when they please; whereas they know not whether God will ever offer them the like again, and so this may be the last offer of grace.  
Nay not only in the means of grace, but even in the graces themselves will pride appear, and whereas the objects of other sins are base and vile, even the best things and most excellent graces are made the object or matter of pride, Cineres 〈◊〉 peccatorum, foams superbia, when other 〈◊〉 are consumed to ashes, even out of those ashes will pride spring up, yea we are apt to be proud even of our humility. There is a pride in the cross, when we are humbled under God's hand, we may be proud in that we are not proud, or not so proud as other men, or as we have been before. Thus the greater our gifts are, the more secure we grow, and the less jealous and suspicious of ourselves, and so are overtaken, as 〈◊〉, David, 〈◊〉, and others. Therefore where the greatest gifts are, there is greatest danger, and therefore the greater watch ought to be kept, and where the richest prize is, there the devil will use his greatest power and subtlety to rob us of it. Therefore the more any man hath received, the more ought he to humble himself, and watch that he be not overtaken with pride.  
1. We will add a little to that we have said, and that shall be concerning the punishment of this sin. God's glory (as one well saith) is fiscus regalis, his chief treasure and exchequer into which the proud man breaks, robbing God by extenuating his glory, and taking it as much as he can to himself. But (as the wise man speaks) the Lord will destroy the house of the proud, as he did Pharaoh, Haman, Herod, and many others, who were taken away even when they magnified themselves most of all.  
2. Or else God punisheth him by depriving him of the gift, which was the cause of his pride. His tongue shall cleave to the roof of his mouth, or his right hand shall forget her cunning.  
3. Or when he thinks he hath gotten strength enough, that he is able to lean upon his own staff, God suffers him to fall under every small temptation, because he seeks not to God for supply of his spirit, whereas by humility he might have withstood the greatest assaults. Thus some of great parts, when they will be singular, as unicorns, that will have no match, they break the net of humility, which should bring men unto God, by pride, and so God leaving them to themselves, they become the authors of heresies and errors.  
4. Or though it pleaseth God to let the gift remain, whereof they are proud, yet he gives not a blessing to it, but leaves it fruitless. Some have been endued with excellent graces, but without fruit, they have made no return to God of his Talents, not a soul gained unto him by them, whereas a man of mean endowments joined with humility hath gained more than the golden tongue of an eloquent Tertullus.  
5. Or Lastly, (which is the greatest punishment) there is in the mind, (as oft times in the body, as towards the end of a man's days, a Palsy or an Apoplexy) a certain stupidity or numbness, so that neither threats can terrify them, nor persuasions allure them to repentance, but pass out of this world without the fear of God, or sense of his judgements, so that they die and perish like beasts. And God punisheth their pride with this dulness, lest they should feel, as Saint Paul did, a thorn in the flesh, which, as the best interpreters expound, it was a wrestling against pride.  
1. Another thing forbidden is forced humility, coacta humilitas, And such was that of Pharaoh. So long as God's hand was upon him and his people, and that he was 
Exod. 9 28.  sensible of the plagues sent by him, so long he humbled himself, and promised to let the people go: but when he perceived that the plagues ceased, he and his servants hardened their hearts, and grew to that height, that he said, who is the Lord, that he should let his people go? Saint Bernard describeth these kind of humble men thus; vidimus multos humiliates, sed non humiles, we see many humbled, few humble.  
2. Sergeant or bastard humility, spuria humilitas, for in every virtue besides the two extremes, there is that which hath the likelihood of virtue, which they call spuriam virtutem, wherewith many are deceived. Thus some are naturally of a low servile disposition, which some take for humility, though it be nor, neither is it true humility to give in God's cause, and not to be stout in maintaining it; for detrimentum veritatis non est ornamentum humilitatis, that which brings detriment to the truth, can be no ornament of humility. So to deny the gifts or graces of God in ourselves is not true humility; Saint Paul would have the Ephes. understand his knowledge in the mystery of Chest, Ephes. 3. 4. 5. and prefers the Jews, of which himself was one, before the Gentiles, Gal. 2. 15. and all this without pride. In every one there is somewhat of God, somewhat of nature, somewhat of sin; now it's true, every man may see more sin and corruption in himself then in another, and so may say with Saint Paul, I am the greatest sinner, 1 Tim. 1. 15. and may see that gift in another, which is not in himself, which he is bound to honour in him: but to prefer the gifts of nature in another before the gifts of grace in ourselves; is not true but counterfeit humility. So likewise is that Hypocritical humility which some pretend for worldly ends, as that of Absolom, who though he were the king's son, yetbowed himself to every one, and kissed him etc. whereby he stole away the hearts of the people, and rebelled against his father. 2 Sam 15. 5.  
Now the means to humility are these, among many other.  

1. The first is the considertion of the vileness of the composition of our bodies. Saint Basile saith, that man's life is a schoolhouse of humility, and his ground 
In Hexameron  is upon that of the psalm, where the Prophet comparing his body to the celestial bodies, falls into admiration, why God did rather choose to put a reasonable soul into 
psal. 8. 3. 4.  his body rather than into them. What is in man (Lord) that thou art so mindful of him etc. And out of that place in Genesis, where Abraham acknowledgeth himself to be but dust and ashes. Our nature is but a heap of dust, mingled with ashes. And the 
Gen. 18. 27.  Philosopher saith, that we are but a pot of Choler and phlegm. And Saint Augustine saith, that it would be a prealvent motive to humility, if we would but take notice what manner of stuff passeth through our nose, ears, and other parts of our bodies nunquam tam turpe sterquilinium reperites, we should see there is no such dunghill as ourselves.  
2. Another means is, the consideration of the estate of our souls. The humble Publican took notice of it, when he said, God be merciful to me a sinner. A father 
Luc. 18. 13.  seems to correct the translation of those words well, by mihi peccato to me which am nothing but sin. For it is many of our cases. We are such sinners, as that 
Rom. 7. 14. 18.  the Apostle saith we are sold as slaves under sin and in us, that is, in our flesh there dwelleth no good thing, insomuch that of ourselves we are not able to think 
2 Cor. 3. 5.  a good thought. And not only so, but if we consider that we have so multiplied our transgressions, as that they are more in number then the hairs of our head, insomuch 
psal. 40. 15. 38. 4.  as the burden of them is so intolerable that they are too heavy for us to bear. The consideration of these things will so humble us, that though the devil carry us into our own mountain and show us any good thing in ourselves, to tempt us with, 
Gen. 32. 10.  we shall be able to say with Jacob, we are not worthy of the least of God's mercies, 
Luc. 17. 10.  and that if we use the gifts we have never so well, yet to say, we are unprofitable servants, and that there is no gain to be expected from us to him, and with the Prophet O Lord righteousness belongeth to thee, but unto us confusion of faces, and 
Dan. 9 7.  lastly with King David. Not unto us Lord not unto us, but unto thy name give the 
psal. 115. 1.  praise, for thy loving mercy and truth's sake.  
3. A third is, the consideration of the crosses and afflictions which God either hath or may lay upon us: and this is a sufficient motive to humble even the wicked. This wrought upon king Ahab (of whom it is said that he had sold himself to work 
1 Kin. 21. 20. 29.  evil) a blaze of humility, which was not unrewarded. And certainly this is no small means to work this duty, and so we are to think of it. King David said, it is good for me that I have been afflicted. because thereby he learned God's statutes; this drives 
psal. 119. 71.  us to God by prayer, and to the word for comfort, it makes us to enter into the house of mourning, and to exercise discipline over ourselves, with other the like effects which it works.  
4. Lastly, the best and chief motive should be the example of our Saviour (of whom though there were many things worthy our learning and imitation in him) yet he would have us chiefly learn this duty of humility. Learn of me (saith he) 
Mat. 11. 29.  for I am 〈◊〉 and lowly in heart. And so all his acts upon earth did testify of him; 
John 8. 50. 8. 4.  his preaching was humble. he sought not his own glory, hismiracles without pride, see thou tell no man (said he) to the cured Leper, he begins his first sermon with, Blessed are the poor in spirit his behaviour was humble, of which he left an example in washing his disciples feet, exemplum dedi vobis, he was humble in his birth, humble 
John 13. 15.  in his life: but his death was a true pattern of humility beyond all precedents; He humbled himself to death, even the death of the Crosse. 
phillip 2. 8.    
Saint Augustine upon our Saviour's speech before mentioned, Mat. 11. 29. saith, discite 
De Verb. Dom  a me, non mundum fabricare non cuncta visibilia & invisibilia fabricare, non in ipso mundo miracula sacere et mortuos suscitare etc. sed quod mitis sum et humilis cord, Cogitas magnam constituere fabricam celsitudinis, de fundamento prius cogita humilitatis; Learn of me, not to create the world, or all visible or invisible things, not to work miracles in the world, as to raise the dead etc. but to be meek and lowly in heart as I am. Thou conceivest to erect a great fabric of honour, first bethink thyself of laying the foundation of humility.  
And another Father upon our Saviour's first sermon [Blessed are the poor in 
Mat. 5. 3.  spirit] Ne contemnerent hominis humilitatem, placuit Deo plura largiri in humilitate sua, quam in 〈◊〉: qui igitur verentur humiliari se, 〈◊〉 ea facere quae secit Deus, Lest men should despise humility, it pleased God to bestow more in the time of his humility, then in his Majesty, They therefore that are afraid to humble themselves, fear that which God himself did. And so we come to the signs of true humility.  
1. The first sign of true humility appears in our tongue, by ruling that and forbearing to talk of matters above us. Speak not proud things. And not only so, but 
psal. 131. 1. 12. 3  not to have them in our thoughts, but to be content to deport ourselves according to that condition, in which God hath placed us. We must know how to be abased and how to abound, else God will mislike us, as he did Baruch, who did quarere 
phillip 4. 12.  grandia, seek after great things. And therefore Saint Augustine saith, this is a true sign of humility; when a man despiseth those things aswell which he might 
De Catech. nud.  have, as them he would have.  
The second is, when we set before us for our object bona aliena et mala nostra illa ut aemulentur hac ut corrigentur, other men's good parts and our own evil, to follow theirs and correct our own. When a man doth with the Prophet, acknowledge 
psal. 51. 3.  his own sin, and his own transgressions are ever before him: and not busy himself with other men's faults; whereas the proud man's thoughts are bona sua, mala aliena the evil in others, and the good that is in himself.  
3. Another sign is, when a man is able to suffer the slander, backbiting and reproaches of ill tongues, and not regard them, as King David did. As for me (saith he) I was like a deaf man and heard not, and as one that is dumb and openeth not his 
psal. 38. 13. 14.  mouth: and in the next verse, I became even as a man that heareth not, and in whose mouth is no reproof. Thus he showed his humil tie, when he bore patiently the railing of Shimei: Christ being reviled, reviled not.  
4. The fourth, not to do any thing that may be against God's glory, though it be to a man's own reproach and suffering in this world; when he is willing to suffer any thing himself, rather than any dishonour should red ound to God or his Church, by opening the mouths of the wicked Psal. 69. 6. Let not them that trust in thee be ashamed, O Lord God of hosts, for my cause, let not those that seek thee be confounded through me. etc.  
5. The last is not to rob God of his glory, or to give it to another. How can ye believe, saith Christ, that seek glory one of another. The humble man, as the 
John. 5. 44.  Psalmist saith setteth not by himself, but is lowly in his own eyes, Psal. 15. 4. this is evidentissimum signum appropinguantis gloriae, for before honour goes humility, as a proud look before a fall, Pro. 33..   

CHAP. X.  
Of the fifth inward virtue, Hope. Hope and fear come both from faith. The several uses of hope. The nature and exercise of hope. Of presumption and despair. Reasons against both. Means to strengthen hope. Signs of true hope.  
Spes Hope.  
AS the knowledge and belief of God's justice worketh in us fear and humility, of which we have spoken, so from the knowledge and apprehension of his mercy ariseth hope and love. After humility, we come to the valley of Anchor for a door of hope, as the Prophet speaks. When we have been brought to the valley of mourning, 
Host g. 8. 15.  and have been in fear and despair, then will God open to us a door of hope; so that in stead of the first spirit, the spirit of bondage unto fear we shall receive the 
Rom. 8. 15.  spirit of adoption unto hope.  
Now by conferring our strength and performances with the strict rule of God's justice, we find it impossible, that we should hope for salvation, but by faith apprehending God's mercy it may be possible, it may be considered as attainable two ways 1. either by ourselves, 2. or by some other.  

1. Now concerning the former, if we look upon ourselves, the effect of faith is fear, inasmuch as the object of it is God's justce, and so we can have little comfort in ourselves, for this shows that it is impossible to us as of ourselves, but as it is in the Apostle, every mouth must be stopped, and all the world must 
Rom. 3. 19  become guilty before God; there's little hope that way.  
2. But we are not left altogether to despair: for though it be impossible to us of ourselves, yet if it be possible by another, if another way may be found, there's some hope   
Faith reasoneth as the Psalmist doth. Hath God made all men for nought or in 
psal. 89. 47.  vain? If he hath, then why falleth not his wrath at once? And searching further for the cause why we are not consumed, we find, that his mercy is the cause. It is of the Lords mercy (saith the Prophet) that we are not consumed, for his compassions fail not, and that the work of his creation is not in vain. Then consequently 
Lam. 322.  a remnant there shall be, and God will have a tenth always preserved to himself, 
Esa. 6. 13.  and the holy seed shall be the substance thereof, and as it is in the Gospel, there shall be a little flock, and we may hope that of that little flock 
Luc 12. 32.  we are.  
If the Lord were sparing of his mercy, that might be a great impediment to our 
Esa. 30. 18.  hope, but when we read that the Lord waiteth to be gracious to us it setteth our hope in a better forwardness. Now because that out of the gate of mercy all our hope cometh we are to consider upon whom God vouchsafeth to bestow this mercy, how they must be qualified.  
The prophet saith, he will thrust his face into the dust (that is he will humble himself) 
Lam. 3. 29.  if peradventure he may have hope. And hope is given to them that fear, and are of a contrite spirit, and that tremble at God's word, Spes timentibus Deum, hope 
Esa. 66. 2.  is a reward to them that fear God. And as fear is requisite, so faith much more. God shows this kindness to them that put their trust in him, and all they that put 
psal. 17. 7. 34. 21. 90. 14.  their trust in him shall not be destitute or forsaken. And when we hear God himself say, liberabo eum qui sperat in me, when the act of hope shall have such a reward, there is good encouragement, and we may surely expect it. Now to hope is to trust 
psal. 13. 5.  in God's mercy, and so the psalmist saith. My trust is in thy mercy, for that is Porta spei the gate of hope there's no entrance unto God but by this gate, and no issue of good to us but by it, for faith apprehending mercy hopeth, and the rather because there is such plenty of mercy promised to them that hope in God, that it will compass them round. Who so putteth his trust in the Lord, mercy embraceth him 
32. 11.  on every side.  
But it may be demanded how faith can beget both fear and hope, two contraries, or how two contraries can stand in one subject. To this may be answered, first we should not question it, in respect that the holy Ghost hath put them together so often. The Psalmist saith, The Lord's delight is in them that fear him, and put their trust in 
psal. 147. 11.  his mercy. Again, faith breedeth fear in us, in respect of our weakness, and it breeds hope in respect of the mercies of God: so that they being contraries, non secundum idem, they may well stand together in the soul of a just man.  
For distinction sake. Fides credit promissis, faith believeth the promise, and spes expectat credita, hope looketh for the things we believe. Again, a thing may be believed and yet not hoped for; as no true Christian, though he hopes not for hell, yet he believes there is such a place. So the general truth of God, being the object of our faith, and containing many threatenings bringeth forth fear, and the mercy of God in his promises, being likewise an object of our faith, produceth hope. And so we see they are distinguished ab objecto, the one having God's justice, and the other his goodness for its object.  
S. Bernard distinguisheth the three virtues, of Faith, Hope, and Charity, by presenting 
〈◊〉 10. in psalm 91.  to us three speeches, from each of them one.  

1. Faith saith, Repositasunt bona, good things that pass the conceit of man are laid up for the faithful.  
2. Hope saith, Mihi illa servantur, they are laid up for me.  
3. Charity saith, Curro ad illa, and I so run to them that I may attain them.   
And thus out of the faith of the Gospel hope ariseth, as fear doth from the faith of the Law. And therefore hope is called by the Fathers, the Isaac of faith.  
This virtue of hope hath two uses.  
The first is, that it is our Anchor: for our life is as a sea, and our faith the ship. 
Heb. 6. 19  Now when a man sailing in the sea of this life, feels his ship tossed with the waves of a conscience terrified with the justice of God, and is in the Apostles case, when 
Acts 27. 29.  tackling and masts were spent, then fearing to be cast upon the rock of despair, he casts out this Anchor. And it is called by some of the Fathers our Interim, that which stayeth us in the mean time, till God performs that which he hath promised to us.  
2. The second use is, not only to stay and support us, but also to stay and retain Christ with us, and accordingly the precept is, Custodispem, custodem Christi. So the Apostle counselleth us to take fast hold of it, and as when we are in danger of drowning, 
Heb. 10. 23.  or falling into a pit, we cast from us whatsoever we hold in our hands, and take fast hold of whatsoever cometh first to hand to stay us, such an use hath hope.  
3. And under this use may be another, that by hope thus holding and keeping Christ here, we have a kind of possession of heaven in this life, as a man may be presence absens, so a thing absent is present by hope; and as it was said of fear, that it wrought humility, by removing all impediments, so it may be said of hope, that it fills the soul by making things absent and future to become present, and in a manner enjoyed here.  
And this is one thing which the Philosophers never knew, that these which they called affections, Hope and Love; are become virtutes theologicae to God's children, and the excellentest virtues in Divinity: the reason is, because they make them good that possess them. For our nature not being able to be a rule to itself, but directed by an higher and more excellent nature, whatsoever that is, which applieth that rule to us, must needs bring some part of goodness to us: which hope partly doth in respect of the promises, and therefore is a virtue to us. This the Heathen man expresseth by Pandora's Box, at the opening whereof all flew out, and only Hope remained under the lid. Therefore Philo Judaeus calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inbred Comforter, which forsakes us not when all other things have left us; dum spiro 
Rom. 5. 3.  spero, hope never makes ashamed.  
And in the regenerate hope hath the same use, as the Prophet affirmeth; I should 
psalm 27. 15.  utterly have fainted, but that I trust verily to see the goodness of the Lord in the land of the living; and in another place be saith, that his flesh resteth in 
16. 10.  hope. And this spes vitae immortalis hope of immortal life, as S. Augustine calls it, is vita vitae mortalis, the life of this mortal life, and if we were without it: we 
〈◊〉 Psalm 3.  should want breath. As the body lives spirando, so the soul sperando, and it is very true in the spiritual life, Qui desperavit, expiravit, he that despaireth, is dead.  
Now to conclude this first affirmative rule, we may say with the Psalmist, O Lord God of hosts, Blessed is the man that putteth his trust in thee: which blessing in this life is, the certainty that we shall enter in with the Bridegroom to the 
psalm 〈◊〉. 13.  fruition of it in the life to come. And thus we have seen the nature, necessity, and end of hope.  
Now for the first rule, concerning what is commanded and forbidden. Our rule 
2.  for faith and hope is not unlike to that of humility.  
1. As Nebuchadovozor Daniel 4. 27. ascribed the building of great Babel to his own power, and made his own glory the end of it; so on the contrary (as we showed of humility) we also say of hope, it makes God the Author of all the good it looks for, and makes his glory the end of all. For first it makes us go out of ourselves and trust only in God, and wholly rely upon him, as the sole efficient cause of good, to us, we must wholly depart out of ourselves, we must not conceive that there is any sufficiency in ourselves, but that all our sufficiency is of God, not so much as to think a good thought, therefore much less to have a will to do it; but that it is God that works the velle, and consequently the perficere, both the will and the deed in us. 
2 Cor. 3. 5.  We must not ascribe any part or help to ourselves; for our Saviour saith, Sine me 
phillip 2. 13.  nihil potestis facere, without me ye can do nothing. Upon which place S. Augustine noteth, it is not nihil magni, but nihil omnino, not any great thing, but nothing at all, 
John 15. 5.  and not nihil perficere, that we can perfect nothing, but nihil facere do nothing at all. And as it makes God the cause and first beginning, so the last end too, by giving the glory of his graces in us to him; and the reason is plain in the Apostle, That no flesh should glory in his presence, but, as it followeth, That he that glorieth should 
1 Cor. 1. 29. 31  glory in him.  
In the exercise of hope two things are commonly seen. 1. Grief. 2. Joy. Joy because we hope for that which is good, and grief because the good we hope for is delayed. Or rather 〈◊〉, 1. joy, and then grief. If hope be true, it never suffereth us to be secure, but we shall be in a continual war. The Apostle intimates to us, that we are warriors, when he adviseth us to put on the helmet of hope. And in 
1 Thess. 5. 8.  the Psalms King David is sometime beaten down, and sometime raised again; sometime 
prov. 13. 12.  hope and joy are victors, sometime fear and grief. And seeing delatio boni, must have rationem mali, and that hope deferred affligit animam, afflicts the soul, it must needs be a great affliction to the soul, that when a man shall see that which was promised not only deferred, but sometimes to happen clean contrary as when he looks for peace, than terror and anguish to follow; he shall find not only wicked men 
psalm 115. 2.  and enemies upbraiding him and saying, as they to David, ubi spes vestra, where is your hope? but even his own reason shall make a problem with his spirit within him, and tell him it is in vain to hope any longer. Surely this must work upon men, for it worketh even in dumb creatures, though they shall not be partakers of the resurrection 
Rom. 8. 22.  with us, yet because the deliverance of man is not accomplished, they are said to groan, and desire to be delivered.  
Now the only remedy for this is the consideration expressed by S. Augustine, 
in Psalm 36.  Sustine illum, sustinuit te, si sustinuit te dum mutares vitam malam, sustine tu illum dum coronat vitam bonam, bear with him that hath born with thee; if he have forborn thee whilst thou alterest thy ill life, forbear him whiles he crowns a good life. This hath great reason for it, which shall be afterwards showed when we come to treat of patience.  
S. Basil compareth the Gospel to a net, and fear to the lead which makes it sink, and keeps it fast, and hope to the cork, which keeps it always above, without the lead of fear it would be carried hither and thither, and without the cork of hope it would sink down under water: and the Apostle shows a joy in hope, and therefore wills us to hold fast the profession of our faith, without wavering; 
Rom. 12. 12.  and he gives a sufficient reason, for he is faithful that hath promised. And so 
Heb. 10. 13.  all these are necessarily to be observed in this command of hope. Another thing commanded is hope for earthly things. For as our Saviour saith of faith, he that is faithful in that which is least, is faithful also in much. God exerciseth our 
Luke 16. 10.  faith in heavenly things by a faith in earthly things; so it may be said of hope, If a man can hope for heavenly things, can he not hope for earthly? And he that will not hope in God for the less, will not hope for the more. Our Saviour argueth from the greater to the less. God having given us a soul, providing food to preserve life, 
Matth. 6. 25.  how much more will he provide food and raiment for our bodies; and if he cause his sun to shine, and the rain to fall upon the wicked and ungodly, will he not provide for his servants? Qui pascit contemnents, non pascet colentes? He that feeds them that despise him, will he not feed them that love him? And our Saviour prosecuteth his argument, that if God provide for the fowls of the air, and the lilies 
30.  of the field, shall he not do it much more for man, for whose use all things are made 
psalm 40. 4.  and preserved? Therefore must we cast ourselves upon God, and not trust to the 
Esay 28. 15.  proud, and such as go about with lies.  
The care for temporal things is lawful, so it be restrained within its limits, that is, within the lawful means and ways which God alloweth. For terrena bene curantur, nil male agendo contra illa: so been contemnuntur, nil male agendo propter illa; we are careful enough for the things of this life, if we do not waste them, and careless enough of them, if we use no ill means to get them.  
We come now to that which is forbidden. The object of hope is bonum, and not every bonum neither, but that good which we see not, as the Apostle speaks, it must be futurum. Spes quae videtur non est spes, as it is in faith; and besides, that it is futurum, 
Rom. 8. 25.  it must also be possibile, and arduum, possible to be had, yet not with ease, but with some difficulty, to make us the better to esteem of it; for if we could obtain it presently, we need not hope for it. And out of these two arise two extremes of hope, which are here forbidden. 1. Presumption. 2. Despair.  
Whereas eternal life is propounded as a thing possible, arduum tamen, not to be attained without difficulty, there ariseth in our mind an affection, called Presumption, whereby we apprehend it as possible and easy, and so neglect to labour for it, as a thing of difficulty, and thus presumption hopeth without hope. But to avoid this we must know, that the Lords delight is in them that fear him, and hope in his mercy. 
psalm 147. 11  This hope must be mixed with fear, in regard of the hardness: of attaining, ne 
2 Cor. 12. 12  forte reprobi fiamus; as S. Paul, though he had been taken up into the third heaven, yet feared afterward, lest he should become a cast away.  
So then, as there ought to be hope in regard of the possibility, so in respect of the difficulty we must not presume, we are not to presume of ourselves, or of others.  
1. Not of ourselves. For we are to know that of ourselves we can do nothing, unless there be, Gratia praeveniens, & subsequens, preventing and following grace, which is divinum auxilium, the divine aid: if these be wanting, our hope is mere presumption and folly. Sine me nihil potest is facere, without me ye can do nothing, is sufficient to correct this humour: and S. Bernard saith of the first, Quaerere 
In Cant. serm. 8  Deum non potest anima, nisi praeveniatur ut quaerat. The soul cannot seek God without this preventing grace. And for the last, the Psalmist saith, Thy loving kindness 
psalm. 23. 6.  and mercy shall follow me all the days of my life. So that whatsoever we do, all must be attributed to God's grace. Gratiae divinae ascribitur omne quod prosper a 
Greg. in Reg.  nobis geritur, saith S. Gregory, whatsoever is well done of us is all and wholly ascribed to God's grace.  
2. We are not to presume upon the help of others, our hope and trust must not be put in man. Put not your trust in Princes (saith the Psalmist) nor in any child of man, and why? Because there is no help in them. Not in Abraham or Israel, for they 
psalm 146. 3.  
Esay 63. 16.  know not; nor in Saints or Angels: for they are not clean in his sight. And therefore 
Job 15. 15.  S. Augustine saith, Solus siduciam praestat homini apud Deum, Deus homo, it is only God the man that gives man confidence with God; for he is only Clypeus sperantium in eum, a buckler to all them that trust in him. God hath his axe in his hand 
psalm. 〈◊〉. 30.  ready to strike us, no creature is able to ward off the blow, it is only this Deus homo, Christ Jesus God and man, that is able to bear it off from us.  
3. As a man may not presume of himself nor others, so neither may he presume upon God further than his word gives warrant. The word of God begetteth faith, and faith hope, so that there can be no hope without faith, nor faith without a promise in the word whereupon to build. David went no further, Remember the word unto thy servant, upon which thou hast caused me to hope. And therefore 
psalm 119. 49.  it were a point of high presumption for a man to continue in sin, in hope of God's mercies, without repentance and amendment of life, whereas there is no promise of God, that unrepentant sinners should find mercy.  
The other extreme is Desperation, which is opposite and flat contrary to Presumption, 
2.  and hope too; for whereas true hope conceiveth a thing possible, though it be hard, and presumption takes it to be possible, but not hard; Despair thinketh it to be so hard, that it is impossible. Despair is of two sorts.  

1. The first is the Epicurean despair. And it was the Israelites fault. He smote (said they) the stony rock, that the waters gushed out, and the streams overflowed, 
psalm 78. 20.  can he give bread also? can he provide flesh for his people? S. Gregory giveth us a note. Because the Israelites ex luxuria were not fed with Quails, as their 
Lib. 3 Moral.  lust came upon them, presently desperaverunt, they despired of God's omnipotency, or of his care in protecting them and providing for them. And when a man conceiveth, that either the thing promised will be always futurum, to come, or if it hath no taste at all with him, or that it is a thing not much to be esteemed, he giveth himself to sensuality, as S. Augustine said, Quia non possum habere quae spero, because I cannot have what I hope for, (at my own will) I will have those things which are contra spem, that is, those things which I can have in this life, which being present cannot be the object of hope, according to the Epicures rule, Ede, bibe, lude, post mortem nulla voluptas; eat, drink, play, for there is no pleasure after death to be hoped for.  
2. 〈◊〉 second is more to be pitied, but no less dangerous than the other, which is despair in God's mercy. The Apostle was afraid lest the incestuous person should 
2 Cor. 2. 7.  have been swallowed with this. This error ariseth upon an imagination that there may proceed such evil from the Creature, as God cannot master; whereas it is most certain, that God's mercies exceed all sin. And this was cain's case and 〈◊〉. My iniquity is greater than can be forgiven. S. Ambrose writing upon that place, saith, 
Gen. 4. 14.  Mentiris Cain, Cain thou liest; for if it were possible or lawful to think, that any one attribute of 〈◊〉 had larger dimensions than another, it must needs be mercy, that would be most transcendent, because it is an attribute which reacheth unto the heavens, whereas his righteousness standeth like the strong mountains, and his judgements 
psalm 36. 5.  like the great deep. Therefore the Schoolmen disputing the case of Judas, whether his betraying of Christ, or despair of God's mercy was the greater sin, they resolve that his despair was the greater, because it rejected the medicine of God's mercy and Christ's merits, by which the other sin might have been cured, and so it was simply incurable. Despair not therefore, nor let the Devil persuade thee, that 〈◊〉 is poor in mercy, and only can forgive small sins; for his mercy is over all his works.   
The means to attain and preserve hope are these. First to consider the end of our 
prov. 11. 7.  hope, which extends itself beyond this life. The Wise man saith, when a wicked man dieth, his expectation shall perish, and the hope of unjust men perisheth, but the just hath hope in 〈◊〉. The consideration of our end raiseth our hope higher 
23. 18.  than this life. And in another place he tells us, that surely there will be an end, and our hope shall not be cut off; it ends not with our life; and therefore S. Peter (quoting 
psalm 16. 9  a place in the Psalms) saith, Our heart shall be glad, and our flesh shall rest in 
Act. 2. 26.  hope. So that death doth not put an end to our hope.  
2. To consider the examples of others. That the Patriarches and Fathers lost not the fruit of their hope. Our Fathers (saith the Psalmist) hoped in thee, they trusted 
psalm 22. 4, 5.  in thee, and thou didst deliver them. They called upon thee and were holpen, they put their trust in thee, and were not confounded. And by these examples we should be quickened in our hope. For it is the Devil's policy to lay despair as an engine to entrap us; persuading us, that there were never such sinners as we are, and therefore never were any in the like case with us, But if we look back into the Scriptures, we shall find him to be but a seducer in this.  
3. A third is our own experience of Gods strengthening us against former temptations, and of our own former deliverances from sin and danger, which may make us say with David, The Lord that delivered me out of the paw of the 
1 Sam. 17. 37  lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine; this is drawn from our experience, than which nothing useth to be more prevalent with us.  
4. But the chief means is that, which is formerly alleged, the consideration of 
Heb. 10. 23.  the promise of God, and withal that the promise is sure, because he is faithful that hath promised. And whatsoever is written concerning these promises aforetime were written for our instruction, that through patience and comfort of the Scriptures 
Rom. 15. 4.  we might have hope. And this hath been the especial aim of the holy Ghost, to strengthen our hope, in mentioning it so often in Scripture. And it is only God whose 〈◊〉 is factum est, whose word and work go together, therefore his promise is so sure, that he speaks of things to come in the preter tense, as if they were already done, de futuris in preterito. Therefore Nathan said to King David, transtulit non transfert, 
2 Sam. 12. 13.  God hath taken away or put away thy sin, not God will put it away. So Saint Paul, that he hath (already) raised us and made us sit in heavenly places in Christ 
Ephes. 2. 6.  Jesus; because though it be not yet 〈◊〉, yet is it as certain in respect of the promise, as if it were already come.  
Now seeing God is good and faithful, we may safely hope in him. There is one thing remarkable and true in the blasphemous speech of 〈◊〉. Thou trustest in Egypt upon the staff of a bruised reed, on which if a man lean it will go into his hand: 
2 Kin 18. 21.  so fareth it with men that trust in other things besides God. The wise man saith, 
prov. 25. 19  confidence in an 〈◊〉 man in time of trouble is like a broken tooth and a foot out of joint: in either of which there is little help, a waking dream, as the heathen said. Our hope therefore is called 〈◊〉 viva, a lively hope; for the worldlings hope is 
1 pet. 1. 3.  mortua dead, hath no life in it; or at lest spes mortalis, a mortal hope; if we trust to it, it will fail us and either wound us, or make us ashamed, as they in Job, Job 6. 20. whereas true hope never makes ashamed, Rom. 5. 3 And then we may boldly say with the Prophet, why art thou so vexed, O my soul, and why art thou so disquieted 
psal. 42. 14.  within me? O put thy trust in God, for he is the health of my countenance and my God.  
There are certain signs whereby we may know, whether our hope be right, for there is fleeting hope, when a man thinks he hopes, but doth not, as a man may think he believes, but doth not.  
1. The first is the sign which appeared in Ezechias; in his sickness saith he, I beseech 
2 Kin. 20. 3.  thee, O Lord remember now, how I have walked before thee in truth, and with a perfect heart. To have been mindful of God in prosperity, is a good ground for hope in adversity.  
2. The second is Saint john's. Every man that hath this hope in him purifieth himself, 
1 John 3. 3.  keeps a pure conscience, doth not (as they which presume) make their conscience a receptacle of corruption upon hope. For, as the fathers say, Conscientia bona custos spei if it be kept clean our hope is true and right.  
3. The third is david's. Hope in the Lord, and be doing good, it must be 
psal. 37. 3.  active and doing good. The heathen call labour the husband of hope. There is hope the harlot, and hope the married woman; now hope the wife may be known from the harlot by this, that she is always with her husband, accompanied with labour. Sacrificate sacrificium justitiae, et sperate in Domino, offer to God the sacrifice of 
psal. 4. 5.  righteousness, and put your trust in the Lord. There must be travail and strife to do good in a true hope.  
4. The last is Saint Paul's, who makes good hope to hold 〈◊〉 in tribulation. It 
Rom. 5. 3. 4.  is that which tries whether it will hold the touch or not, In silentio et 〈◊〉 erit sortitudo vestra, in quietness and confidence shall be your strength, saith the prophet, Esa. 31. 15. If we faint in adversity it cannot be true. The heathen call hope the blossom or bud of tribulation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the bud be nipped, nofruit can be expected, it will be but 〈◊〉 bastard hope: but if it blossom in tribulation, it will bring forth fruit in due season.  
The last of our rules is, that we should not only have this hope in ourselves, 
psal. 40. 4. 62. 8. 115. 9 10 11. 51. 13. 75. 5.  but provoke it in others also, It was David's desire, many shall see it, and fear, and trust in the Lord. That all the people may trust in him. That the house of Israel. The house 〈◊〉. That all that fear the Lord might trust in him. To the furtherance whereof he promiseth to teach the wicked, and tells the fools that they deal madly in setting up their horn, that is, in trusting to themselves.  
And thus much for hope.   

CHAP. II.  
The sixth duty is prayer. The end of prayer, God's glory. The necessity of it. The power of prayer. The parts of prayer. 1. Deprecation. 2. Petition. why God denies somethings we ask. 3. Intercession. 4. Thanksgiving, which consists of 1. 〈◊〉. 2 Complacency. 3. promulgation. 4 Provocation of others. The excellency of praising God. The properties of true prayer. The helps to prayer. Signs of faithful prayer. Of causing others to pray.  
Now concerning prayer.  
Unto every affection there is an operation suitable; and so every grace hath its proper 〈◊〉 and operations: besides which one grace usually depends so upon another, that one may be called the fruit and effect of another Thus the fruit of faith is hope, and the fruit of hope is prayer, Speioperatio, oratio, hope works by prayer. And so the property of hope is to 〈◊〉 us up to prayer, and the property of prayer is to be interpres spei, that is, to express the desires of our hope. In which respect, as the Articles of our faith are summa credendorum, the sum of things to be believed, and the Law summa agendorum, the sum of things to be done, so the Lords prayer is summa sperandorum, the sum of things to be hoped. For the soul of man by considering and believing the judgements of God, being brought down, dejected, and humbled to the dust, and as it were struck dead, hath some life put into it again, by conceiving hope in his mercy: for which we must repair to God by prayer, and nothing better beseemeth a suitor for it then prayer and supplication. 
in Psal. 66.  Saint Augustine saith, Precibus non 〈◊〉 ad Deum, The way to God is by prayer not paces. Therefore that hope may be partaker of its object mercy, we are to know, that mercy is only to be expected and obtained from God by prayer. And therefore Saint Augustine saith, ut descendat miseratio, ascendat oratio, let prayer ascend that mercy may descend; and so there shall be a blessed intercourse between his mercy and our prayer.  
while we speak of prayer (lest we mistake) we are to conceive, that prayer consists not only in that which we outwardly make in the congregation, which the Prophet calls vitulum 〈◊〉, the calves or sacrifice of our lips, but inwardly also, in lifting up the heart, as the Apostle speaks, Orabo 〈◊〉, orabo ment, I will pray 
Host 14. 3.  with the spirit, I will pray with the understanding, which is when the spirit ascends 
1 Cor. 14. 15.  to God, which howsoever it be not heard by men, how vehement it is yet we 
Exod. 14. 15.  know it is powerful with God. We see the experience of it in Moses. The Lord saith to him, why criest thou to me? though there be no mention of any word he 〈◊〉. and this is principally and truly prayer, for without it the prayer of the lips prevaileth not. Our Saviour seemeth to tax the Scribes with resting in outward 〈◊〉. 
Esa. 29. 13.  when he quoteth a speech out of the prophet, This people draweth near unto 
Math. 15. 8. 7. 21.  me with their mouth, and honoureth me with their lips, but their heart is far from me. And he tells his disciples in the sermon upon the mount, that it is not the ingemination of Lord, Lord that will gain the kingdom of heaven. And therefore Saint Augustine saith, Ho negotium plus gemitibus constat quam sermonibus, This work 〈◊〉 more in groans than words; the spirit makes intercession for us with groan 
Rome 8. 26.  unutterable.  
1. Now the main end and scope of prayer is God's honour and glory. It pleaseth 
psal. 123. 2.  God by the prophet to account this as an especial honour done to him, that even as the eyes of servants look to the hands of their masters, and the eyes of an handmaid unto hand of her mistress, so our eyes wait on the Lord, until he have mercy upon us, or, as Saint Augustine Magna est gloria Dei ut nos simus mendici ejus, It is Gods great 
Serm. 5. de. verb. Domin.  honour, that we are his beggars; though it be of persons without the Church, as in Cornelius, whose prayer was accepted, Act. 10. 2. or of persons within the Church, yet out of God's favour by their sins, who call to God de prosundis, out of the depth of misery, Psal. 130. 1. though the person be an heathen, yet his prayer inregard of the act itself is in some degree acceptable to God. And this he accounts as an addition to his glory, when we acknowledge, that what we have, we have not ●rom ourselves, but from him. Besides, he takes it as a further honour to him, as an homage we render him, when we thank and glorify him, either for benefits, or deliverances, and to encourage us to this duty, he adds a promise. Call upon me (saith he) in the day of trouble, and I will deliver thee (but upon what condition?) 
psal 50. 15.  and thou shalt glorify me. But this we may see set down most excellently by the Prophet, where he particularly exacts the duty from five several sorts of men in one Psalm, that are there mentioned, as more especially bound to God. 
psal. 107.   

1. They that wander in the wilderness and are harbourless and in distress and want, and are relieved. 
vers. 4. 10. 23. 2. 6. 8. 15. 21. 31.   
2. They that are at the point of death, and are restored to life and health.  
3. They that are in prison and are delivered.  
4. They that are delivered from shipwreck.  
5. They that are preserved from the hands of their enemies.   
These several sorts of men, as he there speaketh, when they cry unto the Lord, he delivereth them out of their distress; and therefore he often reiterates this and saith, Oh that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men.  
And this deliverance by prayer hath three effects, whereby God is glorified.  

1. When an humble minded man upon his prayer finds this deliverance, he is 
psal. 34. 2. 15. 13. 107. 42.  thankful and glad.  
2. By this sinners (seeing God's goodness in hearing the prayers of his servants) shall be converted.  
3 The mouth of all wickedness shall be stopped.   
By all these ways prayer brings glory to God.  
If then prayer bring such glory to God, and that without it God is like to be defrauded of a great part of his honour,  
2. It concerns us necessarily to practise it: and that not only in respect of God, but of ourselves too. Our Saviour showeth this by the parable of the widow, and the unjust judge where her importunity prevailing with a wicked judge, shows a 
Luc. 18. 1.  majori, how powerful prayer is with God, a father of tender mercies, and that we ought to pray always, and not faint. And therefore having a care that we should know how to pray, he himself who never did any superfluous act, and who is our advocate and daily intercessor with God. set down a form to our hands, to instruct how to pray daily. 
11. 2.   
In the use whereof, that comes to mind, which Chrysostom observes in his first book de orando Deum, out of Dan. 6. 10. where bodily death being set before Daniel, if he prayed during thirty days, on the other side, tanquam si, as if the forbearance for that time would be the death of his soul, he chose rather to hazard his life, then to neglect his daily custom.  
In the Law besides the observation of the Sabbath there was a morning and an evening sacrifice. Which was a type, and is explained by the Psalmist to be prayer, 
〈◊〉. 141. 2.  Prayer as incense in the morning, and lifting up of hands (which is nothing else but prayer) for the evening sacrifice. The fathers have for the most part written largely 
Numb. 28. 3. 8  upon the necessity of this duty, and call it Clavem diei, et seram noctis, the key to open the day and the bar to shut in the night. Saint Chrysostom calls it signaculum diei, the seal of the day, out of the Apostle, who saith, that the creatures are good being sanctified by prayer; else not, and so it is a seal to confirm a blessing of the Creatures 
in Tim. 4. 5.  for the day following. And in this respect it is said, that our Saviour blessed the loaves, by looking up to heaven, that is, by praying as also the meat at supper by 
Mat. 14. 19 26. 26. 30.  blessing it be fore and singing an hymn of thanksgiving after.  
And this is no new thing, but a custom as ancient as Abraham, as the Jews record, who continue it still: the chief of the family first takes bread, and blesses it by prayer, and then breaks it, and the last thing is to take the cup, and then to give a second blessing; this being so holy a practice, the whole Church of the Jews to our Saviour's time observed it as a thing most necessary: from which custom Christ translated the use of it to his own supper. The Apostle fits all the rest of the spiritual 
Eph. 6. 13.  armour to some special part, as to the head, the breast, the feet, but specifies no part for prayer, because it is to cover all over, and to make all the other armour useful. Therefore the fathers upon that place of Epes. 6. 13. call it Armaturam 〈◊〉 the armour of all other most necessary; as if all the other were of no more strength, then if we were naked, if we put not on this. And they style it also flagellum demonum, the Devil's scourg, Athanasius is confident that the bare, but faithful recital of this ejaculation, Exurgat 〈◊〉, Let God arise, and let his enemies be scattered, will make 
psal. 68 1.  all the devils in hell to quake. And Maximus another father affirms, that he ever found this verse [haste thee, O God, to deliver me, make haste to help me, O Lord] 
70. 1.  effectual to deliver him from any temptation. And Saint James prescribes no other remedy for afflictions then this, Is any among you afflict d? Let him pray, even when 
Jac. 5. 13.  humane hope fails, yet 〈◊〉, for that which is impossible by ourselves, is possibile per alium, possible by God, to whom we pray. And indeed it hath been ever of such power that it hath wrought miracles.  

1. In the air. By it Elias the Prophet shut up the middle region, that no rain 
17.  could come down for three years and six months, and he prayed again, and the heavens 
18.  gave rain etc.  
2. If we desire to see the like in other elements, we may in Fire, by 
2 Kin. 1. 10.  the same Prophet, for he by prayer brought down fire, which consumed the captain and his fifty men.  
3. In the Earth At the prayer of Moses the earth opened and swallowed up Corah, Dathan, and Abiram, with their company. 
psal. 106. 17.   
4. In the water. At the prayer of Moses the red sea divided itself, and the waters 
Exod. 14. 16. 22. 28.  were a wall to the children of Israel, and returned and covered the host of the Egyptians.  
5. And this efficacy it hath wrought not only in the elements, but 
Josh 10. 12.  in heaven also. At the prayer of Josuah the Sun and Moon stood still.  
6. In putting to flight earthly powers also. At the prayer of Moses, when he lift up his hands Israel prevailed. David stayed the plague. By it Hannah of a barren 
Exod. 17. 11.  womb became fruitful, The Ninevits escaped the severe judgements of God; examples 
2 Sam. 24.  
1 Sam. 1. 9  are infinite, but these seem less, because it hath power over spiritual powers, 
Jon. 3.  death, and hell and sathan.  
7. It hath power over death. Ezechias having received a message of death, by prayer 
2 King. 20. 6.  obtained fifteen years' addition to his life; I have heard thy prayer and seen thy tears etc.  
8. Over hell and the devil. Our Saviour tells his Apostles, that by prayer and 
Mat. 17. 21.  fasting the devils were to be cast out.  
9 And lastly, which is the most remarkable, it overcometh God himself. we read that Moses used no other means but only Prayer, yet God saith, Let me alone 
Exod. 32. 10.  that my wrath may wax hot; as though while Moses prayed God himself could do nothing against the Isrealites, or as if Moses by prayer had offered violence to God, and held his hands, Quis tenet te Domine, saith one, Lord, who holds thee, that thou sayest let me alone? Moses his prayer did in a manner bind the hands of God. There is an almighty power in prayer, because it overcomes him that is almighty.   
But it may be objected, that how dare miserable men, dust and ashes, presume to speak to God, being so excellent and omnipotent; and as Jacob confessed now, being 
Gen. 18. 27.  less than the least of his blessings. 
30. 10.   
This is answered thus by one, non presumptione tua, sed promissione et permissione sua, God not only permitteth it, but addeth a promise to them that use it, and commands us to call upon him. In the Psalm before alleged, call upon me in the time of trouble, and I will hear thee. And Saint Peter and Saint Paul both confirm 
psal. 50. 15.  the truth of this, when they quote this of the Prophet Joel, whosoever shall call 
Joel. 2. 32.  upon the name of the Lord shall be saved. And the joining of two places in the 
Act. 2. 21.  
Rom. 10. 13.  Gospels will make us call on God with great confidence. Every one that asketh (saith Saint Matthew) receiveth; and that in Saint John, whatsoever ye shall ask the 
Mat. 7. 8.  Father in my name he will give it you. There can be no more said than that 
John. 16. 23.  every one that asketh shall have, and whatsoever you ask you shall have: 
Jer. 10. 25.  whereas on the contrary, God's fury will be poured upon them, that call not upon his name.  
And as God is ready to promise, so is he also to perform; yea so ready is he on 
Esay 65. 24.  his part, that he saith, before they call I will hear. To testify this, he erected 
Exod. 30. 6.  a mercy seat in the Tabernacle: and when the temple was built, he gives it a name 
Esay 56. 7.  from this duty of prayer, The House of prayer, to show how ready he would be to hear the prayers there put up; and that not only by his own people, but even by strangers too; for whom Solomon prayed at the consecration of the Temple: 
1 King. 8. 41.  
Ezra 7. 23.  and this was acknowledged by the Persian King, who calls it, the house of the God of Heaven. Herein was the mercy seat placed, and the first part of the service was 
psalm 141. 2.  incense, which as we showed before, is often interpreted to signify prayer: and 
Luke 1. 10.  so it is intimated in the Gospel, when we read that the people were without praying, while the Priest was within at the typical worship, burning of incense. And as God had a seat of mercy then on earth, so hath he now erected a throne of grace in Heaven, from whence, si ascendat 〈◊〉, descendet gratia, if prayer ascend, grace descends. And because that we cannot have access by ourselves, by reason of our sins, therefore order is taken, that we may have access per alium, by another, 
Rom. 5. 2.  even by Christ, who to assure us the more of the efficacy of our prayers, not 
Heb. 5. 7.  only in his flesh offered up prayers and supplications with strong crying and tears; but still makes intercession for us; and therefore in the Revelation, he is figured 
Rom. 8. 34.  by an Angel that receives the prayers of the Saints in golden censures, mingles 
Rev. 1. 6.  them with incense, to make them acceptable, and so offers them up to his Father. So that as he prayeth for us himself, so he makes our prayers acceptable, and therefore 
Zach. 12. 10.  
Gal. 4. 6.  he makes us Priests to God, to offer this spiritual sacrifice of prayer, and praises; and, as it was promised, to pour upon us the spirit of grace and supplication, so it is performed by Gods sending the spirit of his Son into our hearts, whereby we cry, Abba Father; which spirit helpeth our infirmities, and when we know not how to pray, makes intercession for us with sighs and groans that cannot be expressed. So that we have no reason to doubt of the 〈◊〉 of our prayers with God, but to rest assured, that God is highly pleased with them, and is ready and willing to hear us, and to grant what we ask according to his will. Thus we see, all is performed on God's part. Now for the duty itself.  
This duty of Invocation here commanded contains in it two things.  

1. A lifting up of our soul, a fixing of the mind upon God, as the Author and 
psalm 25. 1. 62. 8.  giver of all good.  
2. A pouring out of our soul, a full declaration of our desires, and meditations, or 
142. 2.  what it is we require of God.   

Invocation or prayer is divided into  1. Petition, and that either for ourselves, which also is subdivided into Deprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the removal of some evil. Precation, for the obtaining of some good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or for others which we call Intercession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Thanksgiving, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
1. The first part of Petition is Deprecation, that evil felt or feared may be removed; and this is most properly and usually the matter of our prayer. Is any man afflicted 
Jac. 5. 13.  (saith S. James) let him pray; and though hope apprehends nothing but good, yet the removal of evil hath rationem boni, and so may be the object of hope, and the subject of prayer. And this consists in three points.  

1. Vt malum avertatur, that evil may be turned away before it come, I beseech 
Dan. 9 16.  thee, O Lord, (saith the Prophet) let thine anger and fury be turned away. That God's wrath may be turned away, before it come upon us.  
2. Vt malum anferatur, that evil may be taken away after it hath seized upon us. 
psal 25. 21.  Deliver Israel, O Lord, out of all his troubles. 〈◊〉 being in trouble we may be delivered out of it: and this is called 〈◊〉, deliverance.  
3. Vt malum minuatur, that evil may be 〈◊〉. Let thine anger cease from us 
85. 4.  (saith the Psalmist) mitiga iram tuam; when we pray for a diminution, that so we may 
3.  be able to bear it.   
But as a necessary preparative to this, the Saints have ever used Confession and acknowledgement of sins. The Prophet in sundry Psalms runneth first over all his sins, sins of omission and commission, of thought, word, and deed, against God, his brethren or himself, by instigation of others, or of his own accord. For Prov. 28. 13. He that covereth his sins shall not prosper; that's a dangerous saying: and in Psal. 32. 3, 4. 〈◊〉 dangerous example; till he had 〈◊〉 his sins, his bones consumed, and his moisture was turned into the drought of summer. So likewise did Daniel make confession before he comes to petition.  
1. The chief thing to be prayed against, maxim deprecandum, is to be kept from falling into sin by temptation. That we may not be winnowed by Satan. Not to wish 
Luke 22. 32.  as commonly we do, I would I were out of the world, but as our Saviour's prayer for his Disciples, I pray not that thou shouldest take them out of the world, but that thou 
John 17. 15.  shouldest keep them from the evil. And we desiring but thus, certainly Gods promise will not be unperformed, for he is faithful who will not suffer us to be tempted above 
1 Cor. 10. 13.  that we are able. And either our strength shall increase with the strength of our cross, or, as our strength, so our cross shall diminish. The enemy shall not be able to do us 
Psalm 89. 23.  violence.  
2. We are to deprecate temporal dangers, as Jehosbaphat did. We know not what to do, hoc solum restat, ut ad te oculos dirigamus Domine, Our eyes are upon thee, O 
2 Chro. 20. 12  God. And then in our trouble and distress Nomen Domini shall be turris fortissime, 
Prov. 18. 10.  The Name of the Lord will be a strong tower to us. But yet concerning temporal evil, we must stand affected as the three children were, who answered K. Nabuchadnezzar, 
Dan. 3. 17. 18.  our God whom we serve is able to deliver us from the burning fiery furnace; but if not (because the promise and covenant is conditional) we will not serve thy God etc. 
Matth. 26. 39   
And thus far and no farther went our Saviour when he used deprecation, Father if it be possible, let this cup pass from me: nevertheless not my will, but 
Luk. 22. 42.  thine be done.  
The second branch of Invocation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Precation, which is the desiring of 
2.  some thing that is good. There is no one thing more common in the Psalms than this; as, 1. Give me understanding. So 2. Establish the thing that thou hast 
Psal. 119. 73. 125.  wrought in us, etc. As the first prayer is to give what we want; so the second is, establish and confirm it in us when we have it. 3. The third is that of the Apostles, 
68 28.  to our Saviour, Lord increase our faith in us. We must not keep at a stand in 
Luke 17. 5.  grace, but desire an increment, that we may grow in grace, as the Apostle counselleth 
2 〈◊〉. 3. 18.  us.  
Concerning this part of prayer, petition of the good we want, It is true, our desires are not always granted; for as Christ answered the sons of Zebedee, ye ask 
Matth. 20. 22.  ye know not what; so it may be said to us, we often desire 〈◊〉 that which is agreeable to our own humours then to God's will; as chrysostom reports of a Thief, who purposing to continue in his sin, orabat Deum ut non caperetur, & eo citius capiebatur, he prayed that he might not be taken, and was taken so much the sooner, because he so prayed.  
Therefore the rule we must follow, and whereon we must ground our prayer is that promise, Quicquid secundum 〈◊〉 〈◊〉 〈◊〉, whatsoever we ask according 
1. John 5. 14.  to his will, he will grant us: such are the graces of his spirit, and whatsoever is necessary to salvation, as the Word, Sacraments, public Worship, etc. These are that unum 〈◊〉, which the 〈◊〉 so earnestly begged, unum petii a Jehovah, One thing have I desired of the Lord. He desired 
psalm 27. 4.  many things, but one thing especially, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dwell in the 〈◊〉 of God all the days of his life, to continue in the Church of God all his life, where he might glorify God, and work out his own salvation. Whatsoever is absolutely necessary to these ends, we may safely ask, and be sure God will grant, and therefore our Saviour tells us, that God grants his Spirit to those that ask him, this is one thing which he will not deny us.  
Now with these, or after these, we may pray for temporal things, that is, we may pray, first, for a competency, not for superfluity. The 〈◊〉 Jacob 
Gen. 28. 20.  prayed only for food and raiment, and Agur the son of 〈◊〉 prays, Give me neither poverty nor riches, but sufficientiam victus, a sufficiency only, whereupon 
prov. 30. 8.  S. Augustine faith, non indecenter petit, quia hoc petit, & non amplius, it is no unbeseeming prayer, because he asks only so much, and no more. 2. We must desire them with condition, if God see it expedient, submitting to his will; as Christ, If it be possible, and if it be thy will: so did David praying for restitution to his kingdom. 
2 Sam. 15. 25  If I have found favour in the eyes of the Lord, he will bring me again, etc. if not, here I am, let him do what seemeth good to him. He resigns all to Gods will, and there is no more compendious way to obtain what we need, then to resign all to God's pleasure, whatsoever means we use, or however we struggle, nothing will avail without this.  
Now that which was mentioned before, concerning omnis & omnia, falls in best to be expounded here. It seems strange that every one that asks shall have, and that whatsoever he asks he shall have, seeing it is certain that many ask and have not.  
1. We must remember that of S. Augustine, that our duty is to pray however; for as he saith, Jubet ut petas, & si non petis displicet, & non negabit quod petis, & si non petes? doth God command thee to pray, and is he displeased if thou prayest not, and will he not deny thee what thou prayest for, and yet dost thou not pray?  
2. We must know that the cause why we receive not, is not in his promise, but in 
Jac. 4. 3.  our ask. Ye ask and receive not, because ye ask amiss, saith S. James. For it is not a demonstrative sign of God's favour to us, to have all we desire granted; for we see 
psal. 78. 18. 27. 30. 31.  that the Israelites desired flesh, and flesh God sent them, but is was with displeasure: for while the meat was yet in their mouths, the wrath of God came upon them, and flew the mightiest of them, and smote down the chosen men of Israel. And upon the 
1 Sam 8. 22.  people's violent desire to have a king, God gave them one, but in displeasure. Nay it 
Job 1. & 2.  is so far from a favour, that God sometimes grants the Devils (whom he favours not) 
Mark 5. 13.  their requests; as in the case of Job and the Swine.  
3. And as this is not an absolute sign of favour, so Gods denying of our requests, is not always a sign of his displeasure. This we may see in S. Paul, who obtained not 
2 Cor. 12. 8.  that he desired concerning the prick in the flesh. 1. One reason S. Isidore and S. Aug. give; Saepc multos Deus non exaudit ad voluntatem, ut exaudiat ad salutem, God ofttimes 
De 〈◊〉 bono lib. 3. cap. 1.  hears not many as they desire, that he may hear them to their good. 2, Another reason is given by S. Aug, God denies not, but only defers to grant, that we might by his deferring them, ask and esteem of them more highly. Desideria delatione crescunt, & cito data vilescunt, desire increaseth by delay, and things soon given are of light esteem: and therefore he adds, Servat tibi Deus quod non vult cito dare, ut & tu 
De verb. 〈◊〉. cap. 1.  discas magna magis desiderare, God keeps for thee, that he will not give thee quickly, that thou mayest learn with more affection to desire great things. 3. A third reason is, that we might the more earnestly ask for them; which our Saviour intimates in two parables to us; one of the unjust judge, and the importunate widow: and the other of 
Luke 18. 2.  
Luke 11. 8.  the friend that called up his neighbour at midnight; by both telling us, how much importunity prevails with God. 4. A fourth is; God, though he gives not quod petimus, what we ask, yet he will give quod novit utilius, what he knows to be more profitable 
2. Cor. 12. 8.  for us: as in the case of S. Paul, My grace shall be sufficient for thee. 5. Some things we pray for may be hurtful to us, (as knives for children) so as that non accipiendo accepimus, 
In Johan. 14.  we are better by wanting then possessing them. chrysostom calls prayers for such things, childish and aguish prayers; as S. Aug. male usurus eo quod vnlt accipere, Deo potius miserante non accepit, God in compassion lets not him receive, that which he meant to use ill. And therefore sometime to miss that which we conceive to be a 
In lib. sent.  benefit, is a blessing. And therefore we will conclude this point with a saying of S. Aug. 
Prosperi.  fideliter supplicans Deo pro necessitatibus hujus vitae, & 〈◊〉 auditur, & misecorditer non auditur: quid enim infirmo sit utilius, magis 〈◊〉 medicus quam aegrotus, God in mercy hears, and in mercy hears not a faithful suppliant for the necestities of this life; for the Physician knows what is profitable for the sick man better than himself. These reasons are from the matter of our prayers, others taken from the manner of our ask may be mentioned hereafter.  
The third part of Invocation is Interpellation or Intercession, which is prayer either for the prosperity or against the crosses of others. The Fathers seldom quote the Fathers: but in this S. Aug. citys S. Ambrose. Frater mi, si pro te rogas tantum, pro te unus 
Hexam. lib. 1.  orabit, si autem pro omnibus rogas, omnes pro te rogabunt, My brother, if thou only pray for thyself, one shall pray alone for thyself, but if thou pray for all men, all men will 
In Moral.  pray for thee. And S. Gregory saith, Quisquis pro aliis intercedere nititur, sibi potius ex charitate suffragat, & pro semet ipso tanto citius audiri meretur, quanto magis devote pro aliis intercedit, whosoever prays for others, doth the rather pray for himself, and by so much the sooner deserves to be heard for himself, by how much the more devoutly he intercedes for others. S. chrysostom hath an excellent speech to this purpose. Pro se orare necessitas cogit, pro aliis charitas fraternitatis 
In Matth.  hortatur: dulcior autem ante Deum est oratio, non quam necessitas transmittit, sed quam charitas fraternitatis commendat: it is mere necessity that compels a man to pray for himself, but it is a brotherly affection that draws a man to pray for others: and that prayer is more acceptable to God, which is caused by love then necessity.  
This part of invocation hath divers branches. As we are to pray for all men. 1. For 
1 John 5. 16.  sinners, that have not sinned unto death, and there is a promise that prayer shall be 
James 5. 15.  heard. In which respect there is a prayer in our Liturgy, first for them that are without the Church, for their conversion, as Heathens, Jews, Turks, Heretics, Schismatics: then for those that are in the Church; which are with us, and yet not of us, but are still in blindness and ignorance, or know but practise not. 2. We are to pray for them, that not only are oppressed with outward afflictions, but inward temptations, and the 〈◊〉 of their sins. 3. For those that stand, that they fall not, but persevere. 4. For them that are our enemies and persecute us. And for this we 
Matth. 5. 44.  have not only our Saviour's percept, but the practice of holy men. Saint Gregory Hum. 27. in Evang. upon that place in Jeremiah 15. 1. where God saith, though Moses and Samuel stood before me, yet my heart could not be towards this people, etc. asks the question, why Moses and Samuel are especially named; and gives this reason, Because the prayers of such are most powerful with God, who having received an injury, can presently pray for those that wronged them. Now such are Moses and Samuel. For Moses when the people were ready to stone him, presently 
Exod. 17. 4.  prayeth for them. Samuel though the people desired to cast off his government, 
1 Sam. 12. 23  yet saith, God forbid that I should cease to pray for you. And of these prayers it is said, that they shall return into our own bosom. They are very effectual, 
psalm 35. 13.  for in these cases, Qui pro aliis orat, prose laborat, he that prays for others, labours for himself. 5. For Kings and Magistrates, as the Apostle adviseth. 6. Lastly, but 
1 Tim. 2. 2.  most especially for the peace and good of the Church. O pray for the peace of Jerusalem, 
psalm 122. 6. 137. 6.  saith the Psalmist, who also wished, that his tongue might cleave to the roof of his mouth, if he forgot to pray for it.  
The fourth branch of Invocation is Thanksgiving. Invocation is for that we want and desire. Thanksgiving is for that we have received. So that whether we be answered before we call, as the Prophet speaks, when God gives before we ask; 
Esay. 65. 24.  or whether it be given us when we ask, in both cases we have cause to enter 
Matth. 7. 7.  into this consideration, Quid retribuam Domino, what shall I render unto the Lord 
psalm 116. 12  for all his benefits. And indeed the chief end of all should be the glory of God. For, for his glory all things that are made were created: the seventh day when he had 
Gen. 2. 3.  finished his work of creation was instituted for his praise and glory. And for this purpose man was placed in Paradise to praise him, and after his fall mankind had perished, and all things had been again reduced to nothing, but that God might have 
Esa. 24. 13. &c  some to glorify him. Now it is plain that God takes and accepts of thanks as a great part of his glory. And therefore were the thank-offerings among other sacrifices 
2 Chro. 29. 31 33. 16.  for God's service and glory instituted of old; and he that offereth me thanks 
psalm 50. 23.  (saith God by the Prophet) giveth me glory: and the Apostle, All things are for 
2 Cor. 4. 15.  your sakes, that the abundant grace might, through the thanksgiving of many, redound to the glory of God.  
That which the Heathen said is true, Gratus animus est meta benignitatis, gratitude is the end of bounty. And it is the condition of our obligation to God, and of Gods 
psalm 50. 15.  to us. Call upon me in i'm of trouble, and I will hear you, there is Gods, and thou shalt glorify me, there is ours.  
The Hebrews make Thanksgiving to consist of four parts, according to the four words used by thankful persons in Scripture.  

1. Confession or acknowledgement, Confitebor, I will confess, that we have nothing 
1 Cor. 4. 7.  but that we have received from God. That our help cometh from the hills from 
psalm 121. 1.  no inferior creature, from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Father of lights. Nor must we conceal 
James 1. 17.  what we have received. Saint Augustine saith, that as he Qui putat se habere quod non habet temerarius est, he is rash that thinks he hath that he hath not, so he qui non 〈◊〉 quod habet ingratus est, that confesseth not what he hath is unthankful. And therefore we must acknowledge them, as data not innata, as of God's gift, not of our own acquiring.  
2. The second is contentment and complacency in God's gifts by a grateful acceptation of what it pleaseth God to bestow upon us, complacui, I am well pleased. King David may be a pattern to us in this point. The Lot is fallen to me in a fair ground, yea 
psal. 16. 6.  I have a goodly heritage, it liked him well, he desired no more. For as Saint Bernard saith Spiritui gratiae contumeliam facit, qui beneficium dantis grata ment non suscipit, The undervaluing of gods blessings by not being content with what he sends 
In Eph.  us is a reproach to the spirit of grace. And it was the disease of the Israelites forty 
In Johan.  years together. Of which Saint Augustine saith, De nulla re magis Deum offendisse 
philip. 4 11  ille populus Judaicus dicitur, quam contra Deum murmurando, The Jews offended 
Heb. 13. 5.  God in nothing more than in murmuring against him. Saint Paul learned better that is, to be content in whatsoever estate he was. And his counsel was, be content 
psal. 66. 14. 111. 1. 40. 9 35. 14. 57 10. 〈◊〉. 16. 40. 9  with that ye have.  
3. The next is Promulgation or publishing to others the benefits we receive Anuntiabo, I will declare. I will tell you (saith the Psalmist) what God hath done to my soul; and in another place he saith, he will not only tell it in private, but publicly in the congregation, and in magna congregatione, in the great congregation: and (that being not enough) to all the people and among all nations. And yet higher, to his seed and posterity, and beyond that, to all generations to come. Which he hath done, we see it. For as Saint Chrysostom saith well, Optima beneficiorum custos est ipsa 
Hom. 25. in Math.  memoria beneficiorum, et perpetua confessio gratiarum, The best preserver of benefits is the memory of them, and perpetual thankfulness for them.  
4. The fourth and last is Incitatio, a stirring up or provocation of others to do the 
psal. 95. 1. 147. 12. 148. 1  like. Venite, O come let us sing unto the Lord etc. Saith the Psalmist. And praise the Lord O Jerusalem, praise thy God O Zion. And again praise ye the Lord, Sing unto the. Lord a new song, and his praise in the congregation of Saints. And his last Psalm is all incitation, not only to men, but to the creatures, to perform this duty.   
Now as there is Deprecation, or intercession, for others so this duty of thanksgiving is to be performed not only for ourselves, but also for others; in which the first example we have in Scripture is Abraham's servant, after he had found a wife for his master's son, Gen. 2. 27. So did Daniel for the secret revealed, Dan. 2. 20. Moses composed a song for the deliverance out of Egypt, Exod 15. 1 Deborab and Barak for the victory over Sisera, Judg. 5. and so Saint Paul usually begins his Epistles with thanksgiving for others, as Rom. 1. 8. 1 Cor. 1. 4. and 2 Cor. 1. Ephes. 1. 3.  
To stir us up to this duty of praise, King David hath the commendation above all other of the patriarchs for his exact performance of it, in all the parts above 
1 Sam. 13 14.  mentioned and in this respect was called a man after Gods own heart, as Samuel told Saul. S. Chrysostom examining why he was so styled rather than Abraham and Moses and the rest, saith, he could find no other reason for it but this, because (God desires that his name should be exalted and praised above all) he laboured more plenteously in this point then any other, and in that respect deserved that title better than any other. In the 55. Psalm he professeth that he will keep his hours for prayer. In 
psal. 55. 17.  the Evening and morning and at noon day will I pray. But for praises in the 119 
psal. 119. 164. 175.  Psalms, Thrice a day shall not serve, but seven times a day do I praise thee. Yea he would praise God at midnight, Psalm 119 62. Psal. 6. 7. and Psal 118. 17. and Psal. 39 15. And the desire he had to have his life prolonged was, to praise God, O let me live (saith he, and wherefore) and I shall praise thee, and this the rather, because he knew that it was not only the end of man's creation, but of Angels also 
Luc. 2. 14.  whom he desired to imitate, who continually praise God. It was & is their song, Glory be to God on high: and in the Revelation, Blessing, glory, and wisdom, and thanksgiving, 
Apoc. 7. 12.  
psal. 108. 1  and honour, and power, be unto our God for ever and ever. And in this respect it was that David accounted his tongue the best member he had and called it his glory because he employed it to the glory and praise of God: which was the end why God created both it and all the other members.  
And as it was the cause why God created man, so was it also of all the creatures; 
psal. 19 9  and they (as the Psalmist saith) perform their duty herein. The Heavens (saith he) declare the glory of God, and the firmament showeth his handy work etc. Insomuch as we see that he calleth upon the very worms to perform this duty; upon which Saint Chrysostoms' note is, that they were in worse estate than worms that neglect it.  
But for the Church there it is the most natural duty that can be performed; In thy Temple every man speaketh of thy praise: what is preaching: predicare, but to 
psal. 29. 9  declare to all the world, his benefits of creation, redemption by Christ, and other benefits we have by him, in publishing whereof we praise and honour God, and therefore the conclusion of all sermons is with a Doxology, To whom with the Father etc. be all honour etc. As was usual with the Fathers. For the Sacraments, that great mystery which is the compliment and perfection of all our service on earth, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thanksgiving; for what is it but a solemn commemoration of that grand mercy and benefit of our redemption by Christ's sacrifice upon the cross, and therefore it ends with a gloria, Glory be to God on high etc. and for prayer, we pray, that we may have matter of praise, yea praise for benefits received must be joined and go along with our prayers, else they are not acceptable, so that we in all our church exercises tend to this.  
The Psalmist saith of unity, that it is good and pleasant. The Fathers observe 
psal. 133. 1.  from hence. the excellency of unity; for that some things are good, but not pleasant, others pleasant, but not good, but this is both. The same may be said of praises, the Psalmist tells us, that it is both good and pleasant, and adds a third thing, for whereas 
psal. 147. 1.  some thing may be both good and pleasant, but not comely, he therefore saith, that it is both good and pleasant, and a comely thing to praise the Lord, and to be thankful.  
Besides this, le's consider, that this is a profitable and an excellent service, profit is a great mover, and all excellency without this is contemned. Here is excellency 
Act. 20. 35.  and honour for beatius est dare quam accipere, It is more blessed to give then to receive. Now here we give some thing to God, and there is nothing else we can give or return to him for his benefits, quid retribuam, saith David, I will take the cup of salvation etc. that is, offer the sacrifice of praise. that's all I can return. God esteems it an addition to his honour, and therefore it is called magnifying, glorifying and sanctifying of his name, as if we made him hereby more great and glorious and holy than he is. And as the duty is thus excellent, so it is profitable; for we never give praise and thanks, but we receive some thing: Deus vult nos gratos esse ut capaces simus majorum benificiorum, by gratitude for benefits received, we are fitted for greater benefits. Ten lepers were cleansed, and only one returns back to give thanks, who hereby became capable of a greater mercy; Christ tells him, his faith had saved him. Our gratitude is never done gratis, but gets a reward; as there is first ascensus orationis, the ascent of prayer, and then descensus gratiae, a descending of grace.  
So as Bernard saith, when there is recursus gratiarum, a sending back of thanks, than there is a new decursus gratiae, a descending of benefits, and si 〈◊〉 recursus gratiarum, cessat decursus gratiae, if thanks be not returned, there will be no more return of grace and other benefits: that grace we have received, if it stand still, and be not in recursu, in perpetual succession by returns, then like water (to which its oft compared) it stands still, and putrifies: and rots all the gifts and graces bestowed formerly. The same Father on Act. 7. makes a question, why those excellent and rare examples of grace and virtue, which were so common in the primitive times, are not now seen; we have the same beginnings they had, and we admire those that continue, as thy begun in grace, but they not only continued, but increased, and went forward, and had their gifts increased, which is, as he saith, because God's hand is not shortened, or his good will altered, but our thanksgivings are scant and thinn sown, and therefore our harvest must be scanty and thinn too, and therefore he saith vae 〈◊〉 nostrae propter ingratitudinem, woe to our age for unthankfulness; this is the reason why there is not the same progress of grace in us as was in them. For as Prosper saith, Gratiae nullum certius est signum quam gratiae, there is no surer sign of grace then thanksgiving. Nay we see that we are tied to it, though we should be prohibited from it. it must needs be an excellent duty which must not be omitted, though forbidden by God. Our Saviour when he had healed the leper, inhibited him from telling any body what he had done unto him: yet we see he 〈◊〉 it, and it is recorded to us for his great 
Luc. 5. 14.  
Mar. 5. 20.  praise, and this was a godly disobedience, for it was only a commandment of trial, as some think.  
Now there are five rules to direct us that our invocation may be rightly grounded.  

1. It must be 〈◊〉, it must have life in it. Saint Bernard saith, upon that 
Psal. 40. 15.  of the psalm [Cor meum dereliquit me,] nihil in mundo fugacius cord, there's nothing more fleeting then the heart. Our extravagant thoughts come so thick upon us in our prayers, that they hinder our prayers from ascending unto God. And it is a common fault, our prayers are exanimes without life. And therefore the Psalmist begins and ends a Psalm, praise the Lord, O my soul, and praise the Lord O my 
psal. 108. 103. 1. 42. 4. 62. 8.  soul, and all that is within me praise his holy name: we must not only have a tongue but a soul to praise him. I pour out my heart by myself saith he; and so he willeth others, pour out your hearts before him. And the Apostle, I will pray with 
1 〈◊〉. 14. 15.  the spirit and will pray with understanding also. And indeed ordinary civility should teach us thus much, to do no less to God, then to men, to mind that which we speak to him. But the neglect of this is much augmented by an humour of men in our age that are much delighted with long prayers in private, praying beyond the measure of their abi ities. Saint Augustine speaking of the Monks of Egypt and their worship, 
Epst. ad probam.  saith dicuntur fratres Egypto crebras orationes habere sed eas brevissimas, et raptim quodammodo 〈◊〉, the brethren in 〈◊〉 are said to pray often, but their prayers were very short, and ejaculations etc. and his reason was, ne per productiores moras evanescat atque hebotet intentio, lest by long continuance their good intentions should vanish and grow dull. These ejaculations were a remedy against dulling of our good intentions, and therefore his advice is, intentio non est obtundendae si 〈◊〉 non 〈◊〉, our intention is not to be blunted if it cannot hold out; and si perduraverit non cito 〈◊〉, if it can hold out, it is not to be broken of: for indeed we have need of all helps to our devotion, which is easily interrupted. Cupio 〈◊〉 fieri (saith he) sed non 〈◊〉 cogitationes vanae, I desire to be saved, but my extravagant thoughts hinder me Domine vim 〈◊〉 a cogitationibus meis responde pro me, Lord I suffer violence, answer thou for me. The 119. Psalm is full of these ejaculations, and every one of them is a prayer. The Lord will not take notice of those ascending thoughts, but of our prayers, if they displease us, and if in our drawing near to God we cannot drive away those fouls from our sacrifices, yet if we have a care to prepare our hearts, short ejaculations will be effectual though we be not cleansed according to the purification of the sanctuary, as Hezekiah speaks 2 Chron. 30. 18. 19  
2. Our prayers must be constantes. For he that wavereth in his prayers (saith 
Ja. 1. 6.  Saint James) is like a wave of the sea driven and tossed with every wind, prayer is Interpres spei as the Fathers term it, and hope is the Anchor of prayer and if 
psal. 145. 18.  this anchor fail, we shall float up and down, nay we shall receive nothing of the Lord, Tertullian calleth prayer breviarium fidei the abridgement of our faith. 
Jac. 1. 7.  Whatsoever we pray for according to God's promise, we must believe that we shall receive it. for as one saith non frustrain Deo positae sunt spes et precs, quae 
Mar. 11. 24.  cum recte fiunt inefficaces esse non possunt, Our hope and prayers are not placed upon God in vain, which cannot be uneffectual when they are in either aright.  
3. They must be 〈◊〉. They must be made in the spirit of humility, else are they no prayers; the Hebrews call such prayers and no prayers. We see the humble supplication of the Publican was accepted, when the vaunting prayer of the Pharisee was rejected. God turns himself to the prayer of the poor destitute. 
Luc. 18.  Saint Bernard saith concerning this and the last qualification, Quando fidelis et humilis 
psal. 102. 17  
Dan. 9 18.  et 〈◊〉 〈◊〉, 〈◊〉 sine 〈◊〉 penetrabit, unde certum est, quod 〈◊〉 
Born.  〈◊〉 〈◊〉 〈◊〉, whensoever our prayers are faithful, humble, and fervent, we may be assured they will pierce the heavens, 〈◊〉 will not return empty.  
4. Our prayer must not be absurd, oratio sine ratione, prayer without reason. As accedere Deum pro pace sine pace: pro remissione peccatorum cum retentione, as Tertullian saith, to come to God for peace without peace, to pray for forgivennsse, and be far from forgiving ourselves. Our Saviour sets us a rule to pray, forgive us, as we forgive others; how can we say to God forgive me, and to our brother pay me? who so stoppeth his ears at the cry of the poor, he shall also cry himself, and shall not be 
pro. 21. 13.  heard, as the wise man speaks. If there be a receiving there must be a giving. When you pray (saith our Saviour) forgive, if ye have aught against 
Mar. 11. 25.  any, that your father also which is in heaven may forgive you your trespasses. And thus our prayers shallbe reasonable, otherwise prayer without charity, is as they call it, the prayer of Cain, who offered sacrifice to God and murdered his brother. 
Judith 7. 30.   
5. It must not be the Bethulians prayer. Help must come within five days, or else farewell prayer. This is contrary to our Saviour's rule, who taught men to 
Luc. 18. 1.  pray, and not to saint; and to the Apostles, Pray without ceasing. Yet it is not 
1 Thess. 5. 17.  meant, that we should ever be praying, and doing nothing else, as the Euchita dreamt, 
ad Probam  or that God is pleased with many words, or battology for non in sermone 
Epist. 121.  multo sed diuturno offectu, not in many words but with long affection, as Saint Augustine. 
Luc. 11.  Nor is it our Saviour's meaning in the parable of him that went to his friend for loaves, that he knocked at the door continually but interpolatim ever and anon till he was heard; non continua interpellatione, sed interpolatione, our prayer must be renewed often. for in this frequency and continuance in prayer there are two extremes to be avoided. 
Aug. haer. 57    

1. First that which Saint Augustine tells us was in the Euchites, as before, who never 
ad quodl. vult deum.  left or discontinued prayer, but neglected all other duties of religion; which was condemned by the Church as an heresy.  
2. The other is that which Isidore mentioneth of some, that hold, that men 
L. I. C. 22.  were only to pray in the night, and to spend the day in other affairs. These are like our noctna owls that never cry but in the night. The practice of many among us is like theirs, that pray not but when they are in their beds, if then; both these must be avoided, and we must walk in the middle way.   
There may be a defect also in the manner of praying, when it is not qualified so as we have above specified. Also our thanks may be in this two ways defective 
Numb. 11. 6.   

1. when a man hath benefits and slighteth them; now our soul is dried away, we can see nothing but this Manna. It was the Jews fault to murmur unthankfully. 
2 Kin. 〈◊〉. 〈◊〉   
2. Or our thanks may be formal cold, and careless, usu magis quam sensu, of course, and not from a true sense and feeling: such sacrifice to their own net. Hab. 1. 16. Naaman received a benefit, and he would be thankful, for when one talon was asked he would give two.   
Now because prayer is the means to obtain all other graces, it cannot properly be said to have means to obtain it. Yet are there divers helps to it.  

1. There is no greater help or spur to prayer, than the consideration of our own wants, and imperfections. by taking a view of our souls, and frequent examining our own hearts, whereby we come to see the evils we are most inclinable to, and the good things we want. This knowledge and sense of his own wants made David thirst after God, and pour out his soul before him, Psalm 42. 1. 2. 4. 5.  
2. Another help is the remembrance of God's benefits to us. King David was so well versed in this duty that there is not a benefit he received, or that we may, but that there is a Psalm for it psal. 40. 3. He had still canticum novum for beneficium novum, when he wants any singular benefit, than he reckons up the lesser, which Saint Augustine calls, colligere fragmenta, the gathering up the fragments, and these he made great account of, and as the woman of Canaan was thankful for the crumbs, Mat. 15. 27. so was he for the least mercies: when he had no new benefits than he takes up old benefits and makes of them a new song, as Psal. 38. and 70 and rather then faith remembers to God and gives thanks for his wonderful forming in his mother's womb Psal. 139. and sometimes enlargeth himself to those benefits that are common to all the world, as psal. 8. 19 104. yea to the very wild asses quenching their thirst in the wilderness  
3. Another is fasting and alms, which the Fathers call the wings of prayer. S. Augustine saith, Jejunium orationis robur, oratio vis jejunii, fasting is the strength 
Ep. 121.  of prayer, and prayer the like of fasting. And jejunia & elemosynae orationem juvant, 
1 Cor. 7. 5.  fasting and alms are assistants to prayer. These both are the wings that prayer mounts 
Dan. 4. 24.  up by. Illud hanc corroborat, haec illud sanctificat, as fasting strengthens our prayers, and prayer sanctifies our fast, so alms.  
4. If our own prayers be weak, then are we to desire the prayers of the Church, according to S. James' direction. Si oratio tua fulmen sit (saith one) ascendat ad coelum 
James 5. 15  sola per se: otherwise esto gutta in nube grandinis, if thy prayer be fervent, or as a thunderbolt, it may ascend to heaven by itself, but if it be as a drop in a cloud, it will need the help of others.  
5. If none of all these help, yet there is oratio fidei, as well as oratio sensus, though I cannot have the prayer of feeling, yet I may have the prayer of hope. For spiritual duties are likened to seed, of which harvest comes not presently, but lie in the 〈◊〉 of the earth till the time that the Lord fructify.   
The signs of praying aright, or that our prayers are rightly qualified, and like to prevail, are divers.  

1. Earnestness of the soul, when that sends out sighs and groans unutterable, 
Rom. 8. 26.  gemitibus non sermonibus, constat hoc negotium, this business consists not in words but groans.  
2. The second sign is, if a man have a taste of God's mercy in the remission of his sins. The Prophet David being before cast down, presently saith, Verily God hath 
psalm 66. 19  heard me, he hath attended to the voice of my prayer. S. Augustine asketh how David knew this, and answereth himself, habuit gustum aliquem divinorum, he had some taste that God had forgiven him his sins.  
3. The third is, when a man continueth in a patient waiting of God's leisure, as King David did. 〈◊〉 till God came to him he would walk in a perfect heart, and take no wicked thing in hand, O when wilt thou come unto me, saith he, I will walk 
psal. 101. 2, 3.  within my house with a perfect heart.   

1. The signs of true thankfulness likewise are divers. The first is, when a man feeleth himself filled with marrow and fatness, as rapt with consideration of God's 
63. 6.  favours and benefits.  
2. When a man is jealous of his own ingratitude, that after his cleansing he wallow no more in sin, and lest he make himself uncapable of Gods hearing his prayer for any more mercies. 
66. 16.   
3. When beneficia become veneficia, when his benefits charm us, and make us 
58. 5.  withstand strong temptations; as Joseph did: though his Mistress tempted him very 
Gen. 3. 9  strongly, yet he answered her, My Master hath done this and this for me, how can I then do this great wickedness, and sin against God? This is a great sign, that a man is truly thankful unto God, that when God hath bestowed his benefits upon him, he is the more careful thereby not to break his law.  
4. The last sign is, when we defer not our thanks. A type of this was in the law. The 
Levit. 7. 15.  sacrifice of thanksgiving was to be eaten the same day, not kept longer. No procrastination of thanks. Nihil citius senescit gratia, nothing grows old sooner than thanks.   
Now concerning the sixth rule, as in the former, we are to procure this duty to be 
Rule 6.  performed by others.  

1. Saul, when he should have betaken himself to prayer, thought the enemies 
1 Sam. 14. 19  came too fast, and not only laid away the ephod himself, but willed the Priest to withdraw his hand; it is noted by the holy Ghost to Saul's infamy. Therefore as we are to avoid all impediments to ourselves, so are we not to discourage others with them in Job. Who is the Almighty that we should serve him, and what profit should we have 
Job 21. 15.  if we pray to him? One of the Fathers maketh this answer, Beneficium projicitur ingrato, collocatur grato, a good turn is cast away upon an unthankful man, but bestowed 
Luke 7. 35.  upon a thankful person. He is kind unto the unthankful and evil.  
2. And as we must not hinder others, so for the affirmative part, the invitation, we have david's, and it is in the beginning of our Liturgy, O come let us sing 
psalm 95. 1. 34. 3.  unto the Lord. O come let us worship and fall down. And, O praise the Lord with me, and let us magnify his name together. But especially in the hundred 
148.  forty eighth Psalm, he is not contented only to the company of men in this duty, but dragons, snow, fire, and all creatures, not that they could praise the Lord, but that there is not the basest creature of them all that had not cause enough to praise the Lord if they could. And thus much for prayer.    

CHAP. XII.  
The seventh virtue required is, Love of God. That God is to be loved. Of mercenary and free Love. The excellency of Love. The measure of Love. The opposites to the Love of God. 1. Love of the world. 2 Self-love. 3 Stupidity. 4. Loathing of God. All the motives of Love are eminently in God. 1. Beauty. 2. Propinquity. 3. Benefits bestowed. Six signs of Love. Of drawing others to Love God.  
THe next duty is Love. The same which the Apostle saith of the Law to have been for a time till the promised seed came, may be said concerning the other affections and their actions that they were only till the love of God came, of which the Fathers say, that occupare amorem, to have love in us drowneth all other affections. For we have fear first, and being delivered from that we feared, we love, and being heard in what we hope and pray for, we love God, and say with the Prophet, dilexi quia audivit, etc. I love the Lord, because he hath heard my voice. 
psalm 116. 1.  There is a coherence between love and prayer. We have formerly said that to enjoy and have a thing, we are first to know it, and the knowledge of it breeds in us a true estimate of it, and the estimate of a thing makes us love it, so habere Deum, est scire to possess God is to know him, and this knowledge breeds a true estimate of God, whereupon we love him; for according to our estimation our love is more or less to that we have.  
These affections of fear and hope are for this end, that when God hath bestowed on us the things we either fear to lose or hope to enjoy, we may the better esteem of them. For as cito data vilescunt, we slight those things which are easily got, when we can but ask and have; so the things we have felt the want of so long, and for which we have been humbled, when they come, we will the better regard them, and love him the better for them.  
The object of love is bonum, in which the very natural reason of man hath found two properties: viz. that it is 1. Communicative. 2. Attractive.  

1. Every good is desirous to communicate itself to as many as are willing and meet to partake of it. As we see in the Sun and other celestial bodies in the natural elements; so there is in God a quality of desiring to communicate his goodness: and indeed it was the cause why he created all things, to have a church, and to show his glory and mercy on it. So that the mind of man seeing this nature in God, consequently hath a desire to it, and that desire goeth so far, till it come to a conjunction, and that to an union, ita conjungi 〈◊〉 uniantur; because by the union of two good things there will come good to the desirer, which he had not before, and whereby he is made better.  
2. Secondly, it hath vim attractivam. It hath been said, that if inferior things be coupled and united with things of more excellent nature, they are thereby made more noble. As a potsherd being covered with gold. As on the other side, things which are excellent being joined with viler, are made more abject: as the mind of man with inferior creatures. And there can be nothing which can make the mind more transcendent, than the conjunction of it with that which in itself is all good, and containeth all good things, and that for ever, and from hence ariseth this attractive property and force: for in every good there is that force, which allureth. And therefore to show us this good, it is nececessary that faith and knowledge precede. Bonum non amatur (as the Schoolmen say) quod non cognoscitur, the good that is not known, cannot be loved. For if it were known (it being the natural desire of all to be better) we should love it, to be the better by it. It is therefore well said, That good things have no greater enemy than ignorance. Knowledge and faith then (as is said) showing us this good, love will be stirred up in us, and then follows unio affectus the union of the affection, all that we can have here; and in the life to come, instead of this fruition by faith, fruition by clear vision.   
There are two sorts of love. 1. Amor mercenarius, a mercenary love. 2. Amor gratuitus, a free love.  
They are distinguished thus: when a man loves his meat and drink, and when he loves his friend or brother; it is certain these loves are not all one: in the one there is a desire to have the thing loved, that he may make use of it for his own benefit, for the present, not caring what becomes of it after; but his love to his friend, is to do him good, for himself, or for his own sake; and it includes in it bene velle, & bene facere, to wish him good, and to do him good: in the former á man looks at himself, and his own good only, in the other at his good whom he loves; the first is, amor concupiscentiae, the other amor amicitiae. The Philosopher distinguishes them by Vnde, & Quo, whence and whither. In the first love the question is made by Quo, in the other by Vnde. In the first we ask, what good comes to us by it: in the other, what good it hath in itself, though it be no benefit to us. The one hath an eye that looks inward on ourselves, the other outward upon others. Yet these two though they may be distinguished, yet are not always divided: for the one ofttimes is the beginning of the other, both in our loves to God and man; for those that have been beneficial to us, though we love them at first for the benefits we receive by them, yet afterwards we come to love them for themselves.  
1. The first ariseth from hope. Because a man being cast down by fear, conceives hope upon God's promises, then sending forth prayer receiveth fruit, and saith, 
psalm 28. 〈◊〉. 21.  Praised be the Lord, for he hath heard the voice of my humble petition. And thou hast given me my heart's desire: which fruit stirreth up the first love, and this amor concupiscentiae, the love of concupiscence, which goes before 〈◊〉 gratuitum, free love; for as the Apostle saith, that is not first which is spiritual, but that which is natural, or carnal; and than that which is spiritual: so free love of God for himself is not first, but first we love him for his benefits, and then for himself, and this is true love. Therefore it is said that 〈◊〉 virtues, of clemency, affability, liberality, etc. were greater than Cato's, of justice and fidelity in his dealings; because the former looked at the good of others, these reflected upon himself, and his own good. That which is natural will be first, 〈◊〉 before amicitia, or benevolentia, and this is the inchoation of the other. Perfect love is not attained at first; for nemo repent fit summus; now S. chrysostom wondereth how men can slip themselves out of this love: for if they will love any for his benefits, none bids fairer for this amor mercenarius then God; for he offereth for it the kingdom of heaven. The Father's compare fear to the wilderness, and these two degrees of love to the land of promise; this mercenary love to that part of it, which lay beyond Jordan, and the other to that part upon which Zion and Jerusalem stood. For amor gratuitus which looks not at reward, Saint Bernard saith, that Deus nunquam sine praemio diligitur, our love to God is never unrewarded, though sine intuitu praemii diligendus est, he ought to be loved without looking at the reward. The Apostle respected his own commodity so little, that he wished himself accursed, that the glory of God might shine in the salvation 
Rom. 9 3.  of Israel. It is lawful to love God for his benefits, for God uses them as motives to stir us up to love him, and the best of God's servants have so practised: Moses looked at the recompense. Hebrews 11. but we must not rest there, nor love him only or chiefly for them, but for himself; otherwise we love not him but ourselves: ratio diligendi est Deus ipse, modus sine modo, the cause of our love must be God himself, and the measure without measure, saith S. Bernard.  
Some divide love into Quoniam, & Tametsi, Because, and Although.  
1. The first is that which is called mercenarius. I love the Lord, saith the Psalmist, and why? He is my defence. Psalm 18. 1. And in another place, Because he heard my voice: yet seeing David did not love God only or chiefly for his benefits, his love was not properly mercenary, but true, though not perfect.  
To show the excellency of love, S. Paul hath a whole chapter, wherein he prefers 
1 Cor. 13.  it above all other virtues: and saith in effect. If a man for his knowledge and elocution might be compared with Angels, and by his faith were able to remove mountains, and by his liberality had relieved the poor with all his estate, and for his constancy had suffered martyrdom, yet were all these virtues little worth, except they were joined with the love of God. And in the end of the Chapter after 
Ver. 13.  this general commendation of love, he prefers it in particular above Faith and Hope.  
1. If we take the dimension of it, it is greatest both in breadth and length of all other. For whereas Faith and Hope, are restrained within the bounds of men's persons and to singulars, this dilateth itself and extendeth both to God and man in 
Lib. confess.  general, to ourselves, our friends, yea to our enemies. S. Augustine saith, Beatus qui amat te, & amicum in te, & inimicum propter te, blessed is he that loves thee, and his friend in thee, and his enemy for thee. And this is the latitude.  
2. In longitude also. For whereas the other are but in us in the nature of a lease, but for term of life, the gift of love shall be as a free hold, and continue for ever 
Matth. 22. 40.  in heaven. Our Saviour maketh both the Law and Prophets to consist of one Commandment, namely Love. And the Apostle reduceth all to one head, and if there were any other Commandment, it is briefly comprehended in this of love. And it is our Saviour's mandatum novum; admit that all the old Commandments were cancelcelled, 
Rom. 13. 9  yet this new commandment ties us to the duties of all. And indeed S. John 
John 13. 34.  saith, (commending this duty,) Brethren I write no new commandment unto you, but an old Commandment; for both the old and new are all one. There is both in the 
1 John. 2. 7.  old and the new a Diliges, thou shalt love.  
But that which is beyond all these, and imposeth a necessity upon us to observe it is, that whereasnone of the other virtues are mutual or reciprocal, nor indeed are properly said to be in God at all, as faith, hope, etc. this is: here is 〈◊〉 〈◊〉: if he reprove us, we must not reprove him; if he promise and threaten, we cannot promise or threaten again; but if God love us, we must love him again. S. Gregory saith, Magnum est vinculum charitatis, quo & ipse Deus se ligari voluit, the bond of love is great, with which even God himself was content to be bound. And S. Bernard saith of it, that solus triumphat de Deo, it only triumphs over God; and adds, Nescis quid majus dici debeat in laudem tuam, O charitas, deduxit Deum de Coelo, hominem invexit in Coelum, hominem Deo reconciliasti, & Deum homini placasti, thou knowest not, O love, what may be more said in thy praise; it brought God from heaven, and carried man thither; thou didst reconcile man to God, and pacifiedst God with man. And therefore as on the one side we are to consider how willing God is that his affection should grow in us, so are we to weigh what God on his part hath done to stir us up to it. The heathen could say, magnes amoris amor, the Loadstone of love is love; nothing is more effectual to attract love then love. And in that God hath not failed on his part. S. Bernard expresseth to 
Lib. de dilig. Deum.  the full, in these six points. Quod prior dilexit nos, tantus, tantillos, tales, tantum, gratis; that he loved us first, being so great, we so little, such kind of creatures, so much, and without any respect to himself.  

1. Prior. S. John proves this point. Herein is love, not that we loved him, but that 
1 John 4. 10.  he loved us. It was not our love first to him that caused him to send his Son to be a propitiation for our sins, but his first to us. S. Augustine saith, Nulla major est ad amorem 〈◊〉, quam praevenire amando, & nimis durus est animus, qui se 〈◊〉 
De 〈◊〉 〈◊〉.  nolebat impendere, nolit rependere, there is no greater alluring to love, then to anticipate by loving, and that heart is too hard which will not requite, though not love first.  
2. Tantus. Of God's tantus we may rest ourselves upon S. Augustine, and go no further. Tantus ut non liceat conari exprimere quantus, so great that it is not lawful to endeavour to express his greatness: it transcends all the learning and wit of man to express his greatness; and yet he condescends so low as to love us.  
3. Tantillos. Worms and no men. This we see in Job, and in the Prophet David; 
Job. 25. 6.  and being but worms he loved us: Nay further, as the Apostle speaks, cum nondum 
psalm 22. 6.  essemus, being not yet born; we cannot be less than not to be at all, and yet, even than 
Rom. 9 11.  he loved us, when we were not.  
4. Tales. when we had estranged cur selves from him and served his enemies 
Rom. 5. 10.  than he loved us; nay when we were ourselves his enemies.  
5. Tantum. Saint Chrysostame upon that of Saint John, [God so loved the world] 
John 3. 16.  In comparison of God's love with others, all adverbs may be left out, no sicut to this 
Ephes. 2. 4.  sic, The Apostle may well call it great love. He spared not his own Son but delivered 
Rom. 8. 32.  him up for us all. This for God's tantum.   
2. God the Son hath his tantum too. For our sakes he left heaven, the Society of God the Father, Angels and Saints, and endured upon earth. 1. Infamy. 2. Poverty, 3. Sickness. 4. Enmity. 5. death. The Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five fearful things.  

1. He had ignominy and reproach; and that not only while he lived, as the 
Mat. 12. 24. 27. 63.  Pharisees slandered him to deal in sorcery, to cast out Devils in the Devil's name, but when he was dead too. The same Pharisees told Pilate 
Esa. 53. 3.  that he was an impostor and deceiver: He was despised, saith the Prophet.  
2. For the want of necessaries you may take his own word, that he was in worse case than souls and beasts. Foxes have holes, and birds of the air have nests; but the 
Luc. 9 58.  Son of man hath not where to lay his head.  
3. For his infirmities. The Prophet Esay describes them at large long before his suffering them. He was wounded for us, and by his stripes we are healed, etc.  
4. He was hated above all others, as we may read in the whole story of 
Esa. 53. 4. 5.  his life. Though he did much good and many miracles among them, yet 
John 5. 18.  they so persecuted him, that oft times they were ready to stone him, and never left him till they brought him to the last part of the five, which he suffered upon earth.  
5. And that was death. This also he suffered for love of us. And greater love 
15. 13.  than this hath no man, then to lay down his life for his friend; yet Christ suffered a shameful death for us, that hated him, and were his enemies; and as the Apostle saith, hereby (if all other signs of his love move us not) perceive we 
1 John 3. 16.  his love, because he laid down his life for us. And in this particular is that in the Canticles confirmed, love is as strong as death: such love is perfect 
Cant. 8. 6.  love.   
3. The holy Ghost is not without his Tantum. For after the Passion of our Saviour, when Christ was ascended, he vouchsafed to come and dwell among us, and among other his graces to shed his love abroad in our hearts, and to make his 
Rom. 5. 5.  residence with us to the world's end.  
And here we may judge between God and ourselves, God may refer it to us, whether he hath left any thing undone, that he might have done, to testify his love 
Esa. 5. 3. 4.  to us.  
6. Gratis, he loved us without expectance of any reward from us; we have nothing that can better him, nothing at all. Our goods (or aught else) are nothing to him. The Prophet demands, what reward shall I give unto the Lord? nothing 
psal. 16. 1.  but love for love. Saint Bernard upon that Psalm is of the same opinion, non est melius 
116. 11.  nec decentius, quam per dilectionem rependere quodper dilectionem datum est, there is no better or more decent thing then to repay that which is given lovingly, by love. For as S. Augustine saith, Quid est home, quod amaxi vis ab 〈◊〉, et si non amet te, minavis ingentem poenam? Anon panasatis magna est non amare te, what is man, that thou desirest to be loved by him, and that thou shouldest threaten to punish ' him for not loving thee? Is it not punishment enough not to love thee. There needs no punishment to source us to love our meat and drink, and other natural things, and yet we see that to bring us to the love of that which is supernatural we need threats and rewards; so resractory is our nature.  
And now we come to that which is commanded (by the first rule) which is love; whether it be 1., amore naturali, the natural affection, which is from God, and consequently is by nature due to God: for to love him a quo potentiam habemus amandi, is but equitable. Whether it be 2. amore delectus, with a love of election; for when we have summed up all the objects in the world together, we shall find nothing to be beloved so much as God. Or whether it be 3. amore infuso, he it is that hath shed this love into our hearts, and it is fit, that he which 
Rom. 5. 5.  hath scattered, should gather that which he hath scattered. The wicked servant can 
Math. 25. 24.  tell us so much.  
Now this love and the measure thereof, as it proceedeth freely, is branched into, 1. Desiderium, 2. Gaudium 3. Zelus, desire, and joy, and Zeal. 1. A desire of God, while we feel not the assurance of his spirit in us; and then we complain with the Prophet, like as the hart desireth the water-brooks, so longeth my soul etc. 2. 
psal. 42. 1.  The other of joy remaineth, when this desire is fulfilled; cum 〈◊〉 desiderium, posuit gaudium, this desire wrought in our hearts by the holy Ghost produceth those fruits mentioned Galat. 5. 22. Joy, peace etc. And when our desire is hindered that it cannot be obtained, then cometh 3. Zeal. Jra est vindex laesi 〈◊〉, anger is the revenger of desire not satisfied: and this is called sacra 〈◊〉, an holy boiling of grief and anger incensed against all impediments: and it is one of the signs of love, for quinon Zelat, non amat, he that is not zealous loveth not. He that can discern the impediments to God's glory, and not be desirous and earnest to remove them, hath no love in him.  
The measure of this love must extend to this height, as to be ready to hate parents, those that depend upon us, yea our own souls, if they could come in competition with it, as Saint Luke hath it; but Saint Matthew in more gentle 
Luc. 14. 29.  terms, he that loveth father or mother, son or daughter more than God is not 
Mat. 10. 37.  worthy of him, that is, when their commands contradict Gods, they must reject them.  
The law saith, that we must love the Lord with all our heart, with all our mind, 
Deut. 11. 13.  with all our strength, and with all our soul. As the heart is said improperly to believe, so is the mind said no less improperly to love; yet here love is ascribed to all parts and faculties, which must all concur to the love of God, either directly or by consequence, either per actum olicitum or imperatum, as the Schools speak. Saint Bernard hath this meditation Quia fecisti me, ideo me tibi debeo, 〈◊〉 〈◊〉 cum renovasti, quantum? Dicto me fecisti, sed renovasti me multis dictis, factis, passis. The remaking cost more than the making; and with this second making came the gift of God himself. Nisi dedisset se (saith the same father) non reddidisset te. Si me solum mihi reddidisset, potui me illi denuo: at cumse mihi, quid illi reddam? If he had given me to myself, I could have given myself to him again, but giving himself to me, if I would give myself to him a thousand times, it were not sufficient recompense for such a gift. Yet this is to our comfort which he adds. Etiam si non possum amare ultra quod possum, si possim velim: et si minus reddo, quia minor sum, quia tamen tota anima diligit, 〈◊〉 deest ubi totum est, Although I could not love beyond my ability, yet if I could I would: and if I render less because I am less, yet because I love with all my soul, I want nothing, which is all that God requireth, and we must labour to attain to.  
Now for the negative part.  
1. The first thing forbidden is Dilectie inordinata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Basil calleth it, a disordered love. whereas God should stand highest in our love, and aught to have the first place, and nothing should be loved extra Deum, and yet we love 
phillip 3. 19  other things more than God, or not with subordination to God, than our love is out of order. It hath been said, that not only the committing of evil, but desertio meliorum, the leaving of that which is best, is sin; so is it in the love of God, if we leave the better, and make choice of the worse, it is sin, whether it be to make our belly our god, or earthly things, or to bestow the honour due to God upon ourselves; primatum gerere, to usurp a primacy above God: in these cases our love is out of order. For pro deo colitur quicquid praecaeteris 〈◊〉, 〈◊〉 amor meus Deus meus, whatsoever is loved above other things is worshipped as God; for what we love best, that is our God. Every man hath something that he prefers before all other, and that is indeed his Idol rather than his God.  
This exorbitant and irregular love is of two sorts. Amor mundi, or Amor sui, love of the world, and love of a man's self.  

1. For the love of the world. S. Augustine saith Si possimus homines excitare, et cum 〈◊〉 pariter excitari, ut possemus esse amatores vitae permanentis, quales quotidie videmus vitae fugientis, his wish is, that we were as forward to love the world to come, as we are to affect this present transitory world. The Philosophers say, that the soul of man is placed in loco medio inter Deume 〈◊〉 creature as, hath a middle place between God and the creatures. And that which stands in the midst of two things cannot move to both but motibus contrariis by contrary motions. Certainly this is the case of the soul, it standeth so in regard of God and the world, and cannot move to both but by contrary motions. Now because through the corruption of original sin the soul is a based, it apprehendeth worldly things best because they are near et illis nos ingurgitamiss. we fill ourselves so with them, that we have no taste of heavenly things; according to that of the wiseman Anima saturata calcabit 〈◊〉, the full fed despiseth the honey comb. And therefore to correct this humour, 
prov. 27. 7,  we must jejunare fast, and wean ourselves from the world: for if we glut and cram our souls with worldly pleasures, we can have no taste of God and so come to despise or neglect him.  
2. Besides this there is amor sui, self love; and this is harder to repress then the other; and it is that wherewith men are wilfully infected, and till a great measure of the spirit poslesse their hearts they will not be able to rid themselves of it. and therefore it is that Prosper saith, Amantes donantur sibi, these men that over love themselves are given up to themselves, so that thy loosethe love of God. And this humour hath two degrees 1. when we think better of ourselves than we are, and so love ourselves better than we should. 2. when we prefer ourselves in our love before God. The first is a degree to the second; for when man have tasted worldly things, though base, than nothing will have any relish with them but those and so many come to say of God with him in Plautus, Malo me ista mulier plus amet quam 〈◊〉, so brutish are many in their hearts, and in their doings proclaim it, that they had rather have the favour of this man or woman. then of God. Saint 〈◊〉 defines this to be inordinatum 〈◊〉 motum quo aliquis excellentiam propriam admiratur, This is a disordered motion of the mind, whereby a man admires his own excellency.   
2. The second thing here forbidden, is that which is opposed to zeal, commonly called stupor, stupidity, when we account of all things alike, as if there were no difference between good and ill, God and Baal, and we can be content to tolerate both Saint Augustine saith that this stupor is pejus omnibus vitiis, the worst of all sin: this God punisheth with other grievous sins; for it is an especial prejudice to the love of God.  
3. The third is that which the Fathers call nauseam spiritus, which we may call a loathing of God, when the thought of God is a burden to them. The case of such men is desperate, and it is the very extremity of evil, to which men may come in this life, and though it be more rare, yet it is found in some.  
Now all these negatives and affirmatives may be thus examined and known, by the contempt or approbation of God's laws; not of God himsely, for every man will say, he loves God with all his heart, but of his laws. For the case is alike as between an earthly Prince and us, so between God and us. 〈◊〉 diligit Regem, diligit legem, he that loves the King, loves his law: and so Qui diligit Deum, diligit verbum, He that loves God loves his word. And this was King David's touchstone. O how do I love thy Law, saith David, and I have therefore loved thy commandments, 
psal. 119. 〈◊〉.  for they are the very joy of my heart:  
We will add something concerning the means, and they are three. 1. Pulcbrum. 2. 〈◊〉. 3. utile, beauty, nearness, and profit or benefit. Men are moved to love by these or some of these inducements, and all these are eminently in God.  
1. Beauty. There is 〈◊〉. a visible, and 2. an invisible beauty. The visible is that which attracteth our eyes: one of the Heathen calls it radium 〈◊〉 〈◊〉 the beam of divine essence; and another florem divini seminis, the flower of the divine seed.  
This beauty is not that which ought to move us much; it quickly fades: one of the Heathen said Da mihi solemn 〈◊〉, the summer's sun will parch it; Da mihi ventum vernum, the march wind will spoil it; or Duc unguem trausversum 〈◊〉 but with thy nail, and it is marred. But the beauty of God (if a man had a glorified ye to see it) passeth all these. The prophet saith, that he saw the likeness of God 
psal. 16. 11.  put in a vision, and it filled him.  
2. The invisible Beauty Saint Augustine tells us how to find. It may be (saith he) that thou lovest a man because he is thy friend, may it not be also that he is an old man? And what lovest thou then in him? His head is white, his body crooked, and his face wrinkled: but thou wilt say, fidelis homo est, he is a faithful man; well, saith he, quibus oculis videtur? fidei. iisdem videtur Deus: with what eyes is that seen? of faith. Why with the same God is seen. God is seen with the eyes of faith by nothing more. And in God we have perfect rest; but set thine eye or heart upon any other countenance, or on any earthly pleasure, thou shalt find no rest in it; but quicquid est quo 〈◊〉 occurritur, whatsoever meets with weariness, the same thing in s tigationem vertitur, turneth to weariness; it wearieth us, if we fix our eyes but a while upon it.  
2. Fropinquity or neern sse. Name any name of neernes (not that of Dominus and servus excepted) and there this love is: and that is a great privilege of ours, 
Rev. 19 10.  that the Angels are not our Lords, but fellow servants.  
2. But the name of friend is of greater propinquity. Our Saviour saith, I call you 
John. 15. 15.  not servants but friends; and such a friend as (notwithstanding his glorious estate) made him not think scorn to be our friend, and in the pinch of our adversity did most of all show his love to us. 〈◊〉. The name of brother is yet nearer: yet we see he vouchsafed to call us so. Go tell my brethren etc. And whereas naturally 
John 20. 17.  if there be many brethren, it qualifieth the affection of Parents, as Jacob loved Joseph more than all his children; here it is otherwise. Besides, brethren according 
Gen. 37. 3.  to the flesh are a means, that the inheritance continueth not whole. But this brother is so far from withholding any of the inheritance from us as that having two rights, he was content to part with one to entitle us with the same. 3. Besides this he is our father, Deut. 32. 6. and not as a father after the flesh, that begets 
Luc. 12. 13  them hearty to a benefit, it may be to a curse. 4. He is an husband, married to us. Cant. a jealous God. 5. But yet further, there is one propinquity more; he was not near enough, when the Apostle said, It behoved him in all things to be like us; but 
Heb. 12. 17. 16.  he took upon him our nature, the seed of Abraham: and that is to be like us indeed in all things, sin only excepted, which made us unlike to him; that there might be perfectus a mor, ubi perfect a similitudo, a perfect love where there is a perfect likeness.  
3. The last motive is benefit. Set up a Crib and put provender in it, and the Ox 
Esa. 1. 31.  and the Ass will know you for it; so it is in the case of benefit between man and man: they that have more given or forgiven them are apt to love more. Love increaseth and decreaseth according to benefits received. And this the Heathen man could confess to be but justice, Hoc certe justitiae convenit, suam cuique reddere benificio gratiam, certainly this is consonant to justice, to render thanks for every ones benefit. Now what benefits doth God confer, that we are facti et refecti made and renewed, is from his goodness; our own tables will instruct us how bountiful 
Luc. 7. 47.  he is in serving up the creatures for our use; so promotion; riches honour, they come not from men, but from God: Ipse est qui inclinavit corda eorum, whatsoever benefit we receive from men, we are accountable to God for all. If then we are to love for every benefit, then are we not tied to love him, that dedit filium, gave his Son for a price, et spiritum, and his spirit for a pledge, et servat se tantum in praemium, and reserved himself only for a crown or reward of the love we shall afford him. If we know not his crio, let the Ox and the Ass reach us.  
Now the proper signs of love are patience and obedience, which are also the proper effects of love, of which we shall speak afterwards. Others handle them more particularly, and distinguish them by six several signs.  
1. The first is, if the heart be well affected towards God by often thinking of him for our Saviour tells us where our treasure is (or that which we love) there will be our hearts also. By our hearts our love will be known; and by the thoughts of our heart 
Mat. 6. 21.  we may know what we love, what we think of most. We have an example of this in Saint Mark. Our Saviour taught his disciples to beware of the leaven of the Pharisees; now because their thoughts ran upon bread which they had forgotten 
Mar 8. 14.  to take into the ship, they conceived that Christ warned them from bread: for if a man's mind be set upon any thing above other, he thinketh that is meant, when aught is spoken that may be taken that way. So than it is a sign of our love to God, when we think upon him.  
Thoughts are of three sorts: 1. A deep thought. 2. A long thought. 3. A thought often repeated. Cogitatio profunda, continuata, crebra.  

1. Profunda cogitatio. This deep thought was especially in those saints of God, when it was so deep, that in recounting the mercies of God, (the matter of their love) they seemed to be in an ecstasy.  
2. Continuata cogitatio. As in secular matters, old age is continually thinking upon 
Ezek. 33. 31.  wealth, youth upon pastime, and the like: so if our thoughts be continued upon God, though they be not deep, yet they are a good sign of love.  
3. When a man hath neither long nor deep thoughts, yet if his thoughts be crebrae, often though they be not extaticall nor continual, but with some intermission; they signify that the love of God hath taken root in us.   
2. A second sign is, if we esteem well of the pledges of that party to whom we seem to bear affection, if we account of those earnests which he hath left us, as King David; I love thy Law. When a man loves the very pledges that he leaves; 
psalm 119. 97  as the Word, Sacraments, and prayer: as it is on the contrary an ill token to neglect them. It was accounted a great pledge of God's favour to have primo-genituram; and 
Heb. 12. 16.  Esau is called by the Apostle a profane person, or one that loved not God, for setting 
Gen. 25. 30.  his love so upon his brother's pottage, to love his belly so much as to neglect the pledge of birthright and sell it.  
3. When we earnestly desire the presence of him we love; for, as the Heathen said, ubi amor, ibi oculus, where the heart is, there will the eye be, and if we cannot see the party, yet if we have his picture, our eye will not be of it. Now because we walk here by faith, and not by sight, it is a sign of our love to God to desire his presence, and to behold him in his Ordinances, the Word and Sacraments, to behold his picture, as in all the creatures so especially in his servants, in whom his image is renewed. David's delight was in those that excelled in virtue.  
4. Where there is love, we will readily forgo what is dear to us, to enjoy what we desire. Thus Esau did part with his right of primogeniture, the best thing he had, the pledge of God's favour, for jacob's pottage, Genesis 25. 30. so well did he love his belly. If we then can accept of any condition be it never so hard, which may set or keep us in God's favour, it is a good sign we love him.  
5. The fifth sign (as the former) falls into desiderium, which is a grief for God's absence from us: for the desire of that we love not being accomplished turns to grief, and makes us break out into passion with the Prophet, When shall I come to 
psalm 42. 2.  appear before the presence of God? Saint Gregory saith, it is inauditus amor, a love unheard of, for a man to love one, and not to desire his company. So that he which desireth to live here and not to be dissolved (with the Apostle) hath 
phillip 2. 23.  no love. These are signs of that part of love which is called desiderium, desire, now follow the signs of that part of love which is, gaudium, joy.  
1. The first is alacritas cheerfulness, in doing or suffering for the party we love, an especial sign of love; when a man hath gladness in his heart, no less joy for 
Gal. 5. 22.  increase of spiritual things, than the worldly man hath of a good harvest. 
psalm 4. 8.  When Jacob had served Laban seven years for Rachel, they seemed but a few days, 
Gen. 29. 〈◊〉  for the love he had to her. If we can do thus in the service of God, it is a sign we love him. But if a man count God's service a burden, and be weary of it, thinking one hour three which is spent in it, surely he hath no joy nor delight in God, and by consequence no love.  
2. When the affection of love is truly settled; the Philosopher saith, Quod cupis habere, times perdere, cuicunque cupis conjungi, ab eo times separari, thou art afraid to lose that thou desirest to have, and art afraid to be severed from him that thou desirest to be joined with.  
Now if a man's heart bear him witness, that he is fearful of sin as that which may separate him from God, it is a good sign of love. On the other side, when with Pilate we have a good mind to save Christ, but fearing the disfavour of Caesar for so doing, he did it not, it is a sign of his want of true love to Christ. Timor occupat omnes affectiones, fear runs through all the affections; pilate's fear of offendig Caesar, showed he loved his favour before Christ's; for all the affections 
Acts 19 27.  discover love. Demetrius the Silver-smith was afraid, that the craft he loved, for the benefit he reaped by it, should be put down, he raised a sedition, and so preferred his gain before the safety of the state, thereby discovering what he loved best.  
3. It is much you would think that grief should be another sign of joy; but so it is in the case of God's love, as fear of losing his favour, so grief when we have lost the sense of it. If we be grieved when we perceive sensibly a defect of our former comfort and vigour of spirit in the love of God, it is a sign that we loved him. The young man in the Gospel, Luke 18. 23. was grieved to part with his possessions for Christ, which showed that he loved them before Christ, though he professed to love Christ.  
4 The next sign is a care and anxiety to recover it when we have lost it; not to give sleep to our eyes, nor slumber to our eyelids, nor the temples of our heads to 
Psalm 132. 4.  take any rest, until we be in statu quo: so did the spouse in the Canticles; the like care is in worldly men to obtain what they love, as in Balaam, Numbers 23. who loved the wages of unrighteousness, though God bid him not go, and himself said, verse 19 that God is not as man that he should repent, yet he would go and try again, whether God would let him curse Israel; so careful was he to get a reward.  
5. Again, when a man resolves, though all the world forsake God, yet he will 
Psal. 119. 126, 127.  adhere to him, his liking is constant, goeth not with other men's. The Psalmist saith, and complaineth that men forsake God's law, (but what followeth) Therefore I love thy commandments above gold and silver; whatsoever other men esteemed of it, yet his love was constant and firm.  
6. If we can love him cum cruse. If our love be true, water cannot quench it. True 
Cant. 8. 7.  love will abide trial, the fire cannot consume it. It is not like false love, of which the Heathen man said, Falsus amor inde fugit, unde probatur, false love flies from 
1 Cor. 13. 4.  trial. But the other will endure the loss of all. Love suffereth long, saith the Apostle, even to death. And as our Saviour saith, Greater love than this 
John 15. 13.  hath no man.  
And now a little for the sixth rule, as in the former. As we must love God ourselves, so must we also be desirous to draw others to this love; and in this there is a difference between amor mercenarius and gratuitus: for in the first a man is loath that another should love that he loveth, lest he be restrained in his liberty of enjoying; and hence proceeds jealousy; but in the other, we wish not our own good only, but the good of him we love. In the one, quo quis vult bonum suum, whereby a man seeks his own good, the fewer that partake, the better he thinks it is; but in the other, quo quis vult bonum alterius, whereby he seeks the good of another, the more that partake, the better it is: for Deus omnibus communis, cuique totus, God, who is common to all, is wholly possessed of every one. Therefore the Prophet was 
psalm 31. 23. 139. 21. 94. 16.  of this mind, and was desirous to draw all to the love of God: and on the other side, his zeal was so great, that he hated all them that hated God, and that with a perfect hatred: and in another place, who will rise with me against the wicked, or who will take my part against the evil doers? This argued the perfection of his love to God, as he would rise against them himself, so he laboured that others would join with him.   

CHAP. XIII.  
The proper effects of love. 1. Obedience. 2. Patience. How obedience arises from the love of God. It brings glory to God two ways. Is better than sacrifice in four respects. Reason's why we should obaudire Deo. There be three speakers. 1. God, who speaks, 1. by his word, 2. by his works. 2. The world. 3. Ourselves. These do obloqui gainsay what God says. The measure and quality of Obedience. Of Disobedience, that it is a great sin. The degrees of it. 1. Neglect. 2. Contempt. Motives to obedience. Signs of obedience.  
Of Obedience.  
THe two principal signs and proper effects of love, are (as we said before) Obedience, and Patience.  
There is a saying of S. Gregory, Probatio dilectionis, exhibitio operis, we show our love by its work; and it is a true sign indeed of love, when it is operative, when it worketh. For the will being inflamed with love, and having predominance over all the powers and parts of body and mind, necessary it is that wheresoever desire taketh hold in the will, it must elicere motum, produce some action. As if a man be given to love wine, his love kindleth a desire in him to have it, and desire doth elicere motum, that he may work and earn so much money as will obtain it. So is it in love. Our Saviour saith, if you love me keep my commandments. And S. John saith, that 
John 14. 15.  if a man obey not, he is so far from the love, that he hath not the knowledge of God, 
1 John 2. 2. 4.  if S. Peter love, Christ he must feed his sheep.  
We must know, that where the parties are equal between whom love and mutual affection is, there love is called amicitia: but where one party is superior, than they are not properly called friends, but this love in the inferior is called observantia, the natural act whereof is obedience; for though a Prince will in speech or writing vouchsafe to call his inferiors, friends; yet are they but subjects. And so though 
John 15. 15.  our Saviour was pleased to style his Disciples and Apostles friends, yea and by nearest 
Matth. 12. 49.  names of consanguinity, brethren, etc. yet S. Paul and the other Apostles presumed 
Rom. 1. 1.  
2 pet. 1. 1.  not upon these titles, but acknowledged this observantia, and in the beginning of 
Judas 1.  their epistles and writings styled themselves servants of Jesus Christ. And S. Paul 
Revel. 1. 1.  showing that this is infallible, saith, Know ye not to whom ye yield yourselves servants 
Rom. 6. 16.  to obey, his servants ye are whom ye obey?  
In the first petition of the Lords prayer we desire that God's name may be glorified. God being a King and bearing rule over us, how can this kingdom and rule be established better than by fulfulfilling his commands, and obeying him as the Angels do in heaven? For in regard of the glory which God hath by our obedience, God's name is hallowed or glorified. And therefore from the beginning in Paradise God commanded obedience to Adam in that estate, that he 
Gen. 2. 17.  should not eat of the tree of knowledge; that in obedience to that precept his glory might be showed.  
Now by our obedience we bring glory to God two ways. 1. Directly by ourselves, as Psalm 50. 15. Call upon me in the time of trouble, I will deliver thee, and thou shalt glorify me. 2. When we give occasion to stir up others to glorify him; therefore God is not content with the former, but saith further, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Matthew 5. 16. Thus God is glorified by our saith, whereupon follows our first justification before God, but then there must be a second justification also, viz. before men and the world, by our good works, whereby God is glorified by others; and so God will have glory of us, both immediately by ourselves, and mediately by others. Saint Augustine saith, that nothing makes men good or evil, but good or evil love, and that Amor male inslammen, & timor male humilians, that love which inflames, but not aright; and that fear which humbles but not aright, are the causes of all evil in the world. And our love is never true, but inter similes, among men of like conditions: therefore there must be between God and us recipocally, idem velle, & idem nolle, to will and nill the same. And this is true obedience, when our will is moved by his, and when we yield to his will, as the principal mover; for where there are two wills the inferior must be proportioned to the superior, or both to a third: now there is no reason that Gods will should be proportioned to ours, or to any others (he having none above him) and a strait line must not be subjected to a crooked piece of timber; now our wills are crooked, but Gods is strait.  
Now the excellency and necessity of obedience is seen by this. That whereas God had ordained sacrifice as an especial part of religion, yet he prefers obedience before it. To obey is better than sacrifice, saith Samuel to Saul, and that in these respects. 
1 Sam. 15. 22   
1. He that desires to offer an acceptable thing, must offer that which is his own rather then another's, because it is dearer to him. And in obedience we offer propriam voluntatem, our own will, and in sacrifice carnem alienam, the flesh of beasts, nothing of our own.  
2. Again, the better the thing is which is offered, the better it is accepted; but that which is offered in obedience, is better than that in sacrifice, because in the first a living thing is offered, and the beast cannot be offered till it be dead; besides in sacrifice it is but a brute beast which is offered, but in obedience a reasonable soul, and therefore 
1 pet. 2. 1. 2.  the more acceptable.  
3. The more we offer the more acceptable is the offering, and nothing can be added to the offering of obedience. In sacrifice part of our fruit is offered, but by obedience we offer both fruit and tree and all, we give ourselves. One well saith, Obedientia non potest plus dare quam dedit: dedit enim se, obedience can give no more than it hath given, for it hath given a man's self.  
4. Lastly, the longer of continuance that which is offered is, the better it is; but a sacrifice is but an hours work, while the fire is kindled, and the beast consumed to ashes; now when by obedience we offer ourselves unto God, it is a continual sacrifice, a perpetual mortifying of our will, our reason, and all our members. Obedientia est juge sacrificium, obedience is a continual sacrifice. Therefore it is plain, that obedience is better than sacrifice, not that sacrifice should be neglected or contemned, for contemned it is not when a better is preferred. God saith to the Prophet, I spoke not to your Fathers, nor commanded them in the day that I brought them out of Egypt concerning burnt-offerings or sacrifices. But this thing I commanded them, saying, Obey my voice. That is, I denied not the one, but preferred the other, because 
Jer. 7. 22, 23.  it was better.  
The excellency of obedience appeareth further in this: that whereas things in themselves may be neither good nor bad, yet obedience hath power to make evil good, and good evil, either by observation or contempt. For had not God forbidden Adam to eat the fruit, the eating of it in itself had been neither good nor bad: but we see his disobedience made it evil. Another example we have in Scripture. A Prophet comes to his neighbour in the word of the Lord, and said, Smite me, and 
1 Kin. 20. 35, 36.  the man refused to smite him, knowing it was unlawsul. Then said the Prophet to him, Because thou hast not obeyed the voice of the Lord, Behold, assoon as thou art departed from me, a lion shall slay thee; and assoon as he was departed from him, a lion found him and slew him for his disobedience.  
The great necessity of obedience is in the example of our Saviour, in his dilemma, O my Father, if it be possible [let me not obey] but let this cup pass from me, [if it 
Matth. 26. 39  be not possible] nevertheless, not as I will, but as thou wilt. And one of these must needs be done, either mori, or non obedire, to die or not to obey, and elegit potius mori quam non obedire, he chose rather to die then not to obey, whereby he intimated, that obedience is more necessary than life itself: and this his obedience recovered the world from eternal destruction, as the obedience of the saints preserves it from temporal; for it is the small number of obedient persons that are column mundi, the pillars of the world, which otherwise would not stand.  
And here then by the second rule, obedience is commanded in general, not as it is the execution of every particular command, but as it respects the intent of the Commander: all the commandments are the materiale, or matter of our obedience, but intuitus voluntatis divinae, the looking up to Gods will as the motive, is the formale, or form of this virtue, which distinguishes it from other virtues and duties commanded, when a man hath an earnest endeavour and will to satisfy and fulfil whatsoever is prescribed. And it is 1. unperfect inchoata: or 2. perfect, perfecta. The first ariseth from fear of punishment only, as in Saul, 1 Samuel 15. 24. the other from filial fear, as in Abraham's, Genesis 22. 12.  
1. Obedience is a compound of ob, and audio, and imports to hear and obey, and that before all others; and in compositis et copulativis oportet utrumque fiere, non sufficit alterum, in compounds one will not serve, we must have both. We will take the simple first, audire, to hear, and then the compound, obaudire. First, audire for audire and sequi to hear and follow, are God's words for obedience. The Fathers in the Greek Church call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latins obaudire, both imply hearing and following.  
1. For hearing it is good reason to hear God, if it be but in this respect only, Quia nos audit, because he hears us, when we cry de prosundis; but there is another reason, and that is, because we can have no better guide to follow or counsellor to hear. It is safe to follow Lot out of Sodom, and Noah into the Ark. If we follow not them that can can lead and direct us we shall be punished with false guides and counsellors; there was never any heretic but had some followers. Qui xoluns regi a pastore incidunt in lupos. They that will not follow the shepherd to the pasture, either are a prey to the wolf, or shall be led by the butcher to the shambles.  
Many are loath to hear, because they would not follow, they will devise and invent new ways, and be leaders themselves, that they may be heard and followed; but malus assecla ratio pejor voluntas, our own reason is an ill lackey, our will a worse; our reason is blind, and our will a tyrant, before it be subdued by grace; therefore we must be content to be led, and to receive rules from God.  
2. And as we must hear with the ear, so with the heart too. Auditus est sensus disciplinae: we are perhaps content to hear, but that is not all that is required. Quod cor non facit, non fit. The ears without the heart are but like Idol ears, that hear nothing, aures aequivocae. There is praeputium, and this foreskin must be taken away, else we have but uncircumcised ears, Jer. 6. 10.  
We use to say, that such an one will not hear good counsel, that is, will not follow it: for though he will not stop his ears, yet if his heart be not bend to follow it, his hearing is to no purpose; for as the heathen man said, mens videt non oculus, it is not the eye, but the mind that seeth; so it's not the ear, but the heart that heareth. To show the truth of this, lest men should think obedience consists only in hearing, God used to put an et, a copulative after it, as audiant, et custolient, et ambulent, et faciant etc. they shall hear and keep, hear and walk, hear and do etc. There is an apt similitude of a fishhook, cum capit capitur, et tum capitur, cum attrahitur, when it taketh, it is taken, and it is taken, when it is drawn to us; and it is a sign that our hearing stick to us, when we hear to obey.  
2. As we must audire, so also obandire, hear and follow him before and against all others, this is employed in the preposition [ob.] As there is a saying, loqui, and obloqui a gainsaying; so there is an hearing, and a hearing against, audire and obedire. There is never a hearing of God, but even when he speaketh there will be an oblocutor, one that speaks against what he speaks.  

There are three speakers  
Deus.  
Homo.  
Mundus.   
1. Deus. God is a speaker, by his word, and his works. 1. By his word. O that God would speak, saith Zophar to Job. And speak Lord, for thy servant heareth, saith Samuel. Hear O my people (saith God himself) and I will speak. They 
Job. 11. 5.  
1 Sam. 3. 9  that will not hear him (to obey) when he speaketh in mercy, shall hear him 
psal. 50. 7. 2. 5.  speak in his wrath. And he continually speaks to us now by the Church and her pastors, as he did in former ages by his Prophets and Apostles.  
2. By his works every man may see and behold them; And therefore Elihu 
Job. 36. 24. 37. 14.  bids Job stand still, and consider the wondrous works of God. There's none of them but are as so many speakers to us. The Heavens declare the glory of God, 
psal. 19 1. 2. 3.  and the firmament showeth his handy work. One day telleth another, and one night certifieth another. There is neither speech nor language but their voices are heard among them. No nation but may understand that God speaks to them by these works.  
2. The other two speakers which gainsay what God speaks, are the world, and ourselves; here we must obaudire to what God says, contrary to what the world says to us, and to what we speak to ourselves. 1. For the world it hated 
John 15. 18.  Christ, and so it is like to speak no good of him, or his ways: now as 
Gen. 5. 22.  Enoch walked with God, so must we; for God and the world cannot walk together.  
Can two go together, saith the Prophet, unless they be agreed? The world cannot 
Amos 3. 3.  walk with Christ, because it hateth him: Enoch therefore forsook the company of the world, and chose to walk with God alone, and so was translated, so must we, whatsoever evil counsel we hear, whether from profane men, or others, if they be gainsayers, if they do obloqui, we must obaudire, hear God against them. The King had a Michaiah to speak the truth to him from God, so had 
1 King 22. 12.  he a Zedekiah, who spoke against it: so when we preach the truth, there are others which preach placentia, that will tell men id quod volunt sanctum est, that whatsoever they like is the best, that will lose, let others bind as fast as they can; these we must take heed of harkening to, we must not frame ourselves to the world, 
Jer. 44. 17.  whether to the old world, as they that would burn incense to the Queen of heaven, because they and their fathers had done so before; or to this present world, as the people who would needs have a king, before God's time, because they would be 
1 Sam. 8. 20.  like other nations.  
2. The other speaker, that doth obloqui, speak against what God says, is ourselves, for we are at as great odds with God as the world is. The wisdom of 
Rom. 8. 7.  the flesh is enmity with God; there is in us a desire to follow our own spirit and, 
Ezech. 13. 3  as the wise man saith, every way of a man is right in his own eyes: and this way 
prov. 21. 2.  we are not to follow, but God speaks clean contrary to this, Revertatur quis que a 
Jer. 18. 11.  via sua; return ye every man from his own way, for that's a wrong way: we have 
Gen. 6. 5.  Gods own testimony, that man's thoughts are naught, and exceeding naught, and therefore we are like to find little good by this oblocutor. These thoughts and lusts do militari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war against the soul; and above all, it is a great punishment from 
1 pet. 2. 11.  God to give men up to follow their own lusts. The Isralites lusted for quails which God gave them, but withal his wrath fell upon them, and when they refused to hear 
psal. 78. 9  his voice, in his anger he gave them up to their own desires. This is the punishment 
psal. 81. 12.  for the greatest offenders. The Heathen Idolaters were punished by being given up to follow their own lusts. It is a great punishment to be delivered over to Satan, yet this may be for one's good, that the soul may be saved, as 1 Cor. 5. 5. 
Rom. 1. 24  but to be deli ered up to the desires of our own hearts is far greater, 2 Cor. 2. 8. Therefore Moses when God appointed him an office very plausible and desirable by men, to be a Magistrate, he being suspicious of himself, left his heart, which did not obloqui, should beguile him, denied it four times. and would not take it upon him, till God was very angry; for true obedience hath nothing the suo, of its own, but totum de alieno, all from another, it is a continual gainsayer of itself.  
3. Some will join these two together; they will hear God and then call a conference, and hear what flesh and blood can say, and they will sit judges between both. This was not Saint Paul's practice, when God called him to preach, he consulted 
Gal. 1. 16.  not with flesh and blood. Our affections are like lime, hottest when they should be coldest, as in water, and e contra, we are suspicious and wary, when we come to hear God, though we ought to be then most secure, as if he were persona mala fidei, one not to be trusted; we fear most, when we need not fear, we are afraid in hearing the minister of God, and marvellous careful in examining all circumstances, when they exhort to any thing that agrees not with our worldly interests, lest haply we should be seduced: but in hearing the world, and our own hearts, where most peril is, we are most secure and careless. Hence it is that we yield partial obedience to God, only in what we like, or in what crosses not our carnal ends and desires, which Bernard calls deliratam obedientiam, a nice obedience. To sit an hour and hear a sermon, and receive the sacrament, and such outward performances, we see no harm in them, but in those things which the world or our own hearts do obloqui speak against, we are ready to yield and hearken to them, and to say with Cushai, though he had been David servant and subject before, yet now whomsoever this people shall choose, his will I be, and him will I serve; we will hearken to God for a time, but so as we will follow the world and our desires, when they contradict what God requires; this we must specially take heed of, we must so obey God, as to gainsay his gainsayers; our obedience must be sincere without mixture, we cannot serve God and Mammon.  
The last thing commanded is the measure and quality of this obedience. It must be ready and willing, a, Saint Bernard saith, though contra voluntatem, yet ex voluntate, cheerfully. Saint Paul commends the Romans, that they obeyed from 
Rom. 6. 17.  the heart: and therefore Saint Gregory saith, Obedientia non servili metu sed charitatis 
Mor. 12.  affecta servanda est non timore poenae, sed amore dei, obedience is to be performed not with servile fear, but the affection of love, not for fear of punishment, but for the love of God: for there is Obedientia coacta, a constrained obedience. 
Jer. 23. 33. etc.  The people were content to be obedient, yet grumbled at the Burden of the Lord. But what saith God? For this obedience he would forsake them, he would punish them, and the Burden of the Lord should be no more in their mouths: for Amor erubescit nomine difficultatis, love blushes at the name of difficulty. And Saint Bernard saith in God's case, non attendit verus obediens quale sit quod praecipieur 
De Praecepto et Dispensatione.  ho solo contentus quia praecipitur, A true obedient man regards not what kind of thing is commanded, being content with this only, that it is commanded. The disciples upon Christ's preaching upon the Sacrament said, Durus est hic sermo, this 
John. 6. 60.  is a hard saying. There is an obedience in the Devils, they came out of the possessed, 
Math. 8. 29.  but with great reluctancy and grudging. So they that obey not cheerfully, show what that kind of obedience is like. That which is durus sermo to others, and a burden, the Psalmist counted sweeter than the honey comb, Psalm 119. Now God's aim and scope in this point is, that we perform our obedience to his commands, though they be hard, it must not be like that of Saul's, we must not spare it in the great, and perform it in the least; if we do, our sacrifice 
1 Sam. 15. 21.  will not be accepted: for he spared the best and fattest of the cattle, and offered the worst in sacrifice.  
The thing forbidden, as opposite to obedience, is disobedience; the nature of which sin we may conceive, if we consider what it is compared to, and behold it in the effects which it produces.  
1. It is compared to the sin of witchcraft, or the sin of divination, as it is in the Hebrew; and to the abomination of the Teraphim, as it is in the Hebrew; or iniquity and idolatry, as we read it. 1. To witchcraft or the sin of divination, because as men forsake God, when they seek to witches and diviners, so men renounce God by disobedience, and hearken to Satan's instruments, the world, and their own corrupt hearts: and likewise as witches do not always give true and certain answers, but often deceive those that trust to them; so disobedience to God deceives men in their hopes of worldly things, which they think to gain by not harkening to God, as in this example of Saul, he disobeyed God out of fear of the people, lest they should have deprived him of his kingdom, which he thought to establish by pleasing the people, when as his disobedience like a witch deceived him, for thereby he lost his kingdom: because thou hast cast away the word of the Lord, therefore the Lord hath cast off thee from being king, saith Samuel.  
2. To the abomination of the Teraphim, which were images or idols, like the dii Penates, the household Gods of the Romans. These they set up in the secret 
Gen. 31. 30.  corners of their houses, and worshipped in private, though in the temple they pretended to worship none but God; so men profess Obedience to God in the Church in the sight of men, but in their domestic and worldly affairs, they obey mammon, and follow their own hearts, disobeying God.  
2. Consider it in the effects, which are all the curses of God denounced against the disobedient. His curse whose maledicere is malefacere, as his benedicere is benefacere (for his curse and his blessing are effectual and operative) is due especially to the sin of disobedience: for it is a thing most reproachful to God, for any to account his commandments hard and unjust, as all disobedient persons do, as the 
Mat. 25. 24.  evil servant, that said of his Master. I knew thou wast a hard man, reaping where thou sowest not. A sign of God's curse is the Rainbow, which not only minds us of the covenant, but also of the general deluge, whereby God punished the disobedience 
Rom. 5. 19  of the old world; but especially death, that passeth upon all, is properly ascribed by the Apostle to this sin of disobedience. And as Saint Bernard observes our daily experience tells us as much, for Quotidie experimur, quotidie enim morimur, we find it true every day, because we die daily. Besides, as God observes a proportion in his punishments, so here in this sin; by that wherein we sin, by that 
Rom. 8. 20. 7. 23.  we are punished: for as we withdraw our obedience from God so the creatures withdraw their obedience from us; neither are we punished only by disobedience without us for this sin, but also by disobedience with in us: the two Laws of the members, and of the mind, are opposite, our affections will not be subject to reason, because we disobey our Creator. Thus we see the nature of disobedience in general.  
Now for the kinds in particular, we know, that disobedience is compared to a 
psal. 119. 32.  path in which we are to walk, not turning to the right hand, or to the left, so that 
Deut. 5. 32.  there is a right hand way, and a way to the left hand. The heart of a wiseman is 
Eccles. 10. 2.  on his right hand, but the heart of a fool is on his left hand. From which places the Fathers make two kinds of disobedience, by turning to the right hand and to the left, which they expound thus.  
1. There is Probabilis inobedientia, a disobedience not without some probable pretence, as was Saul's sin at Gilgal, his answer seemed reasonable, but that we must not make our own reason but Gods revealed will the rule of our obedience.  
This is turning to the right, and to this kind belong those opposites, of which we spoke, when we hearken to the voice of our own hearts, or of the world, or would mix them and join them with God, All these lead ad dextram to the right hand.  
2. There is a lest hand way, whereto they turn, that have no probability of reason, or colour for their sin, such as the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked and absurd 
2 Thess. 3. 2.  and unreasonable men, whose course of life is without any excuse, who sin wilfully and presumptuously against the clear will of God, and dictate of their consciences. And as disobedience is here forbidden, so when men obey, but not readily, not without murmurings and dispute. Murmuring was always the fault of the 
phillip 2. 14.  Israelits, they would make dialogues with God and and ask the reason of every thing why this rather than that, and why now rather then at another time; such men Luther calls the sect of the Queristae, they will go with a why in insinitum.  
This also must be avoided; to which we may add the fault of those that excuse their disobedience, Luc. 14. 18. The Angels yield no reasons why they should not 
Mat. 22. 5.  obey, do not murmur, or excuse but obey readily.  
Now for the degrees of Disobedience.  
Disobedience hath two degrees. 1. Neglect. 2 Contempt.  

1. Neglect is defined to be animae torpor, quo quis minus diligens est in exequendo 
Hugo  quod exequi debet, a dulness of the mind, which makes a man less diligent in doing that he should; and this was the fault of him that came without his wedding garment. 
Mat. 22. 12.   
2. Contempt is the extremity of disobedience. And this God threatens with a severe punishment. If you shall despise my statutes, or if your soul abhor my judgements, 
Levit. 26. 15. 16.  etc. I will appoint over you terror, consumption, etc. and I will set my face against you, saith God. S. Augustine saith of both these, Neglectus ubique culpabilis, contemptus ubique damnabilis, neglect is unblamable, but contempt damnable.   
The means to compass this virtue, or rather the motives to stir us up to obedience are divers. 
Heb. 11. 24.   
1. The first is, the obedience that hath been exhibited to God from time to time 
Gen. 39  by his Saints. As Moses had fair proffers and liklyhoods of preferment, yet rather chose to suffer affliction, then to disobey God. Joseph in the eye of the world might be thought to have risen to great preferment by obeying his Mistress voice, but you see what rocks he was willing to cast himself upon, rather than to disobey his God, 
Luke 2. 51.  or hearken to the oblocutor. Our Saviour though he were the Son of God, yet was subject to his parents, and not only so, but became obedient to God even to death. 
Phll. 2. 8.  S. Bernard asks the question, Who were they that the Son of God should be subject to them? Faber & foemina, a Carpenter and a woman; and he though God, or rather as Christ, God and man, was subject. I hough he were the Son of God, yet he learned obedience by his sufferings, Heb. 5. 8. and indeed by the obedience of the cross, he recovered the world. And if any shall except and say, they cannot imitate the Son of God or the Saints, let him consider in the next place.  
2. The example of all the creatures, in whom there would be no disorder, were it 
Matth. 8. 27.  not for man. The winds and sea obeyed Christ: the sun standing still at the prayer of 
Josh. 10. 1.  Joshua: the fire not consuming the three children: and the lions not devouring Daniel; 
Dan. 6.  all go against their natures, to yield obedience to God. So that they are not only audientes, attentive, but obedientes verbo divino, obedient to God's word: which is true and perfect obedience, to obey even contrary to our own nature.  
3 Another motive, is if we consider how obedient our nature is to the contraries of what God commands, and follow that: natural reason saith, where there is one duty there are two extremes at the least. And therefore the obedience we show to sin is multiplicior then that we exhibit to God. It is truly said of the Heathen, that negligentia plus laborat quam diligentia, idleness is more toilsome than employment. And so we may say of the adulterer, he laboureth more than the chaste, and the covetous more than the contented man.  
4. Lastly, the reward may be a means to stir us up to obedience. We know nothing is more prevalent than it. It's true there is such equity in God's commands, that we should obey them without reward; yet there is such reward annexed to our obedience, that if there were less equity and more difficulty in them, yet they ought to 
Cass.  be kept in regard of the reward. One saith, nutriunt praemiorum exempla virtutes, examples of rewards cherish virtue. If a thing commanded were not equal, yet we stick not at that, so a reward be proposed. And we see that Abraham's obedience had a great reward; I am, saith God, thy exceeding great reward: Merces magna nimis, 
Gen. 19 1.  as some Fathers say; so great is the reward of obedience, that one of the Fathers saith, that the Saints seeing how great it is repent, that they had performed no greater obedience on earth, and wish themselves on earth again, that they might perform more exact obedience.  
The signs of well hearing and obeying are these.  
1. In audire. The joy we have in profiting, and the grief of not benefitting at our hearing; as also our care to resort where we should hear, and to apply what we hear to ourselves in particular, are signs of our good or ill disposition to this duty.  
2. In obedire. If we not only obey that part of God's law, to the observance whereof 1. we are tied by the Prince's law, but those also which the Prince's law takes no hold of, though we observe them not: where there is only vis directiva, not correctiva, a directive, but no coercive power: or when God's laws and man's concur not, if we obey as well as when they concur, then is our obedience free and voluntary out of conscience, not by constraint. This is a good sign of obedience.  
2. And secondly, when God's commands and the desires of our own nature stand in competition, as when God commands Abraham to offer his son, and nature forbade him. As also in the world, when it and the fashion take one side, and Gods commandments another. If in these cases God have the victory, and the world and the flesh go down, it is another good sign, that we are in a true way of obedience. The trial is best found upon the parting, as when two walk together, you cannot know whose the spaniel is till they part, but when they part, we know who was his Master, and whom he followed before they parted.  
The sixth rule for procuring obedience in others is, done per edificationem, as the 
Rom. 14. 19 13.  Apostle speaks, by edifying one another, and by avoiding that which they call scandalum, let no man put a stumbling block, or an occasion to fall in his brother's way.   

CHAP. XIIII.  
Of patience. How it arises from Love of God. The necessity and excellency of patience. Afflictions are either corrections, or trials. Reasons of patience in both. Of counterfeit patience in Heretics and others. Stupidity no true patience. 'Cause thereof. Of fainting under the cross. Means of patience. Signs of patience. Of working patience in others.  
THe second principal sign or property of Love is Patience, and it might be comprehended under obedience; for they use to call it, obedientiam crucis. It is a fruit 
1 Cor. 13. 4.  of Love, charitas patiens est, saith the Apostle: for if it be active, it produces obedience, if passive patience. The Heathen man hath a strange speech to this purpose: Non amo quenquam, nisi offendat, I love no man, but he that offends me; the reason is, because bearing and sorbearing is an argument of love, he that loveth will bear much, if not, he loveth not. Qui desinit sustinere desinit amare, saith S. Augustine, leave of to forbear, and leave of to love: and S. Gregory, Patientia vera ipsum amat, quem portat, 
In Ezek hom. 7  true patience loves him who is a burden to him.  
In respect of ourselves being natural, nothing can be trulier said, then durum pati, It goeth against flesh and blood to suffer; and the object of patience is evil. But the spiritual man glories in tribulation, knowing that tribulation worketh patience; and why? because patience worketh experience, and that hope. So that patience never 
Rom. 5. 3, 4, 5.  bears evil propter se, sed propter magis bonum, for itself, but for a greater good. The evil we suffer by it will be recompensed with the greater good. Labour is durum, a hard thing, and ease good, but if a better thing (as learning) may be attained by the privation of that good, we will take pains and endure labour. So the suffering of want, trouble, and the like, conducing to a greater good, puts a will into us to endure them. Ardour desideriorum, saith S. Gregory, facit tolerantiam laborum, the earnestness of our desires causeth us to endure labour. This greater good is the glory of God; and that as we said of obedience, both directly by ourselves, when we glorify him, by our sufferings, and also by others, who take occasion by our patience in suffering to glorify God. Though the Devil afflicted Job with sundry crosses, yet he continued firm and endured them patiently, and by his servants patience was God glorified even over the Devil: God triumphs over the Devil by the patience of Job. 〈◊〉 thou not, saith 
Job 2.  God, my servant Job, that there is none like him in the earth, etc. Beatus Job quot voces patientiae in laudem Dei percussus reddidit, quasi tot in adversarii pectore jacula intorsit, et acriora multa quam sustinuit, inflixit, blessed Job by his often expressions of patience to the honour of God in his afflictions, castas it were so many darts into the bosom of his adversary, and inflicted much more upon him, than he endured himself.  
The Author to the Hebrews tells us, that we need this virtue, and our Saviour 
Heb. 10. 36.  gives us the reason. We cannot possess our souls without it. How? Thus; if any cross befall us, either it is too great for us to bear, and so we fall into exceeding great worldly sorrow, which worketh death, as it happened with Achitophel, a wise man: or else 
2 Cor. 7. 10.  without this gift of patience we set ourselves against that party in passion, that we 
2 Sam. 17. 23.  conceive did offer us the injury, and so fall to hatred, and then to injurious dealing, or if it be from God's hand, to murmuring and impatient reoining, and so loose your souls. But if with patience we bear the afflictions of this life, and thereby overcome the last enemy which is death, 1 Corinthians 15. 26. then we are sure to save our souls. In consideration whereof, as we said, that in the Christian structure faith was fundamentum the foundation of all virtues, so patience is tectum the roof or covering of all virtues to keep and defend them from the storms of afflictions; without which storms would beat, and rain would descend into the building and rot it.  
And this may well be warranted by that of our Saviour in the Gospel, where he saith (describing the spiritual harvest) that they brought forth fruit with 
Luke 8 15.  patience. The fruit is after the bud and blossom, the fruit must come through both. But more plainly in the Apostle; that therefore patience must have her 
Jac. 1. 4.  perfect work, that we may be perfect and want nothing, and the building be consummate. And S. Paul joins faith the foundation, and patience the roof together. 
phillip 1. 29.  To you it is given not only to believe, but also to suffer; and in another 
Heb. 6. 12.  place, in side & patientia, by faith and patience we inherit the promise, the first and last, the beginning and the ending. So that when we have this virtue, and the roof be covered, we may have good cause to rejoice, as S. Paul did. He rejoiced in patience, 
2 Cor. 12. 10.  in suffering infirmities, reproaches, necessities, persecutions, distresses, for Christ's sake. And patience working experience, he then had spem solidiorem more 
Rom. 5. 4.  solid hope, and thence grew so valiant, as to throw down gauntlet, and challenge any 
8. 35.  thing that could separate him from the love of God, and beginneth with the lest 
38.  first, as tribulations, ascending to the most potent, as death, Angels, principalities, etc.  
Patience is distinguished according to the object, which is affliction, and that is of two sorts: for it is either for punishment, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or for trial called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; there must be patience in both: and the reason is, for that in every Law there is a directive and a corrective force, if one miss, the other will take hold. Aut faciendum quod oportet, aut patiendum quod oportet, either we must do, or suffer what we should; we must be either active or passive.  
1. We submit ourselves to the corrective force in respect of our deserts, knowing 
1. pet. 4. 19  the Law to be just, for two reasons, both which are mentioned by S. Peter, It is the will of God; of his secret will we cannot inquire the cause, but when he hath revealed the reasons, we may be bold to take notice of them for confirmation of our faith. 1. The first is, He will have all the world know, that sin shall not be unpunished. This is plain. The waters of Meribah cost Moses his life, his wavering, because the waters came not at the first, was his forfeiture of entering into the land of promise, Numbers 20. 12. Many more instances might be brought, but they are all obscured by Christ's punishment for our sins, which may inform us how highly sin displeases God. And although the main punishment fell on the Son of God, and this Passio Christi, this suffering of Christ was the greatest sign of the love of God to us, yet he loves us not so as to exempt us from all punishment, there must be a visitation for his Church. It is a great part of that league and covenant made long since, that though his mercy shall not be withdrawn from us, yet if we forsake his Law, he will visit our trespasses with the rod, etc. this is a sign of his love too, as well as his punishing the Son for us; therefore we must still be subject to his fatherly correction, though his children and servants. Judgement must begin at the house of God, saith S. Peter. But he will punish the 
1. pet. 4. 17.  wicked more grievously; for as our Saviour speaks, If this be done in me that 
Luke 23. 31.  am a green tree, what shall become of the dry? If I bring evil upon mine own 
Jer. 25. 29.  city, where my Name is called upon, (saith God) shall you go unpunished? And 
Heb. 12. 6.  it is certain, that the Lord chasteneth and scourgeth every Son whom he receiveth, and as many as he loveth he rebuketh and chasteneth. S. Augustine saith, Si huc non tibi magis malum videtur exhaeredari, quam non castigari, hoc elige, If to be disinherited seem not to thee to be a greater evil than not to be chastised, choose that.  
2. As the first was a reason of the declaration of God's justice, so this second is 
Esay 28. 19  for our own benefit. Vexatio dat intellectum, trouble brings understanding. It was good for David that he had been afflicted, many men cannot be without it. S. Aug. saith, that when he followed this world by pleasures with a full stream, a pain in his 
psal. 119. 71.  breast, pectoris dolour, was the first means of his recalling. S. Paul's unhorsing and 
Acts 9  smiting blind was his initiation to God. Sepiam vias tuas, saith God, I will hedge 
Host 2. 6.  up thy ways with thorns; If thou wilt go out of the way the thorns shall prick thee, and keep thee in. Nazianzen reporteth of S. Basil, that being subject to infirmities and sickness, he petitioned God for recovery of his health, and when he had obtained it, he remembered that he had left out a condition, that lest he should grow proud, God would by afflictions put him in mind by sickness again, which he did as the same Father reports. Thus in these two respects its necessary we bear correction with patience.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The trial is of two sorts. 1. There is either, Delatio boni a deferring of good, touched before in hope, which ever hath rationem mali, a show of evil. Hope deferred maketh the heart sick; the bearing of it is called, 
prov. 13. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, longanimity; though it tarry, wait for it, because it will surely come, saith the Prophet. Wait patiently for the Lord will come, saith the Psalmist. This is the 
Hab. 2. 3.  only patience which is in God, who waits ut misereatur nostri, that he may have 
Psalm 37. 7.  mercy on us; for as S. Augustine saith, Dominus patitur neglectus, patitur contemptus, patitur negatus; the Lord, though we neglect, despise, deny him, yet still bears with us; with what patience then should we wait upon him, and not to make this conclusion by infidelity, Because that we wait for is long in coming, therefore it will never come: or to say with them in Saint Peter, Where is the promise of his 
2 pet. 3. 4.  coming?  
2. The second trial indeed is the bearing of some real affliction, not for sin, as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but for righteousness sake. To whom more is given, of him more shall be required. The Devil shall have a larger liberty to tempt him. The Philosopher saith 
Luke 12. 48.  very well, Deus non habet amorem maternum erga filios, sed paternum, that is, he will not dandle his children in his lap, and rock them as a mother, but put them to trial as a father. And he tries them by this, if they will rather pati malum, quam facere, suffer evil then do evil; or as S. Augustine saith, utrum velint malum non patiendo facere, or non faciendo pati, whether they will rather do evil without suffering, or suffer evil without doing any. And this is as S. Peter saith, That the trial of 
1 pet. 1. 7.  our faith may be more precious in the sight of God than gold. And the reasons are four.  

1. Because we commonly see, that res prosperae are mare mortuum, the dead sea, 
Pet. Chrysol.  or the lake Asphaltites in Judea, where Sodom and Gomorrah stood, that corrupteth 
Epist. 85.  all that is put into it. Noverca virtutis prosperitas, prosperity is the stepmother of virtue, saith one. And Seneca, Ipsa foelicitas nisi temperetur premit, felicity itself, if it be not qualified, is a pressure. We settle upon our lees, if we be not poured out from vessel to vessel; standing water putrifies; armour not used contracts rust; a full body ill humours; unfallowed ground brings forth weeds; but by exercise our graces grow bright, the stirring them up makes them burn, which else would die in us.  
2. The second is, that as the Apostle saith, there may be a conformity between Christ and us, Romans 8. 29. Christ hath his inheritance in heaven by two rights; one as he is the first begotten son of God, and the other by his obedience. Ye see he saith of himself, Ought not Christ to have suffered these things, and so to have 
Luke 24. 26.  entered into heaven? Now in respect of the first we can have no conformity with 
Acts 14. 28.  him, but the right we must claim by is the other, which is suffering; and if we claim the inheritance by Christ, we must have it by his title, viz. by suffering. In man's Law it is a principle, that inheritance which descends from one to another, must be held by no other title, then by that, which he that was formerly possessed of it, held it by. And therefore the Apostle pleads, that through much tribulat on we must enter into 
2 Tim. 3. 12.  the kingdom of God. This is the tenure, and lest any should think himself exempted, he tells us, All that will live Godly in Christ Jesus, shall suffer persecution; none excepted. And for this cause, whereas the Church militant hath six resemblances. 1. To a Camp, 2. to a ship, 3. to a building, 4. to come, 5. to wine, 6. to a flock. The nature of all these imports patience.  


1. A soldier's life is nothing else but agere sub dio, abroad in the open air; much 
2 Tim. 2. 4.  patience is required in them that follow the camp.  
2. A ship we see is subject to wind and storms, to be tossed with the waves 
Matth. 8. 24.  of the sea.  
3. 4. The resemblance to these two One well describeth. Forsitan te temporaliter punit, ut aeternae mortis ardores poena redimat temporalis. In edificatione enim temporali omnes lapides prius malleis tundebantur, in horreo Domini non reponitur granum, donec flagellis aut triturantium pedibus sit excussum, in buildings axes and hammers must be used, and no corn comes to the table before it pass through the frail and millstone.  
5. The grape must be trodden and pass the winepress before it be fit to drink. 
Esay 5. 2.   
6. The flock is shorn and carried to the shambles.    
3. The third reason of trial is, to separate the good from the bad. Therefore God suffers the Devil to sift his servants, trial is, Sathanae ventilabrum, the Devils seive, 
Luke 3. 17.  Luke 22. 31, which separates the good corn from the chaff, and for this cause God suffers good men to be afflicted by wicked, because it is not fit he should use good men as scourges for the good; for there must be a fan to make a separation of the corn and chaff, which is the cross. There is a red sea to pass, if thou be a true Israelite, thou shalt get through, if an Egyptian no passage for thee, thou shalt be drowned in the midst of it. vituli triturantes quotidie ligantur ad stabulum, vituli mactandi quotidie in paescuis libere relinquuntur, the oxen, that are for use, are kept tied up, when those that are fatted for the shambles, are let loose into the pasture to feed at peasu re.  
4. The last is for the Devil's confusion, to confound him when he says, Doth Job 
Job. 2.  serve God for nought. God sends trials to stop the Devil's mouth, who slanders all for mercenaries, therefore oft times he sends no reward visible at all, and sometimes gives malam mercedem, an ill reward in appearance, that it may appear that we serve him gratuito freely.   
Now for the manner of suffering; There were in the Primitive Church a sort of heretics called Circumcilliones, who (hearing patience so much commended) conceived of it, as the stoics, to bean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a want of passions, and therefore whipped themselves, and acquainted themselves so much with hardship, that they could bear any thing. But we are to understand, that as Christian religion is far from Epicurism, so it allows not the doctrine of the stoics: Saint Paul disputed against both Epicures and Stoics. Christian patience is no stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Job, David, Christ, they were patient, yet had some notable signs of passions, that they felt what they suffered. Nor is patience a Monothelite, to have a will only to be punished. Our Saviour had a will to be rid of the cup, as well as a submission 
Luc. 22. 42.  to Gods will. It was a suffering according to the will of God, as the Apostle 
1 pet. 4, 19  speaks, to which he conformed himself. Saint Augustine showeth the difference 
c. 7. de patientia  between the Heathens, and heretics patience, and that which is true patience. The first was not in a good cause, or for a right end, but possibly they used themselves to suffer, and felt it not: but in true patience, a man feels the cross, and would be rid of it, yet submits to the good pleasure of God. And therefore he saith, it was stupor morbi (being accustomed to ill) potius quam robur sanitatis, A stupefying disease, rather than the strength of health, and admiranda duritia, quae magna est sed neganda patientia, que nulla est, their hardness was to be admired, for it was great, but their patitence to be denied, for they had none. 
Heb. 12. 5.   
That which is forbidden the Apostle compriseth in one verse 1. A small regard, or despising the chastisement of the Lord. 2. and a fainting under his correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two extremes of true patience.  
1. Saint Chrysostom noteth upon Exodus 9 28. that in the wicked there is but momentanea cura, not no regard at all, but a momentary regard of God's afflictions: as it was in Pharaoh concerning the plagues of Egypt; and it was no other in Jeroboam, 
1 King. 13. 6.  there was in him a humiliation for the present, till his hand was restored only. That effect which judgement works upon the wicked, is only pannicus timor, a panic fear for the present, till the danger be over, and therefore such patience is called Pannica patientia, a panic patience: like to that in bears and wolves at the sound of the drum, they are afraid while that is beaten and no longer. Or as they which not being used to the sea are sick, while the ship is tossed, but assoon as they set footing on the land are well again. And by this men came to that which the Ancients call Stupor morbi, non robur sanitatis, a numbness and hardness of soul, not proceeding from strength of health: and thy call it animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a palsy of the soul. It is one thing to thrust a needle into quick, and another into dead flesh. And this stupor or numbness of the soul is of two sorts. Contractus et immssus.  

1. The wiseman speaking of a person given to excess of meat and drink, saith, They 
prov. 23. 35.  have stricken me (shalt thou say) and I was not sick, they have beaten me and I felt it not. He shows that some by custom in sin, contract a senselessness in sin. Their life is like to them that sleep in the top mast, whose sleep is broken and yet continues, and so they come to a kind of drunkenness. Ebrii sunt, non vino, as 
Esa. 51. 21.  the Prophet speaks, they are drunk, but not with wine; and so it falls out in other vices, when a man is bewitched with a sin, he is smitten but feeleth not, because he is drunk with it.  
2. The other is such as we read Baal's Prophets were: who, when their God 
1 King. 18. 28  would not hear them, cut themselves with knives and lancers, and thereby might seem patient; and this is not stupor contractus, but emissus a stupidity infused by Satan, whether he possess men spiritually only in their souls, or corporally too. The Devil taught a man to break his chains and cut his flesh with stones; and such 
Mar. 5. 5.  was that of the Circumeelliones, Manichees and Donatists etc. it was but pati malum, ut facerent malum, as Saint Augustine speaks, they suffered evil, that they might do the more evil.   
This stupor contractus comes two ways. 1. Ex ignorantia causae, not considering the cause whence afflictions come. or 2. Ex ignorantia finis, not considering the end whereto they tend.  
1. When the afflicted consider not the cause from whence their affliction comeeths, 
Jer. 5. 3.  Thou hast stricken them O Lord, and they are not grieved (saith the Prophet) thou hast consumed them, but they have refused to receive correction, they have made their faces harder than a rock etc. And God himself by the same Prophet, 
2. 30.  In vain have I smitten your children, they received no correction. And the Prophet Esay, why should ye be stricken any more? ye will revolt more and more etc. 
Esa. 1. 5.  No doubt but there are some such among us, whom God calleth before him, and arresteth with these his Sergeants, but are no whit amended. Such are usually compared to Simon the Cyrenian, who was violently laid hold on, and forced to carry 
Luc. 23. 26.  the crosle, but are not crucified on it themselves, a cross they bear, but profit not. And the reason is, because they ascribe it to other causes, besides God inflicting, and their sins deserving. Divines call this coecum termentum, or coecum dolorem, a blind grief, a grief they have on the sudden, but are not able to say, for this or this cause is it come upon me: they ascribe it humori naturae not rori gratiae, and like purblind men they cannot look up to the hand that strikes them; and so consequently they get them terrenas consolatiunculas earthly petty comforts; (as Saint Bernard) pleasure and friends, and so drive it away: and if it comes from without then many times they do insurgere in instrumentum et omittere percussorem, rise against the weapon, and leave the striker, which comes by not observing the two concurrents, viz. God and his instrument, and that the affliction is just with God, though unjust in the instrument, as the calamities of Job, were just in God, cui nil nisi justum placet, who delights in nothing but what's just; and our Saviour saith, Math 5. 11. we shall be blessed by God when we are injured by men, the 
1 Sam. 22.  not distinguishing of these two breeds desire of revenge. King David could distinguish 
psal. 7. 3.  better. In the case of Saul and Doeg, the instruments; O Lord my God, if 
2 Sam. 16.  I have done any such thing etc. He ascribed it to God, and yet knew he was wronged by them: and in the case of Shimei, he conceived that he was but God's instrument to afflict and punish him.  
2. When we look not high enough, that is the first, the second is, when we conceive not aright of the end: for tribulation is of tribulus a bramble; and Saint Augustine saith, Ideo mittitur, aut ut detineat, aut ut revocet, it is sent therefore, either to restrain, or to call back. And Intelligat bomo Deum esse medicum, et tribulationem medicamentum esse ad salutem, non poenam ad damnationem, Man should know, that God is a physician, and tribulation a medicine for health, not a punishment to condemn. And Saint Gregory. Adversitas quae bonis viris obiicitur, probatio virtutis est, non indicium reprobationis, Tribulation that comes upon good men is a trial of their goodness, not a token of reprobation. When men than mistake Gods aim, in the end they fall into a numbness of soul.  
2. The second extreme of Patience is the fainting under God's correction. The cause most commonly comes, when men cannot distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between being shaken, and cast down; but imagine, that God afflicts them 
2 Cor. 4. 8.  in wrath, and aims at their destruction: whereas the Apostle could say, we are troubls d on every side, yet not distressed, we are perplexed, but not in despair. And when a man cannot distinguish between these, than a heaviness seizeth on him that begetteth death. The Psalmist maketh a dialogue between his soul and himself. 
psal. 42. 6.  Why art thou so cast down O my soul? but then comes in the other part, put thy trust in God for the help of his countenance. When men begin to be perplexed, then either they feel their courage die, the spirit is cast down, and A wounded spirit cannot be born: the spirit of a man will bear other infirmities and crosses, 
Prov. 18. 14.  and so the heathen have showed great patience, but when the spirit or conscience itself is wounded, who can bear it? Or else they fall a murmuring against God's 
Gen. 4. 13.  justice, and say with Cain, Their punishment is greater than they can bear, or have deserved; and so mistaking God's Justice fall away by despair, and not considering 
1 Sam. 28. 8.  God's mercy, they come to be of Saul's mind, If God will neither answer him by Prophets, dreams, nor voice, he will go to the witch: and if this succeeds not, than he takes another course, and so falls into the other extreme, and lies flat on the ground with a brutish kind of patience. And all this is by misconstruing God's justice or mercy, that because he correcteth as a father, he will condemn us as a Judge.  
The general means to get Patience are these. 
Meahs' of Fatience.   
1. It is truly said by Saint Jerome, that quot sunt causae, as many causes as God hath ad 〈◊〉 to punish, there are so many for us ad patiendum to suffer with patience. There are many examples of patience among the Heathen as of Scaevola, Rutilius, Regulus, etc. these had a show of patience, and their reason was, Sis asinus, quemcnnque asinum sors prospera fecit. But there ought to be in Christians a more heroic courage, seeing they know the causes from whence affliction comes, and whereto it tends, as was showed before.  
2. They say that it is Tenuis patientia, quicquid corrigere est nefas, a small patience, when a man cannot help it then to bear: since we cannot help it, were bestt o make a virtue of necessity. It is hard to kick against the pricks. 
Act. 9 5.  A necessity being laid upon us, let us do it willingly, and so it will become a commendable virtue, and let us not be like them that have no hope.  
3. The third is that which the heathen man confessed, Quantum mercator pro lucro, quantum venator pro ludo, tantum ego non passus sum provirtute, I have not suffered so much for virtue, as the merchant for gain, or the hunter for sport: this he spoke out of ambition, that he had not suffered so much for his honour. But let us add, Quantum ethnicus pro ambitione, tantum ego non passus sum pro Christo meo, I have not endured so much for my Christ, as the Heathen for his ambition. On the other side considering as we are Christians, and afflicted either ad correctionem or ad probationem, for our amendment or trial, these should be to make us patient: of which two let us spoke more particularly.  

1. In respect that afflictions come upon us justly for our sins. The less dishonest thief could blame his fellow for murmuring, and his reason was, 
Lue. 23. 41.  seeing we suffer justly; all we suffer is justly deserved, yea less than we deserve.  
2. The Psalmist saith, that God in faithfulness had afflicted him. That as the 
psal. 119. 75.  punishment is just in the first place, so if we are afflicted, we should ascribe it to God of very faithfulness. Though he visit our offences with rods, or our sins 
89. 32 33.  with scourges, yet his mercy shall not utterly be taken from us, nor his truth fail. This affliction being sent in mercy, either to retain us, or to recall us, either for prevention or for cure, and we apprehending it so, is a special means to procure patience in us. For being strengthened by his promise, we shall make use of his punishment, and know that all things work together for good to them that love 
Rom. 8. 28.  God. And to this we may apply the speech of the Heathen man, Patior ne patiar I suffer now, that I may not suffer hereafter. That Abraham make not that argument against us which he did to the rich man; Son remember that thou in thy life time 
Luc. 16. 25.  receivedst thy good things, therefore now thou sufferest pains; but Lazarus, who suffered pain, shall for his patience have his reward. That this conclusion may not be, here we must suffer those pains that may be ended, mitigated, endured with patience; and have hope of an end, that we may not hereafter suffer those pains, in which there is no patience in bearing, no hope to be delivered no mitigation to be expected, but the end will be without end. And indeed this continuus 
psal. 73. 5.  cursus temporalium, to have no misfortune or trouble, nor to be plagued as other men, is a dangerous sign of God's disfavour to us. And these for the corrective part.   
The motives for patience in that affliction which is explorativa or probativa are.  
1. To consider before hand what troubles and crosses are incident to a Christian life. Our Saviour upon this hath two comparisons, of a builder, and a king going to war, both whom it behoveth to cast their accounts before hand what charge they may be at. For the want of forecast of them that intent to live a Godly life, what troubles, what temptations they must go through, makes them unprepared and unresolved when the cross cometh, and so they give over.  
2. The Apostle (though it may be equally applied to other virtues) tells us, that whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have hope: that is, in 
Rom. 15. 4.  this point of patience we may see in scriptures what the Saints of God have endured, and by considering their afflictions and sufferings, what it cost them, and what they suffered we may see what it will cost us, and what we must endure, and so we may be the better armed against the like; and especially if we consider our 
Heb. 12. 10.  Captain, as the Apostle calls him, and what he suffered. Recogitate illum, consider him that endured such contradiction of sinners against himself, lest ye be wearied 
12. 3.  and faint in your minds, This is a good preparative to patience. Si paessio Christi, (saith Saint Gregory) in memoriam revocetur, nihil tam arduum quod non aequo animo 
In Epist.  toleretur. if we would but call Christ's passion to remembrance, there's nothing so difficult, but we would willingly endure it. He suffered so much in all parts of soul and body, that its impossible for us to endure the like.  
3. Martyrs' 〈◊〉 flamma esse possumus, si in anima patientiam retineamus, we may be martyrs without fire, if we endure Gods cross with patience. And to endure them we shall be enabled by Gods own promise, in the words of the Apostle; God is faithful who will not suffer you to be tempted above that ye are able, but 
1 Cor. 10. 13.  with the temptation will also make a way to escape, that ye may be able to bear it. He will not try us above our patience, but either give us sufficient strength to suffer great afflictions, or lesson our trials, as our patience shall decrease. And the consideration of this is also a great motive to continue in this virtue.  
4. Lastly, The hope of the reward laid up for those that suffer in this world, is a principal means to stir us to this duty. Saint Paul saith, I reckon not the 
Rom. 8. 18.  sufferings of this present time worthy to be compared with the glory which 
2 Cor. 4. 17.  shall be revealed in us. And he gives the reason in another place. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.  
Here is a gradation of so many steps, that a man cannot reach to the top of it.  
The glory great, the affliction light, the glory exceeding, the affliction for a moment, nay the glory far more exceeding with an eternal weight added to it. Here is Hyperbole upon Hyperbole, and yet no Hyperbole can fully express it, The Apostle could not express it. and we cannot conceive it.  
So much of the means.  
The signs of patience are these. 
Signs of Patience.   

1. Tolerantia Crucis. When a man finds upon examination, that he is able and willing according to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide under the cross, it is a good sign. When a man is so affected to the Cross, that if it please God to take away his sin, (the cause of punishment) he is willing to bear the punishment. Let me only be assured of forgiveness and let the Cross lie on me still.  
2. The second is when we can Tolerare et amare, bear and love too. When our suffering turns not to murmuring or disobedience, but so affecteth us, that (notwithstanding our chastisement) we can love God with his chastisement, and for it say with Job, Blessed be the name of the Lord. When it is Benedictus Dominus in 
Job 1. 21.  donis suis, blessed be God in his gifts, Jobs wife can say grace aswell as he; but when it cometh in ablationibus suis, blessed be God, who takes away, a true note ariseth of difference between true and counterfeit patience. It is in this as in the affections, when they arise from contrary objects, they are true and not counterfeit; as when justice, which properly stirs up fear, works love in us, and when we can fear him for his mercy which properly stirs up love. Wicked men may fear God for his justice, and love him for his mercy; but the true note of difference is, if we love him for his justice, and can say with David, There is mercy with thee that thou mayest be feared. So that when a man can love God, as we count it, post injuriam, this is true love, and is a sign of true patience. The Heathen man said, that's true love, cum amare possis post injuriam, when one can love him that hath injured him.  
3. The third is, when we find ourselves humble in our sufferings, which is a distinction between true Christian patience and heretical. The Fathers in the primitive Church had much to do to make the people observe the difference of patience between a true Christian and a Donatist; and were forced to use these two notes of distinction.   

1. That in the suffering of a Donatist (which is to be observed in our days) they should find a spirit of pride and vanity, whereas true patience is humble. And this humility appeared in the Martyr's sufferings, which was without disputation with God about the cause, or murmuring at the torments: tolerabunt & non gemuerunt; or else respondent pro Deo, they either bear them, and mourn in silence, or if they reply, it is on God's behalf, like Job, of whom the Holy Ghost saith, In all this 
Job 1. 22. 2. 10.  Job sinned not, nor charged God foolishly. And, In all this did not Job sin with his lips. He did nothing to bewray impatience. True patience is humble, and saith with David, Tacui Domine, quia tu fecisti, I kept silence, O Lord, because it is thy doing.  
2. The other note is Alacrity. It was observed by the Fathers, that the Circumcelliones in their sufferings had no alacrity, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without passion, it is true, they were not moved, but they suffered not cheerfully. They bore them, but they rejoiced not; they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overcome, as those that in some diseases, cure without pain, or using Narcotick medicines do overcome the pain, but Christian patience doth more, In all these, saith the Apostle, Romans, 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we do more then overcome. It doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overcome, and more than so, for it rejoiceth too. So the Apostles after they had been scourged, departed, rejoicing that they were counted worthy to suffer for the Name of Christ; whereas the suffering of 
Acts 5. 41.  Heretics, though it discovered no fear or grief, yet it wanted this rejoicing, it had no alacrity in it.   
Now concerning the sixth Rule (as is in the former.) It is not enough for a man to say to his own soul, Why art thou so impatient? but we must say to others, 
Psalm 27. 14.  Sustine Dominum (as the Psalmist) wait (and that patiently) on the Lord. We do what we can by our comforts and exhortations to make them patient. On the other side, if there be any provocation to impatiency in others, as Jobs wife, we must answer them with him. And this is the knowledge that every one should have, and it is folly in them that have it not. For Doctrina viri per patientiam noscitur, the discretion of a man deferreth anger, saith Solomon, Proverbs 19 11. and as S. Gregory adds, Tanto minus quisque ostenditur doctus, quanto convincitur minus patience: nec enim potest veraciter bona docendo impendere, si vivendo aequanimiter nesciat mala tolerare, every man shows himself the less learned, by how much the less patient: nor can he well teach to do well, if he know not how to bear evil.  
And thus much concerning the first Proposition, Thou shalt have a God.   

CHAP. XV.  
The second thing required in the first Commandment, To have the true God for our God. Reason's hereof. Of true Religion. This is the true pearl to be sought. Three rules in seeking. The extremes of Religion. 1. Idolatry, 2. superstition, 3. Profaneness, 4. novelty, of which three degrees. 1. Schism. 2. Heresy. 3. Apostasy. The means of true Religion. The signs of procuring it in others.  
The second Proposition.  
THere remain two propositions more in this Commandment.  

1. Thou shalt have me the true God, for thy God; and this includes the virtue of religion, viz. true religion, which is the having the true God for our God. All other religions are the extremes forbidden.  
2. The second is, Thou shalt have no other Gods but me, that is, thou shalt have one God alone, and thou shalt have me alone, and this includes the virtue of sincerity, which is opposite to all mixtures of true religion with any other.   
Besides these propositions drawn out of the whole precept, there are two other virtues included in the first and last words of this Commandment. 1. Upon the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coram facie mea, before my face, is grounded, the virtue of integrity or uprightness, opposed to hypocrisy; and upon the first words, Non erunt tibi, [thou shalt not] the virtue of perseverance. For the words are in the future tense, and extend to the whole course of our life. and these are the particulars that remain to be handled in this commandment.  
The second proposition then, is, Thou shalt have me for thy God. For it is not 
2.  enough to have a God, unless he be the true God. And this is true religion. Naturally our affections are bend, and chiefly bestowed on some one thing above the rest, and to this all our actions refer, and this whatsoever it be is our God. As some upon an Idol, or false god, which, as the Apostle speaks, is nothing. Or some upon the god of this 
1 Cor. 8. 4.  world (that is, the Devil.) Some have their belly for their god, that is, the flesh. 
2 Cor. 4. 4.  
Phil. 3. 19  Some idolise their money and wealth, the love where of is idolatry, as the same Apostle. 
Ephes. 5. 5.  Thus as S. Augustine saith, unusquisque comeditur ab aliquo zelo, every man is zealous for some thing or other. And concerning all such the Prophet makes his complaint, that there is a generation of men that turn the glory of the true God into dishonour, that are not careful to render God his true honour, and their religion is, 
Psal. 4. 2.  as the Apostle saith of knowledge, scientia falsi nominis, religion falsely so called. For 
1 Tim. 6. 20.  they follow vanity and lies, and therefore eat the fruit of lies, as the Prophet speaks, 
Host 10. 13.  that is, grief of mind, smart of body, and confusion of soul. That which Plato saith of this is true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Every soul if it hath not the truth, it is not because it wants desire of the truth, and if it find it not out, it is against the will of it, unless it degenerate from its nature. When Abraham had told Abimelech that 
Gen. 20. 9  Sarah was his sister, not his wife, he (though a Heathen) could tell Abraham that he 
Job. 8. 44.  had done that he ought not to have done. And that which is more strange, the Devil, 
Gen. 3. 2.  (though the father of lies) could say to the woman, Yea is it true indeed? Hath God said ye shall not eat of every tree of the garden? He was desirous that Eve should give him a true answer. So we see the force of truth, that howsoever it is not practised, yet in judgement, not only the good but the wicked, even the Heathen, and the Devil himself would not willingly be beguiled with falsehood.  
One reason why God, though he commands only true religion, yet permits the 
1 pet. 1. 7.  false, is, in respect of that which was named before, the trial of our faith, which is more precious with God than all the riches of the world. This trial hath been the cause, why God hath permitted and doth permit so many errors, heresies, and false worships, we may allude to it by comparison: that albeit God hath abundance of all things to make all men rich, and so could have done; yet for trial of a liberal 
Deut. 15. 11.  and compassionate mind in the rich, he saith, The poor shall never cease out of the land: So it may be said in the case of truth, It had been an easy matter for God to have taken order, that every man should enjoy the true profession but on lie for this trial. Ideo oportet haereses esse inter vos, therefore there 
1 Cor. 11. 19  must be heresies among you, and why? because they which are approved may be 
Gen. 1. 3.  made manifest among you. He that said, Fiat lux, let there be light and it was made, could have as easily said, Sit veritas, let there be truth, let there be plenty of truth, and it should have been so, but he hath given the reason why he suffereth error, that they may be tried, that seek after the truth.  
Another reason of this is, that forasmuch as God hath magnified his word, and truth above all things, and that it is the chiefest thing, and that he maketh most 
Psal. 138. 2.  account of, he would therefore have it diligently to be sought by us, that we should show our conformity to him in the estimation of it, and magnify it above all things.  
For the necessity of it much need not be spoken, it hath been partly handled already; but because truth and true religion is a way, as S. Peter calls it, and that way 
2 pet. 2. 2.  must bring us to the right end, than it follows, that of necessity we are to find it. 
John 16. 13.  The spirit of truth is to guide us, and therefore it is requisite we find him. If we find it not, we cannot come to our end. Eunti in via aliquis trit terminus, but error immensus est, if a man keep the way he shall at length come to an end of his journey, but error hath no end; therefore the way must be found.  
The thing commanded is Religion, and true Religion, veri nominis Religio, which 
Matth. 13. 45.  our Saviour under the name of the kingdom of heaven compareth to a pearl, and him that sought after it, to Merchant, that seeking after many, found one pearl of inestimable price and value, and when he had found it, sold all that he had, and bought it. In which we may consider his desire which is branched out into three acts. 1. Quaesivit. 2. Invenit. 3. Emit. He sought, found, and bought.  
1. In regard of the manifold errors and falsehoods in the world, Investigation is most necessary; that is, an earnest study and applying of the mind, to find out truth among many errors, contrary to the custom of this age, where no man desires to seek, but in that Religion wherein a man is born, in that he will grow up, and in that he will die, and imagine that he hath found the pearl without seeking, and so when our studies ripen, we only stick to some men's institutions. Moses seemeth to 
Deut. 4. 32.  be of another mind, and not only exhorteth, but commandeth the Israelites to inquire into all antiquities, and in all parts and ends of the world, whether there were any Religion so true as theirs. No man then ought to suppose he hath found the truth, before he hath sought it; and a promise there is of finding if we seek. The 
Matth. 7. 7.  promise of the calling of the Gentiles, that God would be found of them that sought him not, is no rule for us in this case: but as we must inquire, so we must examine all truths. There are many counterfeit pearls; a man must be able to distinguish, before he sell all to buy a pearl.  
Hereditary Religion, Religion upon offence taken, Religion upon a sudden, these three at this time possess the most of mankind.  

1. Either because they will be of the mind of Auxentius, In hac fide natus sum, in hac item moriar, and in this case Religion findeth us, and not we it.  
2. Or, because I have received some indignity in one Religion, I will be of another: or because we have sustained some loss, or had some cross by our Religion, therefore we will go over seas, and there we will sack and find the pearl, and are able to defend it to be so.  
3. There is religio repentina a sudden religion. This is a stumbling upon Religion 
Esay 65. 1.  without study, by some that seek to revelations, and prefer fancies before ordinary 
1 Thes. 5. 21.  means: whereas God hath given ordinary means, we must have time, and study, and means to find it; for in other cases and without these there's no promise nor warrant from God, that we shall light upon it.   
But if any shall say we have found it before we sought it, as God saith of a people, I was found of them that sought me not, we must add, with the Apostle, Omnia probate, there is an examination answerable to seeking: they that have it must either seek it or examine it, and not make examination of the truth in Religion a matter of death, as the Turks do.  
Seek therefore we must, and in seeking the Fathers give many rules, but especially two rules must be observed.  

1. The first our Saviour gives, quaerite primum. It must be sought before all other things, 
Matth. 6. 33.  and in the first place, because the seeking of it will it all things else Seek the Lord (saith the Prophet) while he may be found, and call upon him while 
Esay 55. 6.  he is near. S. Paul saith, All seek their own, not the things which are Jesus Christ's. 
phillip 2. 21.  But if we give primum to our own, and not when we seek for Christ's God will not be near, but leaves us.  
2. The second is given by Moses. If thou seek the Lord thy God with all thy 
Deut. 4. 29.  heart, and with all thy soul, thou shalt find him. God saith by the Prophet, Ye shall 
Jerem. 29. 13.  seek me and find me, when ye shall search for me with all your heart. We must seek with tears, as Mary did the body of Christ, John 20. 15. we must seek for the truth, as Solomon saith men must do for wisdom, how is that? as men seek for silver or 
prov. 2. 4.  hid treasures; and, as the Prophet, if ye will inquire, inquire; that is, inquire indeed. 
Jerem. 45. 5.  But if either we primum quaerere grandia, if we first seek great things for 〈◊〉 selves, and religion after; or seek, and not seek, by seeking coldly; 〈◊〉 seeking his father's asses, and the woman seeking her groat will prove to be with more care than ours for religion: such seekers will never find.  
3. The third is. As we must seek for the truth, if we have it not, and when we 
1. Tim. 6. 3.  have it examine it, so when we have it, we must acquiescere we must rest in it. The 
Ephes. 6. 14.  use of religion serves us instead of a girdle to 〈◊〉 our loins, that is, truth must be applied as close to our souls, as a girdle to our reins.   
For the negative part, what is here forbidden, may be reduced to these two heads.  

1. One extreme opposite to true religion, is 〈◊〉, the excess, when we give honour, either cui non oportet, to whom it is not due, or quantum non oportet, or more than is due: the first is commonly called Idolatry, the other superstition.  
2. Another extreme is parum, the defect, when we do not give honour cui oportet, to whom it is due, or not quantum oportet, not so much as is due. The first is called profaneness, which usually ends in Atheism, the other is non-acquiescence, or not resting in religion, when men seek out novelties, and receive the truth 〈◊〉 in part: and this divides itself into two branches. 1. Schism. 2. Heresse: which ends in Apostasy.   
1. The cui non oportet, is Idolatry, whether it be by giving divine honour and worship, or ascribing any part of God's office to any creature, as S. Augustine speaks: within which comes dealing and covenanting with the Devil, or trusting to his instruments, Sorcerers, Charmers, Dreamers, and other Enchanters. So if a man yield any of the former affections and virtues, as love, fear, etc. to the Devil, if he fear the stars, or attribute any thing to dreams, enchantments, ligatures, lots, characters, etc. it is comprehended within this. God telleth us by the Prophet, that none can foreshow 
Deu. 18. 10, 11  things to come, but himself, (not meaning things known by natural causes) but where there is causa libera a free cause. Therefore if divine honour be attribute: to any of these, a part of God's peculiar offices, is taken from him, and the most of them are reckoned up by Moses, and God threatens to punish them. In the 〈◊〉 
Jerem. 10. 2.  Jeremy there is a plain commandment against the ascribing any thing to stars. So 〈◊〉 
Esay 8. 19  
Ezek 21. 21.  against Wizards and divination. Saul enquired of the Witch of Endor, and 
1 Sam. 28. 16  you see God's anger towards him for it. And Ahaziah using the like means to recover 
1 Chro. 10. 13  his sickness, was reproved by Elijah, Is it not because there is no God in Israel, that ye 
2 Kings 1. 3.  go to inquire of Baalzebub the God of Ekron? Though the Witch at Endor foretold Saul's death, and spoke truth, yet Saul's act is condemned. 1. Chronicles 10. 13. And though the Pythonist in the Acts confessed, that the Apostles were servants of 
Act. 16. 17. 18  the living God, yet S. Paul rebuked the spirit that was in her, and made him come forth. Yea though a Prophet foretell a truth, and yet saith, let us go after other 
Deut. 2. 1. 2. 5  gods, he shall be put to death.  
2. The other, quantum non oportet, to give too much honour, is commonly referred to superstition. The second Council at Nice erected images, and their principal reason was, because God could not be remembered too much: but that was no good argument, for then there could be no superstition. Tully shows how the word superstition came first up. There were certain old Romans, that did nothing but pray, day and night, that their children might outlive them, and be superstites: whereupon they were called superstitious. In this respect we also condemn the Euchytes.  
It is true, as the Fathers say, that for quantitas absoluta, the absolute quantity, if we were as the Angels, there were no 〈◊〉; but for as much as in man there is but quantitas ad analogiam; or ad propartionem, and thereby he hath no absoluteness, but ex conditione, we must do that whereby we may continue, and go forward to the glorifying of God. and because of his weakness, for a man to spend himself in one day maketh a nimium in religione, and consequently, superstitition.  
2. For the other extreme, Parum, when we give too little, and that either 1. cui non oportet, or non quantum, the first is commonly called Prophanent 〈◊〉, which was a punishment from the beginning, that a man should be such a one, that he should not come intra sanum, within the Church, but to stand extra which many now a days count no punishment; nay it is to be feared that it hath a reward, and that such people are the better thought of. Too many of this fort are in these times that value religion and Gods worship no more than 〈◊〉 did his birthright.  
2. The second part of this extreme is, when we give not quantum oportet, so much to God as we ought, when we will not rest or acquiesce in what God hath by his Church prescribed, and delivered to us, but affect novelties, and desire new and strange things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore that God might make novelties the more odious to us, he hath made it a name for those things he most 
Levit. 10. 1.  hateth. Nadab and Abihu are said to have offered strange fire to the Lord, and the 
prov. 2. 16.  
Gen. 35. 2.  wiseman calleth an harlot a strange woman; Jacob commands his family to put away strange gods. It is called in Deut. for 〈◊〉 post deos alienos. This being bewitched with the desire of novelties, and new devises, hath changed the pure doctrine of the Primitive religion, and marred this religion where it is predominant. Thus the Galatians were bewitched, Galat. 3. 1. and none but the Attica ingenia, which is spoken of in the acts, are given to it, Academic doubting spirits, Sceptics in 
Act. 17.  Religion.  
There are three degrees in novelty. 1. Schism. 2. Heresy. 3. Apostasy. In which one makes way for another.  

1. Schism is the high way to superstition, as also to profaneness. And it is so called properly, when a man upon unjust dislike, either of government or worship or doctrine professed, or for some indifferent rites, withdraws from the communion of the Church in public duties, and refuses to submit to his spiritual governor's, the Bishops and Pastors of the Church, and so will make a rent in, and from the 
1. Cor. 1. 10.  whole body: whereas the Apostles counsel is, that all would speak one thing, and that there be no dissensions, but be knit in one mind and in one judgement; and in another place, not to forsake the fellowship we have among ourselves.  
2. Heresy is (as S. Augustine defines it) Dum scripturae bonae intelliguntur non bene, 
Heb. 10. 25.  & quoth in 〈◊〉 non bene intelligitur etiam temere & audaciter asseritur, when good Scripture is not well understood, and that they affirm that rashly and boldly that they 
1 Cor. 11. 19  understand not well. S. Jerome goes further, Quicunque alias scripturam intelligit, 
Tract. 18. in john.  quam sensus spirious S. flagitat, quo conscripta est, licet, de ecclesia non recesserit, tamen haereticus appellari potest, he that makes another interpretation of Scripture, then according to the sense of the holy Ghost, although he depart not from the Church, yet may be called an Heretic. This must not be understood of every error, but of sundamental errors, and such as are wilfully held, when there are sufficient means to convince one of the truth. Acts 5. 17.  
3. Apostasy is a general defection or falling from all points of religion.   
The means to find out true religion are, besides the public and general means, Harkening to the voice of the Church, to whom Christ hath entrusted the truth, and which is therefore called by S. Paul, the ground and pillar of truth. 
Act. 8. 28.   
1. The Eunuch's means, reading the Scripture, He read the Prophet Esay.  
2. Cornelius' means prayers, alms, and fasting, and that (which is strange being 
Act. 10. 2.  a Heathen, before he was called) he was said to be a man that feared God: But the Fathers resolve it well, why he was said to be so; quia non detinuit veritatem in injustitia, he withheld not the truth in unrightousnesse, as the Apostle speaks, and did 
Rom. 1. 18.  not abuse his natural light and therefore God bestowed a further light upon him. So that if men use Cornelius means, and not suppress the light they have, God will give them his grace and further light to lead them into all necessary truths.  
3. The third is Apollo's means, to have paratum cor, to be ready and willing to 
Act. 18. 24.  increase the knowledge we have already. These are the principal means: other 
26.  means were mentioned before, when we spoke of knowledge.  
The signs of true religion were four: of which formerly we have spoken, and therefore will but name them. 1. The Antiquity. 2. The purging of the soul. 3. The beginning and growth of it. And 4. Lastly the examples of excellent virtues in the professors. All these Saint Augustine accounteth the especial 
De Civ. Dei.  signs.  
The sixth rule for purging it in others. King David desired that he might not die yet, because the dust could not declare God's truth. And our Saviour saith, that he 
psal. 30. 10.  was borne and came into the world to bear witness unto the truth. And on the contrary we are commanded to mark and avoid those which cause division and offences 
John 18. 37  contrary to true doctrine.   

CHAP. XVI.  
The third thing required in the 1. Commandment is, to have only the true God, which includes Sincerity Reasons hereof. The Contraries to sincerity. Means of sincerity. Signs of sincerity. Of procuring it in others.  
Thus much for the second general proposition, and the virtue therein required viz, religion. Now for the third. Habebis me solum Deum. We must have him only for our God, and this includes Sincerity.  
It is not enough to have him for our God, but we must have him alone for our God: none but me, as the Chaldee, and Septuagint read. Our Saviour, saith thou shalt worship the Lord thy God and him only shalt thou serve: which is 〈◊〉 
Mat. 4. 10.  one with Deut. 6. 13. and 10. 20. only there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him only, but it is supplied by our Saviour, and all comes from the same spirit. The reasons were touched before, yet we will mention some of them again.  
1. The first is, because it trencheth upon God's honour and glory to have a partner, and that men should worship other gods. The Apostles end their 〈◊〉, with Soli Deo 〈◊〉 et gloria. Rom. 2. Peter. and Saint jude. And the reason the Prophet gives, My glory saith God, will I not give to another, his glory is indivisible, 
Esa. 42. 8.  if any will add a partner see the conditions, 1 Sam. 7. 3. God promiseth, 〈◊〉 
Judg. 10. 14.  the people will leave serving of other gods, he will be their deliverer but if they serve any other gods, he will deliver them no more, but bids them go to them, and let them save them.  
2. Another is taken from the titles given to God: as a father, a king, a 〈◊〉 
Malach. 1. 6.  O hearken to the voice of my calling, My king. A husband. I will marry thee 〈◊〉 
psal. 5. 2.  me, saith God by the Prophet. A Master. If I be a Master, where is my fear? And 
Host 2. 20.  
Math. 6. 24.  of all these we can have but one: but one father, one husband, one king. one master. We cannot serve God and Mammon. And therefore we can have but one God.  
3. The third was touched before, To join any with him, who is below him (and whosoever he is, he must be below him) is to abase him: if we could join any that were equal or his match, it were otherwise. If we join worse with better, it disgraces it. wine with water is the weaker. If you go to Bethel, and erect an altar to Jehovah, you must put a way other strange gods. No halting with the Israelites 
Esa. 1. 22.  
Gen. 35. 2.  between God and Baal. No swaering by Jehovah and Malcom with one breath. No 
1 Kin. 18. 21  keeping the feast with leaven; no mixture in religion, but our passover must 
Zeph. 1. 5.  be kept with the unleavened bread of sincerity and truth, saith the Apostle. And therefore all mixture was forbidden under the Law, both in figure Deut. 22. 9 
1 Cor. 5. 8.  and by express precept, Deut. 4. 10. there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle speaks, 2. Cor. 1. 22. a judging of mixed and counterfeit wares, by bringing them to the sun: God will search with lanterns: sincerity is sine cera, pure honey, without wax, such must our religion be.  
The thing forbidden and opposite to sincerity is.  
1. Mixture in religion, and that both in respect of the matter of it, and of our affections towards it.  
1. For the matter. Our Saviour saith. No man putteth new and old cloth together 
Luc. 5. 36.  in a garment, or new wine into old vessels. This mixture of religion corrupteth it: as that of the Turks is a religion compounded of all: and the Pagans worship divers gods. The whore of Babylon is said to have a mixed cup, Rev. 18. 6.  
2 For the mixture of affections. As our religion ought to be sincere, so our affections. A mixture of hot and cold makes lukewarm, which temper is loathsome to 
Rev. 3. 16.  Christ. The religion of such is for their ends, not for God's glory: as they which sought Christ for the loaves. They are duplici cord, as Saint james calls them. 
john. 6. 26.  There is no worse fault then to be lukewarm; therefore we must be resolved to be either 
Jam. 1. 8.  hot or cold.  
2. The other extreme forbidden, is the defect, as that of mixture in excess, that is, when men will so reform and purify religion, that they destroy it. Pro. 〈◊〉. 23. The wring of the nose bringeth forth blood qui mungit nimium, sanguinem elicit, he that will make his nose too clear, makes it bleed; so when men will cleanse the church too much, instead of purifying it from mixtures in composition, they give it a bloody nose, as sectaries and heretics usually do, who always pretend reformation, when they rend the church, and make it bleed, sometimes to death.  
The means of sincerity in religion.  
1. There is no better, then that which is implied in that wish of Christ, I would thou wert cold or hot: we must avoid lukewarmness, which causes wavering in religion, and come to a resolution; we must resolve to be what we profess, and to stick to the truth: then we shall be mel sincerum, pure honey sine cera, purified from all mixture.  
2. When we are resolved to adhere to the truth, than we must come to the price, and value aright. It is true, that Job saith. Man knoweth not the price of it. 
Job 28. 13.  Though we would give ourselves and all we have for it, yet we cannot give a full price for it, and therefore must not for any price part with it. Merchant's use to set a mark upon their clothes or other wares of the lowest price they will sell them at: now the truth is of such a value, that we cannot set any price whereupon to part with it. How high soever our price be, if we part with it, God may say to us, as the Prophet doth in the person of Christ, when they weighed for his 
Zach. 11. 12.  price thirty pieces of silver, a goodly price it is that I was valued at by them; a price more fit to buy potsherds, and therefore he casts it to the potter. Surely God sets no such price on us, or valued us at so small a rate, however we value Christ or his truth 
1 Cor. 6. 20.  Empti estis pretio, saith Saint Paul, we are bought with a price, more than thirty pices of filver not with corruptable things, as gold and silver, but with the blood of Christ, as of a lamb without spot: a lesser price would not serve to redeem us, for if it would, all should have gone rather than he; therefore as he prized us, so must we prise him, and his truth, above all corruptible things in the world.  
The signs of sincere or true religion have been handled before: we shall touch only a few.  

1. True religion ascribes all good to God alone, and gives no part of his honour to any creature.  
2. It favours not man in his corrupt desires, it's no doctrine of liberty, but restrains all carnal liberty; it teaches us to despise father and mother, friends, yea a man's self and all for God.  
3. It is free from those mixtures which have been the decay of religion, which were 1. mingling it with errors of vain Philosophy, which Saint Augustine calls 
Coloss. 2. 8.  rationes philosophorum, obtusae, acutae the acute and yet obtuse or blunt reasons of Philosophers. Thus Clemenes Alex. and Origan by Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ushered divers errors into the Church.   
2. With Jewish fables, which the Apostle bids Titus beware of, Jewish rites and ceremonies abrogated by Christ, which he calls egena et infirma elementa, weak and beggarly rudiments. 
Tit. 1. 14.   
3. It doth penetrare cor, it pierces into the soul, circumcises the heart, mortifies all carnal lusts and desires, false religion reaches chiefly to the outward man. True religion inflames the heart and affections with love of God, and makes us prise him above all worldly things, that we can say with David, whom have I in heaven but thee etc. And makes us able to answer Christ's question to S. Peter, diligis me plus etc. Lovest thou me more than these? that we can say, we love him more than these, all these things on earth: and where this is not, there is not sincere religion rooted in the heart.  
The sixth rule is, for procuring sincerity in others; especially we must exhort others, as the Apostle doth Timothy, and all those that succeed him in the like office of a Bishop in the church, to keep the commandment, that is, the doctrine and religion left & commanded by Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without spot, unrebukeable: and when 
Gala. 2. 11.  Saint Peter seemed to Judaize, he reproved him to his face; so ought we in our places and stations to oppose the corruptions and novelties brought into religion, contrary to the primitive and Catholic truth.   

CHAP. XVII.  
Of the last words in the first Commandment, Coram me, in which is implied Integrity. Reasons for it. Of Hypocrisy, and reasons against it. Signs of a sound heart. An observation from the first words. Non habebis. They are in the Future tense, and imply perseverance. Reasons for it. The extremes. 1. Constancy in evil. 2. Inconstancy in good. Four reasons against Backsliding. signs of perseverance. Of procuring it in others.  

Coram me, Before me.  
This is the last part of this Commandment. And this Coram me, saith saint Augustine 
3.  hath a great Emphasis in it, even so much as makes a distinction between this and the three other Commandments of the first Table: and it is to be taken according to the third rule of Extent before specified, viz. that is spiritual and extends to the heart. Coram me, Not in my sight. That is, thou shall not have any other God not so much as in the secret corner of thy heart: for God is scrutator cordis, 
Rom. 8. 27.  a searcher of the heart. This implies the virtue of integrity. The law is spiritual, 
7. 14.  saith the Apostle, and therefore the duties here commanded, are to be, not only coram facie humana et coram luce, in the sight of men and in the light, which reach only to the exterior act of God's worship, but this coram tenebris et coram facie Dei, in 
Esa. 45. 7.  the darkness, and in God's sight, reaches to the thoughts, the inward parts of the 
psal. 139. 11. 93. 9  soul, which belong properly to the sight of God. It is God that form the light, and created the darkness. And therefore, as the Psalmist saith, the darkness and light are both to him alike. And he that made the eye shall he not see? He sees not only what the eve seeth, but also because he forms the spirit of man, Zach. 12. 1. He seeth what the eye seeth not, but only the spirit of a man beholds, and that, as Saint Augustine saith, whether the Candle burn, or is put out; and which is more 
1 John. 3. 20.  than all this, he seeth further than the spirit of man can see; for though our heart condemns us not, yet he can, for he is greater than our heart, and knows more than our heart or spirit.  
Again this [Coram me] distinguishes true obedience from a bare appearance: for bonum apparens, good in show, may be Coram homine before man; but bonum verum is only Coram me, before God. For Coram homine before man, or any other Coram, argues nothing to be other then in appearance: but Coram Deo makes it indeed. Saint Paul Ephes. 3. 16. Divides every man into an inward, and an outward man and the same words are use bid Plato before him, whence some gather he had read Plato; there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inward and an outward man, and which of these two pleaseth God best, himself showeth in Eliab, and David. Samuel had a 
1 Sam. 16. 7.  liking to Eliabs' countenance, but God said, look not on it, for I have refused him 
psal. 51. 6.  God saw more into him then Samuel could. God looketh into the heart, and 
Luke 17. 11.  therefore requireth truth in the inward parts. For there God rules especially. The kingdom of God is within you, as our Saviour said to the Pharisees. There it must begin, and there he delighteth to be most, if our heart he right, from thence he expects his worship. For in the heart is the principal seat of Christ's sceptre, there be rules, subduing our wills to God. There is in all men a corrupt desire of appearing outwardly to men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we affect to seem something, as Saul, when he spoke to Samuel, who had told him that God had rejected him, yet saith 
1 Sam. 15. 30  he, Honour me, I pray thee, before the elders of my people, and before Israel: such is our nature to appear outwardly to men; but this appearance commends us not to God, for he delights most in the truth and sincerity of the heart, for, as the common saying is, every man is chiefly delighted with that, wherein he is singular and exceeds others; and because that God alone can search the heart, therefore he delights in it, and requires our obedience to be coram facie mea, as in his sight. Therefore it is that the Wise man counselleth a man to keep his heart with all 
Prov. 4. 23.  diligence. He gives a double reason, for it is the principal member, and therefore gives God the chief glory; and further it is the fountain of all our actions by none of which is God honoured, if they come from a corrupt fountain; nay they are so far from being accepted that they are abominable, and therefore according to the disposition of the heart, life or death proceeds: if we worship God with a right heart, than we shall reap life; if that be unsound, death eternal follows. And therefore necessitas incumbit, we had need to keep that member right. For all those glorious duties before spoken of, if they want integrity, or a good heart, they are so far from God's acceptation, that they become abomination. For if we believe, 
Rom. 10. 10.  our faith must come from the heart; if we love it must be not in word, but 
1 John 3. 18.  in truth, which comes from the heart. Our obedience also must proceed from the 
Rom. 6. 17.  
Col. 3. 23.  heart. To conclude this, whatsoever we do, we must do it heartily, as to the Lord, and not to men.  
That which is here commanded is called, virtus integritatis by the Fathers, inward soundness against hollowness, and sincerity against mixture. And they ground it upon God's charge to Abraham, when he made the covenant of Circumcision, 
Gen. 17. 1.  Ambula coram me, what that is, God explained in the next words, & esto integer, walk before me, and be upright or perfect without hypocrisy. It is commonly joined in Scripture with another word, Job was an upright and just man, the words 
Job. 1. 1. 8. 6.  signify properly, strait and sound, upright and pure in another place; and an honest 
Luk. 8. 15.  and good heart in another. The nature of the word integer is taken from timber, it must be strait without, and sound within; strait that it be not crooked, coram facie humana, and sound that it be not hollow coram facie divina, before God. Therefore 
Exod. 25. 11. 37. 2.  the Ark was overlaid with gold, without and within, and in this respect it was that the Psalmist distinguished the Church (the King's daughter) from other King's 
psalm 45. 14.  daughters, her outward beauty might be paralleled, but she was all glorious within. It is the inward beauty which is required chiefly.  
That which is forbidden is hypocrisy. Our Saviour taxed it in the Pharisees, by telling them they had a care to make clean the outside of the cup and platter, but had 
Matth. 23. 25.  no regard to that which was intus, within. This is the sin of seven woes, more than we read that any other sin had. Of which S. chrysostom saith, Pharisaeorum justitia erat in ostentatione operis, non in rectitudine intentionis, the righteousness of the Pharisees consisted in ostentation of their works, not in the uprightness of their 
Host 7. 11.  intents. The other extreme is that the Prophet taxes in Ephraim, whom he called a 
Matth. 10. 16.  silly dove without heart: this is simplicity without wisdom, when there is as our Saviour intimates, Columba sine serpent, the dove without the serpent. Of such speaks Solomon, when he saith, that a fool uttereth all his mind, he pours out his spirit without any manner of wisdom and discretion, before every man: our integrity therefore must be preserved with wisdom.  
1. The way to keep ourselves in this integrity. First, Seneca's council to Lucillus 
The means.  (who desired this virtue) was, when he took any thing in hand, to imagine that Cato, Scipio, or some other of the ancient Romans, renowned for virtue, stood before him. But it is a better way for us to do as the Psalmist did, to set God always 
psalm 16. 9  before our eyes, conceiving, (and that truly) that whatsoever we do is in his presence. If that will not work with us, then to set God not absolutely, but as he will sit, when the secrets of all hearts shall be disclosed, at the day of judgement. The day 
Rom. 2. 16.  (as the Apostle speaks) when God shall judge the secrets of all men: for (as the Preacher 
Eccles. 12. 14.  saith) God shall bring every work into judgement, with every secret thing.  
2. Another motive, and that a forceable one, to persuade us will be, that God requires an exact and sincere service of us to himself, because he commandeth 
Ephes. 6. 5.  singleness of heart from servants to their Masters even with fear and trembling. If this; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eye-service will not be allowed by God, as current towards men, much less will he allow it to himself.  
3. Lastly, if we consider the integrity of Christ's heart to us, of whom we read, that it was pierced, and that he spent his very heart blood for us: if we consider that, it will stir us up to have a reciprocal heart to him, and say with S. Bernard, just cor nostrum vindicat, qui cor suum pro nostro dedit, he may justly challenge our hearts, that gave his for ours. When he had offered his hands, feet, and other members for us, yet thought it not sufficient, but gave his heart for us also. It is not our tongue, hands, or feet, that can requite it; our hearts will be too little, if we give them also up to him.  
1. And we shall know whether our hearts be upright or no, first, by the Heathen 
Signs of uprightness.  man's rule, 
Nil conscire sibi, nulla pallescere culpa  
— hic murns 〈◊〉 us 〈◊〉.   
A sound heart is like a wall of brass, and is so full of courage that it can say, with the Apostle, 〈◊〉 perminimum est, ut a vobis judicer, it is a very small thing that I should be judged by you. It is the soundness of the heart that will make it bold, if 
1 Cor. 4. 3.  we be not 〈◊〉 mali to ourselves, that we know no evil in ourselves. This made John Baptists heart to be above King Herodes power; the want of it made Peter afraid 
Mark 6. 8. 14. 66. 69.  at a silly Damsels speech, charging him to be of Christ's company.  
2. Another mark like to this, is, if we be firm and upright under the cross. If afflictions alter us not: for troubles and crosses will dishonour the integrity of our hearts. Look how we stand affected in them, if firm, than no doubt but we are right. If we can say with King Hezekiah, Remember, O Lord, how I have walked before thee in 
2 King. 20. 3.  truth, and with a perfect heart: this upheld him when he was sick even unto death; but e contra, if the heart be not sound, then in any cross, it melts within us like wax, as the Psalmist speaks, Psalm 22. 14.  
3. If we dearest sin in ourselves, and punish it no less in ourselves then others. Judah 
Gen 38. 24.  at the first in the case of Thamar, cried, Bring her away, let her be burnt; but upon 
26.  further consideration, when it came to be his own case, there was a sudden alteration, she was more righteous than I. This is much like that the Heathen man said of 〈◊〉 and his fellow, that they did odisse tyrannum, but not tyrannidem, they hated the tyrant, but not the tyranny: whereas a sound heart hates sin most of all in itself, even the least sin as we see in the Apostle when he cried out, O wretched man that I 
Rom. 7. 24.  am, who shall deliver me from the body of this death?  
4. The last is somewhat hard. If we can with confidence say those two last verses of the pialmist, Search me, O Lord, and know my heart, try me, and know my 
psal. 139. 23, 24.  thoughts, and see if there be any wicked way in me, and lead mein the way everlasting. If any dare take this upon him, and can speak it truly not deceiving himself, his heart is upright in him: but a gentler trial than this is, if a man can say in four particular cases, as he in another place, if there be any wickedness in my hands, etc. let the enemy persecute my soul, etc. And when we with communing with our own hearts privately, can say, as my heart hath been upright with thee, 
7. 3.  so I desire in my last gasp to be comforted by thee, O Lord, and to be holpen in my 
5.  greatest need. In these cases a man may perceive whether his heart be sound, 
4. 4.  or not.  
And this according to the sixth rule stayeth not in ourselves, but desires to have it in others also, with S. Paul, who prayed for the Philippians, that they might be sincere. 
Phil. 1. 10.  And so did the friends of Job, though they took a wrong course in their comforts, yet they were right in this, that they had a desire to make Jobs heart upright. Thus far of integrity.  
One point more rests to be handled within the last general Proposition, and 
Perseverance.  that is, Non habebis, Thou shalt not have. The observation is, that it is set down in the future tense, which implies perseverance; and this is the knitting up of all. It standeth first in the text, non habebis, and non erunt, thou shalt not have, and there shall not be, but in order of handling it hath the last place, because it is the shutting up of all.  
The words, Non habebis must not be answered with non habeo, or non habui, but with non habebo, I will have no other gods; and this is perseverance. This is a greater matter than many do imagine: fui, sum, and ero are distinctions of the three times.  

1. For fui; it is certain, that whosoever shall consider what he hath been, will be brought into a melancholic and sad passion. S. Bernard saith, Recordare praeterita, & erubesce, it will confound a man to remember what he hath done.  
2. For sum. Peradventure there my be some comfort, inregard that we endeavour and strive to obtain.  
3. But howsoever it stands with us for the present, our comfort depends chiefly upon ero, what we shall be; and if we persevere not in good, ero must needs be terrible: for a man to consider in what case he may be hereafter, and considerare novissima, to think upon his end: whether God may not forsake him, if he be not careful to persevere on his part, as he hath done others, that have been for the present in as good and peradventure better case than he is, but were not careful to endeavour, and to use the means required on their part, to persevere, and therefore were left of God, and returned with the dog to their vomit: therefore non habebis is a sharp and strict command, and to be looked to.   
In the common conveyances at Law, there is, Habendum & tenendum to have and to hold; we have formerly seen Quid habendum, what we were to have, now we are to see Quid tenendum, what we must hold and keep. It falls naturally into the last place by due order. 1. First because (as the Heathen say) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom or knowledge is the beginning of virtue: but constancy and 
In Epist.  perseverance, is virtutis apex, the pitch and perfection of virtue, and as S. Bernard, Perseverantia est unica filia summi Reg is, finis virtutum, earumque consummatio, perseverance is the only daughter of the great King, the end and consummation of all virtues.  
2. Secondly, because all other virtues are preserved by this, or (to use the Apostles 
Col. 4. 6.  phrase) seasoned with this salt. As God set David over Israel by a covenant of salt, that is, by an everlasting covenant, and no sacrifice was under the Law without salt, to show, that as the covenant is perpetual on God's part, so ought the condition to be on ours, by perseverance, and thereby is known the truth of our obedience, without which an hypocrite may go for a true Christian. S. Bernard calleth it, totius boni repositorium & virtus, the place where all good is preserved and kept; and the strength and virtue of all other.  
3. Because as there is in every virtue a resemblance or conformity in us to some attribute of God, as in our knowledge to his wisdom, in our belief to his truth, in our fear to his justice, in our love to his mercy, in our integrity to his ubiquity, so in this of perseverance to his eternity.  
4. Because God is Alpha and Omega, the beginning and the end, which is his book of perseverance. So must we persevere according to our quandiu, that is, till we die, usque ad mortem, and not only to natural but even to violent death. The Apostle hath another usque, usque ad sanguinem, unto blood, and so his own resolution was, (not only usque advincula) not to be bound only, but usque ad mortem, to die for the Name 
Acts 21. 13.  of the Lord Jesus. This must be our Omega. Wheresoever our Alpha is placed, this must be our Omega, our eternity. Otherwise as S. Bern. saith, Quid levitate cum aeternitate? there is no fellowship between God and man, without perseverance. Inconstancy hath no congruity with eternity.  
On the other side backsliding is condemned. Our nature is so corrupt, that, as in the last affection we spoke of [Sincerity] we have a desire to seem rather than to be, because it is easier, and we naturally love ease: so here we have a desire of falling away, or starting back like a bow, like a deceitful bow, to which the Prophet resembles 
Psalm 78. 57  the Israelites. We are naturally like a bow, which being almost bend, and let go never so little, starts back. Or, as the Apostle no less excellently, we are apt 
Gal. 6. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, segnescere, or to feel a grudging in our bones all the while we are doing good, and are soon weary of welldoing.  
1. How necessary this virtue is, is plain by divers reasons. First all the good we have formerly done is lost without it, Incassum bonum agitur (saith S. Gregory) si ante vitae terminum deseratur, quia frustra velociter currit, qui priusquam ad met as venerit, deficit; all the good we do is in vain, if we leave doing good before the 
Lib. 1. 〈◊〉  end of our life: because he runs swiftly to no purpose, that gives over before he comes to the goal. It is God by the Prophet that saith, when a righteous man 
Ezek. 18. 24.  turneth from his righteousness, etc. all the righteousness that he hath done shall not be mentioned.  
2. In regard of the benefit that comes by it. He that continueth to the end shall be 
Matth. 24. 13.  saved, saith our Saviour. Upon which S. Bernard, Non qui inceperit, sed qui perseveveravit 
Epist. 129.  usque ad finem, hic salvus erit, not he that beginneth, but he that persevereth to the end, this is the man that shall be saved.  
3. Again, as it is with faith, our first covenant is, nisi credideritis non stabiliemini, if ye will not believe, ye shall not be established: so in this, if thou continue not, 
Esay 7. 9  thou shalt be cut off. Upon this persevering or discontinuing standeth the getting 
Rom. 11. 22.  or forfeiture of all: behold the goodness of God to thee, if thou continue, otherwise thou shalt be cut off.  
4. In the reason and laws of man it is a point in all contracts, that nihil praesupponitur esse actum, donec aliquid restat agendum, nothing is said to be done, while any thing remains to be done. As in a building, a house is not said to be finished, until the last stone be laid and the building covered.  
That which is here commanded is perseverance, set down in Matthew 24. 13. and 
Matth. 24. 42. 25. 5. 25. 43.  in many other places: metaphorically it is called watching till the Bridegroom come, and so the contrary, viz. falling away, or defection, is called sleeping in the parable of the Virgins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they all slumbered and slept: and in the next Chapter it is reproved without a parable in the Disciples, that they could not watch with Christ one hour, they could not persevere, the heaviness of their eyes showed the heaviness of their souls, and made them unfit in the duties then required.  
Perseverance is distinguished from patience thus: the object of patience being tristitia crucis, the sorrow of the cross, and of the other taedium diurnitatis, the weariness of continuance. It is called perseverance in regard of the length of time, and the tediousness which accompanieth it, which must be overcome. And therefore in regard of the necessity of it, we are to take the Apostles caveat, Take heed 
Heb. 3. 12, 13  lest there be in any of you an evil heart of unbelief in departing from the living God. But exhort one another daily, while it is called to day. And this hodie S. Jerome calls quotidie, when we have done this day, it is not blotted out, but when the morrow comes, there is hodie still, and so every day is hodie, as long as we live, usque ad mortem.  
1. That which is forbidden is in the first rule of extent [excess] To continue wilfully 
Esay 5. 11.  in an evil course. There are some that can rise up early in the morning that they 
prov. 23. 29, 30.  may follow strong drink, and continue till night, till the wine inflame them. And as the Wise man saith, Tarry long at the wine, till they have red eyes, yea and red faces too. And as it is in the drunkard, so in the glutton, who continues till his skin is ready to break; and the Adulterer as long as his loins last; the contentious man as long as his pursc lasts S. Angustine saith upon that place [Judas festinavit] Petrus dormis tu, & non dormit Judas, sed festinavit? dost thou sleep Peter, and doth Judas make haste? And S. Jerome saith, Infoelix populus Dei, qui tantam perseverantiam non habet in 〈◊〉, quantam improbi in malo; O unhappy people of God, which have not as great perseverance in good, as the wicked in evil.  
2. The second is in defect, and it is an extreme, more rife and usual now a days; Inconstancy in good. The Romans were so glorious professors, as that S. Paul said of them, I thank my God through Jesus Christ for you all, that your faith is published 
Rom. 1. 8.  through all the world. Yet, when he was at Rome, at his appearing before Nero, he complained, No man stood with me, but all men forsook me. And this is the 
2 Tim. 4. 6.  custom of those that want perseverance; for a while they are hot and zealous, but afterwards they forsake Saint Paul, and may justly be resembled to Nebuchadnezars 
Dan. 2. 32.  image, whose head was gold, but the feet were clay, they begin in gold, but end in dirt.  
Certainly there's none so bad in the world, but hath his beginning in some good; for God is the light that lightens every one that cometh into the world: there's not the worst of men, but is enlightened in part; sometimes he seemeth good and then falleth back; and these revolters are of two sorts.  
1. For they do first, as Demas did. He at the first was reputed so in the church, 
〈◊〉. 〈◊〉.  that Saint Paul joins him with Saint Luke. But afterwards S. Paul saith, Demas hath 
2 Tim. 4. 10.  forsaken me, having followed this present world.  
And these are of two sorts; for either they fall quite away at once, without any sign of returning; or else in the second place they are such as may be compared 
Exod. 6 etc.  to Pharaoh, from the 7. of Exodus to the 11. of whom we read, that he had many beginnings, and many interruptions: come a shower of rain or hail, or any new plague, he crieth, the Lord is righteous, and I and my people are sinners, and then pray for me, that this plague may be taken from the land, and I will let you go. So there are some, that have many beginnings. every day a beginning, and never go forward. It is fitly called Religio lateritia, a religion of bricks, or that cometh by fits, and continues not, Such are like that beast in the Revelation, that had 7. heads many 
Revel. 12. 3.  beginnings, but never go on to bring any thing to perfection.  
2. The second sort are such as set themselves out of malice to oppose the truth which they formerly professed, with a resolution never to return again which is high Apostasy.  
1. Forasmuch as patience is joined with perseverance; one of the best means to 
Means of perseverance.  attain this duty is, to cast before hand, to foresee what troubles may and will befall us, that we may be armed against them, and how long the time may be. It may be the Lord may come in the first watch, it may be not till the second, nay, not till the third: though sooner, or later, yet we must not be found a sleep, whensoever 
Luke 12. 38.  he comes. God commanded joshua, and reiterates it often, to provide and 
Josh. 1. 6, 7, 8, 9,  strengthen himself against all crosses which should happen to him before he came to the land of promise. Esto fortis, be strong, faint not. And it is the Apostles counsel, be strong in the Lord. So that this fore-arming ourselves against the assaults of 
Ephe. 6. 10,  our enemies is a very good means to make us hold out in times dangerous or difficult.  
2. If we consider with ourselves, what our own judgement is, when it is not our own case, what account we make of things that continue not. A Christian is compared to a tree, that brings fruit in season, whose leaf doth not wither etc. Now what account do we make of fruit that's nipped or bitten in the blossom, or that's wind shaken, or that is rotten or wormeaten, that cannot last till the gathering, or keep if it be gathered. What account doth the husbandman make of a morning cloud, that vanisheth, and promiseth no showers, or of the seed that falls among stones, which may grow up for a time, but when the sun ariseth, is parched, and withereth, and never comes to perfection, the reaper filleth not his hand, nor the mower his bosom. Such fruit is all our obedience, if we persevere not, like a morning cloud Host 6. 4. Or like seed sown upon stony ground. In all other things we prefer that which is permenant: vessels of wood or pewter, before glasses or earthen ware, because they are 〈◊〉, though they make never so fair a show: a poor crossed or a small close, especially if we have the freehold, we esteem before a goodly house for which we pay rend, because of the continuance. So that by our own practice we condemn ourselves, if we be not careful to persevere and hold out.  
3. Unless we persevere, all that Christ did for us, and all that we do for him, or ourselves is in vain: now no man desires to do any thing in vain, to beat the wind. This vanity of all may be seen in two respects.  

1. In respect of Christ, we make all that he did in vain. How intolerable is it, that so great a person as the Son of God should come down from heaven, be born and live amongst us, and die so base and ignominious a death, and all in vain: yet we frustrate all, if we continue not in grace to the end. He persevered to the end, went through all the work required for our salvation: The cup was not suffered to pass from him, but he drank it up clear, even to the dregs of it. This was the price of his labours, our perseverance in that estate he obtained for us; wherein if we continue not, this is more grief to him, than it was to suffer; Labour irritus supra omnem laborem, to labour in vain is more to him, than all the torments he suffered, though they wrought so upon him, that he cried out, Eli, Eli, etc. My God, my God, why hast thou forsaken me. This should move us to persevere.  
2. In respect of ourselves: all we have done or suffered will be in vain, if we persevere not if after we have escaped the pollution of the world, we be entangled again, we are like to the dog that returns to his vomit and to the sow that was washed, to her wallowing in the mire, our former washing was in vain. Under the law, if any 
2 pet. 2. 20. 22.  Nazarites did separate themselves by a vow, and devote themselves more specially 
Numb 6. 6.  to God's service, if they did touch any dead body, though it were upon the last day of their separation, they were to begin all their days anew; for all that was done before was counted as nothing. This was a figure, the truth whereof we read in Ezekiel. If the righteous man forsake his righteousness, and commit the abominations of the wicked etc. Look whensoever he gives over his righteousness then, even then at that hour, all he hath done formerly, shall be forgotten, it shall be, as if he had not done a righteous deed. Therefore if we will not lose the fruit of our former labours, we must look to our perseverance. Nay further, not only Christ and we shall lose our pains, but a worse thing will happen to us; for when the evil spirit is cast out, if he come again, and find the house swept and garnished, but empty, he will not only enter again, but he will bring with him seven spirits more worse than himself, and then the end of that man will be worse than the beginning, hisestate is much worse, even in a manner without hope of recovery.   
4. The last, and which may be made use of by the children of grace, is intuitus mercedis. The reward which God purposes to bestow on us, shall not be a reward for days or years, but it shall be an endless reward for ever and ever: and surely (as the Philosopher saith) our labour ought to be proportionable to the price of our labour, seeing God rewards us not as hirelings, but bestows the inheritance upon us for ever which is the reward of sons, we should not labour as 〈◊〉, for a year or a certain time, but quandiu vivimus, as long as we live; our obedience must endure quandiu nos as long as we are, as the reward will be quandiu ille, as long as he shall be; we must serve him in 〈◊〉 nostro, in our eternity, seeing he rewards us, aeterno suo, with his eternity.   

The signs of Perseverance.  
The sign of other graces is perseverance, of which we cannot be certain a priori perseverance itself is a sign a posteriori of our happy estate, and therefore the Heathen could say, 〈◊〉 nemo supremaque funera faelix esse potest, no man can be happy before his death, nor can we pronounce of any man what he is, till it appear whether he persevere or no. Perseverance itself is a special note of a true christian, it is 
〈◊〉. 10.  the note which Christ gives, which infallibly distinguishes the true professor from an 〈◊〉. Those gratiae gratis datae, (which the schools distinguish from saving grace, called gratia gratum faciens) may shine in an hypocrite, as well as a true christian; he may have as good natural parts, make as glorious a profession, use as much diligence (it may be more) in God's 〈◊〉, as the best; but as Christ saith, when the wolf comes, then there's a difference seen, between the true shepherd and the hireling: the one lays down his life for the sheep, while the other betakes himself to slight, so 〈◊〉 persecution or trial comes then the hypocrite 〈◊〉 away, whiles the true 〈◊〉 perseveres, and holds out. This perseverance shows whether a man be begotten with mortal or 〈◊〉 seed; the mortal seed may move a hearer for the present, but the immortal seed continues with him, and works perseverance in him. Thus a man may judge whether he fear God, or only the judgement, when he is humbled under a judgement, if he fear God for himself, the fear will continue, if it be only for the judgement, it will vanish when the judgement is over, as we see in Pharaoh.  
But though we have no certain notes of perseverance, yet there are some probable marks and signs, whereby we may judge of the likelihood of our continuance.  
1. The first is, if we feel a desire in ourselves with the Apostle, to press toward the mark not looking back but going forward; if we consider not how long we 
phillip 3. 14.  have already continued, nor slatter ourselves of our lives past, but bend our whole study and endeavour how we may go on, and hold out; for as Saint Augustine saith, 〈◊〉, sufficit, defecisti, if we once say, we have done enough, we are then fallen back. Saint Gregory observes upon that of jacob's ladder, that the Angels ascended 
In Gen. 28. 12  and descended, but none stood still; which he applies to the life of a christian, who mustnever stand still, and gives this reason. Quando desinis esse melior, incipis esse deterior. when we leave being better, we begin to be worse. For our nature is like a bow, which if you bend it not forward till the string take hold, it will start back of its own accord.  
2. A second and a better, is, if we find ourselves more fruitful in good works, when more years have taken hold of us. It was the mark of the Church of Thyatira, 
Apoc. 2. 19  that her last works were more than her first. When we abound more and moer as 
Phil. 1. 9  the Apostle speaks, The Psalmist saith, they that be planted in the house of the Lord 
Psal. 92. 13. 14. 84. 7.  shall still bring forth fruit in their age, and go from strength to strength.  
3. The last is, if we persevere in time of trouble and 〈◊〉, if we fly not when the wolf comes, if with Eliiah we be not afraid of the fiery horses, nor of the fiery chariot. If persecutions and crosses make us not waver, than we may persuade 
2 king 2. 11.  ourselves, that our case is like to Jobs, of whom God said to Satan, he holdeth fast his integrity though thou movedst me against him without a cause to destroy him; and that God will say the same of us.  
The last or sixth rule is, to procure it in others. And herein we must follow the 
Job. 2. 3.  Apostles counsel, strengthen those that are weak. Lift up the hands which hang down 
Heb. 12. 12.  and the feeble knees. It is set down from an act of piety in Barnabas, that he exhorted 
Act. 11. 23. 13. 43.. 14. 22.  the people, that with purpose of heart they would cleave unto the Lord; and of Saint Paul and Barnabas, who persuaded the religious Jews, to continue in the 
Ezech. 34. 4.  grace of God; and in another place, they confirmed the disciples, and exhorted 
9 4.  them to continue in the faith etc. As on the other side it is set down by the holy Ghost, as a mark of an evil shepherd, and of bad sheep, not to strengthen the weak nor to bind up that which was broken, nor to reduce those that stray. As the receiving of vinegar was Christ's consummatum est, so is perseverance the consummatum est 〈◊〉 a christian. It is like the mark in the Prophet, the last letter in the Alphabet, the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tau, which is called the letter of perfection, of enduring and continuing, which whosoever hath shall not be slain, but shall enter into the heavenly Jerusalem, but they which have it not, shall be slain without pity.   
So much for the first commandment.    

THE EXPOSITION OF THE Second Commandment.  

CHAP. I.  
The general parts of this Commandment. 1. The precept. 2 The sanction. The precept is negative, forbids Idolatry, and implies the affirmative. 1. That God must be worshipped as he requires. 2. That reverence must be showed in the performance. Reason's why this and the fourth Commandment are larger than the rest. Reasons for the affirmative and negative part. Addition 13. That the making of images was absolutely forbidden the Jews, and in that respect the precept was positive and reached only unto them. Addition 14. Whether all voluntary or free worship be forbidden under the name of will-worship.  
Thou shalt not make to thyself any graven Image etc.  
THe Commandments of the first Table concern the worship of God Inward, and outward; of which, the first commandment containeth the inward duties, and the three last the outward. The outward are either continual, or to be performed on a set or certain time or day: or are either private or public. That which is for a set day, and public is required in the fourth Commandment. The other which are continual and private, concern either the outward gesture in honore, (for, reverentia exhibetur per gestus, the gesture dicovereth our reverence) contained in this second Commandment: or in Laude, in praise, which is exhibited by the tongue or speech, in the Third. Or else they concern either the manner of worship, in this second: or the end of it in the Third.  
This Commandment which concerns the manner of our outward worship, and how we are to behave ourselves in it contains, 1. A precept, set down by way of a prohibition. 2, A Sanction or Penalty annexed. Or (if you will) a Charge, and a Penalty.  
1. The Prohibition, in these words Non facies tibi sculptile, not to make images, to worship them.  
2. The sanction, which is brought in by way of reason, in these, Ego enim Deus tuus sum zelotypus, for I the Lord thy God am a jealous God. It is in this, as in the laws of Princes, after they have signified their command, what they would have done, or not done, there is added. Quisecus faxit punietur, he that shall transgresseagainst this law, shall be punished. So here he that breaks this commandment, God will visit etc. which is the penalty, or sanctio precepti, that part of the precept, that containeth the corrective, showing how they shall be corrected, that will not be directed by this law.  
This Commandment, as it prohibiteth Idolatry directly, so implicitly it enjoineth 
1.  the true worship of God, prescribing the manner how that worship is to be performed. May we not worship or serve false Gods? then there is a true God to be served and worshipped, we are not masterless men, we are under the authority of another (as this Centurion) we have a master, there is a God (certainly) to be 
Mat. 8. 8.  served.  
Concerning the performance of this worship, two things are commanded. first, God will have modum a se praescriptum, our service must be done in that manner himself prescribes. 2. And secondly, Reverentiam exhibitam. He requires at our hands, a reverend behaviour in the performance of it.  
If we mark the other eight Commandments well, we shall find them far short in words of this and the fourth. So that these two may fitly be called Precepta copiosa, Commandments fully expressed. Statutes at large. And this was not without cause, there was good reason they should be so. For unless it were these two of the first Table, and the last of the second concerning Concupiscence, there was none of the Commandments unknown to the Heathen. The outward worship of God, and the day set apart for his worship, they had corrupted most of all, these Laws were most obliterated among them. They took some order for the inward worship of God, as Solon. Ad Deos caste adeunto, let men come to God with pure minds. And the keeping of Oaths was severely exacted among them. Of these two Laws they took notice. So in this point of the inward worship of God we agree in many things with Turks and Pagans; but the outward service of God is it, which makes the difference between us, and will ever distinguish the true Church from the faise, Christ's Church from Satan's Synagogue. And thus we see the Reason, why God did so enlarge these two Commandments, because they were in most danger to be neglected. We will now come to the opening of the Commandment.  
It is said before, that the Commandments make use of Synecdoche, that is, under one fault include many, that are homogenea of the same kind. So that in each Commandment the principal or general sin is named, and the rest implied; for if every particular sin should be mentioned which were within the compass of the prohibition, the Commandment would be infinite. Now that which is forbidden principally in this, is not merely the making of Images; for Images, or pictures are not absolutely prohibited, either here, or in any other place of Scripture: for painting and graving are warrantable and profitable Arts, and the gifts of God. We see Bezaleel 
Exod. 31. 2.  commended by God himself for his wisdom and understanding in them: 
35. 30, 31.  and the reason is, because these Arts conduce to the preservation of the memory of things past, as also for the delight of the mind. Non Simulacrum, non Imago damnatur, 
In Amos 5. 23.  sed non facies tibi, saith S. Jerome. An image or the likeness of a thing is not condemned, but the Emphasis or Energy of the Commandment is in, Non facies tibi by, thou shalt not make to thyself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Invented and will-worship, devised by 
Col. 2. 23.  man, not agreeable to the general rules prescribed by God, but contrary to what is by God prescribed. Like to that of Saul, when he was commanded to destroy the Amalekites 
1 Sam. 15. 21.  and spared the king, etc. his excuse was, The people took of the spoil to sacrifice to the Lord. They would have a worship of their own with a direct breach of God's command. Whereas God had formerly told them, Whatsoever thing I command you, observe to do it, thou shalt not add thereto, nor diminish from it, and in that 
Deut. 12. 10.  particular had commanded them to spare nothing of Amalek, but to destroy all.  
Notwithstanding the judgement of this learned Author, which whom many expositors 
Addition 11.  agree, it is the opinion of divers learned men, both Protestants and others, that the very 
Of forbidding the making of Images.  making or having of any graven image of any living creature was forbidden the Jews in this Commandment, and that therefore this precept as well as the fourth, is partly positive obliging only the Jews, and not wholly moral or perpetual. The prohibition is general, not only for worshipping, but for making any. Deut. 4. 16. for the general opinion of the Heathen was, that some divine power was included in their images, after they were consecrated by some magical superstitious rites, as appears in Tertul. de idolatria, Minutius Faelix, Cyprian de Idolorum vanitate, and others, as also by the Jewish writers, Aben-Esra, Maimonides, Kimchi, etc. and hence are those strange relations of what was done by those images mentioned in Heathen writers, as that divers of them did speak, as Memnon's statue in Egypt, the Images of Juno, Moreta, Fortuna, Silvanus, etc. mentioned by Valerius Maximus, and others by Trismeg. in Dialogo, and to this that place of Zach, 10. 2. may infer. God therefore, that his people might not come near the corrupt customs of the Heathen, and to prevent the danger of Idolatry the more, as also that they might the better conceive the invisible and spiritual nature of God, forbade, not only the worshipping, but even the making of such images of living creatures, as also of the stars (because they also have their motion) as most dangerous to induce men to Idolatry in those times, and so the custom (which is the best expositor of laws) among the Jews was against all use of such representations, as appears in Josephus, in Decal. explic. & Hist. Antiq. lib. 17. Maimonides, Tacitus, Leo, Modena, and others: yet though this were prohibited the people, God might make exceptions in this, as he did in other precepts which were positive, as in erecting the brazen serpent, and in placing the cherubims upon the ark, and in the Holy of Holies, before which it was lawful to worship God, without God's special appointment had not been warrantable: and that Solomon had the like warrant for the lions and oxen that upheld the brazen Laver is probable, or else that this was a step to those sins which he fell into afterward, as Josephus and other Jewish writers think. As for pictures, or such representations by painting, (they being not so apt to nourish the opinion of an inherent deity in them, as in statues, or imagines extantes were) the making or using them (if no divine honour were given them) was not absolutely prohibited, and therefore we find them used among the Jews, as appears by their banners and ensigns, wherein were the representations of divers creatures; yet in other places, (though not here) they seem to be forbidden, if they were used by Idolaters about their false worship. Levit. 26. 1. & Numb. 33. 25. See Scal. in posthumis ex Cosmogr. Arab. & Grot. in explic. Decal. p. 33, 34 etc.  
And as God forbade the Jews the making of Images, and commanded them to break them in pieces, if any were made, Exod. 34. 13. Numb. 33. 52. Deuter. 7. 5. so if they came into any strange country, where they had no power to demolish them, he forbids not only their religious worship, which is intrinsically evil, but even all reverential gesture of the body before an image, by bowing, kneeling, etc. though it were with no intent to honour the image; for (to bow to them and worship them) is all one, with (to bow or worship before them) as the Jewish Doctors expound, and may appear by collation of Matth. 4. 9 with Luke 4. 7. in the Greek, and Jer. 22. 9 with 2. Chronicles 25. 14. and Leviticus 26. 1. in the Hebrew; not that it is simply evil to bow or kneel before them, when it is with no relation to them, but because God would prevent all occasions and shows of complying with the Heathen, and therefore forbade his people many things, not evil in themselves, because they were practised by the Heathen. So much then of this precept as forbids things morally evil, or forbidden by any law of Christ, obliges us as well as the Jews: but what was purely positive, and not continued by Christ, obliged them only.  
This invented or will-worship, Cultus arbitrarius, hath two specious things in it, as the Apostle saith. 
Col. 2. 23.   

1. The first is a kind of wisdom, and carrieth with it a trim show thereof: when a man shall be thought so wise, as that he is able to devise and invent a worship for God, especially when men consider not what God hath already prescribed, whereby their rites prove contrary to what he hath appointed, and so they will be wiser than God.  
2. The second is, a show of humility: when a man will be so humble, as not only to prostrate himself before God, but to bow down to an Image, Saint, Angel, or the like. But these howsoever they carry a show of wisdom, and humility, yet are they no ways for us to use: if we intend to be exempt from the penalty, of this Commandment.   
Although, all will-worship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be taken in an evil sense by many, upon the 
Addition 14.  vulgar exposition of that place in Colos. 2. 23. yet that there may be some voluntary 
Of voluntary worship.  or free worship acceptable to God, though not specially commanded, provided, it be not corruptive of, or contrary to any right or worship commanded by him, but subservient or agreeable thereto, is the judgement of learned Divines; for under the law they had their voluntary and free-will-offerings, besides those commanded by God, and though things were more particularly prescribed, in the Levitical worship, than now under the Gospel, the Church being then in its childhood, and confined to one Nation, and the spirit not then so plentifully given, as now since the ascension of Christ, 
〈◊〉 King 8. 64.  yet even then the Church prescribed divers things in Gods worship not specially commanded, 
Est. 9 22.  as in fasts, and festival days, as that of the dedication of the Temple, 
1 Sam. 30.  approved by Christ's own observance, John 10. and sundry other things, all which were never taxed as unlawful, unless the worship appointed by God himself were thereby corrupted, or neglected, and so the continual practice of the Christian Church hath been to prescribe and order several things in God's Worship, which no peaceable and holy men ever found fault with, provided, that they were agreeable to those general rules of moral worship required by God, and no ways repugnant to those rites by him appointed, but rather subservient to them, and contained nothing either impious and forbidden, or vain and ridiculous; nor the observance of them preferred before the commandments of God, or made equal to them; but a difference observed between things of immediate divine institution, and those of Ecclesiastical institution: to add to God's institution any thing as from God is forbidden, Deuteronomy 12. 10. but to add something for the more decent and orderly performance of what God hath appointed, and to observe the same as an ecclesiastical institution, is no where forbidden, but rather commanded in all those texts, that require us to hear the Church, and to give obedience to her; and to observe this is also to obey God, who hath given his Church power to ordain such things: and that that place in Colos. 2. 23. condemns not all voluntary or free worship, no more than it doth humility, and chastening or keeping under the body which are joined therewith, but rather that it makes for it, hath been lately proved by judicious and learned Divines; and by one in a full tract upon this subject of will-worship; for the Apostle there condemning certain Jewish and Pythagorean observances about touching, tasting, etc. saith ver. 23. that they had a show of wisdom, if due cautions were observed, viz if they were freely and voluntarily undertaken, not as necessary to salvation, and without rejecting what God had made, and if they were used in humility or modesty not condemning others which used them not, and if they sought thereby only to keep under the flesh. The contrary to all which those Pythagoreans and Jews practised. By which exposition, which I take to be the most true, it is plain, that the Apostle is so far from condemning all voluntary or will-worship, that he rather approves and commends it, and condemns their forbearance of meats, and other things, because it was not freely or voluntarily undertaken, but as a thing necessary to salvation, &c, See Grotius in Colos. 2. 23. Et votum pro pace. p. 100 101. 102. 103. Et Apol. Rivet. discuss. p. 101, 110, etc. Dr Hammon of will-worship. See also our Reverend Author in: his sermon on Matthew 6. 16. p. 124, etc. and on 1. Corinth. 11. 16.  
The affirmative part of this Commandment included in the prohibition, S. Stephen 
Acts 7. 44.  in the Acts, and the Author to the Hebrews after him citeth out of the Law; 
Heb. 8. 5.  where Moses receiving order how to build the Tabernacle, was admonished by 
Exod. 25 40.  God, to make it according to the pattern precisely, as it was showed him in the Mount.  
1. Because God (after the delivery of the moral law) declared to him the particulars 
Vers. 40.  concerning the outward worship.  
2. And secondly he gave him charge at his departure to square and order it, accordding to the form by him prescribed. And it is probable, that if he had such a care in the Type, he will also not be worshipped in the substance otherwise, than himself hath prescribed.  
The negative part is, that we mingle none of our will-worship with his precept; that is, in such things as God hath particularly prescribed, not to vary from 
Deut. 12. 32.  his command, but hoc tantum facere quod Deus 〈◊〉, do that only, which God 
Matth. 15. 9  hath commanded, (and these words may be taken for the inward worship also, but they especially concern the outward worship of God.) I here follows in the 〈◊〉 
13.  before cited (to make God's meaning herein more plain) Thou shalt not add nor diminish. If we do either, or both of them, that will follow which our Saviour 
Esay 1. 12.  tells the Scribes and Pharisees, that if it be man's doctrine that is preferred before the 
Plato lib. 7 de legibus.  commandments of God, or made equal therewith, 〈◊〉 colitis 〈◊〉, worship him we may, but all in vain: and as the Prophet speaks, 〈◊〉 ista 〈◊〉 e 〈◊〉 
Socrates  vestris? who hath required these things at your 〈◊〉.  
Now the reason both of Negative and Affirmative is, Because that seeing honour is to be given to God, it is most reasonable that it should be given after that manner which he best liketh, and not contrary to his will. The Question being propounded, Whether God should be honoured, as he, or we thought 〈◊〉 Socrates could answer, that every God will be worshipped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that manner that best liketh him. And so Saint 〈◊〉, 〈◊〉 ratur, is maxim eo honore 〈◊〉, quem ipse 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉; 
Hom. 5. in Matth.  if a man be to be honoured, his delight is in that, which himself fancieth, and not in what we, without looking to the rules in God's word, think most convenient; and therefore as we ought in all acts of worship to see first what is prescribed by God; so if the the Church prescribe any thing, she ought to look to those general rules given by God, that it may be the more acceptable to him, when there is nothing in particular determined in the Word. Therefore when we come to do any man honour, we inquire what kind of honour pleaseth his humour best; and shall we allow that to man, which we will deny unto God? Surely if we follow not his will and pleasure in his worship, he will have none of it; for S. chrysostom concludes there, Non est honour sed 〈◊〉, si vel contra, vel 〈◊〉 mandatum fiat, it is rather a disgrace then an honour, to worship God either against or besides his own Rule. Nay S. Ambrose goes further, Si quid addas vel detrahas, prevaricatio videtur esse mandati, 
De 〈◊〉. 〈◊〉. 12.  add, or detract any thing from it, and you break the Commandment; that is, where God hath particularly prescribed any thing, we must keep close to it, but where he hath 〈◊〉 a latitude, it is his will that we hear the Church, and obey those that are set over us.   

CHAP. II.  
That God will not be worshipped by Images: the several words whereby Image-worship is forbidden: why God appointed the making of Cherubims, and the brazen serpent: reasons against worshipping of images: the original of images: four occasions of the use of images; some in times of persecution, some in times of peace.  
That God is not to be worshipped by Images.  
THe general being thus premised. The first question is, concerning the choice which God hath made, whether he will have us worship him by images, or not. In which there is a mere 〈◊〉 scopi, as the Logicians term it; between us, and the Church of Rome; for whereas God hath delivered his will, in these two terms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉, & exemplar, the greatest stir they keep is about, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 or 〈◊〉, and Idolum, an Image, and an Idol, two words that are not in the 〈◊〉 so that whosoever contends with them about these words, 〈◊〉 needs fall into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and fight about a shadow.  
This is then that which is required, whether (when God nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sculptile, graven, and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word very general, and large; and that so general, as that neither in the Latin, nor the Greek, there can be any word found to answer it, containing both 〈◊〉, and exemplar, and not only that, but extractam 〈◊〉, & 〈◊〉 in 〈◊〉, even the 〈◊〉 notions, whether in our brain, or brought into matter) we must not so much as fancy any of them in God's worship, seeing that God riseth from the species to the genus of all. And this will set the question right between us, and the 〈◊〉; for whereas God's word is here 〈◊〉, any likeness whatsoever, which the seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likeness, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so fully 〈◊〉 it; their 〈◊〉 is (as before is said) about 〈◊〉 and 〈◊〉: but here is a flat precept against both, the Hebrew word can admit of no distinction, and therefore for that which 〈◊〉 〈◊〉 by the Censurers of Colein, that God in no place hath generally prohibited the use of Images, let 〈◊〉 〈◊〉, and Pagnine be their Judges in the word 〈◊〉.  
It is true, that Peter 〈◊〉 〈◊〉. There are thirteen Hebrew words to 〈◊〉 what is here forbidden, to which more might be added, but to avoid tediousness, they may be reduced to these four. 1. 〈◊〉, a graven or 〈◊〉 image. 2. Fusile, any thing that may be melted. 3. 〈◊〉, that which may be hammered out. 〈◊〉. 〈◊〉, a thing composed of the 〈◊〉 of 〈◊〉 and he saith 〈◊〉, that soulptile was more common among the Jesws then the rest, and was usually taken by Moses to comprehend the rest, But seeing it pleased God, to set it down by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint interpret (as before) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a likeness; let any man judge, whether in forbidding all likeness or similitude there be not a full and plain precept, containing both Idola and 〈◊〉, in the 〈◊〉. These two have a plain distinction, but so cannot 〈◊〉 or 〈◊〉, in regard of 〈◊〉, and abuse.  
After the holy Chost, hath thus set down the general, to make all sure, you may see what he doth further. Because we should have no pattern, to frame to ourselves, he maketh an enumeration, of heavenly and earthly things, and consequently, leaveth nothing to resemble God by, either in heaven or in earth, and this is comprehended, under these 3. heads.  
1. Things in heaven above. 2. In the earth beneath. 3. In the waters under the earth.  
1. For the first. The Papists as divers of their late writers affirm, do utterly disclaim with us, the drawing of the deity; and are weary of defending the lawfulness of representing it. and that upon this text of the Prophet To whom well ye liken 
Esa. 40. 18.  God, or what likeness will ye compare unto him?  
For other things in heaven, it was high time for God to give this charge; because men had robbed him of his honour, in ascribing that to his Creatures, which was only due to himself, we see, that Laban had his Teraphim, angelos genios, good 
Gen. 31. 19  Angels, as they call them.  
The Greek renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there were few of the Philosophers afterwards, but knew and worshipped them by the title of intelligentiarum intelligences, or spirits: for the souls of men it was no less necessary, the opinion was that they were 〈◊〉 minorum gentium received up into heaven, and an usual thing it was to deify them and give them divine honour.  
And for the stars we see, that the Sun came also to be worshipped, for we read, that good king 〈◊〉, in reforming the service, and worship of God; among 
2 Kin. 23. 11.  other his acts of reformation, one was, that he burned the Chariots of the 
Ezec. 8. 14.  Sun. And Jer. 44. 17. 18. The people say that they will sacrifice to the Queen of 
Jer. 44. 17.  Heaven. The Sun was so called, because in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sun is of the feminine gender. It was the God of the Persians. The Jews also worshipped the Moon: 2 Kings 23. 5.  
Again Saint Stephen tells the Jews, out of the Prophet Amos, that the people 
Amos 5. 25.  worshipped the host of heaven that is the stars: one was Moloch (which was the star 
Act. 7. 42. 43,  of Saturn) and the star of the God 〈◊〉. And Baal (by the learned) was the star Jupiter, and 〈◊〉, Mars.  
2. In the earth; after the things in heaven he cometh down to the earth, and 1. first, for men. Males, no similitude must be made of them. It was the fault of the Israelites, after 〈◊〉 death, they went a whoring (saith the text) after Baalim 
Deut. 4. 16.  and made Baalberith their God: as they had done 〈◊〉 to Baal- 〈◊〉. We 
Judg. 8. 33.  
Num. 25. 3.  read, that Ahaziah sent to inquire of Baalzebub the God of Ekron. So were there 
2 Kin. 1. 2.  Hercules, Jupiter's, Mars, and many others, worshipped among the Heathen. 
Jud. 2. 13.  2. There were females too, that had their worship as Ashtaroth mentioned in the 
Rom. 1. 23.  book of the Judges and 〈◊〉 Venus etc. 3. Fowls, Saint Paul tells us, that they changed the glory of the uncorruptible God into an image like corruptible man, and to birds, and four footed beasts, and creeping things of birds, as the Ibis among the Egyptians the golden calf among the Israelites, the Owl among the wise Grecians, and the Eagle with the Romans, and Belus in the shape of a Dragon with the Babylonians, and worms with the Trogloditi. 4. Plants as the Dodonean Grove, to Jupiter. Nay they descended even to garlic. 5. They worshipped also things made by art, as a Piece of Red cloth, as Strabo relates of Nations in the North East.  
3. In the waters. They worshipped Sirens and Dagon as it is in the first of 
1 Sam. 5. 2.  Samuel, who was resembled by a water snake: and dragons, and Crocodiles, fishes as 
Bel. 23.  the Dolphin: as also 〈◊〉, whom they adored as God of Physic, in the 
Deut. 4. 12. 〈◊〉  shape of a water Serpent. So that God seeing, what had been done to his dishonour and foreseeing what would be done, and that men had, and would abuse all his creatures in this kind, interdicebat 〈◊〉, gave a strait injunction against them all, allowing neither similitude, nor pattern, God would be resembled by none of them. And therefore 〈◊〉, (making as it were a comment upon this Commandment, and letting them know, that they must not account of God's worship, as a ceremonial thing) puts them in mind that when God spoke to them out of the midst of the fire they heard a voice, but saw no similitude, but only a voice, and therefore a voice say the Rabbins because a voice cannot be drawn into any shape and so was not likely to deprive God of any part of his honour and he bids them therefore take heed that they attempted not to make any likeness of any thing as you may read there at large, for if God had been willing they should have made any, certailny he would have represented himself to them in some form or shape, when he came unto the mount. Let us take heed therefore, that we take not upon us, to frame to ourselves any representation of God, and to make Images to his dishonour. It is the nature of faith, to believe things not visible; and therefore to make invisible things become visible in religion is the next way to dishonour God, and to overthrow faith, and consequently religion itself. Our Saviour tells 
Heb. 11. 1.  the woman of Samaria, that the time was coming, when the true worshippers 
John 4. 21.  should worship God in spirit, and truth, and in Images there is no truth, but 〈◊〉 veritatis, a resemblance of truth: the very Temple of Jerusalem as a type should not be accepted.  
It is objected, if all similitudes be condemned, how came it to pass 
Exod. 25. 18.  that God himself prescribed the making of Cherubins; and they were resemblances? 
Heb. 9 5.   
There was no such resemblance in them, as their definition of an Image imports, 
Resp.  which is (as they say) quod habet exemplar in rerum natura, that is like some natural thing, but Cherubins were not so: for they were made like boys without arms, instead thereof were two great wings which we cannot parallel in nature. But it is plain, that God caused them not to be made, to the intent to be worshipped, for 
Exo. 25. 22.  than he would not have put them into the darkest places, in the sanctum sanctorum, whither 〈◊〉 came but the high priest, and he but once a year. And indeed God showeth wherefore he made them, that the Priest might know from whence to receive his answer, and to signify the readiness of the angels to execute the will of God. 
Ei de Idol.  And Tertullian answereth this fully, God saith not, that an Image should not be 
〈◊〉. 2. pa. 447.  made, but non facies tibi, thou shalt not make it to thyself. God commanded these to be made by Moses. God might dispense with his own precept, so far as it was positive, as the prohibition of making any Image is, but to worship or give any divine honour to it, which is malum inse, simply evil, though it were not forbidden, this God never allowed or dispen'ed with; the other is only malum quia prohibitum, this is prohibitum quia malum.  
It is said also, why then did God command the image of the fiery serpent to be 
Obj.  made? 
Num. 21. 8.   
This was not ut coleretur. sed ut mederetur, not that it should be worshipped, 
Resp.  but that it should be as a means to heal the people that had been plagued for their murmuring. And indeed Tertullian hath the same objection, and answereth it thus Quod idemDeus, vetuit lege similitudinem fieri, 〈◊〉 prescripto aeneum serpentem 〈◊〉 fecit, si tu eandem legem 〈◊〉 legem habes, eam observa si 〈◊〉 preceptum factum, 〈◊〉 feceris, & tu imitare Mosen, idest, ne sacias tibi simulachrum, nisi Deus te 〈◊〉, that the same God did both forbid by his law the making of images, and yet by an extraordinary command, caused the brazen serpent to be made if thou observe the same law, thou hast a law, keep it, if thou be afterward commanded to make an image, imitate Moses, that is, make none except God command thee.  
Concerning this point, we have showed, what moved God to make this restraint, on his own part. Now it followeth to show why he did it on our part, in regard of our corruption.  
1. Tertullian saith (in the book before quoted) that before the flood, even in the days of Seth, the worship of God was corrupted with images, and that enoch's instauration was nothing, but the restoring of pure religion again, and that therefore he is said to have walked with God. Again we see, that after the flood, Jacob 
Gen. 5. 21. 31. 19 6. 3.  by being in 〈◊〉 house. had learned to take Teraphim, Images of gods and to mingle them in God's worship. Now the reason of this, God himself gives. Man is but flesh. Though he consists of two parts flesh and spirit yet the grossness of the flesh, overgrows the pureness of the spirit, and corrupt it, turning that other part of man (the spirit) into flesh insomuch as the Apostles many times, in their writings call the soul and mind, by the name of flesh, and Saint Paul gives us warning, to take heed of the flesh of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And hence it is that we have an affection in us, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire to feel or see. This was the disease of Saint Thomas, that would not believe, except 
John 20. 25. 11. 21. 32.  he might feel Christ's wounds, and see him himself, 〈◊〉 of Mary Magdalen and Martha about their dead brother, both told Christ. Lord if thou hadst been here, my brother had not died, and not theirs alone, but of all the Apostles, they were desirous that Christ might stay, and be with them always, to erect an earthly kingdom, 
16. 7  insomuch that he was fain to tell them, that if he went not away, the Comforter would not come unto them.  
And such a thing there is in religion. Moses had been in the mount but three days, and the Israelites cry out to Aaron, fac nobis Deos visibiles, make us gods which shall 
Exo. 32. 1.  go before us. Upon which place, Lactantius saith, verentur ne nulla sit religio, si nibil habe ant quod adoreat, they were afraid, there could be no religion at all, unless 
l. 2. de orig erroris.  they might see what to worship. This was the conceit of Rabshakeh, touching Hezekiah, and the people of Judah that they had no God at all, because Hezekiah had taken away his high places, and altars, and there was no God to 
Esa. 36. 7.  be seen.  
2. As the great sin against the first Commandment was to set that up for God, which was no God: therein was their excess. So in the second Commandment they would not ke pa mean: but though they could never have monitors and means sufficient, to stir them up to God's worship, whereas God hath allowed and ordained these four.  

1. Verbum scriptum, The scriptures or written word.  
2. Verbum predicatum, That word preached.  
3. Verbum visibile, The visible word. The Sacraments.  
4. Verbum libri magni Creaturarum, the word of the great book of the creatures, of which the psalmist, their sound is gone out into all lands, and their 
psal. 19 4.  words into the ends of the world.   
And though these be canori monitores, loud and shrill Remembrancers: yet all these could not content them, but they would have images, falling into this error, that there could be no nimium in Religione et cultu divino, no superfluity in religion, and the worship of God, and consequently no superstition: ascribing the honour due to God unto the creatures, and (as the Apostle speaks) changing the glory of the uncorruptible 
Rom. 123.  God, into an image, made like to corruptible man, and to birds, and to four footed beasts, and creeping things. And this is very certain, that if there had been such force and virtue in images, to move men to the duty of God's worship, God who had such care of his people would never have protested against them and prohibited them, nay it had been a special injury, they being so good teachers and monitors.  
The writer of the book of wisdom, setteth down the reasons of the growth of 
sap. c. 14.  Idolatry, before the coming of Christ, one of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire and love of sense: insomuch, as there was nothing excellent to see to, but it was corrupted. Rabbi Solomon (upon that place of Genesis where mention is made of Laban's. 
Gen. 31. 19  Teraphim saith, that they signified nothing (as the Syriac translation of it is) but a mathematical instrument.  
So the Symbola of the Egyptians, were nothing but Emblems, and Hieroglyphics for distinction of the several provincesthere, and to show the natures of them, as Isis a clod of grass, or turf, to show that that part of the country was fertile, and fit for feeding; and Anubis a dog was set up in another province, to signify that it was a woody country, and the like. There were also images set upon the tombs and monuments of famous dead men as the statue dedicated to 〈◊〉, and Minos, and this because they were too much addicted to their senses: and partly to please their Princes, and to keep their remembrance, as of Belus for his virtue, of Minos for his justice: and to this observance they were afterward necessarily enforced, by edicts of Princes. And thus much for their original before Christ.  
Now since the time of Christ they begin to differ, and a special thing in the controversy, wherewith they think to lash us, is this, show us (say they) when images came up first, that we may know their original, and when there was any edict against them.  
There's nothing more easy then to show their original for Jreneus (wholived not long after the Apostles times in the second century) maketh mention of the 〈◊〉 of the Gnostics and Epiphanius (among other of the Heresies he wrote of) speaketh 
l. 1. CC. 24. 27.  of the same error and saith, that Carpocras (an Alexandrian) was the first broacher of it, one of whose errors was, that they had the images of Christ, Saint Paul 
l. 3. Heres. 27.  and Saint Peter etc. Which they said and pretended to be made by Pilate. 
l. 1. contra valentinian.   
So 〈◊〉 showeth that the Collyridians'. valentinians, and others erected images in honour of the Virgin Mary, and speaketh against them, that used to offer to her 
l. 3. Heres. 79.  such outward reverence in their gestures, as was due only to God. By which we may conclude, that Heretics were the first introducers of religious worship of images in the church.  
The occasions of their use of images for religious worship, were four, whereof two began to take root in the times of persecution. The other two when the church was in peace.  

1. The first, as Saint Augustine saith, was by the policy of the 2. former heretics, 
cont. Adimant. c. 13.  as also of the Manichees, ut concilient 〈◊〉 Paganorum, to ingratiate themselves with the Pagans, and therefore Aequiores sunt simulachris ut misereantar, the heretics show themselves (saith he) better friends to images than we, to make the Heathen Idolaters in their persecutions more savorable to them then to us. So the first was their policy.  
2. The second was, in memoriam defunctorum to preserve the memory of their deceased friends. It seems by a prohibition in the law, that men of old for the love 
Levit. 19 28.  they bore to their dead friends, and in expression of their grief for the loss of them, and lastly to preserve their memory) used to cut their flesh, and print marks with hot irons upon some parts of their bodies, which might continue there and put them in mind of such friends, for whose sakes they made those marks as long as they lived, whereupon God prohibited such unlawlull acts there; and the Apostle also in the new Testament gives charge that men should not sorrow in that extremity, the 
1 Thess. 4. 13.  Heathen did, that had no hope of the resurrection. This extremity of passion in them, made them also make use of another way to preserve the memory of their friends deceased, which was by setting up of their images.   
Saint chrysostom reporteth of one Melesius a Bishop of Constantinople a very godly and learned man, that he was so well beloved of the Citizens, and Clergy, as that after his death, every man got his Picture (to preserve his memory) in their rings and afterwards into their parlours. And thus by degrees (as may be seen in Epiphanius) Images were removed, into their Pretoria judgement places, and thence into 
Epist. ad Chorepiscop.  market places, from thence (as appeareth by the fifth counsel of Carthage) into high ways afterwards into churchyards (as it is in the second coun. of Nice) from whence 
Can. 14.  they came to the church walls and so atlast by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up to the altar. Here 
Tom. 5.  was magnum ex 〈◊〉; sed ex malis principiis. These were the first two occasions 1. A 〈◊〉 to have the good will of the heathen. 2. Extraordinary sorrow for the dead.  
Now after, in the pacee of the church, there fell out two other causes  

1. First wealth. When the Christians, after the persecution, began to grow rich, they were desirous that their churches should be as rich as themselves. To this purpose, 
Sect. 4.  there is extant an Epistle in the second counsel of Nice. of a noble man of Syria to one Nilus. This great man had built a Church for the Christians, and not content, that it should remain only with white walls, determined to have all God's creatures painted upon them, and acquainting Nilus with his intent, was persuaded by him to content himself with the simpleness of the Christian Churches in other places: but if he would needs have it painted, I think (saith he) it were best to paint the story of the Bible, for that will be more seemly, and better than the pictures of birds and beasts, etc. So that one occasion was, that in those times, by reason of their wealth they desired to please their eyes.  
2. The other cause may be, the idleness, absence, or ignorance of their Pastors, (as it is said in the same place of Paulinus Bishop of Nola in Campania, who having occasion to travail into Syria and Egypt, and having none to preach to his people, till his return, he thought good (because he would have something to teach them in his absence) to paint the whole story of the Bible on the walls of his Church; so that their preachers were none other but painted walls. But this is no way to be commended in him, and the 〈◊〉 proved accordingly. For it fell out, that forwant of better teachers, the people became ignorant: and because their Pastors became but dumb Images, therefore dumb Images became their Pastors. And thus much for the four occasions of introducing Images.   
This Commandment was divided in the beginning into 1. a Charge, 2. and a Penalty. The charge was two fold, 1. Non facies, thou shalt not make. The manner must be of Gods prescribing. 2. Non adorabis, Thou shalt not worship. That's our behaviour. In the first, there is a restraint, as well of the Exemplum, or Sampler, in these words, sculptile or Imago; as of the Exemplar, the Pattern in these words, In things above, in the earth beneath, or in the waters, etc.  
1. The Example was of two sorts. 1. Either particular, and at that time most usual, as Sculptile, a graven Image, and yet so, as whatsoever else is of the same kind, whether fusile, ductile, or conflatile, there were words in the Law to reach every one of them, which was the cause, that God so enlarged himself, by thirteen words. 2. Or secondly, to remove all occasion of quarrelling, God did express his meaning, by the word or common name Temunah, or Col-temunah, all likeness, or similitude whatsoever, which condemneth the Metaphysical notions abstracted from all matter, and in the matter, all kind of similitudes, either Images, Idols true or fantastical, are comprehended under the word Temunah, as Arias Montanus and Pagnine testify. And for further exposition of this, there was added, the gloss of Moses and Christ, one out of Deuteronomy, and the other 
Deut. 4. 12.  out of Saint John, concerning the general restraint of this with divers other 
John 4. 2. etc.  reasons.  
2. Now for the Exemplar or pattern, we showed, that the prohibition was necessary, because there's nothing but the brain of man had abused it, to the dishonour of God: as appeared in divers things, which men worshipped in Heaven, in Earth, and in the Waters.  
Thence we came to the particular question about Images, wherein we handled three points, 1. what might be alleged out of the Scripture for them, 2. Secondly, what reasons there were for them, 3. and lastly, by what means, and upon what occasions, they were brought into the Church.  
1. For the first. In the Rhemish Testament, they can find no one place in the New Testament for them, but one, and that in the Hebrews; that over the Ark 
Hebr. 9 5.  were the Cherubims, and that is taken out of the Old Testament. So that they 
Exod. 25. 18.  must needs confess, there be none in the New. And in the Old, this of the Cherubims, 
Numb. 21. 8.  and that of the fiery Serpent, is all they can show for it. Unto both which our answer may be as before, and especially that which Tertullian hath, that this is general, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt not make any similitude. They are privileges and prerogatives which belong only to God, which we may do, as well as the Israelites, if we have the like command with them. Generi per speciem non derogatur, the species can derogate nothing from the genus. If they can show any prescript, or command for worshipping of Images, let them worship them.  
Again the ends of both those examples, were otherwise then theirs: for the end of the Cherubin, was not to represent God, but only to be in a place of 
Exod. 25. 22.  the Tabernacle, from whence God would give all his answers. And the Brazen Serpent, the end of it was to heal those, which were stung with fiery serpents: therefore these two places make nothing for the worshipping of Images. Besides we see, that when the brazen serpent began to be abused, how Hezekiah dealt with it, He broke in pieces the brazen serpent, which Moses had 
2 Kings 18. 4.  made, saith the text: which showeth plainly, what little affinity it had with the Commandment. And so had the Cherubims been used, if they had been abused by the people: but God had taken order for that, for none could come unto them but the High Priest, and he but once a year.  
2. For the Reasons, they were said to be 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the affection of sense, 
Exod. 33. 18.  which was not only in the Israelites, but in the Apostles, and in Moses himself: I beseech thee (saith he to God) show me thy glory: but he obtained nothing, but the sight of his back parts: But this carnality is condemned 
1 Cor. 3. 3.  by the Apostle, not only in respect of the people of God, whom this affection caused to draw all things to Idolatry, but even of the Heathen also. 
De Civ. 〈◊〉 lib. 4. cap. 〈◊〉   
S. Augustine saith, that Varro observed many inconveniences in religion to arise by bringing in of Images, and his reason was, Deos facile posse in simulachrorum stoliditate contemni; the gods might soon grow into contempt, by the foolishness of Images.  
We Likewise showed, that nimium, too much, was a broad way to superstition, and that it was a vain assertion of theirs, that there can be no nimium in religione, no superfluity in religion. Against which opinion, S. Augustine opposeth, and saith, 
Inpsalm 101.  That we may as well bring a rock into the Church, as other resemblances, because that did represent Christ too.  
3. The last was, by what means and occasions, when, and by whom Images were 
Lib. 1.  introduced into the Church. This we showed out of Irenaeus, the Images of Christ, and the Apostles, by the Gnostics: the image of the Virgin Mary (out of Epiphanius) by the Collyridians'.  
The occasions were four. 1. The policy of the Heretics, to make the Heathen more favourable and inclinable to them. 2. Extraordinary grief for friends departed. 3. The wealth of the Church. 4. The idleness of the Ministers. These were said to be the causes of Images. So much for the recapitulation.   

CHAP. III.  
What the Romanists allege out of the Fathers, ancient Liturgies and Counsels for Images. Add. 13. Of S. Chrysostom's Liturgy. Add. 14. Of the second Nicene Council. The words mistaken in the capitular of Charles the great, and in the Synod of Frankford and Paris. Testimonies of the Fathers against Images.  
NOw, for the more full handling of this Question, let us see what can be said further for Images, out of the ancient Fathers and Councils. Their Fathers are either true, or counterfeit. Their true Fathers are, S. Basile and Eusebius only. And that saying of Basile which deceived Aquinas and the Schoolmen, 
Basil.  is this, That the honour due to the Abstract, redoundeth to the Pattern: and this speech Aquinas urgeth for honour to be done to Images. But he speaketh there of this Conclusion, that Christ is to be worshipped equally with the Father, out of the Hebrews, where Christ is called, Character substantiae Patris, the express Image of the Father; and such an Image we acknowledge must be honoured; and 
Heb. 1. 3.  if they can show us such another Image among theirs, as Christ was of the Father, we will accept of it, and worship it.  
The second that is urged, is Eusebius in his 〈◊〉 to Paulinus Bishop of Tyre, and in his Epistle to Constantia the 〈◊〉, set down in the second Council of Ephesus, where he speaks of an Image 
Lib. 10. cap. 4.  of Christ, set up by some of the Gentiles, for the cure he wrought upon the Syrophoenician woman, which maketh little for them; for what reason is it to say, That the Gentiles did honour Christ so, therefore Christians ought to do the same: besides it is plain, that Eusebius was no Patron of Images, through all his writings.  

1. Their counterfeit Fathers, are 〈◊〉, Damasus, and chrysostom. Out of Athanasius, in a certain absurd book, not his own, but one that goes under his name, they tell of a Crucifix that wrought miracles: now it is easy to be known, whether this book were his, or not, to any that shall read it: nay at at the reading of one of the first periods, he will say, that it is so far from being made by Athanasius, as that it was not written by any man of common sense.  
2. Such another is that of 〈◊〉 in his Pentificale, in the life of Silvester: There is no more to be said of this, but Noveris, oderis, know them, and you will never like them. Read the Treatises themselves.  
3. Concerning Chrysostom's Liturgy, Jewel observes in one passage. An Emperor is prayed for by name, that lived 600 years and moe after the death of chrysostom: for they prayed for Alexius the Emperor and Empress (who lived anno 1180) whereas chrysostom died in the last year of the Emperor Arcadius, which was anno 408.   
This shows that some things have been added to Chrysostom's 〈◊〉 in after times, and that therefore this, 
Addition 13. Of S. Chrysost. Liturgy.  as all the other ancient Liturgies have been altered since their first composing, but to deny the substance of it to be Chrysostom's, is contrary to the testimony and practice of all the Greek Church, and therefore was never intended by this learned Author, who was a great honourer of Antiquity.  
They have but one Council for them: which is the second Nicene Council, the gatherer whereof, was Irene the Empress. She was a heathen borne, daughter to an Emperor of Tartary, nouzled up in Paganism from her birth, and afterwards matching with Leo the fourth, Father to Constantine the Emperor, she was converted, and after the Emperor Leo's death, in the minority of her son, ruled with him, and called this Council. Constantine at the first seemed not to oppose her, but after, when he came to some understanding, he refused to admit of Images, but she being too potent for him, cast him in prison, and put out both his eyes; whereby you may see, that she was a woman without natural 
Rom. 1. 31.  affection.  
The chief men at this Council, were Tarasius Patriarch of Constantinople, and John Legate of the East Churches. The first had been a Lay man and a Courtier, all his life, till a year before the Council called, and (as he confessed of himself) never intended matter of religion till a year before: and for John, we need no other witness for him, but the testimony of the Patriarch of Antioch, who sent him to the Council, which was, that he was a good devout man, but of no great learning. The like may be said of Theodosius, and Constantine, who ruled the Council: and it may be truly averred, that in any one Council, there were never such a sort of simple men, in respect of their gifts, nor more evil disposed in regard of their boldness, and attempts, presuming above their gifts. There is not in all Durands rationale scripturae worse alleged, nor more fabulous narrations in the Legend, then in this second Council of Nice. There may be gathered out of it, ten absurd conclusions: and that which maketh up all, there were in it such errors, as they themselves could not defend. In the fifth Action there is this conclusion, That Angels have bodily substances: and in another, that Christ was born in the five thousand and first year of the world: in another, that Honorius the Pope was a Monothelite, and therefore an Anathema denounced against him; for which the Romanists cry out, that the Council was corrupt in all those places. Lastly, the Council is ranker on their side, and says more than they would. Non sunt duae adorationes, sed una & eadem: adoratur prototypus & Idolum, the adorations of Idols and prototypes are not two but one adoration. And a worse than this, Idem Imaginibus honor debetur, qui & beatae Trinitati, the same honour is due to Images, as is to the bless. sed Trinity.  
It is true the words of the Council are so recited in capitulam Caroli magni, lib. 3. 
Addition 14. Of the second Council of Nice.  cap. 17. and that the Synods of Frankford and Paris, thereupon condemned that opinion, and that justly, if they had held it: but it is as true, that they were deceived by a false translation of the Acts of the second Nicene Council into Latin, wherein the words were so rendered, when as indeed the words are, as appears in the Greek, Actione tertia Synodi: suscipiens & cum honore amplectans sanctas & venerabiles imagines: adorationem vero latriae, soli superstantiali ac vivificae Trinitati defero, which words are directly contrary to what was charged upon them by those Synods.  
Now what may be said on our parts, is this.  
1. First, Aelius Lampridius, a Heathen Historian, reports; that the Emperor Adrian in his affection to the Christians, built a Temple for them, (according to the manner of the Roman Temples) which was bare, without ornaments, having a roof to defend them from the injury of the weather only, which notwithstanding was afterward denied to them by the Senate, and grew into such contempt among the Heathen, that thereof arose a proverb among them, that if any of the Gentiles 
in vita Adriani  built a bare Temple, it was called Templum Adriani, Adrian's Temple, because it was inornate.  

1. Concerning the Fathers, you may hear their opinions. And first, Ireneus doth utterly disallow the Images of Christ, and the Apostles, which Carpocras, and the Gnostics said they had from Pilate.  
2. Clemens Alexandrinus, in his Paraenesis goeth further, (if not too far) Nobis 
lib. 1. c. 23. 24.  vetitum est fallacem hanc artem pingendi exercere. He is so far from favouring Images, that he would have the lawful use of the art of painting utterly taken away. For his opinion he allegeth this Commandment: but doth not well to press it against the lawful use of painting.  
3. Thirdly Tertullian saith, Nos adoramus, oculis in coelum sublatis, non ad imagines & picturas intentis, we adore with our eyes fixed on heaven, not bend upon images and pictures.  
4. Origen. 〈◊〉 nobis 〈◊〉 quod non habemus altaria, & imagines, profitemur, Celsus objects 'gainst us, that we have neither altars nor Images, and we 〈◊〉 we have not.  
5. Fiftly Arnobius Objicis nobis imagines, quid hae, nisi vilissima fabrorum opera? thou objectest against us images, and what are they, but the most base work of Artificers? especially thus abused.  
6. Sixtly 〈◊〉. Non est dubium, quin religio nulla sit, ubi simulacrum est. It is without doubt, that where Images are, there is no religion.  
7. Seventhly, 〈◊〉 in a Panegyrck to Paulinus, and an Epistle to Constantia the Empress, sets down in the second Ephesine Council. That she must now require no Image of Christ, as he is man, because now as he is man, his glory is much more than when he was in the Mount, and yet there the Apostles were not able to behold him, much less then, can his glory, as he is now, be expressed. And therefore, the Fathers in the first Ephesine Council, pronounce, Anathema sit 
Can. 3.  qui Christum ullo modo dividit, let him be accursed that divides Christ. Now if they give unto Christ an image as he is man, and not as he is God, they divide him, and as S. Augustine saith, omnino errare meruerunt, qui Christum non in divinis codicibus, 
De morib. Eccles. cap. 34.  sed in pictis parictibus quaeri voluerunt, they deserve to err, that will seek Christ, not in books divinely inspired, but on painted walls.  
8. Eightly Ambrose. Nescit Ecclesia nostra inanes Ideas, & vanas 〈◊〉 
Ambros. de fuga seculi cap. 3.  figuras, our Church knows no vain shapes, or figures of Images.  
9 Jerome. Nos unam tantam veneramur imaginem, Jesum nempe Christum, qui est 
Hieron in 1 John 5. 10.  Imago Dei Patris, we worship one only Image, Jesus Christ, who is the Image of his Father. And hereupon it is, that Erasmus saith, that till Jerome was dead, there 
Eras. censura. Catech. 6. & in praefat. in Hieron. Epiphanius Heres. 19  was no images received.  
10. Epiphan. is an author that they cannot abide, because in an Epistle of his to John Bishop of Jerusalem, he saith, that coming into a temple that had an Image, he rend the vail, and pulled down the Image, affirming that it was against Scripture.  
11. Augustine being told as it seemeth (by the Manichees) that some Christians 
Augustine de morib. Eccles. cap. 36.  began to worship Images, answers, Novi in Ecclesia nostra esse adoratores Imaginum, & sepulchrorum, sed isti professionis suae vim nesciunt, etc. I know there are some in our Church, that worship images and sepulchers, but these men know not the strength and force of their profession. And in another place speaking against those that said Christ wrote certain books of Magic when he was in Egypt, he saith, Sic enim 
lib. 1. cap. 10. de consens. Evang.  errare meruerunt, etc. as before is mentioned.   
After (when the first five hundred years were expired) there was some better hold for them, but yet there were gainsayers; Cerenus the Bishop opposed them. In the sixth and seventh centuries were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Champions about Idols, Combatants both for and against them, and about anno 800. they got sure footing, but were not generally received, till the second Nicene Council; for Clandius Bishop of Taurinum 
Cedr. 〈◊〉.  stood against them, saying, Amplexi sunt idolatriam permutatam, that the Christians embraced the same Idolatry with the Gentiles, but only that it was changed somewhat in name. But in these times Constantius, Copronymus, Leo the fourth, and Philippicus the 〈◊〉, set themselves against them. So that this 
Anno 787.  worshipping of images, had entrance about these times, but never got sound footing till the second Council of Nice.  
But we have divers Councils for us. The second Ephesine, and those at Constantinople, 
Ephes. Constan Eliber.  under Leo the 1. and Constantine the 2. At Eliberis, where Osvis was Precedent, in which was one Canon, Placuit picturas in Ecclesia esse non debere, ne quod colitur aut adoratur, in parietibus de pingatur, that pictures ought not to be in the Church, nor 
Can. 36. 15.  any thing be painted on the walls, lest it be worshipped or adored. The like at Carthage 
Carthag. 5.  the 5. at which August. was present. And lastly at Frankfurt under Charles the great, the Emperor. So much for the controversy of Images. Now for our Rules.   

CHAP. FOUR  
The five Rules of extent for expounding this Commandment. Of the affirmative part of it. In God's outward worship are two things: 1. the substance: 2. the ceremony. The first consists of 1. Preaching. Addition 15. How preaching is a part of God's worship. 2. Prayer. 3. Sacraments. Addition 16. The Eucharist considered as a Sacrament and a Sacrifice 4. Discipline.  
THe first rule is, That not only that which is here expressed is forbidden, but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things of the same nature, and kind also; as our own inventions, neglecting 
In 〈◊〉 5.  what God commands, or being contrary thereto. S. Jerome saith, God saith well, Quae fecerunt sibi, non quae fecit Deus, that which they themselves, and not God made. They received them not of God, but they were forgers of them themselves. And the rule of the Fathers is, Idola Ethnicorum exceperunt hereses Christianorum, the heresies of Christians, which changed and innovated the outward worship of God, succeeded or came in upon the Idols of the Pagans, meaning the external worship of the Heretics.  
2. The second rule reaches usque ad cor, look to the fountain the heart, that that be not infected. The fancy must be restrained, the conceits that rise in the brain, concerning God's substance, unreverently attributing to it, a bodily shape, as Serapion the Monk did. Reliquorum praeceptorum concupiscentiae sistendae in Cord, hujus vero secundi in cerebro, the lusts that break the other Commandments, are to be stopped and suppressed in the heart, but these in the brain.  
3. The third rule is, that the means which bring in false worship are here forbidden, and they are four, whereof we have spoken formerly.  
4. The fourth rule is about the signs, for if it be true, as the Apostle hath it, 
Judas 23.  that we must hate even the garments that are spotted by idols, no question but we must do the like to the pillars, whereon they stand which are defiled as well as the 
Deut. 16. 22.  garment, for God commanded that there be not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar, basis or 
Deut. 7. 25.  statue raised for them. And in another place God protesteth, that the silver and gold, the materials whereof they are made, are abomination to him, and therefore 
16. 21.  commandeth them, to burn them, lest they be snared with them. Nor must any groves be planted whereby they might have occasion to set them up, for not only they, but even the high places, whereon they were planted, were abominable. and therefore it is, that through the story of the kings, it is laid as an imputation to them, that they digged not down the high places, though they had taken away the Idols. So that these things which seem good of themselves, are condemned, because they had some semblance or show of symbolising with the Heathen Idolaters. Therefore are we to have no conceits of our own tending that way, and 
2 Sam. 6. 6. 15. 21.  though there might be a good intent in saving the best sheep and oxen, yet because it came within the compass of facis tibi, when God had expressly forbidden it, therefore God abhors it.  
5. We are not only commanded not to use images to the dishonour of God ourselves, but to do our best to hinder others too; not to steal them as Rachel did (for that means is not commendable) but to deprive others of them by all lawful 
Gen. 31. 19  means as Jacob did with the idols among his own household which he took and buried under an oak. Gen. 34. 4. Had not the altar which the two Tribes and a half erected, been only for a Testimony and remembrance to the Lord, but for sacrifice, 
Jer. 22. 26. 27.  the other Tribes would have demolished it, or else much blood would have been shed about it. And thus much for the Negative part of the Commandment what we are prohibited. Now for the Affirmative part of God's outward worship what we are Commanded.  
Of the affirmative part of this Commandment. 
Heb. 8. 5.   
And this is in few words set down by the Apostle. All things must be done according 
Num. 12. 7.  to the pattern showed in the Mount in God's outward worship. Now as Moses had this commendation from God himself, that he was faithful in every 
Heb 3. 2.  point to follow his pattern, so hath Christ also the like commendation. Christ is said 
Act. 3. 22. 7. 37.  to be, as faithful as Moses, and therefore his Pattern is to be as precisely followed by us. Saint 〈◊〉 in his sermon to the people, that came to see a Cripple cured and S. Steven 
Deut. 18. 15. 12. 32.  in his Apology for himself. being accused of blasphemy, quot the prophecy of Moses, concerning Christ. A prophet shall the Lord thy God raise unto thee, from the midst 
Jer. 2. 11.  of thee of thy brethren like to me, unto him ye shall hearken. And therefore whatsoever 
Deut. 5. 3. 2  he shall command us we must observe to do it, not alter or change any thing of it, nor leave any part undone, that is of what he hath expressly appointed, but in such things as he hath left to the liberty of his Church, being guided by his spirit, and enabled by his authority, in such things which tend to the better observance of his ordinances, and are no way contrary thereto or corruptive of them, to obey his Church is to obey him. Luke 10.  
In the external worship of God, we are to consider two things. 1. The Substance, 2. The Ceremony. 
1 pet. 3. 19 20.   
The substance consists of four parts. 1. Preaching. 2. Prayer. 3. Sacraments. 4. Discipline. 
Addition 15.   
1. For preaching. It is a substantial and essential part of God's worship. 
whether preaching be properly part of God's worship.   
Preaching is a duty of perpetual necessity under the gospel, and may in a general sense be styled a part of God's worship, as reading the Scriptures, catechising, and other ways of instruction may, because by public declaring Gods will, and setting 〈◊〉 his excellent nature, with his great works and benefits to us, as motives of obedience, some public honour redounds to God, and therefore the Casuists refer preaching to the duty of public praising, or lauding God, which is properly a part of God's worship; as Reginald. prax. lib. 18. tract. 2. cap. 19 So Fileucius and others; but in a strict and proper sense, it is not part of God's worship, as Prayer, and Praises are, for the immediate object of these is God, and their immediate end is God's honour; but the immediate object of preaching are the men to whom we preach, and their instruction how to worship and serve God, is the immediate and proper end of Preaching; and so these differ, as the means and the end.  
Preaching is of great Antiquity. He preached to the spirits that are in prison. 1. Before the Law. Noah was a Preacher. 2. Under the Law. Moses enjoined the Priests 
Deut. 31. 13.  to gather the people together, men and women, to hear and learn, etc. And 
Act. 15. 12.  S. James tells us, that Moses had in every City them that preached every Sabbath-day. And the Priest's office was, to teach, to burn incense, and to offer sacrifice. 
Deut. 33. 10.   
3. In the time of the Prophets, Esay speaketh of preaching good tidings, and 
Esa. 61. 1.  the Prophet Jonah was sent to preach to Ninive. And the prophet David professed, 
Jon. 3. 2.  that he had preached the righteousness of God in the great congregation. His Son 
psal. 40. 9  Solomon also was entitled by the name Preacher.  
4. This continued to the time of the second Temple. Ezra stood upon a pulpit of 
Neh. 8. 4.  wood, and preached to the people. 5. In Christ's time, he not only preached himself, 
Luc. 16. 20.  but gave a Commission to his disciples to preach to all the world, which they did, every 
Mar. 16. 15. 20.  where, as it is in the end of Saint Marks Gospel. Saint Philip preached to the Eunuch. and Saint Paul not only preached, as you may see in divers places, but 
Act. 8. 35. 20. 9  makes it an ordinance of God, to save them that believe. So that this we see, hath been a substantial part of God's external worship in all ages.  
2. For prayer, or invocation, which the Prophet calls vitulos labiorum, the calves 
1 Cor. 1. 21.  of our lips, it consists of two parts. 1. Petition. 2. Thanksgiving, and this hath 
Host 14. 2.  been of great antiquity also. 1. Before the flood, many 100 years, there is mention made of invocation of the name of 〈◊〉, which some learned n en refer to public forms 
Gen. 4. 26. 20. 17. 24. 12.  of worship or liturgies then used, as Drusius. 2. After the flood, Abraham prayed for Abimelech, and 〈◊〉 servant, for his good success. Aaron and Moses prayed for Pharaoh. 3. When the church was gathered together, the Ark nor the army never 
Exo. 8. 12.  
Num. 10. 35. 6. 24. etc.  removed or stood still, without prayer. there's a set form of blessing the people by the priest, with invocation, set down in the same book of 〈◊〉. Solomon 
1 Kin. 8. 22.  at the dedication of the Temple, used a prayer, and therefore the Church is called 
Esa. 56. 7.  
Mat. 21. 13.  the house of prayer, by the Prophet, which place, our Saviour cited, when he 
Luc. 11. 2.  drove the buyers and sellers out of the Temple. Lastly we have a set form of prayer composed by our Saviour, upon the petition of the disciples.  
2. The other. Thanksgiving. We see it used also, before the flood, by Abraham's 
Gen. 24. 27  
Deut. 31. 19  servant, when he had finished his business successfully. And we find this duty 
Exo. 15. 1.  commanded by God himself, afterwards, Moses had a set form of thanksgiving 
psal. 92.  after the deliverance of the people from the Egyptians, And King David in many 
2 Chr. 6. 4. 7. 3. 6.  places commends this part of prayer highly, and penned a set form of it in a psalm 
Esr. 3. 10.  which he entitleth, a 〈◊〉 or song for the sabbath day. Solomon his son in the time 
Mat. 11. 25.  of the first Temple practised it, and so did the people, using one of King David's 
Luc. 10. 21.  psalms, the burden whereof (as we may so speak) was, for his mercy endureth 
Mat. 26. 30.  for ever. Ezra also used it, after the building of the second Temple, together with 
Rom. 7. 25.  
2 Cor. 2. 14.  the priests and people. So did our Saviour. I thank thee o father etc. In the time 
Eph. 5. 19  of the Gospel they sung a psalm. Lastly, it was not only practised by the Apostle, 
phillip 4. 6.  as you may see in many places, I thank God through Jesus Christ, and thanks be to 
Heb. 13 15.  God etc. but commended by him to others, speak to yourselves in psalms and Hymns etc. as unto the Philippians: where he joins both 〈◊〉 of this duty in one verse in every thing by prayer and supplication, with thanksgiving let your request be made known to God. And (to omit many others) in the Epistle to the Hebrews, giving thanks i called the sacrifice of praise.  
3. As the word is God's speech to us, and Invocation ours to him, so the sacraments 
Sacraments.  are the Covenants between God and us. Such are the type of circumcision, instead whereof Baptism succeeded; and the type of the Passeover, instead whereof we have the Lords supper. And these two only we receive as sacraments generally necessarily for all. But for our justification in thispoint S. Augustine saith upon the words of 
Jo. 19 36.  Saint John, cited out of the institution of the Passeover [A bone of him shall not be 
Exo. 12. 46.  
l. de 〈◊〉 c. 4.  broken] unus emilitibus etc. A soldier with a spear pierced his side, and forthwith came out of it water and blood, which are the two Sacraments of the church 
l. 3 de doelr.  our mother. And in another place. Quedam pauca pro multis etc. The Lord, and Apostilical 
Christiana. c. 9  doctrine, hath left to us a few in stead of many, and those easy to be kept, most excellent to the understanding, and most pious to be observed, the Sacrament of Baptism, and the celebration of the body and blood of the Lord.  
1. The first. Baptism is so necessary a Badge for a Christian, that he cannot be 
John. 3. 5.  
In. Eph. c. 25  without it. Saint Augustine saith, sic accipiendum est etc. That which the Apostle saith, is thus to be understood, that by the lavacre of 〈◊〉, and the word of sanctificational former sins of the regenerate are cleansed and healed, and not only 
l. 1. de 〈◊〉 et concup. ad valer.  all sins are remitted in Baptism but those also which are afterward contracted by humane ignorance and infirmity: and in another place. Dimittitur eye regeneratione spirituli quod traxerunt (ut 〈◊〉 dixi) ex adami generatione carnali. By this spiritual regeneration (as I have often said) whatsoever they have drawn from Adam's carnal generation, is forgiven them.  
And this Sacrament, is a service of faith. For though children baptised cannot be properly said to believe of themselves, by reason of their minority: yet are they believers, by their fidejussores, or Godfathers, and Godmothers, and parents, who present them, and desire to have them baptised in the faith of Christ, and received into the Church: as were the Jews children by circumcision. Inter credentes (saith 
de verbis Apostolical cont.  Saint Augustine) 〈◊〉 populos baptizatos 〈◊〉, nec judicare aliter ullo modo audebis, si nonvis esse apertus haereticus. Thou art to repute little children, that are 
〈◊〉. c. 14.  Christened, among believers, nor must thou dare to judge otherwise, if thou wilt not be an open heretic. And in the same place. Absit ut dicam, non credentes infants etc. God forbid, that I should call Infants unbelievers, I have disputed it before. They believed by another, and offended by another, It is said, They believe, and it is enough to make them of the number of the faithful, that are baptised. This hath the authority of the Church and the Canon founded upon the truth, obtained.  
2. The other, the Lords supper, is a substantial part of our servicetoo. For in it is a whole Oblation of ourselves, souls, and bodies, to be a reasonable, holy, and lively sacrifice to God, as we acknowledge in our liturgy. In it we acknowledge, confess, bewail, and repent us of our sins, which cost our Saviour his most precious blood, to make atonement for them. And in it, we profess, that we are in love with God and our Neighbours, which is the fulfilling of the Law. 
Gal. 5. 14.   
Herein is a commemoration of that sacrifice which Christ offered for us upon the 
Addition 16. the Euchrist whether a Sacrifice.  Cross, in which respect it may be called a sacrifice, for as our reverend author else where speaks, The Eucharist ever was, and by us is considered both as a sacrament and a sacrifice. A sacrifice is only proper and appliable to 〈◊〉 worship etc. In a word we hold with Saint Augustine de Civit. lib. 17. Chap. 20. Hujus sacrificii caro et sanguis ante adventum Christi per victimas similitudine promittebatur, in passione Christi per ipsam veritatem reddebatur, post adventum Christi per sacramentum memoriae celebratur. Answer to Card. Perron p. 6. 7.  
And lastly, by it we offer a most acceptable sacrifice, and service to God, of thanksgiving 
psal. 116. 17.  (this Sacrament being called Eucharistia, which signifies so much) for bestowing so great a blessing upon u, whereby every faithful Communicant is strengthened in the faith of Christ. Therefore, Accedens debet esse plenus sanctitate, he that comes to it, aught to be as holy as he may, for all our services to God are to be done in purity (which is true internal worship) and with decency (which is external) and both these make that complete holiness, which becometh God's house. 
Plsa. 93. 5.   
4. The last part of the substance in the external wórship of God is Discipline by 
Discipline.  which men are regulated in the fear and service of God. This we find commanded. Mat. 18. 15. 16. etc. John 20. 22. Executed extraordinarily Act. 5. 4. By Saint Peter, ordnarily, 1 Cor. 5. 3. By S. Paul, and Rules set down for the ordering of it, 1 Tim. 5. It is as Barnard saith, the yoke to keep us within the bounds of Order, and (as Cyprian) Custos spei, et retinaculnm fidei, a preserver of hope and stay of faith. Saint Augustine 
In Cantde discipl.  affirms, that it brings delinquents to repentance, whereby they recover that, which they had lost, by their 〈◊〉. For it is sure enough, that the Church of God hath in it of all sorts. Strong and weak, good, and bad. Corn, and chaff, 
Mat. 3.  vessels of gold, and silver, of wood, and earth, and therefore hath need of some 
2 Tim. 2. 20.  thing to cleanse the floor, and to sever the corn from tares and to prune bad succours from the vine. And this the Church doth by Discipline, and Censure, which all that live within the Church must either willingly submit to, or else be forced to obedience. Quicunque Dei 〈◊〉 jam sibi nota non facit, et corripi non vult, etiam 
de corrept. et gra  propterea corripiendus est, quia corripi non vult. Saith Augustine. He that knoweth 
c. 3.  the will of God and doth it not, nor will submit to correction, is to be corrected even for that, because he refuseth correction. But there are a sort of people (and ever hath been) that cry out against discipline as a tyrannical burden imposed upon the conscience: Saint Augustine tells of such as these which were in his time. Multi sunt 
serm. 238. de Tempt.  qui sanae doctrinae adversantur, justitiam 〈◊〉, et disciplinam imperium esse judicant etc. There are many that oppose sound doctrine, find fault with justice, and account discipline, as a thing imperious, and ascribe moderate correction, to an act of pride: whereas there can be nothing imperious, but that which is commanded unjustly, nor can any thing be more properly termed Pride, than the contempt of discipline.  
But howsoever we esteem of it, it is neither unjust, nor new. We find it commanded 
Mat. 18. 17.  by our Saviour, Dic Ecclesiae. Tell it to the Church. And Saint Paul gave 
1 Cor. 5. 5.  order to deliver the incestuous person to Satan, that his spirit might be saved: which is the true end of discipline. And in divers other places, he gives order, for care to be 
2 Cor. 10. 6.  had that discipline fall not to the ground. Be ready to revenge all disobedience: and Corripite 
1 Thess. 5. 14.  inquietoes. Warne or rebuke the unruly. To Timothy he prescribes many rules concerning it, and among them, Them that sin, rebuke before all, that others 
1 Tim. 5. 20.  
de Civ. dei. l. 19 c. 16.  also may fear. Whereupon Saint Augustine saith, sin must be punished, that the party punished may be thereby amended, or else that others thereby may be terrified from offending in the like manner. And upon Saint Paul's words [put that 
Quaest in Deut. c. 39  wicked person from among you] he saith. Ex quo appare, ut qui aliquid tale commisit, 〈◊〉 dignus sit. Hoc enim nunc agit 〈◊〉 in excommunicatione, quod agebat in veteri Testamento interfectione. The Church doth now that by Excommunication, which the church in the old Testament did, by putting to death. And therefore 
de fide et oper  to conclude this point Disciplina Ecclesiae dormire non debet, the Discipline of the church ought not to sleep.   

CHAP. V  
Of Ceremonies in God's worship. The use of them. 4. 〈◊〉 to be observed about them. The means of preserving God's worship. The signs. Addition 17. Concerning customs and traditions of the church. The 6. rule of causing others to keep this Commandment.  
THe second general, considerable in the external worship of God are ceremonies (not Jewish but Christian) which how soever they are (by some that either well weigh them not or by others, possessed with a spirit of opposition) accounted Antichristian, and repugnant to the word of God, and therefore to be abolished out of the church: yet in the judgement of moderate and well affected men, nay of all men that are not soured with the leaven of schism or 〈◊〉 they are reputed no 〈◊〉 part of this external duty, for they which are versed in the ancient story of the church cannot but confess, that in all ages before Popery had its birth, and in all places, where christianity was professed some ceremonies have ever been practised as lawful and necessary nor was there at any time any religion ever practised in the world without some ceremonies nay the most seemingly reform sectaries themselves cannot but use some ceremonies in the practice of their religion, and therefore of their own fraternity the wisest sort have acknowledged. That they are necessarily to be observed, as conducing to the advancing of the true worship of God 〈◊〉 (saith one) 〈◊〉 ad Dei cultum, atque necesse est, et sint persokae destinatae in Ecclesia, qui Magistri vel Ministri potius sint Ceremoniarum, & eas exerceant in Ecclesia, secundum Domini instituta, Ceremonies belong to the worship of God, and it is very necessary, that there should be some persons in the Church, appointed to be Masters, or Ministers rather of Ceremonies, to use them in the Church according to the Lords institution: and he closeth with a good reason, Vt norint cultores Dei, qualem Deo cultum exhibeant, that the worshippers of God may know what manner of worship to exhibit to him.  
For the Fathers, take the judgement of S. Augustine for the rest, Nulla Disciplina in his est melior gravi prudentique Christiano, quam ut eo modo agate, quo agere 〈◊〉 ecclesiam ad quamcunque forte devenerit: quod enim neque 〈◊〉, neque contra 
Ad inq. 〈◊〉 lib. 1. cap. 2.  bonos mores injungitur, indifferenter est habendum, & pro corum inter quos vivitur societate servandum: there is no better 〈◊〉 in these things (viz. ceremonies) to a sober and wise Christian, then to observe them in that manner, which he sees the Church wherein he lives to keep them: for whatsoever is enjoined, so it be neither against faith nor good manners, it is to be held as a thing indifferent, and to be observed in regard of the society of those among whom we live. And this is a good, way to follow the Apostles Counsel, to keep the unity of the Spirit in the bond of 
Eph. 4. 3.  peace. You shall hear the same Father's censure against them that are refractory in this point. In 〈◊〉 rebus de quibus 〈◊〉 statuit divina Scriptura, mos populi Dei, & constituta 
Ad Casulan.  majorum tenenda sunt. Et sicut praevaricatores divinarum legum, 〈◊〉 contemptores Ecclesiasticarum consuetudinum coercendi sunt; In those things of which the holy Scripture hath determined nothing, the custom of God's people, and the Constitutions of the Ancient are to be observed: and the Contemners of Ecclesiastical Customs are no less to be reduced to conformity, than they which offend against God's Laws.  
And withal, there is no doubt but, these ceremonies may be changed, and varied according to the diversity and alteration of times, and nations, and other circumstances. 
Ad Marcellin. Epist. 5.  S. Aug. saith in defence of this point, Non itaque verum est quod dicitur, Semel recte factum 〈◊〉 est mutandum: mutata quippe temporis causa, etc. that is not then true, which is said: A thing once well established, may not by an means be altered, for as time, so true reason may call for 〈◊〉 alteration: and whereas they say it cannot be well done to change it: so truth may say, it cannot be well sometimes, if it be not altered: because both may well stand together, and be right, if upon alteration of time, they differ. Yet in Ceremonies there are these 4 rules or cautions to be observed.  

1. That they be not over many, and that those which be enjoined, be necessary, according to the time and place wherein we live, according to the Apostles example, who enjoined few things to those believing Gentiles. Acts 15. 28, 29.  
2. That the Ceremonies enjoined be for edification, and not destructive to that which the substance builds, and sets up. And this is the Apostles counsel. Let 
1 Cor. 14. 26.  
Gal. 2. 18.  all things be done to edifying. For a destroyer (according to this rule) is a transgressor. 
1 Cor. 14. 4.  And in this respect it is, that the same Apostle prohibits prayer in an unknown tongue.  
3. That they be such, as conduce to order: to which all things must be squared 
4c.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order, (as the same Apostle) else there will be confusion in the 
33.  Church, and God is not the Author of Confusion.  
4. Lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they be for decency. They must be such as make for the decent service of God. And therefore it is, that the Apostle inveighed against covering 
1 Cor. 11. 4.  of the head and face in religious exercises. It was an uncomely and undecent thing for men to be covered, or women uncovered in the Church.   
Now the means (according to our former rules) to observe these things is. 1. according 
The Means.  to the Apostles direction, to keep the Depositum safe, which God himself 
1 Tim. 6. 20.  tells, what it is, Retentio verbi, the keeping of the word, which is, volumen 
Gal. 4. 24.  utriusque foederis, the volume of both Covenants. This book shall not depart 
Jos. 1. 8.  from thee (which now among some is thrust out, and the Legend and other things, 
1 Tim. 6. 14.  obtruded in the room of it.) And this, as it must be kept safe, so sincerely and purely, without spot, it must not be corrupted; for a little leaven soureth the whole 
2 Cor. 2. 17.  lump, as he speaketh elsewhere: and Nazianzen tells us, that a little wormwood 
1 Cor. 5. 6.  mars a whole barrel of honey. The Altar that Vriah devised, got 
〈◊〉 Reg. 16. 14.  so near to the Lords Altar, that in the end it got the upper hand of it. Physicians say, that Aegros sanis immiscere initio morbi est, it is the way to breed diseases to mingle the sick with the sound. Therefore, that form of outward worship is to be kept, which hath no repugnancy with God's word, and hath that decency in it (which S. Paul advised before) which may express our inward affection, and be suitable to the true and reverend worship of God.  
The signs of true worship are evident, When that which is enjoined concerning 
The signs.  it, is either grounded upon Dictum Jehovae, as the Prophets usually pronounced their injunctions, The word of the Lord: or as Christ proved the resurrection by a Syllogism, 
Matth. 22. 32  or inference out of Scripture: or Quod accepi a Domino, what I have received 
1 Cor. 11. 23.  of the Lord (as the Apostle,) or last, by authority of the Church in things indifferent tending to decency and not repugnant to the Word.  
To keep close to the constant practice of the Church is the duty of all Christians, and 
Addition 17.  what she hath successively delivered to us, being not repugnant to Scripture, aught to be 
concerning customs and traditions of the Church.  reverently received by all true sons of the Church. S. Paul requires the Thessalonians to obey what he had taught or delivered them by word, or by Epistle, on which place S. chrysostom 〈◊〉, that it is manifest, the Apostle did not deliver all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by writing, but some things without writing, and he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the one is to be believed as well as the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore we esteem the tradition of the Church worthy of belief: is there a tradition? seek no further: and of such things which have been generally received by the Church, and of which no original can be found, and which have the testimony of pious and prudent men of authority in the Church, that they were delivered by the Apostles, there ought little doubt to be made, because there can be no greater proof given, or reasonably desired in such things, for of such we may say with S. Augustine, Quod invenerunt in Ecclesia, tenuerunt; quod didiscerunt, docuerunt; quod a patribus acceperunt, hoc filiis tradiderunt; what they found in the Church, they kept; what they learned, that they taught; what they received from their fathers, that they delivered to their sons. And though all matters doctrinal, of necessity to salvation for all are written, yet other matters concerning government, and external rites and forms, are mentioned only ocoasionally, nor were needful to be written, because they were visible to every eye in the daily practice of the Church.  
These are the true signs.  
The sixth Rule concerns. 1. The Magistrate. They which are in authority must enjoin that which is true and lawful, and abolish that which is false and ungodly Moses took the Calf, burned it in the fire, and ground it to powder, and 〈◊〉 
Exod. 32. 20  
2. Reg. 18. 4.  broke the brazen serpent. 2. The private persons duty (is not to pull down) but not 
Exod. 23. 24.  to worship Images: as it is in the law, and in the practice of the three Children, 
Daniel 3. 18.  though we may not without authority break them down, yet we may refuse to worship them.   

CHAP. VI  
Of the manner of outward worship, no reverence, nor worship to be performed to Images. 1. The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined. 2. That evasion, that not the Image, but God by the Image is worshipped, taken away. 3. That they are laymen's books, examined. 4 That Images are to put us in mind of the Saints, examined. Addition 20. About Images and pictures for memories sake.  
Of the manner of the outward worship of God.  
THe second part of the Precept follows, which directs us how we must stand affected 
Pars secunda. Negative part.  in this outward worship of God. Non prosternes te, etc. Thou shalt not bow down to them, etc. In which words are prohibited. 1. Falling or bowing down. 2. Worshipping them; or (as some translation) serving them. The first of these, Prostration is bowing the knees, or bending the head or body, in reverence or honour to any thing. And the second Worshipping, is, to offer service to a thing in the way of Religion. Neither of these aught to be done to an Idol, to rob God of the least part of his glory, and honour. There shall be no strange God in thee (saith the Psalmist) neither shalt thou worship 
psalm 81. 9  any strange God.  
So that whereas some might say concerning the words, Non facies, Thou shalt not make. I am out of danger and compass of this prohibition, for I make none; here the words reach further and tell him, he must not worship them, though made by others; for as a father answereth, Age, non facio, alius facit, ego factum reperio, etc. well, say I make none, others make them, I find them made: as the children of Dan, 
Judg. 18. 31.  that set up the graven Image that Micha had made: and Jeroboam and Nabuchadnezzar 
1 Reg. 12.  we may conceive made not those which they set up; well saith he, howsoever, 
Dan. 3. 18.  and by whomsoever they were made, as thou hadst no hand in the making, so thou shalt have as little in the worshipping of them. Non adorabis neque coals, thou shalt not worship them that others make.  
Now, as before, he used the two words 〈◊〉 and Temunah, 1. first that no graven Image should be made, 2. and then no manner of likeness whatsoever, so 〈◊〉 be two words answerable to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tishtacavoh and gnabhod, 1. There must be no bowing down to them, 2. no manner of worshipping or serving them, of purpose to exclude all distinctions. The first bowing, was the usual manner in old time of worshipping. Abraham ran to meet the 3 men from the tent 
Ger. 18. 2.  door, and bowed himself toward the ground: then from the species, Adorabis, he rises to the general, coals, or servies, to keep out all manner of worship whatsoever, for fear we might be apt to say, No, we will not bow down to them, yet we may worship them though, with some kind of worship or other, if not with latria, yet with dulias, at least: therefore both these are added here, not only non adorabis, but non coals too: for we know that a man may colere, or serve that, to which he will not bow down; and therefore adorabis, the chief worship being forbidden first, he adds coals too, and forbids that also which may be a great deal less than the other: for though the word gnoved pesel in the psalm, be colere, to worship, or serve graven 
psal. 97. 7.  images, so in another place, the word is used to serve man, as twelve years they served Chedorlaomer; and else where to till the ground; and in Esay, gnoved pishtim is 
Gen. 14. 4. 3. 23. 2. 15.  a trimmer, or dresser of flax. And in Latin the word colo, is not only used in respect of God and man, but colere rus, glebam, hortum, etc. to till the ground, and thereupon 
Esay 19 9  comes the word Agricola, an husbandman in respect of tillage.  
So that the Papists hold an erroneous opinion, that think the holy Ghost ascendeth from a word of 〈◊〉 importance, to one of greater. The like may be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bowing and serving. But if these two, non incurvabis te, and non coals will not serve the turn, than we must be sent to another place, do nothing 
Exod. 23. 24.  which any Idolater doth to his gods. Thou shalt not bow down to their gods, or serve them, nor do after their works.  
We see then that the Commandment is double, the prohibition is against making and serving Images: and though they of the Church of Rome bring an Example for the making, as that of the Cherubims, yet they show none for the worshipping of them, we must have a warrant for both, or else they defend not themselves.  
Now for bowing down, you shall understand, that in their defence, they are constrained to desert the original words; for as in the former, they went from Pesel and Temunah, to Idolum and Icon, so here, from Tishtacaveh and Tagnabod, they betake themselves to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and profess the lawfulness of the first, but not of the second; yet this cannot quit them from the breach of this Commandment. But because they would have some evasion, they quote a place in the Rhemish Testament, because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (only) is not joined 
〈◊〉. 4. 9, 10  with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (worship) but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (serve) therefore say they, we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bow to Saints, though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if we consider the precedent verse, we shall find, that the Devil required no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,; and therefore, unless we make that proper to God, Christ's answer will not be sufficient, nor serve; and the Devil might have replied, that he required not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not joined.  
In the next place, they tell us, that the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been long in the Schools, and that Saint Augustine hath it, in his tenth book de Civitate Dei, cap. 1. & lib. 1. de Trinitate, cap. 6. in which places he maintains the distinction, as they do. They tell us also that Eusebius lib. 14. cap. 4. and Hieron. Epistola 52, & 53. contra Vigilantium, hold the like, but there is no such thing to be found in the two last. And as for S. 〈◊〉 we say, that he was an excellent and reverend man in the Church, but with reverence to him, we say, what he confesseth himself in divers places, that the least part of his learning lay in the tongues, and that he was very unskilful in the Greek and Hebrew, and therefore can be no meet man to pronounce, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the service of men, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of God.  
But if we will distinguish of these words aright, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the service of our own servant, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of him that is hired; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly servus, a servant, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hireling: and so came in Latro, which (as Varro saith) at first signified nothing, but a hired or stipendiary soldier, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, merces, wages, and after by the abuse of their calling, and by their evil behaviour it came to be so odious a name, that it is now used for a thief.  
And this word is often used in the Scriptures, but not always for the service of God, as in the Epistle to the Hebrews. The reason why the Septuagint used the 
Heb. 8. 5.  word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for lagnabod, may be like that in the speech of Tertullian, that as he saith 
De Idolatria.  of the Christians, so ye may say of the Jews, because they would not have God's people to be hired for money, to make ornaments for, and to dress and adorn the Images of the Heathen: for it was the use of some Christians in the Primitive Church so to do, against which act Tertullian inveigheth, as being a thing, utterly unlawful.  
But it was the ignorance in the Hebrew tongue, that brought in all these absurd conclusions, (for the thing itself, the nature of the word is contrary to them, and the use also: nor hath it any agreement with the Hebrew) insomuch that Thomas Aquinas did determine, that the picture of Christ, and every part of the cross, 
Part. 3. sum. q. 25.  is to be worshipped adoratione (not duliae, as their distinction was before, but) latriae too, which they confessed was alone due to God, and not to any Creature whatsoever. Therefore the learneder sort among them, having studied the tongues better, seeing the absurdity of these conclusions, found out another shift, and say, that they neither do adorare, nor colere imagines, neither bow down to, nor worship the images themselves, but Christ, and the Saints, by the Images.  
This distinction doth little avail them; the records of Antiquity can tell them, that this was the shift of the Heathen Idolaters of old, even in the Primitive Church. Lactantius taxeth those of his time for it, Quae igitur amentia est, etc. what 
Lib. 2. de orig. error. cap. 2.  madness is it, saith he, to answer, that you worship not the Idol, sed Numen aliquod, cui Idolum fabricatur? but some God to which the Idol was was made? and 
Hom. 18. in Ephes.  chrysostom, Adoratis simulachra, non simulachra, sed Venerem & Martem per simulachra Veneris & Martis, you adore images, and not images, but Venus and Mars by their images: lastly S. Augustine, 〈◊〉 〈◊〉 quis disputator, etc. there starts 
In psal. 97. 7.  up I know not what disputer (and he seems to thee to be a learned man) and says: I worship not that stone, nor that senseless Image, I know (like a subtle Prophet) that it can neither speak nor see, but I serve that Deity which I see not, I worship not that Image, but I adore what I see, and serve him that I see not: And what is that? why a certain invisible Deity? To which the Father answering saith. Hoc modo reddendo rationem de Idolis, optime factum putant, etc. by this means they think they do well by rendering a reason for their Idols. And in another place he saith of another sort, videntur sibi purgatioris esse religionis, qui dicunt nec simulachrum, 
In 〈◊〉. 115. 4.  nec 〈◊〉 colo, sed per 〈◊〉 corporalem ejus rei signum intueor, quam colere debeo; but they seem to be 〈◊〉 a more refined Religion that say, I neither worship the Image, nor the Devil in it, but by that corporeal shape, I behold the representation of that which I should worship. But what saith he to this? Itaque Apostoli, una sententia poenam, etc. one sentence of the Apostle testifles their punishment and damnation, 
Rom. 1. 25.  for such kind of acts; God gave them up, etc.  
But indeed this error is as ancient as the Calf in the wilderness, and if we examine it well, we shall find this of theirs, all one with that of the 
Exod. 32. 1.  Israelites, for they did not think the Calf to be a God, for these reasons.  

1. For first, they desired a God to go 〈◊〉 them, and their reason was because they could not tell what was become of Moses (who formerly had been a visible representation to them of God, and not a God himself) therefore they would have somewhat made, instead of him and this must hold for one reason, or else we must say, that they took Moses for their God before.  
2. The assent of Aaron, for if he had not had somewhat in his mind besides flat Idolatry in consenting and complying with them, he had not been favoured as he was, but destroyed with the rest. And therefore it cannot be understood, that they conceived the calf as a visible Representation only, but that in that calf God might be worshipped, for Aaron said to them that they should keep a feast to the Lord therefore they intended that the Calf should represent God in their solemnity. Exo. 32. 5. And it is likely that it was so, because that while they were in Egypt, they knew no other God than Apis, an Ox. And it is recorded, that Aaron, upon these words of the people [These be thy God's 〈◊〉, that brought thee up out of the land of Egypt] took hold of them and built an altar, and proclaimed a fast to 〈◊〉, which they must needs know, could not be ascribed to the Calf. So that this was the Elench; that deceived him, that they might worship God in the Calf, though Moses could not be deceived so, for he broke it in pieces, and burned it to ashes.  
3. The third evasion of the Papists is. That these Images are not erected, either to adore or worship them, or God by them, but that ignorant people might have something to put them in mind of God; and therefore Images are called by them libri laicorum, the books of lay-men. 
l. 10. Ep. 54    
This is no new device, but used of the old Idolaters, as we may see, by the 〈◊〉 of Symmachus. There must be something to put the ignorant in mind of God. Which Ambrose and Prudentius answer thus, Omnia Deo plena, all things have God to 
16. con. gent.  manifest him, and put us in remembrance of him. And by Arnobius. These that stand so for Images (saith he) use to say, that they made no account of the Image, but only in respect of the ignorant sort of people, that are put in mind of God by it. 
orat. cont. 〈◊〉.  And 〈◊〉 in an oration saith, Istiusmodi 〈◊〉 esse pro libris, quae dum legunt cognitionem dei dediscunt etc. That while they read these books of Images in stead of learning God, they lose the knowledge of him, and therefore calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moralising upon 〈◊〉, not teaching true divinity. So that we see, there is nothing said in this cause, that was not said before.  
Now if we ask the Papists, that if the people must be put in mind of what it must be? Not of the deity, for they themselves are weary of maintaining that and though they were wont often, and in many places do still to represent God and the Trinity in humane shapes, yet Hosius now confesseth, that such things came 
c. 66. in decal.  in Dormientibus 〈◊〉 praepositis, while the governors of the Church were a sleep.  
2. Not of Christ, as he is God, for his attributes are 〈◊〉, but as he is man only and in so doing, in representing him by picture as man and not God, seeing that person in the deity cannot be delineated, they imitate Nestorius, who did divide the natures of Christ, and so consequently may seem to run into the Anathema of the council of Ephesus: because in some sort they divide in their picture the manhood from the Godhead, which they cannot express therewith. 
Conc. 1. Eph. can. 3.   
2. Not of Christ, as man, and now glorified, for against this, the saying of 
ad Consta 〈◊〉.  Eusebius may serve well, that the glory of Christ in heaven, is now far greater, than it was, when he was 〈◊〉 in the mount, where the disciples could not look upon him, and therefore cannotbe portrayed by any pencil.  
3. Nor of Christ, as he was in the flesh, for that were (as the Prophet speaks) to teach us lies: and rather to forget, then to remember, what he suffered for us; for in his picture (as in that upon the cross for example) we can be put in mind & we see no more, than the piercing of his hands and feet, a wound in his side by a spear, and the thorns on his head: this we may remember by these things: but the especial pains and torments which inwardly he suffered; his being sorrowful unto death, his anguish of heart for the Jews obstinacy and rejection, the bitterness of the cup, which his not only most perfect body was most sensible of, and his holy soul apprehended and suffered, these are forgotten these cannot be depicted; so the greatest part of his passion is un expressible.  
4. The last evasion of theirs is, that by Images, we remember, or are put in mind of the Angels and Saints. To this in brief may be answered, that Saints are 
Apoc. 22. 9  no better than Angels: and seeing that an Angel would not suffer John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship him it is not to be used to them. Saint Augustine hath a zealous wish, utinam velletis discere ab Angelis, tum enim disceretis eos non adorare, I could wish you 
in psal. 96.  would learn of Angels, for than you would learn not to worship them. And Saint Paul's charge was. Let no man beguile you of your reward, in a voluntary humility, 
Col. 2. 18.  and worshipping of Angels etc. And thus much of the controversy, betwixt the Papists and us, as it had dependence upon the former part of this commandment concerning Images.  
These reasons show, that there are other means better and more effectual than pictures to 
Addition 18. of Images.  instruct men in the knowledge of Christ, viz. The scripture and the preaching of the gospel but they are not meant to prove it unlawful to paint or make any portraiture of Christ in his humane nature, as at his passion etc. Provided, no religious worship be given to it: that which is of 〈◊〉 use, is not therefore unlawful or of no use at all. So the author in his answer to Porron. cap 18. p. 17. To have a story painted for memories sake we hold not unlawful, but that it might be well enough done, if the church found it not inconvenient for her children.   

CHAP. VII.  
The affirmative part of this precept, concerning the manner of outward worship. 3. Reasons for outward bodily worship. Outward honour consists 1. in the sign. 2. in the 〈◊〉. Of the sign, by. 1. uncovering the 〈◊〉. 2. bowing the body. Of the act or deed. 1. By being at God's command. 2. By doing his work or service. Of the gesture of Reverence 1. in public and private prayer. 2. At 〈◊〉 the word. 3. At the administration of sacraments. 4. At discpline. The sins against these. In public worship must be. 1. uniformity. 2. Fear. 3. The heart must be present. 4. Silence. 5. constancy, to tarry till all be done. The 〈◊〉 outward worship. The signs.  
WE are now to take a view of the affirmative part of this precept that is, how we are to behave ourselves in the external worship of God. The worship enjoined in the first Commandment (as hath been said) is internal; this in the second, is outward or external honour or worship. Honour being a testimony 
Honour signi et 〈◊〉  of excellency given by outward sign or deed, and praise by word. The honour of the sign, is expressed by the word 〈◊〉, in bowing down, and of the deed by the word 〈◊〉, in serving. For the first, as the negative was, thou shalt not bow down to them, the affirmative is, thou shalt bow down to me. And for the other as in the Negative, thou shalt not worship or serve them, the affirmative is, thou shalt serve me.  
1. For the outward worship first in general. Christ tells us, that a candle is not 
Mat. 5. 15.  lighted to be put under a bushel: upon which, the fathers have raised this note or Maxim, that Bono debetur manifestatio, our good must be made manifest, and therefore, candles that have bonum lucis, the goodness of light, must not be thrust sub 〈◊〉 tenebrarum, under the evil of darkness. So then, if the candle of light be in our souls, that is, if we inwardly worship God, we must set it upon a candlestick: our inward religion, must appear in our outward worship, and it must not be only in a Chamber, as our private Religion, a close godliness that cannot be seen.  
2. The next reason for this point, the Apostle gives. Ye are bought with a price, 
1 Cor. 6. 20.  therefore glorify God in your body and spirit, glory being nothing else, but an effect of conspicucu nesse, the fair spreading and enlarging of honour and praise: and therefore containeth honour in it. Now in conjunctions copulative, the rule is In copulativis non sufficit alterum, In things that are coupled, one is not sufficient, but utrumque faciendum, both are to be performed. And the Apostles conjunction [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and] [in body and spirit] showeth, that this honour must be done in both. The devil knoweth this, that God requireth both, and therefore asked of our Saviour but 
Mat. 4. 9  one, a little glorifying of him, but the bowing of the body, because he knew that if God have not the copulative, body and spirit both, he will have neither, God will have all or none.  
The third thing is, that seeing God every where almost through the Scripture, 
Exo. 3. 5.  hath put a distinction and difference between his house and private houses, as being in more special manner there, then in other places, and that as the psalmist speaketh holiness becometh God's house for ever, therefore he will not only have a manifestation of our worship towards him, and that to be in body as well as Spirit, but he assigns his house for the place, where he will have this honour exhibited to him. You shall keep my sabbaths (saith God) and reverence my sanctuary. 
Levit. 19 30, 26. 2  And therefore it is, that the preacher gives us this rule when thou goest into 
Eccles. 5. 1.  the house of God, observa pedem utrunque. Look to thy foot. and if God have a care how we serve him in our inferior members in that place, no question but he hath much more, how we employ our eyes, ears, and hearts there, our external worship must be apparent, and it must not be by halves, and it must be in the house of God, in themidst of the congregation.  
1. The outward worship of God (according to the former division) consists 
Honour signi.  1. In Sign 2. In deed. And this Honour signi is twofold, which the Apostle sets down in the example of Christ 1. Exinanivit se. He emptied himself, or made himself 
phillip 2. 7. 8.  of no reputation. 2. 〈◊〉 se. He humbled himself.  
1. The empting of one's self is that, which is called deponere magnificentiam, to lay a side all titles ofhonour, which holy Job expounds, and calls spoliavit me honore a stripping one of glory, it is that, which the Elders did, cast down their crowns 
Job 19 9  before God. King David laid aside his robes, and made himself vile before the 
Kev 4. 10.  Lord, in his service. The Apostle tells us, there must be Nudatio capitis, our heads 
2 Sam. 6. 22.  
1 Cor. 11. 4.  must be uncovered. The wearing of a cap, pileo donari, among the Romans, was peculiar to free men only, and an Hieroglyphic of honour, for once if a man cepisset pileum, he was free, and when he laid aside his cap, he was said deponere magnificentiam, to lay aside his honour and privilege, whereby he was distinguished from a servant. So then, as servants are to be uncovered in their master's service, so are we to be in Gods: and therefore Saint Paul (in the place before cited) tells 
1 Cor. 11. 4.  us, that it is a shame for a man to have his head covered at that time. That's the first sign.  
2. The other sign is humiliare nosmetipsos to humble ourselves, which is nothing else, but to make a man nearer the ground, to bow himself as low as he can: and this was it, which the devil required of Christ: and it is a posture which God 
Mat. 4. 9  expects at our hands and was used from the beginning. We may see it, by that which God said to Elias. I have yet left me 7000. in Israel, all the knees which have not bowed to Baal, by which he signified, that bowing was a sign of them, that 
1 Kin. 19 18.  worshipped him aright: and it was his quarrel against them, that bowed themselves 
Esa. 2. 9  to Idols for which he would not forgive them.  
2. But Honour signi is not enough, there must be Honour facti too. The first was 
Honer facti.  Reverence, this is service and worship, which we call properly devotion, or the devoutnes and readiness of the will to serve God. And this Honour exhibitus facto, hath also two parts. 1. To come and go at God's command. 2. To do his work.  
1. Both of these we have in the Centurion's servant, approved by Christ himself. 
Mat. 8. 9  1. In going and coming when he is bidden. I say go and he goeth, come and he cometh. 2. In doing his Masters will or service. Do this and he doth it. And in these two respects it is that Christ will say to some Nescio vos, I know you not. 1. Either for not coming at all to his house, so that he cannot take notice of them for his servants. 2. or for coming unwillingly, with an ill will to do his work, and so they do not perform service to him, and in this respect are not known to him neither.  
We see that God's servants did both. Abraham was no sooner spoken to by God 
Gen. 22. 1.  but he was presently at his call and answered, Ecce ego, behold, here I am. The 
psal. 84. 2. 40. 9  kingly Prophet before he was called, had a longing desire to go into God's house 
prov. 1. 24.  but when he was called, he presently answered, Lo I come. It is Gods threat-Because 
Esa. 65. 12.  I called and ye refused etc. I will laugh at your calamity. And in the Gospel, 
Luc. 14. 24.  they which were invited to the Supper and came not, were thought unworthy; none of them shall taste of it. And as we are to come, so in our coming two things are required to make us welcome. 1. The first is, we must come mature betimes they that seek me early shall find me, and secondly we must come quotidie daily 
pro. 8. 17. 34.  Blessed is the man that heareth me, watching daily at my gates. We must wait and be desirous to be called.  
2. The second 〈◊〉 the Act. [Service,] to do his will. It is the property of a good servant to do his master's work, and to prefer it before his own. We see the practice 
Luk 17. 28.  of it, in Abraham's servant; he refused to eat before his master's work was done and here 
Gen. 24. 33.  falls under this, the commandment of the great service, the service of the altar which that we may think it no dishonour to be God's servants we find that he chose the Tribe of Levi, to serve him at the altar, so that this service is the service of choice and howsoever some account but lightly of it, yet it was the greatest honour, to 
Deut. 11. 5.  be chosen to perform this service.  
Now to apply these things to the point in hand. There is in the 95. Psalms, which is used as an antipsalm or Introduction (as it were) to the service of God by our Church. 
psal. 95. 6.  1. A coming, 2. A worshipping. 3. A falling down and 4. a kneeling before the Lord, whereby we may see, that in the precept of worship, in the substantial parts of the service of God prayer, preaching, the Sacraments, and discipline) especially in the former) there is a due gesture and behaviour required. And in this we are to follow the rule prescribed by Saint James which is, to take the Patriarches and prophts for our 
Ja. 5. 10.  guides and directors, and it is Saint Peter's rule too for women, to follow the steps of holy women of old. So that laying this for our ground, and withal taking the approved 
1 pet. 3. 5.  practice of the Church with it, we cannot go amiss. Now we shall find (in this outward worship of God) that they never came together to serve the Lord nor departed from it, without exhibiting some reverend external worship, and behaviour, both in 〈◊〉 & recessu, in coming in and going out.  
In accessu, in their coming together, it is plain, Solomon in the consecration of 
2 Chr. 6. 13.  his Temple, at the beginning, before his prayer kneeled upon his knees. And in recessu, we see, that when Hezekiah and his people had ended their service, they 
29. 29.  bowed their heads and worshipped. We have seen what our gesture must be in accessu and recessu. Let us now see, what it must be while we are present at God's service, in the particulars of it.  
1. First for our outward gesture in prayer, which is either public or private. And in both these, since we are to remember, that they are to proceed partly 
Behaviour in Prayer.  from Humility, partly from hope, our external signs must be answerable to both these.  


1. In public prayer, the signs are first, that which we called before depositionem magnificentiae, with our heads 〈◊〉. 2. The other which we called Humiliation, 
1 Cor. 11. 4.  by bowing ourselves to the ground or kneeling as Abraham did, and 
Gen. 18. 2. 24. 26.  his servant too, bowed, and worshipped the Lord. So did the people at the institution 
Exo. 12 27.  of the 〈◊〉. So did king Solomon, praying upon his knees. The Prophets. 
1 Kin. 8. 54.  Daniel 6. 10. After the first temple Ezra 9 6. Our Saviour himself upon the mount 
Luc. 22. 41.  of Olives kneeled down and prayed: last. Saint Paul, and the whole Church 
Act. 20. 36.  prayed kneeling Saint Peter Act. 9 40.  
Thus we see our pattern, if we look at the 〈◊〉, or Prophets, at Christ or his Apostles, or at the whole church.  
True it is, because we only kneeling, but also standing before another is a sign 〈◊〉 service and reverence,, therefore we read in many places that the gesture in prayer was standing, and that some prayed standing, as Gehezi stood before his master 
Gen. 19 27.  Elisha. So Abraham stood before the Lord, and Abraham's servant stood by the well 
Gen. 24. 13.  of water when he prayed. The people rose up and worshipped every man in his 
Ex. 33. 10  
Numb. 23. 10.  tent door. 〈◊〉 said to 〈◊〉, stand by thy burnt 〈◊〉 and I will go etc. Thus 
psal. 135. 2.  Samuel stood before the Lord, and the Psalmist saith. Ye that stand in the house of 
2 Cro. 23. 13.  the Lord etc. The king stood by his pillar at the entering etc. And thus standing may be a reverend gesture, when kneeling or some other gesture in public worship is not prescribed by the church in which case we must conform to what is 〈◊〉, for that which is indifferent in itself, in the gesture, is not indifferent to us, or in the practice of it, when it is commanded by lawful authority.   
2. In private prayer, we shall see it to be a samiliar thing sometimes to fall down prostrate, as Moses and Aaron did. This gesture of prostration was used by Moses, 
Deut. 9 18.  as he testifies of himself. And the Evangelist reports of our Saviour, that he 
Matth. 26. 39  used it. So likewise was kneeling a custom of the holy men of God in their private 
Ezra 9 5.  prayers. Ezra fell upon his knees, and spread out his hands. And S. Paul in 
Eph. 3. 14.  his private devotions, bowed his knees, as he says of himself. In private devotions liberty and freedom of gesture may be used, so it be reverend and humble, which sitting at prayer cannot be: Balaam willed Balak to stand by his burnt-offering, Numb. 23. 15. and being set he bids him rise up.   
2. The exterior signs in respect of hope, are oculi elevati, & manus extensae, eyes lifted up, and hands stretched out. And these are to be used in that part of prayer, which is called Petition, (for in deprecation the Publicans posture is fittest, which is, oculis dejectis, with eyes cast down) for the other we find King 
Luke 18. 13.  David lifting up his eyes. And in S. John's gospel it appears, that our Saviour did 
psalm 123. 1. 121. 1.  the like. For the other, the lifting up of hands, we see that in the battle with the 
John 11. 41. 17. 1.  Amalekites, Moses practised it. Ezra (in the place before cited) spread out his hands to God. The Prophet David tells us, that he stretched out his hands to God, 
Exod. 17. 11.  Let the offering up of my 〈◊〉, be an evening sacrifice. And it is the Apostles 
psalm 88 9 141. 2.  counsel to use this gesture, I will that every man pray, lifting up holy hands. For as 
1 Tim. 2. 8.  oculus elevatus expectat, the eye lifted up expects, so manus extensa petit, the stretched out hand begs and asketh.  
But in this point corruption is crept into our Church. Instead of humbling ourselves by prostration and kneeling, we are pleased to sit at our ease, and that in a proud manner: instead of the depositio magnificentiae, & nudatio capitis, kneeling and uncovering our heads, we sit, and with our heads covered too; this is not to inquire, at least not to imitate, the days of old. Balaam would not suffer Balac, 
Numb. 23. 15 18.  though a King, to sit down, but to stand at his burnt-offering, and when he was set, he bade him arise. This sedentary prayer, and proud fashion of covering the head, cannot be warranted by any text in Scripture.  
Secondly, the outward gesture at the word preached, or read in the old Testamament, was usually sitting, as we may see in Ezekiel. They sit before thee, 
Ezek. 33. 31  and they hear thee, etc. saith the Lord by the Prophet. And so in the new, The 
Mark 3. 32.  multitude sat about our Saviour, while he was preaching: and the Pharisees, and 
Luke 5. 17. 10. 39  Doctors of the Law sat by him, as he was teaching. So Mary sat at Jesus feet, and heard his word. Eutychus also sat to hear S. Paul preach. Sometime the word 
Acts 20. 9  preached was heard standing: as when Ezra opened the book, standing in a pulpit 
Nehe. 8. 4, 5.  of wood, all the people stood up. And these two gestures have ever been indifferently permitted and used.  
In the administration and receiving the Sacraments, the nature and dignity of them, with the prayer for the preservation both of our bodies and soul unto eternal life (to say no more) may easily direct us, with what exterior reverend behaviour we are to carry ourselves, viz. that the gesture of kneeling and humble adoration is most fit, and that such a gesture, as doth not signify our humble reverence, as sitting, is utterly unlawful.  
In point of discipline the gesture is evident, the Judge sits, and the party accused, or that hath any cause depending before him stands.  
So that the end of all this is. 1. That God may be glorified, as well by the body, which 
1 Cor. 6. 20.  is the external worship, as by the soul and spirit, which is for the internal. 2. That our outward gesture may stir up our souls to their duty, as clothes increase the heat of the body, though they receive their heat at first from the body. Lastly, as to stir up ourselves, so to stir up others by our example, that they seeing our reverend 
14. 23. 25.  behaviour, may fall down with us, and be moved to do that which they see 
Tit. 2. 10.  us do, and to glorify God on our behalf.  
Thus as we have showed what we are to learn out of the affirmative part, 
The Negative  viz. what duties to perform, so out of the Negative part, we must learn, what sins we must avoid: and to find out this, we shall need to go no further, then by opposing the contraries to that, which hath been delivered in the affirmative part.  

1. To Humility, and depositio magnificentiae] he is opposite that carries himself proudly in God's service. The Wise man tells us, a proud eye is an abomination 
prov. 6. 17  to the Lord, and if at all times much more at that time. It is the Prophet's 
Jer. 13. 15.  counsel to 〈◊〉 this behaviour, especially in God's service. Hear ye, give ear, (saith he) 〈◊〉 proud, for the Lord hath spoken.  
2. To Humiliare] He is averse, that is stiff necked, not willing to bow, and that hath knees like an Elephant, that cannot bend, when we give him not the reverence, of knee, head, and of our whole body.  
3. To Coming] Our absenting ourselves from God's service and worship, S. chrysostom saith, Ludus jubet & facis, vocat aurea tuba, & venis: Cultus Dei jubet, & non facis, vocat & non venis; pleasure commands thee, and thou obeyest; the golden trumpet calls thee, and thou comest: God's worship commandeth, and thou obeyest not; it calls thee, and thou comest not. Whose servant then thou art, thou mayest judge by the Centurion's words, even his at whose command thou 
Matth. 8. 9  comest and goest.  
4. Lastly, to the doing of his work; the neglect of it is opposed, and the neglecters out of God's 〈◊〉: for neglectus praecepti, 〈◊〉 is injuria est, the neglect 
Higher in Epist.  of a command, is an injury to him that commandeth. He that knoweth his Master's will, and doth it 〈◊〉, shall be severely punished. 
Luke 12. 47.    
But in the manner of doing God's work and his will, in his service and public Liturgy, there are five things required of us: of which though something hath been formerly spoken, yet considering the great neglect and contempt of this work by many, more is here to be said of them.  
1. The first is, Unanimity and uniformity, to come together at the same time, 
Vnanimitas.  and to join together in the same worship, that there be no disagreement in our behaviour in God's service, one to do one thing, and another to do another, some come into the Church at prayer, some not till the sermon begin. But, as the Apostle enjoins, tarry 
1 Cor. 11. 33.  one for another: that is, all praise God together. Inward unanimity, and outward uniformity being a delight to God. It was David's joy, I was glad when they said to me, Let us go into the house of the Lord: and soon after he addeth, Jerusalem is as 
psalm 122. 1. 3.  a City, that is compact together, or (as some translation) at unity in itself. And this spiritual union, is without question, a great strengthening to the Church, for when, either one comes after another, or if in time of God's service, some sing not, nor pray with the other, this must needs make a breach in the fabric of it. In Discordia (saith Augustine) nemo benedicit Dominum, God is never truly or well 
In Ps. psalm 34 3.  served, where there is discord or separation. The Prophet's earnest desire is, O magnify the Lord with me, and let us exalt his name together: And therefore it is, that the holy Ghost mentioneth so often this unanimity to be in the infancy of the Church, as being one of the chief causes of the growth and enlarging of it. The 
Acts 2. 1.  Spirit came upon them when they were all together with one accord in one place, as if the whole Church were one person, and had but one tongue, and one lip. And in prayer it is said, They lift up their voice with one accord. And they heard 
4. 24.  
8. 6.  so too. The people with one accord gave heed to the things which Philip spoke. So in the point of uniformity; we see, that he was punished, that was not like the 
Matth. 22. 12.  rest of the guests, that had not a wedding garment. And as the separation and division of tongues was a curse, that the earth was no more unius labii, of one speech or language, so it is a great part of the blessedness of the heavenly Jerusalem, that the Elders sing with one voice unto the Lord. The Fathers beat much upon this: 
Apo. 4. 10. 11.  and Saint chrysostom extolleth it highly, and saith, that it falleth upon God like a shower of hailstones: and Saint Augustine saith, of singing of praises, that it sounds in God's ears, tanquam resonantia maris, as the voice of many waters, which he seemeth to take from that place in the Revelation. 
14. 2.   
2. The second is fear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all fear, saith S. Peter; with fear and trembling, saith S. Paul; for if the service of men (according to the rule of S. Paul and 
Eph. 5. 6.  Saint Peter) must be so, much more the service of God. But in our exterior 
1 pet. 2. 18.  service of God, there is commonly so little fear, or rather such want of fear, that commonly we sleep in it, like the Apostles, who could not hold open their eyes, being in horto, in the garden with their Master, they could not watch one hour, and therefore that judgement befell them, that they all forsook Christ and fled. And there is little fear in sleep. When Jacob was afraid of his brother Esau, he slept not all that night. The Example of the Christians in the Primitive Church, is left upon record for our observation, That they heard S. Paul preaching till midnight. Upon which place chrysostom saith, 
Acts 20. 7.  Ad hoc commemoravit eos, qui media nocte vigilabant, ut pudeat eos, qui media die dormiunt, the Evangelist recordeth those that watch till midnight to this end, that they may be ashamed, that sleep at midday.  
Now because the actions of a natural man, are eating, drinking, and sleeping, the same reason which 〈◊〉 the using of the two former in the Church, must 
1 〈◊〉. 11. 〈◊〉  needs be of force to condemn sleeping too. Have ye not houses to eat and drink in, saith the Apostle; thereby condemning those that used to eat and drink in the Church. So if he could have supposed that the Corinthians would have slept there, he would have asked the same question concerning sleeping.  
And as he reasons from the place, so we may reason from the time, out of another place of the same Apostle, Vigilate, nam qui dormiunt, nocte dormiunt, watch, for they that sleep, sleep in the night. But with us, we may say, They that sleep, sleep 
1 Thess. 5. 7.  in the day. And so, whereas the place of sleeping should be our houses, and the time of sleeping the night; we, (because we will be cross) in the daytime sleep at Church.  
Natural reason tells us, that Actio vestita indebitis circumstantiis illicita est, every action clothed with undue circumstances, is unlawful. The Prophet (as his manner is) after he had denounced a curse upon a careless people, falleth to blessing the Church of God; in which he saith, Non dormiet quisquam, neque dormitabit, none 
Esay 5. 26.  shall 〈◊〉, nor sleep among them. And our Saviour gives this caveat; Beware, that the Lord when he cometh, find you not sleeping, which though it have a spiritual understanding, yet there follows a temporal punishment. 
Mark 13. 27.   
In prima poena est estimatio peccati, we may consider of the sin, by the first punishment; and so we may weigh every 〈◊〉 in prima poena. God usually punisheth sin in its own kind. We see it from the beginning, cain's murder God threateneth with blood. Sodom's heat of lust punished with fire, etc. Eutychus sleep (in this case) 
Acts 20. 9  with a dead sleep. This carelessness in God's service, is the only way to bring us, first to 〈◊〉; and then to Apostasy, and no religion at all. We find it punished in the Church, she slept and awoke, but found not her beloved. And this judgement followed the Apostles themselves; because they could not watch one hour, they all 
Cant. 3. 1.  forsook our Saviour, and Peter forswear him. 
Matth. 36. 40.   
But howsoever it stands in respect of God's punishments or mercies, yet the former reasons condemn it: and we may add, that the heart truly and rightly affected in God's service, is arden's cor, (as the Disciples were that talked with our Saviour going to Emaus, their heart 〈◊〉) and a Father saith, that it is impossible 
Luke 24 32.  to have cour arden's sub oculo gravi, a burning heart, and a heavy eye, are not compatible.  
3. There must be with these, Cordis praesentia, our heart must be present, and watchful too: for though we watch outwardly, yet there may be such extravagant and wandering thoughts in the heart, that we may be said to be praesentes absentes, absent, though present. And where the heart is absent, the other members will discover it. The note of Cor fatui, a fools heart, is to be in domo laetitiae, it turneth that way, where the sport lieth, whereas cor prudens, the heart of him 
Eccles. 7. 4.  
prov. 15. 14.  that hath understanding, quaerit scientiam, seeketh to get knowledge. The inner parts of a fool are like a broken vessel, he will hold no knowledge; so long 
Eccus. 21. 14.  as he liveth, it runneth out as fast as it is poured in, but the wise inquire at the mouth of the wise, in the Congregation, and ponder his words in their heart. 
17.   
And these are testified by some signs. A fools eye is in all places, but the eyes of the wise are (as theirs were that heard Christ in the Synagogue) fastened 
prov. 17. 24.  on the Preacher. The fools eyes, hands, and feet, all speak, and will tell you that 
Luke 4. 20.  he is not present with his heart, and when they are reproved, all is but risus, 
prov. 6. 13. 14. 9  they make but a mock at it. Therefore it is nothing to hear, except we 
Luke 8. 18.  take heed how we hear, and be affected with Lydia to attend to that which 
Acts 16. 14.  is spoken; for it is the wise ear that getteth knowledge. And as it is a curse 
prov. 18. 15.  
Esay 6. 9, 10.  to speak to an 〈◊〉 that heareth not, so it is a blessing to speak to a hearing 
prov. 25. 12.  care.  
The place before named is terrible, mentioned by Esay against foolish hearers, Hear ye, but understand not, and it is often repeated in other places of Scripture, as Matth. 13. 15. Mark 4. 12. Luke 8. 10. John 12. 40. Acts 28. 26. and Rom. 11. 8. It is the extremity of God's wrath, and a heavy curse, and so to be accounted, to be given up to this spiritual judgement: and we are to take heed, that by our own carelessness it be not laid upon us. If it be true which the Heathen said, that pietas non est vultu laedenda, sive serio sive simulato, then surely we ought to have a special care of our looks and gesture, when this part of piety, God's worship is performed.  
4. The fourth is silentium, silence: we must not talk while we are in the service of God. The Preachers counsel is against it, for talking is flatly opposite to hearing the Word. Be more ready to hear (saith he) then to give the Sacrifice of fools, whose 
Eccles. 5. 1.  heart (as he saith in another place) proclaims folly, they cannot be silent. Job reckoned 
Prov. 12. 23.  it as one of the honours done unto him, while he was in prosperity, That men gave 
Job 29. 21.  ear to him, and kept silence. If a man should turn from us, and talk with another, while we are speaking to him, we would think he little regards us, or what 
Hab. 2. 10.  we speak. The Prophet's command was. The Lord is in his holy Temple, let all the 
Zeph. 1. 7.  earth keep silence before him. And, Hold thy peace at the presence of the Lord, that is, when the Lord speaketh: and he speaketh when his Messenger speaks. Qui vos audit, me audit, saith Christ, he that heareth you, heareth me. In the Primitive 
Luke 10. 16.  Church the first word, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be still and silent ye people, which had its original, from that place in the Acts, where S. Paul being to preach to the Antiochians, 
Acts 13. 16.  beckoned with his hand for silence, and said, Men of Israel, and ye that fear God give audience.  
5. The last is, constantia in cultu divino, we must tarry while God's service is done, and not depart till it be ended. It was Joshuahs' commendation, that he departed not 
Exod. 33. 11.  out of the Tabernacle. The offending herein is that which the Prophet calls, discedere 
psal. 119. 118  a lege, which relates, to depart out of the Congregation, while the Law was reading. For as by preaching, God speaks to us, so by Prayer we speak to God: and it is but lex Talionis, the law is equal. As we deal with God, so will God deal with us. If we stay to hear him, he will stay to hear us: and when we say, Quare dereliquisti me, Domine? Lord, why hast thou left me? he will answer, Quare dereliquisti me, serve? Servant, why hast thou left me? And that speech of his at the last day, Discedite a me, depart from me, will be a just punishment for them, that depart 
Matth 25. 41.  from him here in this kingdom of grace.  
In the Primitive Church, from the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let the people be silent, to the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let the people depart, none might go out from the Congregation upon pain of Excommunication, as appears by the fourth Council of 
Canon 24.  Carthage. If we would well consider this, this fault would not be so common among us.  
Now the means to perform this outward worship are these. 1. If we follow the 
The means.  Preachers counsel in taking heed to our feet, when we go into God's house. 2. If we 
Eccles. 5. 1.  consider, that it is a more fearful thing to come to the Church, than it was to touch 
Heb. 12. 22. 25.  the Mount, and in respect of God's presence, we must not refuse him that speaketh. 3. That the Angels are present among us, though we see them not, and that the 
1 pet. 1. 12.  doctrine of the new Testament is such, in quam desiderant Angeli prospicere, which 
1 Cor. 11. 10.  the Angels desire to behold, therefore if they shall see any not to esteem that, which they make such account of, shall not they be Ministers of God's wrath? 4. That the end of our Creation is to glorify God; now glorification comes from instruction, and instruction from hearing; so then as our hearing is, our doing shall be. Vt audies ita fancies, if you hear not well, you can never do well; a careless hearing ever begets a careless doing, it cannot go ultra speciem. 5. If we put to it, ut audies, ita audieris, as you hear, so shall you be heard of God, and men. If we be careless of him, he will be careless of us likewise, and more than that, our very Prayers shall be an 
prov. 28. 9  abomination to him. He that turneth away his ear from hearing the law, even his prayer shall be an abomination, saith Solomon. And this may be a punishment upon some Preachers, who have had dull ears themselves, that they shall speak to a dull people, that will not hear.  
1. That which God 〈◊〉 in the Prophet, there is a very low, and as 
The 〈◊〉.  Augustine saith, an unlawful comparison, God compares himself to an earthly King, I am a great King saith the Lord of hosts etc. And with all, how he reasons 
Mal. 1. 14. 3.  in that Chapter against the careless in his service. Offer this to your governor will he be pleased with thee? As if he should say, do such service as this to your Prince, would he take it well at your hands? and do you think that I that am King of Kings, will not look for such observance in my service as an earthly Prince will look for? so if we say with ourselves, this service which I offer in praying, hearing etc. would I offer no better to agreat king this is a good sign.  
If as David was to Saul, we be to God, be careful, that we be not missing from his house, for else as Jonathan said to David, To morrow is the feast, and you will be 
1. Sam. 20. 18.  looked for, and if my father find your place empty, he will be angry. So will God look for us, and if he find us not at his service, he will be angry too, unless we have just cause of absence. Now there are some causes wherein a man may be excused for absenting himself, such as these.  

1. The first is sickness. Michol excused David from coming to Saul, by saying that he was sick, and it had been barbarous in Saul to urge a sick man to 
1 Sam. 19 14.  come.  
2. Secondly. Sacrificing ourselves, is a sufficient cause. Jonathan excused David 
20. 29.  likewise, from coming to Saul's sacrifice, because he was gone to Bethlem, to offer sacrifice for himself.  
3. Lastly, Misericordiam volo, non Sacrificium. I will have mercy, and not sacrifice; works of mercy, as visiting the sick, and the like, are lawful excuses. 
Mat. 9 13.    
2. Thesecond sign is, if upon the meditation of Lex Talionis, as you hear you shall 
Judg. 4. 7.  be heard. We can truly say, Even as I hear, so hear me O Lord. This is a good sign.  
3. The third is. If we be companions of them that fear God and love them 
psal. 119. 63. 79.  that are Gods servants; because they be reverend and zealous in his service, 
15. 4.  for he that loveth God, loveth them that worship him, with fear and reverence. 
Accessary   
The last thing (according to the sixth rule) is, thatwe procure this outward worship 
in Num. 3. 25.  to be performed by others. 〈◊〉 saith 〈◊〉 verus Christianus est 〈◊〉 sratris, every good Christian is a Curtain to his brother, for every curtain must have a hook, and a catch to draw his brother. to God's service. King David drew the 
psal. 42. 4.  multitude into the house of God. Andrew brought his brother Simon to Christ, so 
john. 1. 42. 45  Philip called 〈◊〉. We must tarry one for another, according to the Apostles rule. For they that desert others, and dissuade them from this outward worship and 
1 Cor. 11. 33.  service ofGod, shall be accursed and stricken with blindness of body and soul, as 
Act. 13. 8.  Elimas' the Sorcerer was for dehorting Sergius Paulus the Governor, and seeking to turn him away from the faith.  
And thus much for the first part ofthis Commandment which as we said in our division of it, was an express Prohibition, in these words Thou shalt not make to thyself any graven image etc. And an included affirmative precept, thou shalt worship me in such manner as I do command thee.   

CHAP. VIII  
Of the second part of this precept. The sanction, or penalty. This is the first Commandment with a penalty. Reasons of it. The parts of this sanction. 1. God's stile. 2. A commination. 3. A promise. 1. God's stile by 1. his power. 2. His jealousy. How jealousy is ascribedto God. Why humane affections are ascribed to God.  
Of the Sanction in this Commandment,  
WE come now to the second part of the Precept, which is the reason or the 
〈◊〉. 2.  sanction of the law consisting aswell of a Penalty for breaking it, as a reward for observing it. And these two may be resembled to the two Mounts, Ebal, where the Curses were denounced. and Gerizim, where the blessings were promised to the twelve Tribes, for unumquodque mandatum sancitur praemio et poena, every law is confirmed 
Deut. 27. 12. 13.  by rewards and punishments and here are both.  
Now if it shall be demanded, why it was the will ofGod, to make this the first precept with a penalty, as Saint Paul observed of the fifth commandment, that it 
Eph. 6. 2.  was the first, with a promise, we shall find these reasons for it.  

1. Because a public sin is to be openly punished and the punishment by God's 
Dut. 25. 2.  law, is to be proportionable to the offence. Now the sin against the first commanment is secret in our hearts, it is a bosom sin, which God alone can see and therefore 
Act. 17. 30.  the punishment of it is left to God himself who is content (as Saint Paul saith) sometimes and on some reason as himself pleaseth to wink at it, not to see it: but this, because it comes into the light of the sun, and is obvious to every eye, and the rule of Justice being ut malum ubi contingit, ibi moriatur that if the fault be open, it be publicly punished, therefore God hath appointed and decreed a visible punishment for it, for the reason and end, set down by the Apostle, that others may fear.  
2. Whereas it is the property of punishment, cohibere impetus 〈◊〉 turpia, to restrain 
1 Tim. 1. 20.  men's passions from committing ill; and our impetus or inclinations being prone to offend against this commandment by two motives, profit, and safety 2. of the best Orators to persuade (I speak of that corruption, which draws every one to such platforms of Gods outward worship, as his own head shall, devise) and that we cannot be vile in our own eyes, as David was; and also for that sometimes 
2 Sam. 6. 22.  it falleth out, as God foretold, that the beast getteth place, and is received, 
Revel. 13. 15.  and then he that will not receive the mark of the beast in his forehead, shall be threatened with penalty of Body and goods. And that either for profit or honour, or for fear of such edicts as were made by Nabuchadnezzar, Darius and the rulers of 
Dan. 3. 6. 6. 8.  the Jews, which mav touch the life, any worship is likely to be embraced by us. For 
Act. 4. 18.  as Satan told God skin for skin, yea all that a man hath, will he give for his life not only to save his skin, but to save the fleece also, to enjoy outward peace 
Job. 2. 4.  wealth and honour, men will violate the commandments of God. Therefore to bridle these impetus, and to meet with those edicts ofPrinces, and men in authority, God frames his Commandment as strong as Princes do theirs and threatens a punishment greater than they can inflict, Qui secus faxit. He that doth otherwise, shall be subject to this, and this punishment. And these are the reasons, why this is a penallstatute.   
This sanction or ratification containeth two things. 1. A Commination visiting sin to the third and fourth generation. 2. A promise, showing mercy to them that love me etc. before both which there is a preface, I the Lord etc.  
This stile of God is the same, which formerly we had, but with a double increase 
1 The Lord thy God. 〈◊〉. 〈◊〉  or addition. 1. fortis strong. 2. zealotes jealous, of sure performance in what he here threateneth fortis nihil impediet, strong that nothing can hinder, zelotes ut nihil slectat, zealous, that nothing may alter him. He hath both a posse, and a velle, a power and a will.  
1. It falls out many times, that men (whose arm and strength is shortened) though they conceivesore displeasure against others, yet there wants strength to put it in execution. Shimei was maliciously bend against David, yet all he could do, was 
2 Sam. 16. 13.  but to cast a handful of dust against him, and because he wanted power to put his malice in execution, he was fain to end, in a few railing words.  
Fortis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God is oft times used in scripture. but especially then when God opposeth himself to weak man, as we may see in the prophet. The Egyptians, 
Esa. 31. 3.  are men and not Gods etc. And this attribute of God is expressed by the Hebrews by twowords [Gnuz] robur, or internal strength, and [Cayl] potentia, or fortitudo; external might as in weapons and arms.  
1. The first is called God's weakness (by the holy Ghost,) in respect of man, his weakness is stronger than man and is called by Pharaoh Magicians the finger of God, 
1 Cor 1. 25.  which if it do but touch the mountains, they will smoak, yea at the breath of his 
Exo. 8. 19  nostrils (hills were overturned and the foundations of them are discovere d. And not 
psal. 144. 5. 18. 15. 104. 29.  only thy positive, but privative too. For if he do but hold in his breath, the Creatures die, all things shall perish. It brings those effects, as the Ecclype of the sun doth in the world, all are darkened. And therefore it is, that the Psalmist saith of God, in 
psal. 89. 14.  respect of this first. Thou hast a mighty arm, strong is thy hand etc.  
2. The second is Potentia. His external strength; his Ammnnition or weapons. 
Potentia.  This word is like to a fire, and hammer, as the Prophet speaks, He hath a sword, and 
Jer. 23. 29.  a bow too, for as the Psalmist saith, he whets the one, and bends the other. He is 
psal. 7. 13. 14.  styled, Dominus Exercituum, The Lord of hosts, in many places king David saith, that 
68 17.  his chariots and Angels are 20000. The Prophet Daniel reckoneth more. Thousands 
Dan. 7. 10.  of thousands, and ten thousand thousands. The holy Ghost in Saint Luke's Gospel, 
Luc. 2. 13.  calls them a multitude (our capacity or arithmetic not being able to conceive them) And what God is able to do by all these we may imagine, by that which we 
Es. 37. 36.  read was done by one of them, who in one night slew 185000, of the Assyrian host. And as he hath heavenly so hath he earthly soldiers too, by which he hath done mighty acts even against great Princes as louse, frogs, flies, Caterpillars Locusts 
Exo. 8. 9 10.  and the like. And therefore there's no doubt to be made, but that he is fortis, of power 
psal. 105. 30.  enough and what he threatens, he can, and will bring to pass.  
Secondly for his 〈◊〉. And this is well added by God, for there are not many that will question whether he be able to punish, or no; but it may be thought, that it is all one to God, whether we afford him the true outward worship or not, and that he regardeth not, how we behave ourselves in his service, and therefore conceiveth no displeasure against them that fail therein. But to remove this doubt, he expressly declares, that he is a regarder, and that a zealous regarder. And whereas 
psal. 10. 13.  the wicked (as it is in the Psalm) say, Tush God regardeth not, here we see, he regardeth it, and that in the highest degree, in jealousy, which is a narrow searcher of that it suspects.  
Jealousy is the excess, or extremity of love, zelotypia amor est reduplicatus. Many 
Cant. 8. 7.  waters cannot quench it. It endures no Corrival, but is impatiens consortis, it must be alone and have no companion. Nemo praeter, nemo cum. None besides, nor none with it. And God is not only impatiens consortis, but equalitatis, of equality too, he will not have any to be equal with him, nor to partake the least unequal share with him in our service, but he will have totum affectum, we see he calls for the 
prov. 23. 26.  whole heart. Saint Paul saith, I am jealous over you, with a Godly jealousy for I have espoused you to one husband, that I may present you as a chaste virgin 
2 Cor. 11. 2.  to Christ. And the Psalmist, zelus domus tuae devoravit me, The zeal of thine 
psal. 69. 6.  
John 2. 17.  house hath even devoured me, which the Disciples applied to Christ. It is such an affection, as must take up the whole man, such a regard hath God to his outward worship.  
This affection in itself is good, else God would not have taken order, that he that 
Num. 5. 14.  was led by the spirit of jealousy, might make proof of his suspected wife: but upon some occasions it many times falleth out to be mingled with other affections, as in the case, which Saint James calls zelum amarum, a bitter zeal ex laesa concupiscentia from an offended concupiscence, which brings not only grief, but stirreth us up, ad 
Ja. 4. 1.  vindictam, to revenge, and this is anger, such as we find in the Prophet. God is jealous, and the Lord revengeth: the Lord revengeth and is furious etc. and the wiseman 
Nah.. 1. 2.  calleth it, a raging revenge. Now, if this affection fall where there is power 
pro. 6. 34.  as with God, it will not only smoke, but it will kindle, and burn like fire, as the 
Deut. 29. 20  psalmist hath it and that not like a spark in a stack ofstraw, which flameth, and vanisheth 
psal. 79. 5.  a way but like fire in a barrel of gunpowder, bearing all before it. For pro potentia, ira. According to a man's strength, so is his anger. The wiseman tells us. 
pro. 16. 4.  The wrath of a king is death: and of the eternal king, eternal death, of body 
Luc. 12. 5.  and soul.  
Now to avoid the error touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether according to the manner of men, affections fall into God, or no? We are to distinguish: for if we speak simply and not by Metaphors, there doth not. Why then saith Saint Augustine 〈◊〉 est ista de deo affirmare, it is an indignity to affirm such things of God, but he answers himself, Indignum certe, si aliquod dignum, quod de Deo diceretur, inveniretur. It is certainly, if we could find any thing to speak, that were worthy of him; but we cannot. For the most glorious terms of Majesty and magnificence, which we give him, magis congruunt humanae imbecillitati, quam divinae Majestati, they agree better with man's weakness, 〈◊〉 God's divine majesty.  
And whereas it is said in Scripture, both, that God is not as man, that he should 
Num. 23. 19  repent, and in another place, that it repented God, that he had made man 
Gen. 6. 6.  upon earth, these places and the like, are to be reconciled by these rules.  

1. Cum negantur de Deo affectiones, humanae naturae infirmitatitribuuntur: cum 
Aug.  affirmantur, divinae naturae efficaciae. When these affections are denied to be in God, they are attributed to the infirmity of humane nature, but when they are affirmed of him, it is to show the power of the divine nature. It betokeneth, that he will work as effectually, as men do, when they have the like affections upon them: not that he hath such affections, for he is impassibilis, not to be moved with any kind of perturbation, but that he produceth such effects, ad modum hominis 〈◊〉 affecti, as they do in whom such affections are.  
2. Secondly, Augustine saith, that these things though they are affirmed of God and man, Eodem verbo, expressed in the same words, yet are they not eodem modo, performed by the same manner. For 1. Jealousy in man, oftentimes ariseth out of error, either out of a false or light cause, but in God is no error, he doth all out of judgement. 2. Man's jealousy is suddenly provoked: but Gods cometh, lente & longanimiter, slowly and after much and long suffering. 3. Man's is immodice, & sine fine, 
psal. 18. 38.  immoderate, raging, and endless, but Gods is, Sedate temperately, it is Tranquilla justitia, a peaceable, and quiet justice.  
3. We are to conceive, that God speaks thus for man's capacity (as the Apostle 
Rom. 6. 19  saith) after the manner of men: or as in another case, not to us as spritual, but as carnal 
1 Cor. 3. 1.  in our own terms: as in the case of man and wife, some think they love not their wives enough, except some jealousy be mixed, that they participate their love with other men: and God in his service here, is as jealous, as a man for breach of wedlock, and therefore representeth himself in that manner, and under the like affection.  
4. Fourthly. Quia nos non promovemur ad nomen justitiae, introducitur zelotypus. We are so dull of spirit, that the attribute of God's justice alone moves us not, and therefore he takes a term from an affection, that falls not into him, as it is in men to the end, we may be quickened, and made fearful to offend.  
5. Lastly as Tertullian saith utitur spiritus hoc vocabulo, ad exaggeranda ejus generis 
l. 2. cont. Martion.  scelera. The Holy Ghost useth this term, to show how odious this sin of Idolatry is to God, that if it might be, it would make God be that which he cannot be.   
The use of all is that, which the Apostle maketh. God professeth himself jealous 
2 Cor. 11.  here, that we ourselves might be jealous of our own salvation. For if we would redire ad corda, enter into our own hearts, and consider, first, what God is, and then what vile creatures we are, we should wonder at the excess of God's love to usward, that he should be any way jealous of us, and not rather let us take our own courses, to our own ruin, and take no further regard of us. But chiefly, that we should rather so love him, as to be jealous of his anger, and the loss of his love, lest he should bestow it somewhere else. And so much of the Preface of the Sanction.   

CHAP. IX  
Of the Commination, wherein. 1. The censure of the sin 2. The punishment. 1. In the censure. The sin. viz of Idolatry. Is called. 1. Hatred of God. How God can be hated. 2. Iniquity. The punishment, Visitation upon the children. The grievousness of this punishment, by. 1. The greatness. 2. The multiplicity. 3. The continuance. Of God's justice in punishing the sins of the fathers upon the children. That it is not unjust, in respect of the father, nor. 2. Of the son. The use of all.  
THe next thing is the Commination. Which containeth in it two things. 1. The Censure of the offence. 2. And secondly, the punishment for it. 1. The Censure is in two things. 1. First, that it calls it hatred of God. 2. Secondly, that he calls it, The iniquity, 〈◊〉, Perverssenes.  
1. If love be a means to make us keep the Commandments, than it is hatred that makes us break them. But is there any man that can hate God? Certainly his Essence is good, even goodness itself, which cannot be the object of hatred. Again, there are sundry effects of his goodness, and love, and such as the wicked themselves cannot but love them, and him for them, as that he bestoweth on all men. and so on them, their being, moving, and life, sense, etc. But there are another sort of effects, which proceed also from his love, by which he would have us preserved, which are his Commandments, yet because they restrain us of our liberty, and will not suffer our inordinate affections to bear the sway, therefore (preferring our own wills before his) we hate him; so when a man is linked to his own will, and possessed with zeal of himself, he hates the Commandments of God, because they are 
Mal. 1. 2, 3.  contrary to his will and affections, and so men come to hate God, by too much love of themselves.  
I loved Jacob (saith God by the Prophet) and hated Esau, which the Apostle 
Rom. 9  showeth to be nothing else, but that he chose not him, but preferred Jacob before him; and in this respect we are said to hate God, when in a case between his will and ours, we choose not his, but prefer our own: Hoc est odisse Deum, non eligere, we hate God, when we choose him not. For God loving us so exceedingly, it is his will, that we should love him alone: which love, is vinculum conjugale, a marriage 
Matth. 6. 〈◊〉  bond: and therefore our love to God should be amor conjugalis, the love of a man to 
Deut. 22. 16. 24. 3.  his wife, which hath no third thing in it, aut amat, aut odit, he either loves or hates; there is no medium in it.  
2 The second thing in the Censure is, that God calls this sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gnavon, Iniquity or perverseness, and peevishness. And this is to meet with the opinion of men, who think it perverseness, if men will not do as they would have them, by yielding to 
Dan. 3. 14.  false worship, as Nabuchadnezzar thought of the three children, It is of purpose, O Shadrach, etc. they were called perverse and disordered fellows, for not transgressing this commandment; and so God to meet with them showeth, that the breakers of this Commandment, are in truth the disordered and perverse persons, therefore we must not do evil, either cum magnis, aut multis, with the great ones, or 
Exod. 23. 2.  the multitude, lest we fall into this sin of perverseness.  
But the vote of the world is clean contrary, and the fathers resemble it, to a pond full of Crabs (the Hieroglyphique of frowardness) into which, if you put fish of another kind, it will be charged to swim out of course, because it swimmeth not backward, as the Crabs do. But Jerome gives us a good lesson against this. Nequaquam 
Ad Rustic.  consideres quid alii mali faciunt, sed quid boni tu facere debeas; consider not by any means, what evil others commit, but what good thou oughtest to do: nor be thou led to evil, because of the multitude of transgressors.  
Of the Punishment. And visit the sins, etc. 
The punishment 2.   
After the Censure of the sin, comes the Punishment. And though it be true, that if there were no other punishment to man, it were enough to be found among the haters of God, that were sufficient, Yet Gods adds further, that he will have a visitation. What the meaning of this word is, we may gather out of the book of Samuel, where it is said of him, that he went yearly in circuit to such and such places, 
1 Sam. 7. 16.  and judged Israel; and it is like that which we call, the Judge's Circuit: as also out of the Acts, where the Apostles went from City to City, to visit the brethren, which s 
Acts 15. 36. 41.  like to the B shops visitation, which presupposeth an absence before. So God intermitteth his judgements for a time; and though some stick not to say, that he is long in coming, and others, that he will not come at all, that God will never visit, He hideth 
psalm 10. 14.  
Eccl. 8. 11.  his face and will never see it; becaufe (as the Wise man speaketh) sentence is not executed 
2 pet. 3. 4.  against an evil work speedily: and therefore they cry out, where is the promise of 
Esay 26. 10.  his coming? yet (as the Prophet) Behold the Lord cometh to punish the inhabitants 
Abak. 2. 3.  of the earth for their iniquity. And he will surely come, he will return, and give sentence 
Luke 19 44.  
Rev. 22. 12.  on those that know not the time of their visitation. And let not the wicked deceive 
psalm 69. 25.  themselves, for as our Judges, though they are part of the year away, yet they 
Haggai 1. 6.  surely come at the time of Assizes, so much surer is God in his visiting. For behold 
Levit. 26. 16.  (saith he) I come quickly. And his judgements will not only be upon their goods, but 
2 Sam. 12. 14  
Matth. 21. 43  upon their bodies, and upon their children, as this is. And which is worse, he will bereave them of spiritual blessings: lastly, (which is worst) in saying as in another case, He that is filthy let him be filthy still; so he will say, Qui odio me persequitur, odio me 
Rev. 22. 11.  persequatur adhuc, he that hates me, let him hate me still. Quando poena odii est odium, when he punishes one sin with another, this sin of hatred with further hatred, this is the greatest judgement and heaviest visitation of all.  
The Devil played the Soothsayer, when he caused Peter to say to Christ, Parce tibi, 
The sins of the fathers upon the children.  Domine, let none of this befall thee: he thought by this to save himself: But here you see, that though the fathers scape themselves, yet they shall be punished in their Children: so that God tells them, as neither they, so neither their sons, nor their sons sons, nor their sons Nephews, shall escape. So that the threat of this punishment extends not only to the party offending, but to his posterity. 1. For 
Deut. 7. 10.  himself, He repayeth them that hate him to their face. 2. God's jealousy is compared by the Psalmist to a fire burning for ever; which leaveth not with the party himself, that hates God, but takes hold of his children, and burns to the third and fourth generation. So that when men think they have best provided for their children, by saving their estates, with the breach of this Commandment, they shall find, they have brought a curse upon their children, and that they have brought evil upon them by that whereby they thought to avoid it.  
The measure of every punishment is known by these three signs. 1. Gravitas, the grievonsnesse of it. 2. Multiplicitas, the variety. 3. Prolixitas, the continuance.  
1. The grievousness of it, is seen in this, that it is said to be, upon the children, (though the Parents escape) who are dear to their Parents, as we see in Jairus that fell 
Luke 8. 42. 9 38.  down at our Saviour's feet, and besought him for his sick daughter: so did another, for his son that was possessed. But we may gather more fully out of S. 〈◊〉, 
Matth. 15. 22.  how dear a child is to the Parent, in the story of the woman of Canaan, that came to Christ for the cure of her daughter: she saith not, Have mercy upon my daughter, but have mercy on me, O Lord, for my daughter is grievously vexed with a Devil, she accounted her daughter as herself. So King David, hearing of the death of his 
2 Sam. 18. 33  son Absolom (though a rebellious child) falls into a bitter passion, and cries, Would God I had died for thee, O Absalon, my son, my son: he could have been content to die for his son.  
These examples show, that children are most dear and precious to Parents. We account it a heavy loss, when aught of our substance is taken from us, Abraham reproved Abimelech, because of a well of water taken from him by his servants. 
Gen. 21. 25. 2. 23.  The loss of a wife (as being bone of our bone, and flesh of our flesh) is more grievous: but when the loss of children comes, it strikes deeply, and the reason is, because they are both bone of our bone, and flesh of our flesh, and the principal part of our substance, the seed: as though a man were but chaff, after a child borne. The Wise man saith, children's children, are the crown of old men; their crown 
prov. 17. 6.  while they live; and as the Heathen man said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their image or remembrance when they are dead.  
2. The multiplicity or variety of it, may be illustrated by that in the Gospel, as there is a distinction of few, and many stripes: and so here to have the punishment 
Luke 12. 47.  extend to many generations, showeth, that they will be many stripes, and therefore aggravates it a degree further.  
3. The Continuance of it. As our Saviour said of the Scribes, that they devoured widows houses, sub specie prolixae orationis, under pretence of long Prayers: and 
Mark 12. 40.  therefore prolixum erit eis judicium, they shall receive the longer judgement, or greater 〈◊〉: so is the punishment here, even during the whole memory of man for four generations.  
The execution of this commination we see in Jeroboam, who for his disobedience to this Commandment was punished in this kind. It is said, That it became sin to the 
1 Reg. 13. 34.  house of jeroboam. In David by the loss of his child. In Baasha; Zimri destroyed 
2 Sam. 12. 15.  
1 Reg. 16. 12, 2 Reg. 10. 11.  all the house of Baasha. In Ahab, and in the children of Solomon, for his idolatry. And therefore we may well conclude with the Apostle, It is a fearful thing to fall 
Heb. 10. 31.  into the hands of the living God. And this the godly took notice of, choosing rather to suffer a temporal death, martyrdom, then to transgress this commandment. 
psal. 44. 20.   
But here may arise a question, concerning the justice of this visitation, how this may stand with Gods own determination upon that Proverb, [The fathers have eaten sour grapes, and the children's teeth are set on edge] which 
20.  God said should not be spoken any more, nor heard among his people. For, The son shall not bear the iniquiry of his father. And we see, that this was practised by Amaziah in punishing his father's murderers, and not their children, quoting 
2 Reg. 14. 6.  Gods own law for it. According to that which is written in the book of the law of 
Deut. 24. 16.  Moses, wherein the Lord commanded saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers. And this seemeth to be the opinion of S. Paul, when he saith, Every man shall bear his own burden: and 
Gal. 6. 5.  at the last judgement, every one must receive according to what he hath done in his body, etc. 
2 Cor. 5. 10.   
To this the Schoolmen answer: as to that place in Esay, where the Prophet willeth Hezekiah [to put his house in order, for he should die and not live] he said not, Quid futurum esset, sed quid dispositione naturae futurum esset, not that he should then certainly die, but that according to the course of nature he could not live, and 
Esay 28. 1.  therefore should die, if by God's special power he were not preserved. So here, God speaketh not (say they) quid faciet, sed quid dispositione meriti nostri faceret, not what he will do, but what he might do in respect of our desert: but this distinction is dangerous, as tending to an encouragement, to the breach of this commandment.  
But to answer it more fully, we say, that Punishment may be inflicted three several ways. 1. By way of satisfaction. 2. Of medicine. 3. Of Correction. And we may safely hold, that by these, one may be justly punished, though no offence be committed by him.  
1. By way of satisfaction, as in point of suretyship. When one man is a principal Debtor, and a friend taketh the debt upon him, is it injustice in this case, to punish the surety with the payment of the debt? God forbid we should think so. For then, that which Christ hath satisfied for us, might be accounted unlawful, and consequently of no effect. So that voluntarily one may satisfy for another, and yet no violence offered to justice.  
2. By way of medicine, or cure. If the eye be ill affected, or the head ache, the arm may well bleed to cure them, otherwise the whole body may be in danger: and in this case it is not only just, but necessary: so then, if the punishment of another man, be propter medicinam, for cure, and the evil inflicted be less than the evil prevented; as to wound the finger to save the eye, and the like, this is not unjust, and so when the temporal punishment of the son, is to cure and redeem the father from eternal, than punishment may be inflicted by God, without any impeachment to his justice.  
3. By way of correction. In which there is respect to be had in repairing equality broken: A man should require no more than suits with the will of God, but we see daily he doth, and therefore breaketh equality, and is to make amends for it: and therefore nimis must be punished with nimis, which must be either in the father or the child, and if equality be not broken in them, there is no injustice.  
The Fathers say, frustra requirit debitum, qui non rependit indebitum, to require a debt, and not to pay that which is due is no justice: as God saith, Do ye thus requite 
Deut. 32. 6.  the Lord, O foolish people and unwise, is not he thy father that bought thee? and Qui contristat patrem suum, just contristatur a filio, he that brings sorrow upon his father, shall have the like brought on him by his son, and that justly too. Again, in regard the covenant of blessing was made with Abraham and his seed, God will 
Gen. 17. 7.  be the God of our seed: therefore when the father breaketh the Covenant, he may justly be punished in his seed. They knew it well, that said, His blood be upon us, and our children. 
Matth. 27. 25.   
2. Thus we see it is not unjust in respect of the father, now that it is not unjust in respect of the son, appears. 1. Children may be temporally punished, because filius est res patris, part of the father's possessions and substance.  
Again, in regard that the son may be guilty by nature. The Church in the Cant. finds 
Cant. 2. 15.  a nest of young soxes, that as yet have destroyed no vineyards, nor worried any lambs, but if they grow up, they will do both; The question is, whether the church may say, Take us those little foxes. And so because there is a poisonous nature in the Scorpions 
Esay 59 5.  or Cockatrice's egg, we may tread them under feet: and it stands with justice. 
psalm 51. 9  The sum of all is, God never punishes one for the sin of another, but he may ex jure Dominii, as absolute Lord, inflict any temporal evil on the son for the father's sin, without any injustice, for it is only an affliction to the son, which God can turn to his good, but a punishment it is to the Father, who is punished in his son.  
To these we may add two considerations more. 1. The first is jus meriti, for commonly education follows propagation; Men usually bring up their children 
John 4. 20.  like themselves. Children have traditions from their fathers, As our fathers worshipped, so will we, and having kept our Religion so many years, let us keep it still. Sin propagates like to Gehezies' leprosy, if it take hold of the father, it cleaves to his posterity commonly. And therefore, this punishment may come upon them, ex jure meriti, and that justly, because they follow their father's sin. And herein God when he punishes the son, exequitur chirographo suo, non paterno, it is for his own debt, not for his fathers.  
2. The second is jus beneficii, and this is the court of mercy, God may show mercies to whom he will, the son cannot claim any thing at God's hands for the father's sake, God's covenant is free, we can challenge nothing as due, but all from grace. S. Augustine said well, that godly fathers have wicked children, ne virtus videretur haereditaria, lest virtue should be thought to be hereditary. Again, wicked men have good children, and why? ne malitia serpat in infinitum; lest there should be no end of wickedness. But first, this is certain, there is no punishment for the grapes that are in the father's mouths, they remain in his own mouth only. 2. And secondly this punishment is in respect of his justice only: yet miseretur 〈◊〉 vult 
Exod. 33. 19  misereri, he will show mercy on whom he will show mercy. His mercy may exempt whom in justice he might punish, and besides, his justice takes hold only on those that follow their father's sins, and so the threatening is conditional. Gregory saith, 〈◊〉 imitatur, gravatur; he that follows his father's example, shall feel the burden of it. God saith by the Prophet, At what instant I shall speak concerning a nation to destroy it, if that nation shall turn from their evil, I will repent of the evil I thought 
Jer 18. 7, 8.  to do unto them. And when a son shall turn from his father's evil ways, he shall 〈◊〉 and not die. His threatenings are of justice, his exemptions of mercy. Ionas 
Ezek. 18. 28.  saith from God, that Nineveh shall be destroyed; but by a new decree, the former 
Jonah. 3. 4. 10.  sentence was reversed. These come from several courts.  

1. The use of all this is, to breed a mutual care betwixt the father and the son; for 
The use.  we see Eli the father punished for the children: and in another place the child punished 
1 Sam. 4. 18.  for the father David. 
2 Sam. 12. 15.   
2. Secondly, to acknowledge that we are sons of sinful Parents, and to say with him in Deuter. A Syrian ready to perish was my father, etc. and with David peccavimus 
Deut. 26. 5.  cum patribus, we have sinned with our fathers: and with Daniel, to deprecate 
psalm 106. 6.  the punishment due to us, for our father's transgressions. 
Dan. 9 8.   
3. And lastly, with Abraham to be careful to command our children to keep the 
Gen. 18. 19  way of the Lord, there must be a mutual care of building up one another. And so 
Rom. 14. 19  we go from mount Ebal, the commination, to mount Gerizim, the promise, and reward.    

CHAP. X.  
The third part of the sanction, a promise of mercy. God's rewards proceed from mercy, which is the fountain of all our happiness. His mercy is promised to the 1000 generation: the threatening extends only to the third and fourth. The object of his mercy, such as love him. Our love must be manifested by keeping his Commandments. How they must be kept, The benefit: they will keep and preserve us.  
THe Commination or Punishment we see in the Psalm, Thou hast rebuked the 
3.  proud that are cursed, which do err from thy Commandments. The Curse. 
psal. 119. 21.  In this last part which is the Promise of Reward, the Apostle tells us, that exceeding 
2 pet. 1. 4.  great and precious promises are given to us, whereby we are partakers of the divine nature. Under this promise of mercy, are contained all the benefits and blessings of God; all other promises are included in this, this is the fountain of all the rest, if we partake of his mercy, we shall want nothing that's good for us. The commination 
Exod. 19 18.  was like the smoking upon mount Sinai, terrible, and dreadful, this like the 
Psal. 133. 3.  dew descending upon mount Zion, brings blessing and everlasting life, blessed and comfortable.  
This promise is mercy, for under this name he propoundeth the reward. Now God hath a reward for evilas well as for good. For the first, Samuel tells Saul, Because 
1 Sam. 15. 26.  thou hast rejected the word of the Lord, therefore the Lord hath rejected thee. There was his reward for evil. And for the last, a cup of cold water, given out of 
Mat. 10. 10.  a pious and charitable intent, hath also its reward. A reward of good.  
And it is well worth the noting, under what word, and by what name this Reward is promised, which is under the name of mercy, for without it, we were in an 〈◊〉 case, even the best of us, they that do his work best, We are unprofitable servants, all we can do, is not worth so much as thanks, so that he promiseth merely in mercy, and though his visitation be in justice, yet his reward is gratuita, ex misericordia, 
Luc. 17. 7. 9  non merito, free without any respect, but his own mercy, not our merit, merces ex 〈◊〉 non ex merito, and therefore not to be pleaded in any court of justice. There's nothing ascribed to our merit. Sow (saith God by the Prophet) to yourselves 
Host 10. 12.  in righteousness, reap (not in justice but) in mercy. So the Apostle, Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge 
2 Tim. 4. 8.  shall give me. He 〈◊〉 it to be of God's gift.  
It is God's mercy then, and in this one thing are comprehended all rewards privative, and positive. His mercy is great towards us, in delivering our souls from the 
psal. 86. 13.  nethermost hell. And it is of his mercy, that we are not consumed. All rivers flow 
Lam. 3. 22.  from this. It is fundatrix nostra, it lays our foundation of happiness, in blessings preventing, 
psal. 21. 3.  
23. 6.  as also in blessings following. And it is Coronatrix nostra, for he crowneth 
103. 4.  us with loving kindness, and tender mercies.  
He could have said in this, as in the Commination, visitans, visiting, the Prophet David prayed for no more. Behold and visit this vine. And old Zachary took it for 
psal. 80. 14.  a great blessing, that God had visited his people. But God is so good to us, that he 
Luc. 1. 68  thinks it not enough. It is justice only, that is a visitation, an act intermitted.  
1. His mercy is a continual work, to show, that there's no intermission in his work of mercy, but he continues every day doing good to us, which is the first degree of it.  
2. The second degree of it is, that the stripes of his justice are but 3. or 4. (which in itself is mercy) his justice is restrained to the fourth generation; but his mercy is a thousand fold, it is extended to the thousandth generation, so that the proportion of his mercy, exceeds that of his justice 250. times, to show, that his delight is more in exercising the works of mercy, then of justice, his mercy rejoiceth or triumpheth 
Ja. 2. 13.  over judgement. The one being Opus proprium, his own work, the other Opus alienum a work that is strange to him. He will save Sodom, if but ten righteous men 
Gen. 18. 32.  may be found in it: and Jerusalem, for one David's sake. Nay he bids them run 
Esa. 37. 35.  through that City and if they can find but one just man in it, he will save it. 
Jer. 5. 1.   
But to whom is this mercy promised? even to them that love God, and to none other. And this love must have some proportion with God's love. It must be regulated by his. Now the manner of God's love is set forth to us under the name of jealousy. And he makes it no little part of punishment, when he withdraws his jealousy 
Ezec. 16. 42.  from a people. Therefore this mercy is promised to them, that are jealous for him. He is jealous for us, we should be jealous for him. We should say with Elias, 〈◊〉 zelatus sum, I have been very jealous for the Lord, zelantes potius quam amantes, Our 
1 Kin. 19 10.  zeal for him should even consume us, with the kingly Prophet. Now there is a feigned 
psal. 119. 139.  and a true love, and therefore the Apostle directs us to it which is the true, and gives 
1 Jo. 3. 18.  a mark of it. Not in word, but in deed and truth, what the deed is to be, we find by 
Jo. 14. 15.  our Saviour's speech. If ye love me, keep my Commandments, even the same which God speaks here. The affection of this love is seen by the effects. God lets us see his mercy by the effects of it, which is faciens, by performing it. So must our love be discovered by keeping his Law. Saint Ambrose saith, est zelus ad vitam, et est zelus 
in 〈◊〉.  ad mortem, ad vitam zelus est divina praecepta servare, et amore nominis ejus custodire mandata. There is a zeal to life, and a zeal to death, that to life is, when we observe Gods laws, and for the love of his name keep his Commandments. A true keeper is he, which preserveth things carefully, which are committed to his charge, God needs not our keeping, as we do need his, he is able to keep himself, but our love must be showed in keeping 1. mandata his Commandments 2. minimos istos his little ones, what we do to one of them he will account it as done to himself Mat. 25. 45. And 3. we must esteem them worth the keeping as David did Psal. 119. 10. 72. The office of a keeper is to preserve what is committed to him, that it be not lost, or cast away, or broken, but kept sound, till his coming that gave it in charge. There's a heavy sentence in the Gospel against the breakers of them. They must not be contemned or 
Math. 5. 19  cast behind us, nor may we lose or forget them, we may see God's judgement against 
psal. 50. 17.  
119. 10.  Ahab, for the loss of them. 
1 Kin. 20. 40.   
Now we shall keep them the better, if we make a true estimate of them. And King David tells us, they are worth the having. They are more to be desired then gold (saith he) yea, than much fine gold. and in keeping them there's great reward 
psal. 19 10.  Nay he tells us, they are better than thousands of gold and silver. Therefore we are 
119. 72.  to keep them safe, and carefully, and lay them up where they cannot be taken away. the wiseman directs us where we may bestow them, to be out of fear of losing 
Prov. 4. 21.  them, keep them (saith he) in the midst of the heart for he that keepeth them, keepeth 
16. 17.  his own soul.  
In respect of others we are also to see them kept. And this is to be done by zeal and power, that others break them not. We must not say, as in another case Cain said, Am I my brother's keeper? Sum ego custos mandati tui, Am I to be a keeper of 
Gen. 4. 9  thy Commandments in others, Is it not enough that I keep them myself? No we must reprove, rebuke, and exhort, use all means to make others keep them, we 
2 Tim. 4. 2.  must be grieved with David when others keep them not, God hath given them 
psal. 119. 158.  to us, they are not only observanda but Conservanda, we must not only observe but preserve them, which if we do we shall find as the wise man saith, that he that 
pro, 16. 17.  keepeth them keepeth his own soul.  
Domine Custodio, adjwa Negligentiam meam. Lord I keep them, help my Negligence.    

THE EXPOSITION OF THE Third Commandment.  
Thou shalt not take the name of the Lord thy God in vain etc. Or, as the Chaldee Paraphrast reads it, Thou shalt not swear by the name of the Lord thy God in vain, or falsely.  

CHAP. I  
The general scope of the third Commandment. Of glorifying the name of God by praise. The manner how it must be done. Several motives to stir. men up to the duty.  
THis Commandment forbids and prohibits not only perjury, but all other abuses of God's name. 
Annotation. 19   
Though all vain and rash swearing, and all irreverent usage of 
What is meant by taking God's name in vain.  God's name may be reduced to this commandment, and therefore it is enlarged by our Saviour Math. 5. 34. to the prohibiting of all volutary oaths; yet if we look at the literal meaning of the words, to take God's name in vain, doth strictly and properly signify nothing else,, but to swear falsely or to forswear and therefore, the 70. as they render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lashava by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate vain so they often render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely, as Deu. 5. 18. Ezek. 12. 24. and 13. 6. 7. 8. Host 10. 4. Jon 2. 9 Zeah. 10. 2. and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shava and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shakar mentiri differ little, appears in the ninth Commandment, where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheker mendacium used in Exod. is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deut. both which the 70. render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false witness. Therefore Philo in explication of this place, having said, that we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not take the name of God in vain, adds by way of explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to call God to witness a lie, is most wicked So likewise Aben Ezra, so in Exo. 23. 1. For the Hebe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain the Targum Hierosol reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false So in Psalm 24. 4. and Psalm 12. 3. Zachary 10. 2. and in many other places, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered falsehood or lying, and that by Hierom himself. Our Saviour himself so renders these words, Mat. 5. 33. Thou shalt not 〈◊〉 thyself, speaking of the literal sense of this law, as it was given by Moses, which he amplifies and enlarges. (For that which some late expositors say, that he recites and rejects only the corrupt gloss of the Jewish Doctors, is against ' the current of antiquity, and against the text, as might easily be proved,) and therefore the Syriack translation so reads the words, non mentiris in jurejurando tuo, thou shalt not lie in swearing. This further is to be noted, that this commandment speaks not of an 〈◊〉 tory oath, or false swearing in bearing witness, for that belongs to the ninth Commandment, but of a promissory oath only, as the following words of Christ import, Mat. 5. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt perform thy vows unto the Lord, which are taken out of Numb. 30. 2. and so Philo expounds this precept, and Aben Ezra, who adds to show the danger of this sin, that other sins have usully the bait of profit or pleasure which are seldom in this, and that other sins cannot be committed at all times, as this may.  
This which is the proper sense of the words being laid as a ground, other things of like nature may be reduced hither, according to the explication and enlargement, which Christ our great and only Lord and Lawgiver, hath left in his Gospel, to which we are to have recourse in opening the true meaning of this and all other precepts of the Decalogue, as the are obliging to us Christians, and become a part of the second covenant.  

In it are two things,  
1. A prohibition.  
2. A commination of punishment.   

In the Prohibition are two things likewise considerable.  
1. The object, God in general, and his name in particular.  
2. The Act of which this Commandment speaks, and that either,   

1. Negatively and expressly, not to take that name in vain.  
2. Positively and implied; to use the name of God reverently, soberly, considerately, and upon good cause.   
God is the immediate object, and his glory or honour the immediate end of all the 
The scop of this Commandment.  duties commanded in the first table. This honour as was showed, is either inward, in the worship of the heart, required in the first commandment, or outward, and that either in signo, by the outward gesture and adoration of the body, or in verbo, in our words or speeches of him, that is required in the second, this in the third Commandment, that consists chiefly in adoration, this in praise. They differ in this that the honour of outward adoration, is always given to one that's present, and to the party himself immediately; this of the tongue by praise goes beyond it, in that it may be given to one that is absent, for we may praise one that's absent and though God be always present, yet when we speak of him to others, we speak not to him then as present, and besides, praise may be given not only to his person, but to his name, or any thing that hath relation to him. Thus we are exhorted 
psal. 29. 2.  to give the glory due to his name etc. And this praise is aspecial part of God's glory, for 
psal. 50. ult.  he that offereth me praise, glorifieth me, saith God. This is the end which God propounds of all his works; for as the Prophet speaks, we are created by him for his 
Esa. 43. 7.  glory and that which was before our creation, our predestination was for his 
Ephes. 1. 6. 12  glory. It was God's end and aim, and it must be ours, That all our actions be to 
1 Cor. 10. 13.  the praise of his glory (As the Apostle) And whatsoever we do, it must be to the glory of 
2 Thess. 1. 21.  God, and so to demean ourselves, and order our actions and thoughts, that the name of the Lord Jesus Christ may be glor 〈◊〉 in us.  
The taking of the name of God is an external act, an act of the tongue; which we know, though it be but a little member as Saint James speaks, yet if it be not well 
〈◊〉. 3. 5.  
8.  looked too, it is of all the members the most unruly, and breaks out to the dishonour 
9  of God: but if it be rightly ordered, than none more meet for his service, as the same Apostle saith, therewith we bless God the father. And indeed it 〈◊〉 the proper instrument for his praise, his praise shall ever be in my mouth, (the mouth and tongue 
psal. 34. 1.  
51. 15.  being one and the same in this act) And my mouth shall show forth thy praise. My lips 
63. 4. 6.  shall praise thee, and when my mouth shall praise thee, both in one Psalm, and in divers 
3 〈◊〉.  other places. And so of the tongue. My tongue shall talk of thy praise all the 
71. 22.  day long. And my tongue shall sing of thy righteousness. 
51. 14.  
119. 172.   
The manner how it is to be done, Moses in his song of praise tells us Enuntiabo 
Deut. 33. 3.  I will publish the name of the Lord, there must be no whispering in this work, 
The manner of glorifing God's name.  but God's praise must be sounded out. and in this work one must report the excellency of God, and they that hear, are to give glory to him: for glory as was touched before as the word is taken both in scripture, and in humane writers imports more, than either honour, praise, or worship, for all these must be directed that the party on whom they are bestowed, may be glorified, so that glory is the end of those actions and the nature of glory hath some resemblance to claritas, the brightness of glass, or other resplendent obects, that are seen a far off, 
psal. 66. 2.  so God is glorified, when he is so praised or honoured, that is name may be seen and known afar off: and therefore the psalmist exhorting men to praise God, adds further, make his praise glorious, so that he may be seen and known to all the world and the several steps, or degrees of doing this, are these. First, by filling our mouths with his praise: and then secondly by filling other men's ears with it, O praise our God 
psal. 66. 8.  
71. 14. 15.  ye people, and make his praise to be 〈◊〉. And thirdly, that not once, but our 
35. 28.  mouths must daily speak of it ever more & more. And fourtly to them that are ready 
66. 16.  to hear of it, which are they that fear God. The Saints. And 5. this is not in asmal assembly 
149. 1.  or meeting, but in the great congregation. And sixthly the greater the better 
40. 10.  let them give glory unto the Lord (saith the prophet) and declare his praise in 
Esa. 42. 12.  the Islands; nay he wishes, that all the world may be filled with his praises and 
psal. 22. 36:  that he might be heard of all nations. Psal. 71. 18. The sound must go out into all 
19 4.  lands, and the words (of his praise) into the ends of the world. Seventhly and lastly 
Rom. 10. 18.  this celebrating of God's praise must continue to the end of the world. His name 
psal. 72. 17.  (saith the psalmist) shall endure for ever, so long as the Sun and Moon endureth. And 
79. 33.  we will show forth thy praise from generation to generation, and he would have it continue so long as the world endureth.  
Thus you see the scope and end of this Commandment, is God's glory: and you see, that it must not be restrained, but it must have a large extent, and that as large as may be for place and perpetuity. You may see the reasons briefly, that this is no voluntary act, but a necessary duty.  

1. Man was created for this end and purpose, as you have heard: and Saint Chrysostom 
Motives to praise God.  saith Animalia fecit Deus propter hominem, hominem propter seipsum, God made other creatures for man, but man for himself, that is, for his own glory. 
Sup Math.  
Moral. l. 8.  So saith S. Gregory Homo ad contemplandum & laudandum creatorem suum conditus est, man was made to contemplate and praise his maker. Therefore it is observed, that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barak, creare & benediccre, are little differing, because the end of creation is, that God may be blessed or praised.  
2. Assoon as the world was made, God sanctified a sabbath to be spent in his praise, being a Type of what we must do hereafter. Dies enim septinus not ipsi erimus, 
De. Civ. Dei. l.  〈◊〉 ejus fuerimus benedictione & sanetificatione pleni atque referti, saith Saint 
22. c. 30  Augustine. And therefore our Saviour delivering us a form of prayer, though God requires his inward worship in the first place, as in the first Commandment because it must be first in execution or performance yet because his praise and glory is the end, and the end is first in intetion, though last in execution, therefore Christ puts it in the first petition, wherein we desire his name may be hallowed or glorified.  
3. If we mean to do it hereafter in patria, in heaven our country we must do it here in via, in the way thither on, earth. It will be our continual exercise there, and by using it here, we come to have a heaven upon earth.  
4. We being little lower than Angels must imitate them in this duty: It is 
psal. 8. 5.  an exaltation of our nature, while we are here in corruption, to be made like the 
Heb. 2. 7.  
Apoc. 19 1.  Angels. They sing Hallelujahs, salvation, glory, honour, and power to God. Let us do the like.  
5. If we do it not, we shall be so much lower than the Angels, and we shall be worse 
psal. 19 1.  and more unthankful than the Heavens and firmament, base than the basest creatures 
148. 10.  for they do in their kind.  
6. The Church militant doth it. It is the work of the Temple, and to be preferred before the works of other places. as that is the place of all places, or chief of places; so is praise the work of all works, the chiefest work to be done.  
7. Man aught to be delighted in that, wherein God hath made him to excel all other creatures, that is, in the distinction of voice, no creature but man having a tongue to speak, the rest only having a sound, but no articulate voice: whence man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his articulate voice.  
8. This gift is not only proper to man, but the parts exercised herein, as the tongue, lips, and mouth, are honoured much by being employed in this service, it it is more than necessary for him to use it to that end Saint James 3. 8. debaseth the tongue, which is lewdly employed; David extolleth it, when it is well occupied. It is the highest degree of glory to be thus employed. Awake my glory, Psalm 57 8.  
9 It is not only a good act, but pleasant, seemly, and profitable: David saith, 
psal. 147. 1.  his soul was filled with marrow whilst he praised God; we shall get by it honorificantes honorificabo; therefore necessary it is in respect of the reward.  
10. It being a more excellent thing to give, then to receive, dare quam accipere, and to make, then to be made facere quam fieri, as in all other things we are made and we receive, in this we are giving, we give God glory, and become makers, we make him glorious and great, by glorifying and magnifying of him.  
11. Though Christ command the contrary, and will not have his name glorified, as he seemed to the Leper, the blind man and others in the Gospel: yet 
Math. 8. 4.  the necessity of this duty lies so hard upon us, that as they, so we must publish 
Mar. 7. 36.  his fame; for in this case no precept or prohibition will lie against this 
8. 62.  commandment.  
12. The wise man saith, A man shall be satisfied with good things by the fruit of his 
prov. 12. 14.  mouth And our Saviour saith not, that it is the work of the hands, but the words of the mouth that a man shall be justified, or condemned by. The well ordering of the tongue will either produce fruit to life and salvation, or gall and wormwood to confusion. It followeth then, that a necessity lies upon us to use the tongue well, and in what better can it be used, then in hallowing God's name.   
We see then what is here commanded, the same which we desire in the first petition of the Lords prayer, viz that God's name may be hallowed. 1. Inwardly by our intention, making it the end and scope of all our actions. 2. Outwardly 
psal. 45. 2.  
Mat. 5. 16.  by making it the matter of our speech, and that herein our tongues must be the instruments 
psal. 51. 15.  of his praise, and as the psalmist speaks, like the pen of a ready writer 
45. 2.  and our mouth the trumpet to sound out his praises, and not only so, but also 
Mat. 5. 16.   
3. by our outward actions, which must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that light which must shine before 
psal. 19 1  men to stir them up to glorify God. So that we see, necessitas incumbit, there is a necessity that our mouth and lips show forth his praise, that they be the pen of a ready writer, to that end, to utter the praises of the great king, and our actions must shine, that others may glorify him too. And less we cannot do then the heavens and firmament, that are 〈◊〉 〈◊〉 〈◊〉 gloriae.   

CHAP. TWO  
What is meant by God's name. The use of names. 1. To distinguish 2. To dignify God's name in respect of his Essence, Attributes, and works, and how they are to be reverenced. What it is to take his name, as glorious as necessary. Glorifying his name, inwardly, outwardly, by confessing, descending it, remembering it, honourable mention of it threefold, it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well spoken of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerable. Applied to our own actions by prayer, and to others by blessing etc. Of glorifying it it in our lives. what it is to take gods name in vair, in respect of 1. the end. 2. agent 3. The work.  

IN the Prohibition itself there are 3. things considerable:  
1. What is meant by the name of the Lord thy God.  
2. What is meant by Taking it.  
3. And lastly, what by taking it in vain.   
The Name of God. The name being a word proper to the tongue, the duty of the tongue is commanded in it: now a name according to the general definition is, per quod cognoscimus, & cognoscimur, that by which we know and are known; invented to distinguish men, and other things by.  
There is a two fold use ofnames. 1. Merely for distinction that one may be known from another, which is the most proper and first use. 2. Names are used sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for dignities sake, that men may not only be distinguished from others, but reverenced above others, now God makes use of names in both respects.  
1. For distinction; so the name of God is diversely set down in Scripture, to 
The use of names. What is meant by God's name.  distinguish him from all other things; as Jehovah, the principal name of his existence. El, of his strength, Lord of hosts. Schuddai, of his all-sufficiency, in his covenant with Abraham, and the like, as Jerome hath it in an Epistle to Marcelia. But most fully in Exodies. Now his names are of threesorts. 1. In respect of his Essence, as Jehovah. 2. Of his Attributes, which are of two sorts, Affirmative, as merciful, gracious, etc. and Negative, as infinite, invisible, etc. by which Dionysius Areopag. 
Exod. 6. 3.  proceeds in his Theologia mystica, as the best way to know God, per viam negationis. 
1 Sa. 1. 11. &c  3. in respect of his works, Creator, Redeemer, Sanctifier, etc. and to those 
Gen. 17. 1.  three may be referred whatsoever we read of his name.  
The very literal names of God are to be reverently used, and of every one of 
Judg. 13. 18.  them it may be said, as the Angel said to Manoah enquiring after his name, Search not after my name, for it is fearful; yea, much more fearful is the name of the Lord, and not to be known, as appears in Deuter. If thou wilt not do all the words written 
Deut. 28. 58.  in this book, that thou mayest fear this glorious and fearful name, The Lord thy God, the Lord will make thy plagues wonderful, etc. But that distinction of the Pharisees 
〈◊〉. 5. 33.  must be avoided, That unless one did swear by the name Jehovah, and take the very word in his mouth, he was not guilty of the breach of this Commandment, although he swore by Heaven or earth, or Jerusalem, for such oaths they made no account of, when as our Saviour shows that to swear by them is to swear by God, because his name and glory is seen in them.  
2. For as we said in the second place, names are used to dignify some above others, and to show thereby that some duty or honour is due to them, which is not due to others; so God's name is seen in his attributes, and in his works, in Heaven and Earth, as well as in those proper names of Jehovah, Elohim, etc. This we use to call in English, a good name, which in private persons, is called, credit, but in those of higher place, is called, glory, majesty, highness, etc. which is the Dialect of Prince, whose aim is, as the Prophet saith, that they may have a name, and 
Jer. 13. 11.  praise, and glory. The phrase in the Hebrew is, to call one of great credit, a man of name, that is, a man of credit, and renown, or a famous person. Now if God's proper and literal name ought to be reverenced, much more ought his other name, his good name and fame ought to be dear to us; for the good name of any aught to be honoured according to the glory and greatness of the person, as the Author to the Hebrews reasoneth, that Christ was so much above the Angels in glory, by how much he hath attained a more excellent name, than they. And when God would exalt 
Heb. 1. 4.  Abraham, from being father to the children of a bond woman, Agar, by whom he had Ishmael, to be the father of Isaac, and the faithful, and thereby to establish the Church in his house, then because he was more glorious, he gives him a more glorious name, Thou shalt no more be called Abram, but Abraham. And the like we see in 
Gen. 17. 1.  Jacob, whose name was changed to Israel, a name of more dignity, when he had 
Gen. 35. 10.  prevailed with God. Now if a good name or good report, be among private men so highly valued, that as Solomon saith, it is better than a precious ointment, which 
Eccl. 7. 1.  was in great esteem for pleasure in those days, yea, then silver or gold, or any precious 
prov. 22. 1.  treasure which was most esteemed for profit: and if it be true which the Heathen said, interest famae est majus omni alio interest, that the weight and interest of a good name goeth 〈◊〉 all 〈◊〉: yea further, as a Father saith, Fama pari passu ambulat cum vita, it goeth cheek by joul with life itself. Of how precious and high esteem ought the name of God to be, and how highly ought we to reverence and esteem it, seeing, as the Psalmist saith, God hath magnified his name and word, above 
psalm 138. 2.  all things. Therefore his glory and name is the chief thing we should look unto. Thus we see what's meant by the name of God.  
The second is, what is understood by taking the Name of God. Non assumes, etc. The barrenness of the English language makes the expression of the Original short, for the word whence it comes signifies to take up: and hath a double use to which may be referred whatsoever is borrowed in this sense.  

1. It is applied to a standard or banner, and hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nose, Armiger.  
2. To a heavy thing, as a burden, whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, massae, pondus, and these two kind of things we take up or remove, if a thing be glorious as a standard, we take it and lift it up, and if a thing be necessary and useful to us, though it be heavy and weighty, we take it up: so that the one is in rebus gloriosis, the other in rebus necessariis, and if a thing be neither glorious nor necessary, we let it lie, the first includes the duties of praise in all that take God's name upon them: the second refers to the duty of swearing, which is a weighty thing, and under these two are comprehended all other take of his name.   
1. It is in gloriosis, as Moses called his Altar, erected and set up, Jehovah-nissi, that is, the Lord my banner, or standard, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ness, vexillum. Or as the plate made for Aaron, wherein was to be graven, Sanctitas Jehovae. Holiness to the Lord was to be taken up, and placed upon Aaron's forehead, visible, as a thing glorious, as the badge of a noble man is lifted up upon the shoulder of a servant to be seen.  
This lifting or taking up of God's name, is a thing glorious. As the taking of a 
Gen. 48. 16.  name by a child from a father is honourable. It was an honour, and a privilege to Ephraim and 〈◊〉 to be called after their grandfather jacob's name, so is it an honour to a woman to have her husband's name. It was all the ambition of the women (in the Prophet) that desired one husband, to be called by his name. And we see still, that in marriage the woman taketh her husband's name, and it is such a glory to 
Esa. 4. 1.  her, that she is content to lose her own name for his. And it is our own glory, that 
Esa. 43. 7.  from Gentiles we are called Christians. Of which Esay in sundry places foretold. 
62. 2.  Every one shallbe called by my name (saith God) for I have created him for my glory. 
65. 15.  And, Thou shalt be called by a new name. And again, And shall call his servants by another name. All which was fulfilled in the primitive Church, when the Disciples 
Act. 11. 26.  were first called Christians. The glory of Christ was taken up by Christians, when they were called by his name.  
Now being God's servants, and servants taken up his banner or badge, the duty commanded is, that we must like good servants do all to his glory, as the Apostle speaks. 
1 Cor. 10. 31.  God can receive no profit by us, but glory we may give him, and therefore all our 
Gen. 11. 4.  actions must refer to it. We must not be so ambitious, as they were in the days of Peleg, that sought by building Babel's tower, to get themselves a name: for that is Gigantomachia, which is, bellare cum Deo, to fight with God. It is not good to contest with him in this kind. You may read the success of their enterprise; God overthrew their plot, even by the confusion of that, which should have gotten them their names, the tongue.  
Nor must we set a face or false colour upon our own evil acts, under pretence of God's glory: as did Absalon. If the Lord will bring me again to Jerusalem, I will 
2 Sam. 15. 8.  serve him: here was a fair pretence, when treason lay hid in heart against his own 
1. Kin. 21. 9  father. So 〈◊〉, makes religion a 〈◊〉, proclaims a fast for the murder of Naboth. These are so far from the glory of God's name, that they are wicked abuses of it.  
Thus God's name is to be glorified within us, now for the outward duties. 
2.   
1. Having taken this name upon us, we must not be ashamed of it, nor afraid 
Mat. 10. 33.  to confess it. Judah of whom came the name to the Jews, was so called (the word signifying praise) because his mother said, she would confess or praise God: so must we wear our name of Christians, and Gods servants, to the glory of God and Christ, and not be ashamed of it. The reason Christ himself giveth, Whosoever shall deny me before men, him will I also deny before my father. And though the Church of Philadelphia was but of small strength, and its works were not great, yet 
Apoc. 3. 8.  because it had not denied his name, Christ promiseth to set open a door for it, and 
4. 9, 10.  other things, as you may read. But any that shall receive the name and mark of the beast (wear any others livery) he shall drink of the wrath of God, and shall be tormented with fire and brimstone.  
2. There is another degree, beyond that of not denying his Master's name, which every good servant is bound to, and which his master expects from him, that is, standing for his name, when it is blasphemed, confessing and defending it to the death, as the Martyrs have done. Because there was none that offered to defend 
Esa. 59 16, 17  God's name, when judgement was turned backward, and justice stood afar of, truth was fallen in the streets, and equity could not enter, therefore he thereatens terrible judgement, he puts on the garments of vengeance, saith the 〈◊〉.  
3. Lastly, we must not forget God's name, but often make mention of it. The Prophet David threatens a terrible punishment to such. The wicked shall be turned into 
Psalm 9 17.  hell, and all the people that forget God. Take heed, saith Moses, that you forget not the Lord. Deut. 4. 9 A man would think it were impossible, that any should forget him, but Saint Jerome tells us, how a man may forget him, if we behave ourselves so in our speech that nothing comes from us that savoureth of God, than we may be truly said to forget him. A man is said to forget God's name, when he breaketh the first Commandment, as it is in Jeremy. Their fathers have forgotten 
Jer. 23. 27.  my name for Baal, and so for the rest. 
Psal. 1. 2.   
And therefore they that truly take up this banner, meditate day and night, how 
119. 97.  they may do that which shall be to their master's glory. They speak (as king David 
145. 5.  did) of his glorious honour and majesty. Solomon saith, that a just man's mouth doth 〈◊〉 sapientiam, speak of wisdom, he speaks something which may redound 
pro. 10. 11. and 12. 18.  to the glory of God's name, and therefore he calls the tongue of the wise man 〈◊〉 〈◊〉, & ipsam salutem, a vein of life, and health itself, out of which comes glory to God, and health to himself but; we may now say, Rarum est nomen 〈◊〉, 
pro. 15. 2.  the reverend mention of God's name, is 〈◊〉 in some men's mouths, they seldom speak of him; unless it be to dishonour him by profane swearing and cursing, Or else they do (like Solomon's fools) ebullire 〈◊〉, belch out folly or babble and some out vanity: The p actise of king David was, to show forth God's righteousness, 
psalm 71. 〈◊〉.  
16.  and make mention of it, and of it only. And in the Prophet Esay's sung 
Esa. 26. 13.  ye shall find. We will make mention only of thy Name. God would execute his Judgements upon Pharaoh, that he might get him a name, or that his name might 
Exod. 9 16.  be declared or spoken of through all the world. 
How to menti on God's name.   
This mention, this honorifica mentio, is of three sorts.  

1. In speaking often of it, of which hath been formerly spoken.  
2. In speaking well of his Name.  
3. In speaking reverently of it.   
1. We must speak often of it, his name must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often and much to be talked of, this is the end of all his great wonders, to have his name famous and spoken of in the world, as is already showed.  
2. His name must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessed or well spoken of. The speaking well, or blessing of God's name, we have a pattern from the 〈◊〉, and Saints of God. 
psal. 70. 4. and 72. ult.  It was their Epiphonema or close after mercies and judgements. They shall say 
Exa. 18. 10.  always, saith the Psalmist, The Lord be praised, as himself saith elsewhere, 
psal. 124. 5.  Blessed be his glorious name for ever. 〈◊〉 for the deliverance of Moses and 
Ruth. 4. 14.  the Israelites from 〈◊〉; Blessed be the Lord who hath delivered you, etc. 
psal. 28. 6.  And of King David, Blessed be the Lord that hath not given us over for a 
41. 13.  
Neh. 9 5.  prey. So for God's favour, as the women to Naomi. Blessed be the Lord which 
1 Sam. 25. 32.  hath not left thee this day without a kinsman. So was David's thankfulness. 
Job. 1. 21.  Blessed be the Lord, because he hath heard the voice of my supplications, and blessed be the Lord from everlasting. And Nehemiah and the people. Blessed be thy glorious name which is exalted above all blessing and praise. As also for his preservation from sinning, as David being prevented by Abigail, from shedding Nabals' blood. 
psal. 70. 4.  Blessed be the Lord God of Israel. And lastly, for God's chastisements and crosses, as Job, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. This speaking well of God, and converting his blessings and judgements into an honourable mention of his name is commanded.  
Contrary to this it is, when a man receiving some mercy, thinks it not great enough, and therefore grudges, and is unthankful; or being under some affliction or judgement, 
Leu. 22. 32.  thinks it too great, and so murmurs and complains, and converts all to the dispraise of God.  
3. His name must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reverend and venerable. We must speak reverently of God's name, not make it common, as if we did account of it no better than a 
Col. 3. 17.  stone in the street, and of his service, as that of a common person. Ye shall not 
psal. 124.  profane my holy name, saith God, that is, not use it commonly; for to the sanctifying of his name is opposite the profaning of it, or making it common. Thus when men speak of God's nature, of his decrees and judgements, and of the great mysteries of Religion, without fear and rerevence, as if they were discoursing of ordinary matters, they do not reverence his name: much less when it is abused and profaned, as Witches do in sorcery and evil arts: or as blasphemers, that use it irreverently or by way of execration, when men ascribe to God what is contrary to his nature, as to make him unjust, cruel, the author of sin, etc. Besides these, there is another way of applying God's name to our actions, and that both to our own and other men's. 1. To our own, for this we have a precept. Whatsoever ye do, saith 
〈◊〉. 10. 8.  the Apostle, in word or deed, do all in the name of the Lord: and how is that? by calling upon his name for a blessing; when we say with the Psalmist, our help standeth in the name of the Lord. 2. To others, thus God commanded the Levites to put his name upon the people, and bless them. How that is, the Psalmist showeth, by wishing them good luck in the name of the Lord.  
The contrary to this is to curse; when with the same tongue, as S. James saith, we bless God the Father, and curse men. This is a terrible abuse, to use the name of God as a curse to ourselves or others, which is given for a blessing only, (as when men wish that God would confound them) and so as S. Augustine saith, faciunt Deum carnificem suum, they make God their own executioner, whereas God hath given his name for a strong tower of defence. 
James 3. 9   
Thus much for sanctifying his name in our words, now for our actions. We must 
Eph. 4. 3.  make his name glorious in our actions, which is, 1. when our actions are such, that 
Mat. 5. 16.  
2 Tim. 2. 19  men seeing our good works, may glorify our father which is in heaven. Therefore the Apostles precept is, Let every one that calleth upon the name of the Lord, depart from iniquity. God's name is polluted and profaned by the wickedness of them that profess it. The wickedness of the child pollutes the father. The Law saith, If the daughter of a Priest commit fornication, she polluteth her father. Now God is our Father when we take his name upon us; and if we do not glorify him in our actions, nor depart from iniquity, we do what we can to make him polluted. Therefore God threatens those that take his law into their mouths, and yet hate to be reform, 
Levi. 21. 9  
psal. 50.  that he will set their sins in order before them, such do wound the name of 
Rom. 2. 24.  God by their evil conversation, and cause others to sin.  
2. We make his name glorious by free and voluntary vows, made and performed; so the Psalmist, Accept I beseech thee, the free-offerings of my mouth, and 
psal. 119. 108.  teach me thy judgements: and what he practised himself, he exhorts others to perform, 
psal. 76. 11.  Vow and pay unto the Lord. Seeing God doth freely bestow so many things 
psal 78. 34.  upon us, we should glorify him not only in the duties commanded, but in vowing, and making frec-will offerings of something in our power. The contrary to this, when men will give nothing to God, but what necessity of law, or eminent danger sources from them. Like those in the psalm, that when God slew them they sought 
Jon. 1. 5.  him: and like the mariners in Ionas, they prayed and made vows, but it was not till they were in a storm.  
The third thing in the prohibition is what it is to take God's name in vain.  
In every action three things are considerable. The end. The Agent. The work.  
These three duly weighed, we shall soon see, what it is to take God's name in vain.  


1. That which hath no end proposed, or is done to no end, may truly be said to be done in vain As the sowing of seed without reaping the fruit, the planting a vineyard without a vintage, or feeding a flock without eating the milk of it,  
These are labours in vain. So he that taketh the name of God to no end. neither to God's glory, nor the private or public good, taketh it in vain. Cui bono? is a good question in all undertake. If to no good, as good and better not undertaken at all, it is to no end, it is in vain. If a man have well fashioned legs, and they be lame, frustra pulchras 〈◊〉 tibias claudus, the lame man hath them in vain. The chief end therefore of taking this name must be 1. the glory of God, otherwise we open our mouths in vain, as it is in Job.  
God is willing to impart all his blessings to us and requires nothing of us again, but Glory; which if we return not, he may say, as David did of Nabal. for whom he had done many good turns, in securing his shepherds and slocks etc. And when he desired nothing but a 〈◊〉 meat for the young men, he denied it, All that I have done for this fellow is in vain, in vain have I kept all he hath. So God having done so much for us, and expecting nothing but the glory of his name, if we be defective herein, he may well say, all that he hath done for us is in vain.   
2. Next to God's glory, is the good of ourselves and others, and so to take God name without reference to this end, if we neither promote our own good, nor the good of others it is in vain, ex privatione finis, because it wants a right end; therefore Saint Paul rejoiced, having by his preaching laboured the saving of souls, I rejoice saith he, that I have not run in vain, nor laboured in vain.   
2. In the Agent, the heart and soul is to be considered, which in the person acting is the chief mover. If the soul be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachah, vain and light, as when we take 
Eccle. 5. 1.  
psal. 75. 7.  God's name without due advice and reverence, though we propound a right end, yet we take his name in vain: therefore the Wise man advises, not to be rash with our mouth; and the Psalmist professeth, that his heart was fixed when he praised God: the heart ought to be fixed and established, by a due consideration of God's greatness, when we speak of him. This is opposed to rashness, inconstancy, and lightness, such as are in chaffe and smoke, which are apt to be carried away with every blast, and such as are so qualified, do take God's name in vain.  
3. In the work itself may be a two fold vanity, which must be avoided.  
1. Falshood. 2. Injustice.  

1. If it be false, then is it also vain, as theirs in Esay, We have made falsehood our refuge, 
Esay 28 15.  and under vanity are we hid. And this is that actio erroris, work of error, of which Jeremy speaketh. Vanitas opponitur veritati, vanity is opposed to verity and truth; therefore a thing is said to be vain, when it is false or erroneous. They are vanity, the 
Jer. 10. 15.  work of errors, saith the Prophet: and as there is truth in natural things, so is there a truth in moral things, which if it be wanting, our speech is vain.  
2. If unjust, it is vain too. If I be wicked, why then labour I in vain, saith holy Job: and, the very hope of unjust men perish, saith the Wise man: and, they walk 〈◊〉 〈◊〉 vain shadow, and disquiet themselves in vain. If justice be 〈◊〉 in our actions, 〈◊〉 truth in our assertions and promises, they are vain; and to use God's name in either, is to take his name in vain.   
So that if either we take the name of God to no end, but make it common and take it up as a 〈◊〉 till it come to a habit, not for any good end; or if our hearts be not stable and fixed, but light and inconstant, when we take it; or if we take 〈◊〉 colour, or bolster out any fashood, or any unjust act we take it in vain, and break this Commandment.   

CHAP. III.  
Of taking God's name by an oath. The causes and grounds of an oath. The parts of it, Contention, Execration. How God is glorified by an oath. What is here commanded. 1. To swear. In what cases. For God's glory. Man's necessity. For the public good. The oath ex officio whether lawful or no. Of private and voluntary oaths. 2. To swear by God, not by Idols or creatures,. 3. Not to take his name in vain, but to swear in 1. Truth, in oaths assertory, promissory. 2. Judgement. 3. Justice. Against voluntary oaths, whether lawful. Of swearing from the heart. The means to be used against vain swearing. The signs of keeping this Commandment. Of drawing others to keep it.  
Of the taking God's name by an Oath.  
WE said before, that the word which we translate, taking the name of God, signified in the original, to take up, and that in a double use. 1. In gloriosis, as a banner, with which we have now done. The other use is, in necessariis, as a burden: of which now.  
If there be any thing which we stand in need of for the use, though it be heavy, and weighty, yet we will take it up. So did Jacob the great stone before the well, when upon the coming together of the flock, necessity urged him to it. Now as the first use in gloriosis, was solely to the glory and praise of God, by taking up his name, as a standard or banner by praise; so this in necessariis, the taking his name up, as onus a burden, by lawful swearing or taking an oath, looks also at man's benefit to end controversies; for an oath for confirmation to men is an end of all strife. 
Heb. 6. 16.  And although God be not so much glorified in this, as in the other, yet in regard of our necessary use of an oath, this hath in a manner taken up the whole Commandment, there being little mention of the other.  
Concerning which we must show, first the nature of the duty, and then proceed according to the former rules given, for expounding the several commandments.  
Concerning the nature of an oath, this will appear, if we consider,  

1. The necessity, or the causes and grounds of an oath.  
2. The parts of it.  
3. How it tends to God's glory.   
1. For the first. It is expedient and necessary, that all strises and controversies 
The necessity of an oath.  should have an end, and not be continued; which cannot be, unless the one part of 
Heb. 6. 16.  the matter in controversy be confirmed above the other. And therefore we find, that before God would proceed to judgement against Sodom, he would go down 
Gen. 18. 21.  first, ut certo cognoscat, that he may know the certainty, and proceed upon a 〈◊〉 ground. Now the best way of proceeding to find out the truth, is by arguments and reasons, where they may be had; which course Joseph took to know 
42. 20.  the truth, whether his brethren were spies or no, by bringing with them their brother Benjamin, when they returned, for thereby it would certainly appear, that they were no spies. But when Arguments or reasons are wanting, then are we to come to the second cause, which is by witnesses: a way approved by God himself, who appointed, that in the mouths of two or three witnesses every truth should be established. 
Deut. 19 15.  And because that many times not only proof by arguments, but by witnesses also is wanting: there is a necessity of calling God to witness, which is by an oath. So God appointed that in case of jealousy or suspicion of a woman's honesty by her husband, though she were not taken in the deed, nor the act could be proved, 
Num. 5. 13. 19  yet she should clear herself by oath, and swear she had not defiled herself.  
Now this necessity of appealing to God by an oath, as it is sometimes in regard of the action which is hid from others, so likewise it is needful in two other cases; as when assurance or certainty is to be had, De occultis cordium, of the secret thoughts and purposes of the heart, which cannot be known by external proof; for who knows the heart, saith the Prophet, save God alone, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher 
〈◊〉. 17. 9  of the heart: and secondly, when it is to be concerning things to come; for, as the Wise man saith, who knoweth what shall be? No man is omniscient, he cannot know the heart, nor foresee future contingents. In these cases therefore, when the fact is hidden, or not evident, or when the intention of the heart must be made appear, or a thing future must be ascertained, there can be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no confirmation but by oath, other proofs do here fail and come short.  
And here, if the matter of the oath be the fact, or relate to what is past, it is called Juramentum assertorium, an oath of Assertion: if it be de futuro, of something to come, it is called Juramentum promissorium, an oath promissory or of promise. And in both these, when other arguments or testimonies fail, there is no other way but to fly to God, to make him a witness, and not only a witness, but a judge and an avenger also, if we call him to witness an untruth; for an oath is nothing else, but a calling of God to witness the truth of what we say, and to be avenged on us, if we speak an untruth, or perform not what we say.  
And here in the next place comes to be considered the two parts of an oath, according to these two For first 1. God is called as a 〈◊〉, whether the thing be true 
The parts of an Oath.  and 2. he is called forth as an avenger, if the thing be false.  
1. The first is sub Deo teste, a contestation or taking God to witness, used by 
Num. 14. 21.  God himself, As I live, saith the Lord, and by the fathers and holy men in the 
Judg. 8. 10.  old testament, who used to say, vivit Dominus, As the Lord liveth, I will do this or that etc.  
2. The second is, sub Deo vindice, which is called execration, that is, the call of a curse upon themselves, if it be not true which they speak. And what these curses are we may read in Levit 26. and Deut. 28. Where there are whole catalogues of threaten of revenge. The 〈◊〉 therefore was in the old testament, Sic faciat mihi dominus et addat, God do so to me and more also, if this be not truth etc. Let God add to the first plague the second also. This form was used by Eli to Samuel, God do so to thee and more, if thou hide any thing from me. 
1 Sam. 3. 17.   
Now when one is brought to this, that he hath called God to witness the truth of what he speaks, and to be an avenger, if he have called him to witness an untruth then according to to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath, which properly signifies a hedge or enclosure, he hath hedged in and enclosed himself with God's truth and justice to perform it, and so he that swears is holden and bound persistere in dicto, & 〈◊〉 pollicito, to persist in his saying, and to perform his promise.  
And as an oath is an hedge to him that swears, so to him to whom the oath is made or given, it is a satisfying or satisfaction: according to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shebugnah, juramentum, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibegnah, saturitas, which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabagn, saturari, to be filled or satisfied, because the party to whom one swears, aught to be satisfied herewith; to which agrees the Latin translation of Saint Hierome, pro jure habere, that is, now that I have put him to an oath, I have bound myself, as it were by a law to rest therein. And thus an oath comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end of controversy.  
And thus we see the causes which make an oath necessary in respect of men: but because our necessity is not enough to make it an act good and lawful, unless God 
How an oath brings glory to God.  have glory by it; therefore we must know in the next place, that an oath duly made, brings much glory to God.  
1. For first, it is a rule in reason, that nihil confirmatur nisi per certius a thing cannot be confirmed. but by what is more certain: this than brings great honour to God, that when all other purposes and demonstrations fail, his name is acknowledged to be Turris Fortissima a most strong tower, that his testimony is more certain than all reasons, and testimonies of men. When we hereby account of it, 
prov. 18. 10.  as the wiseman saying, The name of the Lord is a strong tower of defence, the righteous run to it, and are exalted. The very Heathen could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things men set most by their faith: much more than is God's faith and fidelity to be 〈◊〉 wherein we take sanctuary, when all other people fail.  
2. An oath proceeds from faith, it argues a great faith in God, which is the ground of all honour given to any, for in the former part of an oath, which is contestation, a calling God to witness, we profess with our tongues, that God is every where present, that we believe he is omniscient, that he seeth even the secrets of the heart, and will lighten all things that are done in secret; and in regard of the second part, calling God to avenge, we profess, that we believe that he is a just avenger, that he will not suffer sin to go unpunished, that he may say. mihi vindicta & ego retribuam, vengeance is mine, and I will repay. Thus we believe that he hath power to punish, and to execute vengeance, which is a part of his glory: and thus we see that an oath brings glory to God, in which regard God is content to lend us his name to swear by, thereby to make an end of all our controversies.  
Thus we see the nature of an oath, with the meaning, the parts and end thereof. Now according to former method, we are to see what is commanded, and what is forbidden, which is the first rule of of extension formerly mentioned and withal the Homogenea of the same, according to the second rule.  
The Affirmative part is, that we take up his name to end our quarrels and controversies, his name must be a sanctuary to fly to, by which we must be acquitted, 
The Affirmative part.  or condemned, that whereby we do enclose and hedge in ourselves, and satisfy the adverse party.  
1. Herein the first thing commanded is, 〈◊〉, to swear, this is flatly commanded. It is set close to that, which was the affirmative part of the second Commandment, Thou shalt fear the Lord thy God, and searve him, and swear 
Deut. 6. 13.  by his name. But more effectully and vehemently it is required in Esay, I live and 
Esa. 45. 23.  have sworn by myself, that every knee shall bow to me, and every tongue shall swear by me. therefore God hath not only taken order, that an oath should pass between parties at variance, and that upon the oath of the party accused, he shall be acquit, as Exod. 22 11. which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voluntary oath; but also if the party be not willing there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath of imposition, an 〈◊〉 shall be laid upon him, he shall be made 〈◊〉, to swear punctually and precisely to what is required of him 2 Chron. 6. 22. And if a man hear an oath between parties whereby truth might appear to God's glory, and do not utter it, but conceal it, 
Leu. 5. 1.  it shall be accounted to him for a sin: so that we see here Gods will, and what he commands, that in respect of these great ends of his own glory and man's necessity, an oath is a thing subprecepto, expressly Commanded in these cases.  
For example, the Psalmist saith, 〈◊〉 omnes et laetabuntur, every one that 
psal. 63. 12.  sweareth by him, shall be praised, and shall rejoice, And therefore all the Saints of God have part of this commendation in using it. Besides men we have the example of God, and his holy Angels. God himself swears, I have sworn by myself, 
Gen. 22. 16.  that because thou hast done this, I will surely bless thee. And after God the heavenly spirits: for the Angel lifted up his hand, and swore by him that liveth for 
Rev. 10. 6.  evermore.  
In these two cases already mentioned, of God's glory, and man's necessity, we have divers examples.  
1. First for God's glory. There was a famous oath taken by K. Asa and the people, 
2 Chro. 15. 14  they swore with a loud voice, and with shouting, and with trumpets, and with cornets, to seek the God of their fathers. The like we read of Nehemiah and the 
Nehe. 10. 29.  people, to keep the Law of God. Si quis ea (saith Origen) quae vidit in proximi sui 
In what cases we may swear. In Levit.  delicto, vel non jndicat, vel in testimonium vocatus, non quae vera sunt dixerit, peccaium quod commisit ille qui celat ipse suscipiet, & poena remissi revertitur ad conscium; if any man doth not either reveal of himself, or being called as a witness, shall not speak the truth of that he knoweth concerning his neighbour's offence; he which concealeth it takes it upon himself, and the punishment for the offence committed turns upon him that knows it.  
As for God's glory, so for man's benefit and necessity; as  
1. For the public good. As first in the case of a league and confederacies, as that 
The use of an oath in respect of men.  between Abraham and Abimelech. 2. In a public conspiracy. The men of Israel swore saying, None of us shall give his daughter to the Benjamites to wife. 3. For 
Gen. 21. 24.  receiving or 〈◊〉 nation to nation, as in that of 〈◊〉, the Princes, and people of 
Josh. 9 29.  Israel with the Gibeonites: the breach of which (though it were surreptiously gotten, 
2 Sam. 21. 2.  yet) was severely punished, because it was confirmed by an oath.  
2. Or for reciprocal duties between Prince and people.  
Of the Prince to the people, that of 〈◊〉 in the behalf of the young King 
2 King. 11. 17 4.  〈◊〉 to the people.  
And in the same Chapter, of the people for their obedience to 〈◊〉.  
Of the Subject to the King; that of David to King Saul. And of the people for 
1 King. 4. 22.  preservation of King David's life. And of the people in confirmation of Solomon's 
2 Sam. 21. 17.  succession to the Crown. 
1 King. 1. 39   
3. Or lastly, for the safety and benefit of our neighbour, as in case of preservation of life and goods, as was that of the Spies with Rahab the Harlot. And for just and 
Josh. 2. 12.  
Gen. 24. 3.  true dealing in mater of trust, as was that of Abraham's servant to his Master. And in deciding controversies between man and man; for Meum & Tuum, The very word 〈◊〉 for an oath, being derived from Law or right; for indeed in case of 
Exo. 22. 8. 11.  controversy, where each party for his own advantage to maintain that he hath gotten, will conceal the truth from the Judge: then by the mouths of two or three 
Deut. 19 15.  witnesses shall the matter be established, and confirmed more sure; it cannot be then by the oaths of such witnesses. But though in these cases an oath be allowed by most, yet divers make doubt, whether a man may be lawfully enforced to answer upon oath, in matters that concern himself, which we commonly call the oath ex officio, which we called before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an 〈◊〉 of imposition, such as that  
2. Chronicles 6. 22.  
The lawfulness and necessity of it we shall see the better, if we consider the 
See a learned determination of this question by the Author in the public Schools at Cambridge anno 1591. inter 〈◊〉. The oath ex 〈◊〉.  reason whereupon it is grounded, namely, the removing of evil, which ought to be the scope and end of all Courts of justice. Interest Reipublicae (saith the Heathen man) ut 〈◊〉 tollantur, the Commonwealth should take care to cut off Malefactors. It being as most necessary to purge the Civil Body from evil persons, as the Natural from evil and peccant humours. God himself held this course in his Commonwealth. It is often repeated by him in the Old Law, Sic tolletis malum de medio Israelis, so shall ye take away evil in Israel. And S. Paul's rule also to the Corinthians in the case of Incest was, Vos autem auferetis malume 
Deut. 17. 12. 22. 21. 24.  vobis, therefore put away that evil person from among you.  
If the evil must be removed, it must be known. Physicians cure not the disease 
1 Cor. 5. 13.  they know not. And if it must be known before it be cured, surely the guilty will not by their good wills be the parties that shall discover it; hide it as much as they can they will. We see it plainly in the first offenders. They were more careful by far how to conceal, then how to avoid committing their fault. And the like course take all Offenders ever since. Besides we know that some transgressions especially are opera tenebrarum, works of darkness: few or none come to the knowledge of them.  
If then sin be to be removed, and that cannot be done if not known, and not to be discovered, but from the Delinquents, in respect of the secrecy, and they not willing to discover them: and that, though some may take notice of them, yet they will be loath to accuse, because it is accounted to be an odious office, to be accusator 
Deut. 13. & 17 & 19  fratrum, an accuser of the brethren; what course then remains to find out evil, that it may be removed, but the Magistrates power, who are Gods Delegates to inquire.  
Now God himself hath set them a pattern how this enquiry should be made; who 
Jer. 23. 24.  though nothing be hid from his allseeing eyes, and that he knoweth all things without any set form of Inquisition, yet to prescribe us a form, hath taken this course.  
In the case of Adam, upon suspicion, because of his fleeing into a Thicket. And 
Gen. 3. 8. 12.  of Eve, who upon Adam's examination was found to be particeps criminis, accessary by way of detection, without accusation, God thought fit to inquire of both. In the case of Abel's murder, which was evident, enquiry was made by God upon 
4. 6.  presumption, because Cain had borne malice to Abel, and being examined, his 
10.  countenance bewrayed him.  
In that of the Sodomites upon a fame. Clamour est multus, the cry is great, God 
18. 20, 21  will go down and inquire.  
And this is warranted by God, not only by his own example and practice, but by his command too: in two places of the Law. If thou shalt hear, and, If 
Deut. 13. 13,  it shall be told thee of such and such a fault, than thou shalt inquire, and make 
14.  
17. 4.  search, and ask diligently, etc. the proceedings must be perscrutando & interrogando, by interrogatories ministered to the party upon whom the fame went.  
Under the Gospel also in the case of incest. The Apostle layeth for his ground, It is reported commonly among you. So that if there be no accuser, yet the Judge by God's 
1 Cor. 5. 1.  example and commandment, and the practice of the Church, is ex officio of duty, to search out offences, upon some or any of these grounds mentioned.  
The next question is, how shall the Judge interrogate, whether upon the bare word of the party, or whether may he lawfully minister an oath, to find out evil, that it may be taken away.  
In a sin against the seventh Commandment, in the case of a woman suspected to 
Num. 5. 14. 19  deal falsely with her husband, and that upon no other ground but her husband's jealousy, the Judge was authorized to examine her upon oath, and to make her abjure it by execration.  
In a case against the eighth commandment, between man and man. If the one were 
Exod. 22. 11  persuaded that the other had falsified his trust, he might convent him before the Judge, who (at the Plaintiffs instance) was to put the Defendant to his oath. And 
Leu. 6. 3.  so it seems to hold in the case of things found belonging to another man. And 
1 Reg. 8. 31.  
Ezra 10. 5.  in an action of trespass the like. As also in a case of Matrimony and usury upon promise 
Nehem. 5. 12.  of restoring part to the brethren who were in need and want.  
Before the Law, the first oath we find given, was that of Abraham to his Servant; 
Gen. 24. 3. 47. 29. 25. 33.  for his true dealing in a marriage for his son. I will make thee swore, saith the text. The same form in administering an oath did 〈◊〉 use to 〈◊〉 concerning his burial. Another oath we see given by 〈◊〉 to Esau concerning his birthright.  
If then this course of proceeding between man and man be allowed, then much more a fortiori from a stronger ground, in cases tending to the public good.  
Before the Law of Moses, in the Patriarches time. In a matter of state, 〈◊〉 
Gen. 42. & 43  charged his ten brethren as spies, and, without an accuser, put them to their trial. So after it, In the case of Elias, who was suspected to be the cause of the long and great drought. The King caused a search to be made for him all the land over, so apprehend him, and no man's denial of him would serve, but he put them to 
1 Reg. 18. 10.  their oaths.  
But in cases that concern the life of the party suspected, the tendering an oath would 
Josh. 7. 19  seem hard. For we see in the case of Achan, where the thing concerned his life, 〈◊〉 said not to him, Swear to me, but tell me what thou hast done. And in that of 〈◊〉, 
1 Sam. 14. 43  unwittingly transgressing his father's rash adjuration, Saul said, tell me what thou hast done, not swear to me. And so K. Zedekiah to 〈◊〉, I will ask of thee a 
Jer. 38. 14.  thing hide nothing from me. All these by interrogatories only without the tie of 
Job. 2. 4.  an oath. For as the Devil in Jobs case answered God. Skin for skin yea all that a man hath will he give for his life. And therefore to avoid perjury, an oath in these cases would be spared.  
Besides public oaths judicially taken, there are oaths private and voluntary which may lawfully be used. And this is warranted by the example and practice of 
private and voluntary oaths.  the Saints of God as Saint Paul. God is my witness, whom I serve in truth etc. and lines, by whom this kind and manner of invocation or calling God to witness hath ever been accounted to have been equivalent to an oath. Philo saith it among oothers 
Rom. 1. 9  Jusjurandum est tectificatio dei de re controversa, it is no other but an attestation of God to what we aver. And of this sort of oaths you have many in scripture. As in the Covenant between Laban and Jacob, and of that between the Elders of Gillead 
Gen. 32. 48.  and Jopthah. The Lord be witness between us. a d of Saint Paul I say the truth 
Jud. 11. 10.  in or by Christ. And I call God to witness, or for a record upon my soul, that to spare 
Rom. 9 1.  you etc. And God is my record how greatly I long after you all. So also, the Angels 
2 Cor. 1. 23.  and God himself, as was touched before. And the Angel, (saith Saint John) 
phillip 1. 8.  swore by him that liveth for ever and ever. And God himself in his promise of 
Apoc. 10. 6.  blessing to Abraham, by myself I have sworn saith the Lord. And in Esay, I have sworn by myself. And in his denunciation of vengeance upon Eli and his house. 
Gen. 26. 12.  I have sworn unto the house of Eli etc. And in his promise to David, I have sworn 
Esa. 45. 23.  to David my servant. And I have sworn once by my holiness, that I will not fail 
1 Sam. 3. 14.  David, with divers other. 
psal. 89. 3 34.   
And all these make against the vain conceit of the Anabaptists and if there be any other of that fond opinion that hold it unlawful to swear at all, upon that speech of our Saviour swear not at all. When as his meaning in that place was not to abrogate the Law (for he testified that he came not to take it a way, but to fulfil 
Mat. 5. 34. 17.  it) but to give them the true interpretation and meaning of it, and to reduce them to the true and sound sense of it. If his meaning had been, to forbid swearing upon any occasion, he would have said, Non assumes nomen ei 〈◊〉, Thou shalt not take the 
See August. Hom. 27. et ser 30. de verb. Apost. Hieron in Math. 5. & in Galat. 6.  name of the Lord at all: but as he forbids all rash, vain, and unnecessary and voluntary oaths, so he confutes the doctrine of the Scribes and Pharifees, who thought that if one swore by any thing but the name of God, as by heaven and earth etc. That such oaths did not bind, nor were to be regarded, when our Saviour teaches, that to swear by any of the creatures of God, is to swear by God himself.  
The first thing then commanded is to swear, and the contrary practice of Anabaptists is here forbidden.  
2. The second thing commanded, in the affirmative part. may be gathered from the next word. (nomen 〈◊〉 Dei tui) the name of the Lord thy God, which implies 
Of swearing by God only.  that we ought to swear by the name of God, and by no other name, I have sworn (saith God) that every tongue shall swear by me. It is his prerogative royal, one of his privileges, and it is therefore often called Jusjurandum Jehovae. An oath of 
〈◊〉. 45. 23.  
Exo. 22. 11.  the Lord shall be between them. And the oath of the Lord thy God, and the 
Deut. 26. 12.  preacher, I advise the to keep the king's commandment, and that in regard of the 
Eccl. 8. 2.  oath of God. Therefore 〈◊〉 vouchsafe this honour to others, or to transfer this prerogative to others, is prohibited, and this is done two ways  
1. When men leave out the name of God in their oaths, and swear by other things for a woeful vengeance is threatened to such by the Prophet. They that swear 
Amos 8. 14.  by the sin of 〈◊〉 and forget God, etc. even they shall fall and never rise up again.  
2. When we join any other thing or name with it. For God threatens to 
Zeph. 1. 5.  cut off them, that shall swear by the Lord and by Malcham. And Joseph is discommended 
Gen. 45.  by many for swearing by the life of Pharaoh, this joining others with God, whether it be a false god, or any creature, both are forbidden.  
1. We must not swear by them that are no gods. Idols. it was Josuahs' charge 
Jos. 23. 7.  to the people upon his deathbed, that when they should come among other nations, they should not so much as mention the names of their gods, nor cause any to swear by them, king David observed this rule. He would not mention their names 
psal. 16. 5.  
Exod. 23. 13.  within his lips. It was Gods express command, ye shall make no mention of their gods, neither shall it be heard out of thy mouth. And for the breach of this, God thought himself so disparaged by Judah, that he knew not how to let them go unpunished. How saith he, should I spare thee for this? Thy children have forsaken me, and sworn by them that are no Gods. The Psalmist saith, that they which run after other gods shall have great trouble, and that he would not offer their drink-offerings 
〈◊〉. 5. 7.  
psalm 10. 4.  and sacrifices, nor make mention of their names within his lips: and God 
〈◊〉. 2. 17.  threatens, that he would take the name of Baalim out of their mouth, that they 
Zach 13. 2.  should forget him.  
2. And for the second, to swear by any creature (though such oaths being made do bind, because of the relation to God) yet they ought not to be; for if any swear by that which is not God, it is an abomination.  
The reason why we should not join any other thing in an oath with God's name, is in respect of a threefold injury that will arise by it.  
1. To God himself, who requireth this honour to be exhibited to him alone, and 
psalm 138. 2.  being his prerogative, is not to be communicated to others. He hath magnified his name above all things.  
2. To ourselves; for he that sweareth, sweareth by him that is greater than 
Heb. 6. 16.  himself. Now he that sweareth by the Creature, preferreth it before himself.  
3. To the Creature that is content with that place, that honour which God hath 
Hab. 2. 11, 12.  placed it in, and if it could would be avenged of us, for giving to it the honour due to its Creator.  
3. The third thing commanded, may be gathered from the next words, (In vain) 
Of swearing in a right manner.  viz. that we ought to swear in a right manner; otherwise we take God's name in vain, though we swear only by the name of God. And this duty of swearing aright, with due qualifications in an oath, is gathered by S. Jerome out of Jeremy 4. 2. and after him by other expositors, where the Prophet saith, of a people that should swear aright, They should swear, in veritate, judicio, & justitia, in truth in judgement, 
In Jerem. c. 4. 〈◊〉  and in righteousness. Animadvertendum (saith he) quod jusjurandum hos habet comites, veritatem, judicium, atque justitiam: si ista defuerint, nequaquam erit juramentum, sed perjurium; we are to observe that an oath hath these Concomitants, Truth, Judgement, and Righteousness: if these be wanting, we cannot any way call it an oath, but perjury.  
1. Against transgressing the first, you may see Gods absolute Prohibition. Ye 
In Truth, Leu. 19 12.  shall not swear by my name falsely: and S. Augustine saith, that he that sweareth falsely, seemeth to be a man, but indeed is no better than a beast; yea, detestanda 〈◊〉, a beast to be detested. Diodor. Siculus, (the Heathen Historian) saith Perjuri poena capitis plectuntur? doth he swear falsely? let him lose his head. And the 
Ecclus. 23. 11  Wise man saith, If a man swear in vain [falsely] he shall not be innocent, but his house shall be full of plagues. And God himself commanding, that he that sweareth, 
Esay 65. 16.  should swear by the God of truth, seemeth to intimate, that we are not to swear, but in truth.  
1. A man may swear falsely, either in juramento assertorio, or promissorio. 1. In assertion, when either in re cognita, upon our certain knowledge we testify a falsehood; or in re dubia, when we doubt the matter will fall out otherwise then we swear, yet 
De verbis Jac. Apost. Nolite 〈◊〉 serm. 24  we will affirm it upon oath, for we may think that to be true which is false, and then we swear rashly and in vain. Or we may know or think that to be false, which is so, and swear it for true, and swear wickedly in vain. And these two perjuries 〈◊〉. For in the first case, though it be perjury, yet it is not wiful. As if I sell a horse, and swear (as I think) he is sound, yet proves lame. In the other, it is flat perjury. As if I sell a jewel for true and right, and swear it to be so, though I know it to be a counterfeit stone. Such was juramentum Petri, S. Peter's oath, swearing that he knew not Christ; a fearful thing, it cost many tears, before he recovered himself. And there is a third perjury, when we swear that to be true, which we think false, yet proves true. As, I ask a man, whether a third person were at such a place, at such a time: he (though he thinks he were not, yet for some end) swears he was, and that proves true which he swears; yet is he perjured. For in the like case, S. Augustine gives the reason, Interest quemadmodum verbum procedat ex animo: ream 〈◊〉 non facit, nisi mens rea; regard must be had to the heart, whence words proceed: the tongue sins not but where the mind sins with it.  
Nor is it safe to swear with a mental reservation. That hath not sworn deceitfully, saith the Psalmist. It is not he that shall dwell in God's Tabernacle, but he that 〈◊〉 
〈◊〉 〈◊〉. 〈◊〉. 〈◊〉. 2, 3.  the truth from his heart, and that hath used no deceit in his tongue. The Poets juravi lingua, mentem injuratam gero, will not serve the turn. But the oath of the mouth 
〈◊〉. 6. 7.  must agree with the meaning of the heart. God will not be mocked. Deus sic accipit ut ille qui dat. He will make a literal interpretation of it. For as Isidore saith, Quacunque 
de 〈◊〉 bonc. l. 1.  arte verborum quis juret, Deus tamen, qui 〈◊〉 test is est, it a hoc accipit, sicut ille cui juratur, intelligit; with what cunning soever of words one swears, God, who knows man's heart, takes the oath, as he to whom the oath is made doth understand it.  
2. And as in the oath of assertion, so in that of promise a man may swear falsely too. Either when we promise and bind that by oath, which we mean not to perform. As, I borrow money, and bind myself by oath to repay such a day, and fail, because I never meant or intended it. Or when we do the like by oath, and fail simply. As, I borrow money, and see as well a possibility how I may repay it, as a purpose in myself to perform: and thereupon swear to repay at a set time: in the interim, before the day comes, such losses befall me, that I cannot do that I promised and intended. The first of these is, perjurium simplex & absolutum. The other per accidens, and not so bad as the former. But if one have power to perform his oaths, and for self respects, upon the change of times, and circumstances refuse to perform it, as Saul did to the Gibeonites, violating the oath which Joshua and the people of Israel had made to them; this is wicked and odious to God, as we see in the punishment of Saul's posterity, though the text saith, he did it out of zeal for the house of Israel. Nay to swear absolutely to do that which is not in our power, is unlawful; it is a sin to take such an oath, it is a rash oath and if it be taken, it binds to no more than is in 
James. 4. 13. 14. 15.  our power, all such o aths ought to be with an express or tacit condition, si Deus voluerit, if God will, and if we live and be able, we will do this or that, as S. James speaks of bare purposes, which ought much more to be in oaths.  
Therefore our care must be to swear truly. Ne eloquaris mihi nisi veritatem in nomine Domini, saith king Abab to Michaiah. Tell me nothing but that which is true in the name of the Lord. And we must imitate Saint Paul in the place before 
1 Kin. 22. 16.  quoted, I speak the truth in Christ, my conscience bearing me witness in the holy Ghost, we must swear sine dolo malo, and not seek to delude an oath by any sinister 
Rom. 9 1.  practice. And this for the truth.  
In judgement, in discretion saith S. 〈◊〉; that is, deliberately (as interpreters distinguish) 
In judgement  not rashly: take time, advise before thou swearest. Not lightly but upon great necessity. Be not rash with thy mouth, saith the preacher consider that it is a holy thing thou goest about, and that an oath is not bonum per se but 
Eccles. 5. 1.  bonum, quia 〈◊〉, and 〈◊〉 necessarium extra terminos necessitatis, is neither necessary nor good; as a physical potion, which is to be taken only when a man needs it, and not otherwise. We cannot say of swearing, the oftener a man performs it, the better it is, as we may say of a good act, but 〈◊〉 defectum, when credit fails on the one part, and the knowledge of a man's heart on the other 
1 Sam. 21. 6 25. 22.  part, we must not come to swear, but as David did to eat the shewbread, in case of necessity. Therefore neither David's oath to kill Nabal, nor Herod's to take John 
Mar. 6. 23.  Baptists head, were good, because there was no necessity in either; they were both rash, besides the unlawfulness in the matter. This swearing only in case of necessity, is to 〈◊〉 in judgement, and is opposite to swearing in vain; for it excludes 〈◊〉 finis, when no end, viz. God's glory, nor man's benefit do require it, as also vanitatem cordis, when the heart is light and unconstant, not fixed and settled.  
2. Not rashly but reverently. Holy and reverend is his name. It was Gods charge 
psal. 119. 9  not to pollute his name, to wit, by rash or common use thereof without fear: for holy 
Jer. 22. 32.  is opposed to common or profane; and therefore when men swear out of anger 
Act. 10. 15.  or grief, or other heady affection, God's name is polluted and profaned. And in case of necessity a truth is not to be sworn rashly, but in fear and reverence. 
〈◊〉. 5. 1.  The reason the preacher gives in the verse before named, for God is in heaven, and thou art on earth, therefore be not rash with thy mouth. And therefore good order is taken in the public taking of an oath before a magistrate, that neither the rules of judgement nor discretion be transgressed, in not admitting any under age, or any perjured person to swear; and that men swear not but uncovered, and the book of God, the holy Bible to be touched or laid before them, with an admonition included in the form, because of Gods more solemn presence at an oath taking, and to stir up an awful deliberation and judgement in what men are to swear.  
In righteousness or Justice. And this consists for the most part in the promissory oath. 
In righteousness.   
1. First, it must be in 〈◊〉: for if it be impossible, we are not to swear to it at all. And therefore Abraham's servant put a good caution into his oath; what if the woman will not come with me? And the tenor of the Heathens 
Gen. 24. 5.  oath was thus, de quibus sciam poteroque, what I shall know, and be able to do.  
2. It must be in honestis & elicitis too. For that which is unhonest is unjust, and therefore not to be sworn to. And in this case the Jews in Ezra put in a caution in 
Era. 10. 3.  their covenant, let it be done according to law. When Saul sought to the witch at Endor, he swore by the Lord that she should not be punished, which was dishonest, 
1 Sam. 28. 10.  and therefore unlawful. And therefore the Jews took an unjust oath against Saint Paul, that they would neither eat nor drink, till they had killed him. If a thing be possible, but not honest, to swear to do it, is not jus, if it be not possible it is not jurandum,, and so jusjurandum an oath cannot be taken in these cases. But here we must know, that a thing may be unlawful or impossible, either 1. a principio, at the first taking an oath; or 2. There may be emergens illicitum, or imposibile, the unlawfulness or impossibility may arise after it is taken, in the first ease, it is unlawful to take an oath, in the second it is unlawful to perform or keep it though there were no sin at the first taking of it. Saint Augustine (upon Herod's 
Mar. 6. 23.  oath) saith, that of itself it was lawful and not simply evil to promise half of his kingdom, but upon Herodias ask S. John Baptists head there was emergens illicitum; for there is no 〈◊〉, but it doth 〈◊〉, draw out, or suppose these two, conditions, possibile and licitum. How can I do this? saith Joseph to his Mistress; 
Gen. 39 9  that is, do it honestly or lawfully. Therefore in malis promissis. we must 〈◊〉 fidem; unlawful oaths are better broken then kept; they bind to nothing but 〈◊〉. The reason is, because otherwise there is not exitus sine 〈◊〉, no winding ourselves out, but a falling into a third sin, for when an oath is past, beside the sin past, which cannot be recalled, though it may be repent of, one falls into two other sins, as in the case already mentioned; 1. Murder. 2. Superstition Into superstition, when he thinks it is not to be broken, and into murder, if he keep it. And according to these three limitations must every oath be regulated, else it is not a lawful oath, but a taking of God's name in vain.  
Now concerning voluntary oaths (not judicially taken) there is no order taken by 
Of voluntary Oaths.  men, but rashly, upon every vain perturbation, an oath flies out, wherein men are so 
1 Sam. 23. 33.  rash and frequent, that God's name is made a Parenthesis in their speech. David being moved with anger and grief for Nabals' unkindness, makes a rash oath against Nabal; but when he considered better of it, he blessed God for sending Abigail to keep him from executing what he had rashly sworn, on the other side, Saul, touched with a greater desire of victory, then with reverence to the name of God swears, that if any did eat or drink before the Sun went down, he should die, and we 〈◊〉 what the success was, how the life of his son 〈◊〉 was endangred thereby. Thus God's name is commonly used in every foolish speech, and we may speak it with grief, men herein do that to God, which they would be loath to do to any ordinary person. In every half hour or oftener, they call him from heaven to confirm their quarrels, and so by the common usage of God's name, as one saith, his name which should be asylum, a sanctuary, is turned into a brothel house. This made Saint 〈◊〉 touched with a holy grief, to break out into these words, 〈◊〉 
lib. l. confess. cap. 16.  flumen moris humani, cursed be the streams of the customs of men, quis resistet tibi quando non siccavaris? quousque evolves 〈◊〉 filios in mare magnum & formidolosum, quod vix transcendunt etc. When will this dry up? it carrieth men even as a strong stream into that fearful lake, that they which are in the ship can hardly escape it. Per te aguntur flagitia, & non 〈◊〉 〈◊〉, by this customary swearing 〈◊〉 sins are committed which are not thought to be sins. And in another place he saith, it is because of the slipperiness of the member, because in udo posita est lingua, it is in a most slippery place; and therefore S. James gives a more special 
Vide August.  charge of it, then either of the hand or foot. James 3. Wherefore his counsel is, 
Tom. 10. ser. 10 de verbo Apost. paulo post medium.  Quanto citius illa movetur, & facilius, tanto tu adversus illam fixius ito; domabis, si vigilabis, vigilabis autem, si timebis; timebis, si te Christianum esse recorderis, & nomen Chrsti esse: si cras factum non fuerit, non fiat juramentum hodie, pignus fiet cras, cras non omnino: & triduo moritur pestis illa a die qua laboramus, sicut vigilabis, sic vinces: by how much the tongue is quickly and easily moved, by so much the more be thou fixed, etc. thou shalt tame it by watching it, and thou shalt be watchful, if thou fear; and thou shalt fear, if thou remember thyself to be a Christian, etc. And concerning himself, he saith, Juravimus & nos passim, cadimus in istam deterrimam consuetudinem; sed ex quo Deo servire incepimus, timuimus vehementer, & veternosam consuetudinem timore excussimus. I have been a swearer myself, etc. but after I began to serve God, etc. to see the greatness of the sin, I feared greatly, and so shook off that evil custom, etc.  
Then for these last voluntary oaths privately taken up, and not imposed upon us, it may be questioned, whether they be lawful in some cases; which doubt the same Father resolves thus. Quantum ad me attinet, non juro, sed quantum mihi videtur magna necessitate compulsus, cum videam nisi sic faciam, mihi non credi, & ei qui crederet magnum, & ei qui non crederet incommodum, etc. and then he adds, hac perpensa ratione, & consideratione librata, cum magno timore & reverentia coram Deo dico, & novit Christus quod hoc est in animo meo; for my own part I swear not, except compelled by necessity, as when I see, that I shall not otherwise be believed, and that it will be profitable to him that believes me, and prejudicial if I be not believed, upon this reason and consideration duly weighed, with great fear and reverence, I use this form, I speak before God, or Christ knows that I speak from my heart. And after he saith, quod meum est, est, est, quod amplius est, praeter est, non est jurantis, sed non credentis, for my own part I would never say, but yea, yea; nay nay; whatever is more, is not from me, but from the incredulity of him to whom I swear.  
The third rule for exposition of the Law. viz. that it is spiritual, takes place in an oath. The Psalmist saith, of a good man, non juratus est dolose proximo suo, 〈◊〉 hath 
psalm 24. 4.  not sworn deceitfully to his neighbour. We must not say with him, Juravi lingua, mentem injuratam gero, I swear with my tongue, but my heart never meant it; God's name must not be used in guile, but we must speak the truth from the heart: 
psalm 15. 2.  the Heathen saw that this law was spiritual, and that the heart must go along with the tongue: for as Isidore saith truly, God will take and understand the oath, not according to the deceitful intentions of him that swears, but according to his mind to whom he swears; non ut ille qui juraverit, sed ut is cui juratus est; this will be God's rule in expounding our oaths, whatsoever other rules we follow.  
The fourth rule, is concerning the means to keep us from unlawful swearing.  
1. We must obstare principiis, beware of the first degrees of this sin; for ex facilitate 
The means against vain swearing.  nascitur consuetudo, & ex consuetudine perjurium, ex perjurio blasphemia; out of this facility and easiness to swear, a custom is bred, out of custom perjury, out of perjury blasphemy: when men make no scruple of lying, or speaking untruths, 
Lib. contr. mendacium.  they come by degrees to perjury by swearing untruths, and after that to blasphemy, a sin so horrible that in heaven it wants a name, and therefore the Scripture expresses it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berech, blessing, as in Job 2. where Jobs wife saith, Bless God and die, that is, blaspheme; or as we render it, Curse God and die. And if any can go higher, they come to that fearful sin, the sin against the Holy Ghost, therefore we must take heed to the first beginnings of this sin. These are the chains and links of an oath, 
In Matth.  and S. chrysostom saith, non est qui frequenter jurat, quin aliquando non perjurat, there is none that swears often, but is perjured sometimes: and with him agrees Philo, ex frequenti jurejurando perjurium nascitur.  
2. Again, as he there saith, we must beware of such asseverations, which, though they be not perfect oaths, yet are the way to oaths, as to say, per fidem meam, per salutem meam, by my faith, or by my salvation, or the like: for he that swears by either of these, binds either to that he swears to; and this amounts to an execration, which is a part of an oath, as was showed before; for as S. Augustine saith, when a 
De verb. Apost.  man saith, per fidem meam, by my faith, obligat se per fidem suam Deo, and cum dicit quisque per meam salutem, salutem suam Deo obligat; he that saith, by my faith, or salvation binds or pawns his faith or salvation unto God. If that be not true he swears to, he desires to be deprived of his faith or salvation, and God if he please (in the very article of time he makes this execration) may confirm it. Our Saviour taught us, that in our ordinary converse, we should use yea and nay: and therefore we are to go no further.  
3. In the next place, we must dispossess our souls of impatience and anger, as also of vain glory. Anger is a principal passion which makes men subject and prone to swearing. The same Father saith, the first sin is anger, and the second swearing, if a man be of an angry spirit, he is seldom free from vain swearing, for in an angry man's mouth nothing is so ready as an oath. Nay, it is (as one saith) incentivum ad blasphemandum: when a man is in fury (as anger is a short madness) he spares 
Hieron ad Demetriad.  none, not so much as God himself; dumb irascitur insanire creditur, saith S. Jerome. Therefore foe low the Apostles counsel, Be angry but sin not; that is, watch over 
Ephes. 4. 26.  〈◊〉 passion, that it break not out into swearing. And S. James, Be 〈◊〉 to wrath, 
James 1. 19  for it will cause thee to offend this precept.  
4. Vain glory is another disordered passion of the mind, as S. Jerome calls it. By it a man is violently carried away with a vain desire, to have every word he speaks believed as the word of God, received as an Oracle, to be as true as the Gospel; and therefore to establish their credit, they confirm their words by oaths: for, as one saith, There is nothing that men desire so much, as that they make so light of, to wit, their faith and credit; for they make shipwreck of it at every blow, by frequent oaths. They swear that their credit may not be lightly accounted of, when as by this means it comes to be lightly accounted of; Ideo leviter aestimant, ne leviter aestimentur, & leviter aestimando, leviter aestimantur.  
5. And because an ill habit in any thing is hard to be left, and Custom being a second nature, and that as S. Augustine saith, Peccata quamvis magna & horrenda, cum in consuetudinem venerint, aut parva esse, aut nulla creduntur; sins though great and fearful (as this sin of swearing is) when they grow into custom, are reputed little or none at all. We must strive to nip them in the bud, not only in ourselves, but in our children: for it is with them as with a vessel, Quo semel est imbuta recens 〈◊〉 odorem— testa diu, as the Poet saith; and as Cassidore, Indign transacta 
In Ep.  adolescentia 〈◊〉 efficit senectutem.  
6. We should have ever in our remembrance, and set before our eyes the great punishments and judgements (which are so many visible sermons from God himself, none so many and remarkable for the breach of any other precept) which have been 
1 Sam. 19 6.  inflicted in all ages, for the breach of this one Commandment: as Saul for attempting to kill David contrary to his oath, was slain himself. Zedekiah for breaking his 
2 Chro. 36. 15.  oath of fealty to the King of Babel, had his eyes pulled out, lost his kingdom, and 
Zach. 5. 4.  was made a captive. The Prophet tells us, that the flying roll twenty cubits long, and ten cubits broad, written full of curses, shall enter into the house of the swearer, etc. and shall consume it, etc.  
The fifth rule is concerning the signs of keeping this Commandment. And these may be taken from the consideration of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massah, here used to take up as a burden or heavy thing. If the name of God be to us as a burden or a heavy thing, and so taken up, it is a sign we are careful to keep this Commander. As,  
1. Every man will add no more to a burden than he can bear, he will make it no 
Acts 15. 28.  heavier than needs must, nor take more burden upon him then necessity requires; so if we take up the name of God as a burden, we will use it no oftener than we must of necessity, we will come unwillingly to it as to a burden.  
2. When one takes up a burden, he goes to it with all his strength, ut bene feratur 
2 Chro. 15. 15  〈◊〉, that he may the better bear it, so in an oath they swear with all their heart, and all their soul, etc. all the parts and faculties of the soul are occupied and taken up; the understanding with a due estimation of the greatness of him by whom we swear; the heart and affections with a due fear and reverence of his Majesty, etc. thus the whole man is employed and taken up.  
3. Those that are loaden with a burden, desire to be eased and to be unladen, to be rid of the burden as soon as they can; Christ calls all that are heavy laden to come 
Matth. 11. 28.  to him, and he will ease them: so if we desire to be eased of this burden, as soon as may be, that is, when we have taken an oath, if we be careful to perform it, it is a sign we make conscience of an oath. David saith, I have sworn, and will 
psal. 119. 106 15. 5.  perform it, and the good man changeth not, though he have sworn to his own hindrance.  
6. The sixth rule is, concerning the drawing of others to keep this Commandment. 
Of drawing others to keep this law.  As we must not take the name of God in vain ourselves, so we must not draw others to it. As 1. Irritando, by provoking others to swear. The Psalmist speaks of some that do irritare nomen Dei, as the vulgar Latin reads it, provoke the name of God, that is provoke others to blaspheme it. When we know persons vain glorious, or heady and impatient, and apt to swear, if we provoke and stir them up, we do irritare nomen Dei, we seem to consent to their sin. 2. By persuading others not to keep their oaths when they are taken, by giving false and fraudulent interpretations, as they did, who after an oath and covenant with Nabuchadnezzar, would have rebelled against him, and sent for help from Egypt; who are threatened for violating their oath, though it were unjustly imposed and extorted 
Ezek. 17. 12. 17.  by an usurper: shall he escape? saith the Prophet, etc. Thus much for an Oath.   

CHAP. FOUR  
What a vow is. Whether a bare purpose without a promise. Whether a thing commanded may be the matter of a vow. The necessity and use of vows, in respect of God, of ourselves. What things a man may vow; see, suos, sua. Vows in the times of the Gospel. Of performing vows. Qualifications in a vow, for the person, the matter. The time of vowing. Of paying our vows.  
Of Vows.  
NExt to an oath, comes to be considered a vow, which in regard of the affinity with an oath, aptly follows after it: for a vow is somewhat like to juramentum promissorium, a promissory oath: for the same conditions are annexed to the one, as to the other; the differences being, that an oath is necessarium, not to be used but in case of necessity, as you have seen; and a vow is spontaneum, voluntarily made of our own accord. And an oath is between man and man, and a vow between God and man. An oath is chiefly for the benefit of man, and a vow looks chiefly at God's honour, being a deliberate and voluntary promise made to God of something acceptable to him. And that when upon good ground and particular consideration of our gifts and abilities from God, we do not only purpose, but also by promise, either inwardly conceived in the heart, or outwardly expressed, bind ourselves to some particular act pleasing or acceptable to God.  
A vow is nothing else but a deliberate promise made to God, of something acceptable to him. So Cajetan in Thom. agreeable to what the other Schoolmen 
Annot. 20.  and Casuists teach, in Thom. secunda secundae, q. 88 & in Sent. Col. 3. Dist. 38. 
Concerning the nature of a vow.  and the Summists. verb. votum, and the Casuists in precept. 2. Among others this argument is learnedly handled by Navar. Enchir. cap. 12. Soto in toto lib. 7. de just. & jure. Moral. lib. 11. cap. 12. etc. but most fully by Suarez. de Relig. tract. 6. lib. 6.  
A bare purpose without a promise is not enough to make a vow, though some of the ancient Canonists have so affirmed, the contrary is the general tenet both of Modern Divines and Canonists, as apèars in Azor. Institut. Mor. part. 1. lib. 11. cap. 12. quaest. 5. Suarez, etc. As also in Covarr. ad cap. quamvis pactum. 1. Part. Sect. 3. Num. 12. Panormit. ad cap. literaturam, de voto & voti redemptione; the reason is, because a bare purpose cannot induce an obligation without a promise either mental, or verbal, as may be gathered from Deuteronomie 23 21, 22.  
Though the principal matter of a vow be, something not expressly commanded, but left to our liberty, yet even things commanded may be the matter of a vow, a man may vow to avoid such and such a sin; or to perform some duty, wherein he finds himself remiss, thereby to quicken his own diligence by a double obligation. So Suarez proves at large. Tract. de voto. lib. 2. cap. 6. 〈◊〉. 2. 2. q. 88 art. 2. cum Cajet. ibid. for as a man may bind himself by an oath, to what he was formerly tied ratione justitiae, so he may bind himself by a vow to God, to what he was already tied, ratione mandati, so that here is a new obligation superadded, whereby he that breaks his vow or oath becomes guilty of a double sin.  
This binding ourselves by a vow may be performed many ways, they may be reduced to these two.  
1. By limitation of some general Commandment to some particulars: as, To give 
The use of vows  alms being a general precept, to restrain it to this or that person, or to give this or that quantity of my goods to good uses yearly, or weekly. This we know falleth not under any Commandment specially, and therefore these particular restraints fall under a vow.  
2. By restraining ourselves in the use of some lawful or indiffent thing, which Christian liberty allows to all, 〈◊〉 we fall into something unlawful: this we formerly mentioned, and called it sepes mandati, the enclosure or fence of the Precept. Or by forbearing or abstaining from some lawful and indifferent thing, by the use whereof we find ourselves less able, and fit for God's service, and the sanctification of his name, and therefore in this regard we enter into a vow to abstain from such 
Jer. 35. 6.  and such things. And such seemed to be the vow of the Rechabites, and of the 
Numb. 6.  Nazarites.  
1. The necessity and use of vows is. 1. In respect of God: thereby we honour 
The necessity of vows.  him, and testify our thankfulness to him for benefits received; for though it be true, that King David saith to God, when the people had paid their vows in their offerings 
1 Chro. 29. 14  to the temple, What we have received of thine own hand, that have we given thee. It was a true confession and acknowledgement, that they had given nothing to him, but that which they had received from him before. Upon which a Father saith, Dedit sua Dominus, ut reciperet sua, & recipiendo sua daret se, the Lord gave his own, that he might receive his own again, and by receiving his own, might give himself, and with himself all that he hath; a greater gift than we can possess in this life, yet God accounts it an honour, when we freely vow and give unto him what he hath first given us. Therefore he requires as a part of our thankfulness to God, vovete & reddite, vow and pay, or perform your vows to the Lord. It is some sign 
psalm. 76. 11.  of thankfulness, to vow to God, though the bare promise be but a blastof wind out of a golden pair of bellows: but the great thankfulness is by performance: therefore both these must be joined, vovete & reddite, vow and pay; promise and perform: for as we by our vows bind ourselves to God, so God by our performance is bound to us.  
2. In respect of ourselves, vows are necessary: because man's heart, as it is 〈◊〉 Dei, so it is cera Diaboli, the Daevils' wax, fit for any impression of the Devil, and apt to receive any stamp of evil from him, then of good from God: and as our will is apt to turn from good to evil, so in perseverance in evil, mala voluntas is plus quam voluntas, more than a will: and in doing good, bona voluntas is minus quam voluntas, less than a will, it deserves not to be called a will; it is a volo, nolo, I will, and I will not, therefore it is expedient, yea necessary to make vows thereby to settle and establish our wills from starting back, to strengthen our hearts in good, and to confirm them against evil. Saint Augustine confutes those that think a man ought to do any thing upon a vow, because a thing vowed becomes necessary, whereby the person vowing is bound to perform, and so the thing deserves less thanks; but he answers it well. It is true indeed, if it were an outward necessity imposed by others, and not assumed by ourselves, it were something they said, but concerning such a necessity as this, he saith, foelix necessitas, quae compellit 
Ep. ad 〈◊〉.  ad meliora, it is a happy necessity which compels a man to the best things: and this necessity we impose upon ourselves, either voto simplici, by a bare and solemn vow, between God and ourselves, or voto solenni, by a solemn vow before others, as the resolution and stiffness of the sinner in evil, makes his sin greater; so our resolution in good, binding ourselves by vows not to go back, makes our good deeds the better.  
3. As vows do strengthen and establish us in good, so they make our deeds the more acceptable to God; for what we do by a vow is become a sacrifice, in pledging it to God; and not only so, but besides the vow itself, which is acceptable to God, and the act or thing we vow, which though it be of common or of civil use in itself, yet by vowing it becomes sacred to God: besides this, there is a sacrifice made to God of our freedom and liberty too; yea, of our very power, which rests not any more in a man's self, so as to do those acts which he pleases; for he hath made over his liberty and power to God, binding himself by his vow. It is certain, that before a man vows, he hath freedom and liberty, as appears in Deuteronomy 23. 22. so that if he do not vow he sinneth not, but after he hath vowed, he hath bound himself, so that he sins, if he perform it not. And this is the property of good natures, to limit themselves, for pauciora licent illis, quam ullis, quibus licent omnia; their liberty is less than any other men's, that have liberty to do as they list: therefore the servants of God, where they are let loose or at liberty, therein they restrain themselves; and this, being in God's service, and for their own good, is judged perfect liberty. And this is done in vows which are not to be imposed on us by others, for that were contrary to the nature of a vow, but to be freely assumed by ourselves. And therefore, if any think, that because it is a matter of liberty to be free from vows, that therefore Christians are now exempted from them, he is clearly confuted by these placcs, in Esay 19 21. and Nahum 1. 15. where it is foretold, that the people 
Esay 19 21.  of God shall perform their vows unto the Lord; which places are applied by the 
Nahum 1. 15.  Apostle to the times of the Gospel. Romans 10. 15. We find likewise that in the 
Rom. 10. 15.  Apostles times, the consecrating of their possessions to common uses, and laying the money in common at the Apostles feet, which was nothing but the performing of a common vow. Thus far for the necessity of vows.  
Having seen the use of a vow, let us likewise see what things God best accepts in a vow. And here we find by the examples of God's servants recorded in Scripture, that a man may vow, 1. se, himself, 2. suos, his children, 3. sua, his substance, or things in his power. And first the servants of God did vow themselves to God in two cases.  
1. For humiliation after sin committed, we make a vow and a binding oath to 
Numb. 30 13.  afflict the soul. It is called humbling of the soul, by vowing some temporal affliction or penance for sin committed. I humbled my soul with fasting, and I chastened 
Psalm 35. 13. 69. 10. 6. 6. 102. 9  my soul with fasting, saith David, and so for weeping. Every night (saith he) wash I my bed, and water my couch with tears, and I mingled my drink with weeping.  
2. For preparation, and fitting the soul for God's service; or to enter upon a special calling or business, as the Nazarites did keep themselves to a more strict rule 
Numb. 6.  of life, before they devoted themselves to God's service, whence divers fathers conclude, that it grew to be afterward a holy and a solemn thing for any one, before he gave himself to study, and to enter into the Schools of the Prophets to separate himself by the vow of a Nazarite.  
2. We find a man may vow, not only see, but suos, not himselself only, as in the former instances, but his children to God also, as Hannah vowed Samuel to 
1 Sam. 1. 28.  God; of such special vows for persons to the Lord, we read what Laws were made 
Levit. 27. 2.  Levit. 27. 2. These are personal vows.  
3. There is votum real, when a man vows sua, his goods or estate, or what is his; so we may vow things real, which are either 1. Fractus labiorum the fruit of the lips, as David did, when he sung praises to the name of God, that he might daily perform his vows. He saith the vows of God were upon him, that is, he had enjoined 
psalm 61. 8.  himself a task concerning prayer and thanksgiving, which he was daily to perform by virtue of his vow. Or 2. Substantialia, things out of our substance: as King David 
psalm 132. 2.  made a vow to build a Temple to God out of his means. Jacob (that made the first 
Gen. 28. 22.  vow we read of) vowed tithes to God of his goods. We may vow houses, lands, 
Levit. 27. 14. 16.  and offerings, either for the erecting or maintenance of Colleges, or Hospitals; 
Exod. 36. 3.  for Seminaries of religion. So we read of offerings, and freegifts, Exod 36. 3. And as we may vow our substance, so a part of our time, so many hours or days to God's service: so the Jews, besides their sabbaths commanded, they had also diesvotivos, days consecrated to the service of God. These are the chief heads, unto 
Levit. 3. 38.  some of which all or most vows may be referred.  
Thus we see what it is to vow; but now as we vow, so we must reddere, perform our vows. Nothing is more easy then to vow, but it's not so easy to perform; 
Of performing our vows.  if a man be not master of his tongue. yet he will be of his purse, as the proverb is; and therefore though men vow readily, yet they perform at leisure. Saint Augustine tells his hearers quia audivisti, reddite, non vis vovere, modo voluisti vovere, all the while we talked of promising, you would vow, but now we speak of performing, you will not vow. But as it is no sin not to vow, but only diminutio perfectionis, alesse degree of perfection; so on the other side, if one vow and performs it not, he sins grievously: and therefore the wiseman saith, it were better never to vow, then to vow and not to perform. It is a gross deluding and scoffing at the divine Majesty, not to keep promise with him. Therefore he tells 
Eccles. 5. 4.  us, that to devour holy things, is destruction, and after vows to make enquiry. Solomon speaks of those courtiers about him, who would have had him to convert to other uses those great treasurs which David had vowed and laid up for the building of the Temple. Therefore for a man to vow any thing to God, and not to perform his promise, but to convert to other uses what was vowed to God will prove a snare to him, to choke and strangle his soul.  
To our vows then must be added performances, and because the purpose of performance 
The conditions required in a vow.  is but one of the conditions required in a vow, therefore we will add the rest, which are these.  
1. For the person that vows, he must be sui juris, a person free in that he vows from the authority of another, one that hath power in himself to make and perform a vow. A child under the power of a father, a servant under the power of a master, 
Gal. 4. 2.  
1 Tim. 6. 1.  the woman under the power of the husband, are not capable of making a vow 
1 Cor. 7. 4.  without the consent of them under whom they are: and therefore under the Law, the father might make void the vow of his daughter, and the husband of the wife, 
Numb. 30. 5. 8  made without their consent, either express or implicit. Nor have the man or woman in some cases power to make a vow without mutual consent. Continen 〈◊〉 et alia (saith Saint Augustine) vovenda non sunt a conjugatis nisi ex consensu & voluntate communi. Et si praepropere factum fuerit, magis est corrigenda temeritas, quam 〈◊〉 promissio. And Periculose promittitur (saith Saint Jerom) quod adhuc in alterius potestate est. Continency and such like things are not to be vowed by married persons but by common consent of both; and if any thing be over hastily done in this kind, 
Ad Arment. Ep. 45.  the rashness must be corrected, rather than the promise fulfilled. It is dangerous to promise that which is in another man's power.  
2. The vow itself must be possibile, possible to be performed. As was said before of a promissory oath, so in regard of the affinity we may say of a vow, for the matter of it, it must be possibilie and licitum, 1. possible for us, and within our power. Now what is possibile, and what impossibile, may make a hard matter to define. And hence some disallow the vows made in former ages, as not possible to be kept, as to vow single life, of which we may say, that to say all may do it, is dangerous; so to say that none may do it, is no less dangerous. We must therefore take heed, that the Heathen man rise not up in judgement against us, who said, that Nolle in causa est, cum non posse pretenditur, the true cause is, we will not, when we pretend we cannot; we say, we have not the gift, when as indeed we want another gift, the gift of abstinence in meats and drinks, which they had in former ages, and thence came a general possibility for them to vow. But now in our day's Tertullias saying may be verified, that multivorantia & multinubentia must go together: because there are many feast and drink there must be many marriages. The Heathen man said, that libido est spuma ingluviei, lust is the froth of gluttony. Therefore men must learn to abstain, and then they cannot say they are unable to make this vow.  
3. Again, the thing we vow must be licitum, an unlawful thing is not to be 
Judges 17. 3.  vowed. such as was the vow of Michas mother, of 1100. pieces of silver, for a 
1 Sami. 5. 7.  graven and molten image. And Absoloms vow at Hebron, to colour his treason against his father. And that of the Jews, not to eat or drink, till they had killed Saint 
Act. 23. 12.  Paul: for voverinon debet quod Deo 〈◊〉, we must not vow that which is displeasing to God; for if God will not have it paid, he would not have it vowed. Therefore Saint Isidore saith to such votaries, In malis promissis rescinde fidem, in turpi voto muta 〈◊〉; and Saint Jerom, in vovendo suit stultus; qui discretionem non 
2 〈◊〉. in hist. jepht.  adhibuit, & in reddendo impius. And Quod incaute vovisti, ne facias; that is, if the thing be sinful; if it be only against thy profit, thou hast tied thyself to perform it. And Saint Augustine Injusta vincula rumpit justitia, for it is impia promissio quae scelere impletur, it's a wicked vow, that ends and is performed in wickedness.  
4. It must also be Deo dignum, a thing worthy of God's acceptance. It must be no frivolous thing that we vow, but such as may tend to his honour, and our own good. We must promise rem gratam, a thing acceptable to God, else he will not vouchsafe to look upon it, no such frivolous thing, as he that vowed the 
Amos 5. 22.  shaving of his head, or he that eat the kernels and vowed to offer the shells to Jupiter.  
5. For the time of vowing, it may be either in trouble or affliction, or in tranquillo, before deliverance, or after; before deliverance, thereby the better to obtain it, after, to show our thankfulness for what we have received; examples we have of both, approved by God; of the first in David, I will pay my vows, which I 
psal. 66. 12.  spoke when I was in trouble. And of the Israelites in their distress. And this kind 
Numb. 21. 2.  of vow we see is allowable: for God delivered David out of all his trouble; and it is said in the text concerning the Israelites, that the Lord heard the voice of Israel, allowed of their vow. Of the other, a vow of thankfulness, we have in the Mariners, who after the storm was over, offered sacrifices, and vowed vows: so that in a storm, and in a calm both in prosperity and adversity, vows may be made the one is a kind of prayer, obtaining help, the other a part of thankfulness for help obtained.  
6. As before we showed, the vow must be performed, so it must be performed presently without delay. The vovendum must be with a reddendum & solvendum: for as we vow, so we must be careful to perform with God what we vow. Saint Bernard saith Just exigitur ad solvendum, qui non cogitur ad vovendum. Vovete, 
In Ep.  saith the Prophet David; but what then, is that all? to vow with hope to be relieved only? no, 〈◊〉 too, be as willing to perform what thou hast vowed. Pay 
psal. 76. 11. 50. 14.  thy vows (saith he in another place) it is a due debt, and by as strong a tie and bond as thou canst enter into. Hoc exigitur hoc 〈◊〉, saith Saint Augustine. It is 
De vera Innoc. c. 15.  and will be exacted, for it is due debt. And pay it at the day. When thou hast vowed 
Levit. 7. 16.  a vow unto the Lord, defer not to pay it, saith the Preacher. The flesh of the 
Eccles. 5. 3.  peace offering must be eaten the same day that it is offered, nothing must be left till the morrow: and in the Nazarites vow, if any were defiled during the time of his separation, the priest must offer a sin offering and a peace offering, and he must hollow his head the same day. It is better thou shouldest not vow, then that thou shouldest vow and not pay it. The reason he gives is, for God delighteth not in the sacrifice of fools, pay therefore that thou hast vowed. You see still, it is a payment, not a gift; and it is such a folly not to pay, as a mounts to a gross abuse of God's name, and a scoffing at his most blessed and sacred majesty. Saint Augustine shall end this point. Sunt quaedam, quae etiam non voventes debemus: qnaedam etiam, quae nisi voverimus non debemus 
de bono conjugali.  sed postquam ea Domino promisimus, 〈◊〉 reddere constringimur.  
I will only add one thing; we must not come short in our payment. God 
Levit. 27. 10.  will take no composition in this kind: we must not so much as vary in our payment, not alter nor change a good for a bad: we must rather add then detract, if we mean to have our bond, our vow canceled. So much for vows.   

CHAP. V.  
Of glorifying God's name from the heart. The means of glorifying it. The signs. Of causing others to glorify it. The second part of this precept, the Commination. Reason's why such a threatening is here denounced. God's punishing the breach of this Commandment by visible judgements. God is jealous of his name.  
WE come now from the things commanded and forbidden in this precept, and the Homogeneal duties, which are included in the first and second rule of expounding the Law, 〈◊〉 the other rules, which here also take place.  
For the third rule, that the Law is spiritually to be understood, so this Law of hallowing God's name must be expounded, we must do all from the heart. Though the name be the object of speech, yet all our using of God's name, by swearing, vowing, praising, or speaking of it, must come from the heart; otherwise we are all in the number of those that draw near to God with their lips, but their hearts are far off; by this means perverting the order in God's worship. where the heart must come first, and the lips attend it. Saint Augustine in his confessions saith Flete mecum fratres, & fleet pro me, weep with me, brethren, and weep for me. Now what was it for which he desires them to weep? in the same place he declares, that in singing Psalms in the Church, Animus magis erat ad cantum, quam adid quod 〈◊〉, his mind was more upon the tune, then upon the matter; which he confesleth to be a great sin. For holy exercises performed to God with the mouth, and without the heart, when there is nothing but a noise, are but as the crackling of thorns under a pot, which make a noise; but heat little: nevertheless he approved not this infirmity in himself; for as he saith further, it a saepe facio non sentiens, sed postquam feci sentio, I do so often, and perceive it not, but after I have done it, I perceive and feel it. And it were to be wished, that we could have the like feeling and sense of our failings in this kind; this would be a good step to amendment,  
According to the fourth rule, the means are to be considered of glorifying 
The means of glorifying God's name.  the name of God, whether by praying God, swearing by him, or vowing to him. The means or motives to make us glorify his name, are 1. To consider how God hath magnified our names, by registering them in the book of life; and not only this to make our names glorious in the life to come, but even in this world, we are called by his name, and he by ours, we are his, and he is ours. He is not a shamed to be called Deus noster, our God, to take our name upon him, that we should not be ashamed of his name: thus he exalts and honours our name, therefore we should exalt and honour his.  
2. A second means is to keep a catalogue of the famous acts of God, both of judgements and mercies whereby we may be stirred up to glorify his name. Those that were done before our times, we either doubt of them, or think they belong not to us, or that God had glory and praise enough in those days, and that they are of little use to us. Therefore the counsel of devout men hath been, that is, the men of God of old, Nathan, Gad, and other children of the Prophets, every one had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verba dierum, their Chronicles or Annals, or Diaries from the beginning of their times, wherein for their own remembrance, they kept catalogues of the visible judgements of God upon his enemies, and of his mercies towards his children; that so they might the morereverence him: so should we keep memorials of the remarkable passages of his providence to ourselves and others, of his judgements and mercies, thereby to stir us up to glorify his name the better; and that by comparing one with another, one shall not be an impediment to another, neither those that were before us shall seem incredible, when we see the like done in our days; nor those in our days seem strange, because the like was done before.  
3. A third is, to use thatart and dexterity which was in Christ and his servants, whereby they enured themselves to take occasion from every action or creature they saw, to raise matter of glory to God; that nothing could be done, or spoken; or heard of but they would make use of it, thereby to return glory to God: a Christ, upon occasion of the brightness of the Sun, when he was early in the Temple, took occasion to fall into a discourse of the spiritual light of the world, viz. himself, and the natural darkness of man; and upon enquiry of his followers, how 
John 8. 12.  he came to the other side of the sea and upon his answer, that they sought him rather for his loaves, for another dinner, then for the miracle they saw; and upon 
John 6. 26.  mentioning of Manna, he takes occasion to enter into that large and excellent sermon of the Eucharist, and the bread of life. But most notably in the fourteenth of S. Luke, where at one dinner, he takes occasion, 1. from the striving of the guests for the upper places. 2. From their inviting rich men rather than the poor. 3. From one at the table that said, blessed is he that eateth bread in the kingdom of God; he takes occasion, I say, to enter into three very 〈◊〉 exhortations and admonitions tending much to the glory of God. So the Prophet Esay going down to the vineyards, Jeremy going into the potter's shop, Saint Paul from the altar at Athens set up to the unknown God; they take occasion, the Prophets to convince the Jews, and Saint Paul to convert the Gentiles. Thus when we shall study to atain to this art, by daily practice we may come to that aptness, that nothing can be offered, but some wholesome meditation may be drawn from it, whereby God may be daily glorified.  
4. A fourth means to glorify his name, is a reverend usage not only of his name, but of his word, which he hath given us as a means to glorify his name, for therefore is his word called his name, as when Saint Paul is said to carry the name of Christ before the Gentiles, that is, in the judgement of the best expositors, 
Act. 9 15.  his word, and the Prophet saith, They shall walk up and down in the name 
Zach. 10. 12.  of the Lord, that is, in his word. His word is the special means to magnify his name his name is in a special manner printed upon it. Therefore that abominable and cursed practice of sundry ungracious persons, of applying sundry sentences of his holy word to profane libels and jests, is condemned and anathematised by all the sacred counsels in former times, yea, even by the council of Trent itself. What shall we say saith Saint Augustine, but that these men put themselves in a way, by disesteeming God's word, to have a sleight esteem of his name, and by abasing and profaning his word, to come to abuse and blaspheme his name.  
According to the fifth rule, the signs of glorifying God's name, come in the next 
The fifth rule.  place; which may be taken from the consideration of what it is compared to. 
The signs.  We showed before, that to take his name was used in a double sense, either as a burden, or as a standard or a glorious thing: to take it as a burden in necessariis; in case of necessity, by an oath, but when our necessity is not urged but God's glory, than we take it up as a Banner or standard; and so by the behaviour of men towards that, we may know, whether we stand rightly affected towards God's name.  
1. In the Host, they followed the standard, they stood still when it stood, and moved when it moved: so here, if we make God's name and glory our standard, we stand affected, in our actions, meditations, and enterprises, to go so far as God's glory calls, and no further; to be lead by it, to go when it goes, and to stand when it stands; and this when flesh and blood, and worldly powers and reasons would allure us to the contrary. If his glory commands all our actions, it's a good sign we aim at the glory of his name, whereas many, when God's glory bids stand, they go and when that calls back, go further; and when it calls on them to go, they sit still.  
2. It was a part of the Roman and Grecian discipline among the soldiers, when they entered into the camp, they swore, Pugnabo & solus, et cum aliis, they would fight for their banner alone, and with company: now this applied shows, that the greatest part of the world doth not seek his glory, for it is cum aliis, that gets God the glory, a solis he shall have little. If the rest shrink away, there are few that will keep that part of the oath to stand soil by the standard, when the Realm shall run to Apostasy.  
3. Thirdly whosoever belonged to our standard, and had once professed himself of that band, it was present death, if he had either in his mouth hostile symbolum, or about him hostilem 〈◊〉, if he had either the enemy's watchword or the enemy's badge, it was death. Now if we apply this, we may see there are many among us, that in their outwad carriage profess to fight under Christ's banner, yet their actions, their apparel etc. are T 〈◊〉 〈◊〉, badges of the enemy, and their speeches are the right watchword of the Devil, worldly speeches, and worldly signs, which we daily wear, do prove, that we do carni et sanguini militari, fight for flesh and blood, and not for God's glory.  
4. The fourth sign is the perishing of a righteous man in his righteousness to die for the name of God. It was the manner of the Lacedæmonians at the delivery of the standard to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either bring this home, or be brought home upon it. So when Gods gives us his name, we must fight for it, and either bring it home, or be brought home upon it; we must confess the name of Christ, and either bring this shield of faith sound to God, or die for it, rather than lose it, as Saint Paul was resolved, who said, he was ready not only to be bound at jerusalem, but to die for the name of Jesus.  
The sixth rule requires, that not only we glorify his name ourselves, but that we procure others to do it, our speech must be such, as may minister grace to the hearers, such for which they may glorify God, and not our speech only, but our works too as our Saviour exhorts, that when men see our good works, they may glorify our father which is in heaven, otherwise if our lives be unreformed, we cause the name of God to be evil spoken of and blasphemed, we open the mouths of wicked men, and make them say, the words we profess hath no power, our religion is a doctrine of licentiousness, in which the power of Godliness doth not appear. And thus much for the first part of this commandment, The Prohibition.  
The second part of this precept is the Commination, or penalty threatened, God will not hold him guiltless etc.  
And here in the last place comes the penalty, or commination, for breach of this 
For the Lord will not hold 〈◊〉 etc.  Comma ndment. In the first place it is worth the observing, that God useth the Idiom or stile of a court of Assize in this commination, and well may he do it, for he ever keeps an assize, and delinquents of all sorts are arraigned continually, and amongst them, those that take his name in vain: and that before him (the judge) their consciences, and the devil accusing them at the bar of his justice; where the evidence will be so clear against them, as he cannot but pronounce them guilty.  
As in the second commandment God adds a threatening to the children as well as to the parents, to the third and fourth generation, to meet with that argument which some men might have for falling down before an Idol, when it is commanded by authority, they will rather change their religion, then run a hazard of undoing themselves and their children, and bringing them to beggary, God meets with them, and tells them, neither they nor their children shall save any thing that way, but fare the worse, for I will visit saith he, this sin upon the third and fourth generation: so here inthis commandment he annexes a penalty to meet with the sin, because some men may think they may get some great gain, or profit sometimes by swearing falsely, therefore God sets a great penalty upon this sin, to let them know, they shall gain nothing by the bargain. Here is a Frustra quod non erit frustra, a taking of God's name in vain, which will not prove in vain, for he will come in judgement against them, when men think to save themselves from some danger by taking God's name in vain, they shall find, that that shall be their destruction, which they thought would preserve them.  
2. Again ubi lapsus est in proclivi, where one is apt to fall, as here because the tongue, as Saint Augustine saith, 〈◊〉 est in udo, is placed in a glib or slippery place, therefore God sets a lock upon our lips, to keep the door of our mouth, 
psalm 141. 3.  which lock is this threatening, Thou shalt not be held guiltless, If we take his name in vain, that is, If we take upon us the name of Christians, and have only a bare profession, we frustrate God's name, for every one that calls upon the name of Christ, must depart from iniquity; otherwise it may be said to us, as the Psalmist speaks I said unto the fools deal not so madly, and to the ungodly set not up your horns on high.  
If you take upon you any other name; if you defend not his word, or defend any thing opposite to it; if in disputations you maintain false doctrine; if in your speech you bury the name of God, not making mention of it; or if you talk of it foolishly and vainly without fear and reverence; if in your talk you forget God, or speak evil of his name, by murmuring at his judgements on yourselves, or envying his mercies upon others; if when you should bless his name, you take it and apply it to witchcraft and sorceries, or to profane jesting and scoffing; if when you should bless others, you make use of it to curse them by it; if in swearing you take it in vain; if you vow to him and perform not; if by any of these ways you pollute his name; Consider what follows, God will not hold you guiltless.  
3. And it is he or none that must punish this sin, God will not hold you guiltless, for the world will hold you guiltless, little or no punishment is inflicted by men for taking God's name. If any impair another man's name, he may have better remedy for it, then if the name of God be blasphemed; therefore because God's name is not so much regarded by man's Law, God himself providing for it, you shall not go scot-free, if you abuse my name. The Lord will take the matter into his own hands, because men regard it so little.  
Not to be held guiltless is the threatening. But who is he there that shall not fall into intolerable and endless trouble, if God hold him not guiltless, for every man is guilty before God: but whereas for sins of infirmity and ignorance, though a man be guilty, and contract a guilt upon him, yet God holds him not guilty, but pardons it upon a general repentance; for this sin of taking God's name in vain, he will not remit the guilt, but he will hold him guilty; for other sins the guilt is more easily taken away: hic est totus fructus, ut auferatur peccatum, this is all the fruit, the taking away of sin; as the Prophet speaks, else we were of all men most miserable; but by this sin there is a special guilt contracted which is not easily taken off.  
God will not hold him guiltless, he will punish him both in this life, and in the 
Judgements for the breach of this Commandment.  life to come: for God's threatenings extend to both, and there is no precept given by God, for breach whereof so many threatenings are denounced, and so many fearful judgements executed in all ages.  
The Blasphemer was to be stoned by God's appointment under the Law. 
Levit. 24. 11.   
And in another place, a curse was laid upon the perjured woman, which would make 
Numb. 5. 25.  her thigh to rot, and her belly to swell.  
In the Prophet, there is a flying book against false swearers, and their houses to consume, 
Zach. 5. 4.  the posts, timber, stones and all.  
Neither hath God punished only private persons, but whole nations for this sin. 
1 Sam. 21. 1.  He sent a famine in Israel, for breaking the oath with the Gibeonites.  
Saul for not calling on the name of God, but consulting with witches, was suffered 
1 Sam. 34. 4.  to kill himself, having first seen his people overcome, and his children 〈◊〉.  
Sennacherib for blaspheming the name of the living God, after his army was 
2 King. 19 37  overcome, was slain by his own sons. God sent destruction and captivity upon a 
Jerem. 21. 7.  whole land for this sin.  
Ahab, Jezabel, Baal's Prophets (blasphemers under pretence of Religion) slain 
2 King. 9 & 10  by Jehu.  
When Zedekiah broke his oath, by rebelling against Nabuchadnezzar, though a 
Ezek. 17. 16.  Tyrant, an Usurper, a Heathen, yet God threatens him; Shall he escape? shall he prosper that doth these things? shall he break the Covenant and be delivered? 
Acts 4 & 5.  Ananias for lying to the Holy Ghost, and profaning the name of God came to an untimely end. Whole Volumes have been written of the manifest judgements of God upon particular persons, and whole nations for this sin. Thou shalt destroy them 
Psalm 5. 6.  that speak lies, much more those that swear falsely. And indeed a man's own mouth that lieth, slayeth his soul: and that is the worst punishment, the punishment 
Wisd. 1. 11.  eternal. The temporal hath a time to end, but the punishment of the life to come shall be eternal.  
And the reason that God is so severe an Avenger of the breach of this Commandment, is the jealousy of his name. For if a private man be careful to preserve his good name and reputation, God is much more, because his name is a more glorious name, than any man's can be. We use to say, what is a man but his good name? Crudelis est sibi homo qui famam negligit, vel inultam sinit, He is cruel to himself, that is negligent of his good name, or will not vindicate it. Solius laesae famae duellum est permittendum, quia pari passu ambulat cum vitae, duels may be permitted (say some Casuists) for the vindication of ones name, because when a man's reputation is lost, he is as good as dead. If it be so with men, and that they will defend their good name to the death; yea, the name of a friend, or any that we receive benefit by; God is not then to be accused, if he punish those that abuse his name.  
So then to conclude, if God's name be, (as most certainly it is) most glorious in itself; How glorious is thy name in all the world? And as it is glorious, so is it holy 
psalm 8. 1.  and reverend too; Holy and reverend is his name, saith the Psalmist: Then it must be 
Exod. 14. 4. 15. 1.  so in every one of us, it bebooves every one to use it 〈◊〉 and reverently, and to glorify it to their power. If we do it not willingly it shall be glorified upon us, nolentes, volentes, whether we will or not; as it was upon Pharaoh, I will harden 〈◊〉 heart, and I will get me honour upon Pharaoh, and all his host. Exod 14. 4. God saith of Israel, Thou art a holy people to the Lord. Deut. 14. 2. We must be as Israel, or as Pharaoh; If we glorify him not with Israel, he will glorify it upon us with Pharaoh: for the Lord will not hold him guiltless, that taketh his name in vain.    

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

CHAP. I.  
The excellent order of the Commandments. Why God himself appointed a set time for public worship. Why this Commandment is larger than the rest. Six special things to be observed in this Commandment, which are not in the rest. The general parts of it. 1. The precept. 2. The reasons. In the precept. 1. The affirmative part what is meant by Sabbath: what by sanctifying? How things sanctified differ from other things. God sanctified it not for himself, but for us. We must sanctify it. 1. In our estimation of it. 2. In our use of it.  
AS God's order in all his works is most excellent (for he is the God of 
The order of the Commandments.  order) so in the placing of these Commandments, it is most admirable. For, in the First, he commands us to believe in a God, settleth Religion in us, and shows that he, and no other is that God, and how he is to be worshipped, Intus, within. 2. In the Second he prescribeth, how we are to behave ourselves towards him in our exterior worship, and how to express and manifest our inward affections towards him by our outward gesture. 3. In the Third, how his glorious name ought to be magnified, by our outward expression in our words, when we converse with others. These three first Commandments contain our general and perpetual duties towards God.  
Now in this fourth Precept (because men should not be left at liberty, when or at what time to perform these duties) God hath taken order for a set and certain 
Leu. 23. 3.  time to that purpose, appointing a day, whereon to do it, and that more solemnly 
Exod. 5. 3.  in a general, or public meeting, or Assembly, which he elsewhere calleth an Holy Assembly; or Holy Convocation: that all men together may set forth, and make public professions of their worship of him in fear, and give him honour, praise and glory. As also to learn and be instructed in what hath passed in former times, and how to behave themselves for the time to come, by laying the foundations of Religion: and lastly, to acknowledge as well the great goodness of God, and his benefits to us, as our duty and service to him.  
It is true which we usually say, and which the Heathen man did well see, that Publicorum cura minor, the care of public matters is the least of all other: for commonly, that which ought to be regarded by all, is regarded by few or none. And so no doubt men would have dealt with God for public worship, had he not provided a particular day for himself, and settled it by a special Commandment; as we see in those that talk of a perpetual Sabbath, who come at length to keep no day at all. And therefore (God knowing our innate negligence in his service, which of right aught to be every one's care) did (by enacting this law) provide for a particular, and set time for it.  
This Commandment being of as large, or larger extent, and more copcious in words then the second, should work in us no less regard, and consideration of this, 
Why this Commandment is so large.  then of that. Nor is it in vain that God hath so enlarged it. We see that four duties of the second Table are ended in a word as it were. Non occides, Thou shalt not kill. Non moechaberis, Thou shalt not commit adultery. Non furaberis, Thou shalt not steal. Non falsum testimonium feres, Thou shalt not bear false witness. And the reason is, because civil honesty, and the writings of Heathen Philosophers, (who were chiefly guided by the light of Nature) and civil Laws urge the observing of them: and our Bars, and judgement seats condemn sins therein forbidden: but the fifth Commandment (because God foresaw our stiffnecked humours, that we would not willingly, or easily be brought under subjection) God thought it necessary to fence it with a reason. So likewise in the tenth there is great particularity used, because men are apt to conceive that their thoughts are free, and that they shall not come to judgement for using their liberty in them.  
In the first Table, every Commandment hath its particular reason; but this fourth Precept hath more than any. It hath six particular respects, not to be found in any 
Six special things to be observed in this Commandment.  of the other.  

1. Whereas the rest run either barely in the affirmative, as the fifth, or barely in the negative, as the other: in this both parts are expressed. The affirmative in these words, Remember thou keep holy, etc. and the negative in these, Thou shalt do no manner of work, etc. so that a man's inclination to the breach of this Commandment, is both ways met withal.  
2. In this, This precept is not only given to ourselves, but to all others that belong to us, God proceeds here to a wonderful kind of particularity, by a particular enumeration, comprehendeth all that with us, and by us may be violaters of this Commandment, naming all which he doth not in any of the other.  
3. The other Commandments are imperative only, and run in a peremptory way of command: whereas the word here used, though it be of the Imperative mood, yet it rather entreats then commands, Remember: and may serve as a note of separation from the other. Imperat & suadet, it both commands and entreats.  
4. And whereas the reasons of the former Commandments are terrible, fearful, and threatening; in this they are easy and reasonable; the main reason of this being, that no more is required to be done by us, than was done by God himself, we ought to do it, because God hath done it.  
5. Whereas none of the rest have above one reason, to persuade and move us to the duty, this hath, besides one principal, tria statumina, three other props or reasons, so that it exceeds them all, in the multitude of reasons to persuade us to the observance of it.  
6. Lastly, to move and stir up our regard to this Commandment, in a more especial manner, and that it might not be thought a light matter, either to break or keep it, as we are apt to think, God hath in the very 〈◊〉 of it set, notas non leves, no slight notes: Recordare, remember; and observa keep it. We must have a special care of the keeping of it, and to that end we must remember it. 
Deut. 5. 12.    
The Commandment hath two parts. 1. A Precept. 2. The Aetimologie, that is, 
The parts of this Commandment.  the Reasons, or the persuasions to keep it.  
The Precept contains in it, an affirmative part and a negative. The affirmative in 
1 The Precept.  the eighth verse. Remember the sabbath day to keep it 〈◊〉, The Negative in the ninth and tenth verses: in it thou shalt do no manner etc.  
For the first, that we may understand it the better, we must know, what is meant by sabbath, and what by sanctifying. 1. Sabbath in the original signifieth rest, and such a rest which some labour hath gone before, a rest after labour 〈◊〉, a ceasing, or intermission from labour. Such a rest is described in the law. When 
Leu. 25. 3. 4.  the land had been laboured, and tilled six years before God gave the people charge, that it should lie fallow and rest the seaventh year, and this was a politic law. So after the labour of six days, God requireth here a cessation from work the seventh day, let that be a day set apart, rest on that day.  
2. The word [Sanctify] is twice used in this commandment, in the beginning, and in the end, and is applied to two. 1. To God in the end (verse 11.) The Lord 
what is meant by sanctifying.  blessed and sanctified it. 2. To man (vers. 8.) remember the sabbath to sanctify it.  
Now it is a rule in divinity, that when any word is given to God, and man both, it is to be applied in a different respect, and so here this word ascribed to God, is to be understood, sub modo destinandi by way of appointing it so to be: and to man sub 〈◊〉 〈◊〉, by way of applying it to that it was appointed. So when God appointeth any thing to an holy use, he is said to sanctify it, and when man applieth it to the use to which God hath so appointed it, he is said also to sanctify it.  
As it is sure, that by nature all men are alike before God, and differ not by nature, 
How things sanctified differ from others Leu. 20. 26.  so may it be said of bread, water, wine, days etc. by nature all are alike, and one is not more holy than another. Yet in the law, saith God, concerning the Israelites, I have separated you from other people, that you should be mine. When God setteth man a part that he should be his, either as a minister in the Church, or as a Magistrate in the commonwealth, than this his separation, or putting a part, is the beginning of his sanctifying.  
So water, which is separated from common uses, and destinated to 〈◊〉, and the Creatures of Bread and wine, in the administration of the Lords supper, there is naturally no more in them, then in the other of the like kind, till they be so separated and set apart from the other, and appropriated to God, and holy uses. So may we likewise say of days; naturally there is no more holiness in one then in another: only God's ordinance, by separating one day from another for himself, makes it to be more holy than the rest.  
Now it is the nature of such things, whether it be man or beast, so separated from common use, and thereby sanctified to the Lord, that they must continue so, and be 
Leu. 27. 28. 26  neither bought nor sold, nor other ways alienated, Therefore we find, that under the Law, the Tabernacle and whatsoever was used in it about the service of God, must be put to no other use, the fire-pans, fleshhooks, 〈◊〉 made for the sacrifice, yea the basest instruments to stir the fire, and the meat in the caldron, whereof a libamen 
Exod. 28. 29. 30.  or offering was to be, should not be put into any other; nor the pots on no other fire nor the snuffers to any other lamp but to these in the Tabernacle. So this is the nature of a thing sanctified, and it therein differeth from other things, that what is sanctified or separate for God, must not be converted or applied to any other use, and so for days, such as are sanctified or set apart for God, must be applied to no other use, unless God himself or his church by authority from him and that upon grounds warranted by God, dispense therein in some special cases. Other things may bedone in part upon other days, but not upon this. The Psalmist (as before) saith, he will meditate every day and night; and every day he will praise God and give thanks 
psal. 1. 2. 145. 2. 55. 18. 119. 164.  to him: and in the evening, morning and at noon day, (thrice a day) he will pray. Nay seven times a day he will praise God: yet all these are but on part of the day for in the six days other things may be jointly done, with those holy exercises, and may lawfully take up a part of the day: but this day being a most holy day, as separated to God's use and service, must be sanctified, not in part, or jointly with other employments, but must solely be kept to his service and use.  
Now a question may arise, whether God sanctified this day to himself, or to 
God sanctified, this day for us. Tit. 1. 15.  us? Certainly the Apostle tells us, that omnia munda mundis, all things are clean to the clean: and God is most pure and holy, and therefore needs nothing to be sanctified to him therefore this sanctifying must needs be for us. And the same Apostle 
1 Tim. 4. 5.  〈◊〉, this is the will of God even your (not his) sanctification, for without holiness 
Thess. 4. 3.  none shall see God: and therefore to the end that we might be holy, did he sanctify this day, his word and other things etc. And so by the second part of sanctification 
Heb. 12. 9  by annexing a blessing to this day, he blessed it and made it holy, as in the Sacrament of the Eucharist he blessed the bread (and his dicere) is facere he gave it power to increase holiness in us. And as to the bread there, so to this day here, he hath annexed a special blessing, whereby it is sanctified to us, and that in a twofold respect. 1. Relative, as applied to the means of holiness, prayer, word, etc. As a thing may be said to be holy, as the place where Moses stood, as also, all that belonged 
Mat. 26. 26.  to the Tabernacle, because they were applied to the means of holiness. 2. Effective, 
Exo. 3. 5.  in regard of the fruit of holiness, which is wrought in us on that day, and practised in ourselves, Sanctificamini et sancti estote. Be sanctified and be holy.  
So that all which hath been said, amounteth to thus much. God hath set apart or sanctified this day, to the end that it may be applied wholly, either to the means of sanctification, as hearing the word, prayer, meditation, and other religious duties; or to the practice of sanctification, by these means wrought in us. And he sanctified it or gave it a blessing, that what means we use this day of sanctification, shall be two fold blessed, and of more effect and force to us, than what we do upon another day, not sanctified and set apart as this is.  
Now seeing God hath so sanctified it, it is our duties, that as he hath sanctified it, with is blessing, we must do the like, and sanctify it too, which consists in two things. 1. In our estimation and account of it, which is for our judgement.  
2. Secondly in the use of it, which is for our Practice. 
We must sanctify it.   
1. We must account of it in our judgement as a day holy unto God, not as a common day: but as a Prince is sacred among men, so this is to be reputed holy among 
〈◊〉 in our judgement.  days, a day of days: that of God to S. Peter must be our Rule, What God hath 
Act. 10. 15.  sanctified, make not thou common.  
2. For use, that we so use it. This use is well set down by the Prophet. We must 
2 In our practice.  not do our own work. No common thoughts are to exercise our brains: and as our thoughts must be taken up with common affairs, so neither must our communication 
〈◊〉. 58. 13.  be of such things, nor our practice; but our thoughts words and actions must be sanctified, and such as tend to the practice of holiness. For (according to that of the Prophet) If that which is sanctified touch that which is common, it imparteth not holiness to the thing profane or common; but the common polluteth the thing which is sanctified: 
Agg. 2. 13.  so that the touching, or dealing in any unholy action that day is a polluting of the day. This we must take heed of, else, as our Saviour saith in another case, A woman 
Mat. 5. 25.  may be chaste, yet adultery may be committed, if a wicked eye look upon her to lust after her: so though holy things remain holy in themselves, yet we may pollute them, and make them unholy, (as much as in us lieth) by our polluted actions.   

CHAP. II.  
What is commanded here. 1. A rest. 2. Sanctification. Rest is required not for itself, but for the duties of sanctification. Reasons that the Sabbath is not wholly nor principally ceremonial. Addition 21. out of the Authors other works declaring his meaning in two things. 1. That the Lords day is jure divino. 2. That the 〈◊〉 Sabbath is abolished by Christ's death, proved by him at large, out of Scriptures, and Antiquity, in his speech against Trask in Star-Chamber.  
NOw here are two things, and both commanded, but not alike or equally, but the one for the other. 1. The first is Sanctification which is the last end and drift of God in this commandment, and that which is required for itself. 2. The other 
Of the rest required not for itself.  which is the means subordinate to it is Rest without which, sanctification of the day cannot be had, as God requireth.  
To make it plain. The heathen by the light of nature could see, that every thing is then best ordered, when it hath but one Office, and is ordained to do but one thing at once, for whatsoever would be throughly done would be done alone: the reason is, because we are res 〈◊〉, 〈◊〉 creatures, and if two things be done at once, and together, one will be done imperfectly, because our thoughts will be distracted between both, for part of our thoughts will be taken of, when they are set upon several objects. so that we cannot wholly intend two things at once. It was Adam's case in the state of Inno cency: for he having a natural soul and finite, was not able to intend the dressing of the garden commanded him, and the sanctification 
Gen. 2. 15.  of the sabbath together, and therefore God would have him employ six days upon the first, and blessed the seventh day to be bestowed in his worship. And this 
Gen. 2. 3.  was the end why God instituted, blessed, and sanctified the seventh day, for a remedy against distraction, especially in the solemn worship of God, which is enough to take up the whole man, and aught to be without all distractions and therefore permitteth none to be intent to any other thing during the performance of it.  
Now if Adam in that estate could not be free from distraction, much more have we need of remedy against it. And therefore is this rest and ceasing from servile work commanded, to free us from it, and to further our sanctification: and thus cometh in this rest, because this total sanctification cannot be performed without ceasing from labour and doing our own works: for without rest we cannot sanctify: and if our rest should hinder our sanctification it ought to be taken away and omitted.  
And indeed our Saviour Christ acknowledgeth, that man was not made for 
Mar. 2. 27.  the rest, but for sanctification. Sanctification was his end, and man was created and made for that. Rest is but a subordinate end, and man was not made for it, but rather rest was made for man. Rest is but the means to attain to sanctification which is man's end, and that for which he was made. For as the Apostle saith of bodily 
1 Tim. 4. 8.  exercise, it profiteth 〈◊〉, so it may be said of bodily rest, that bodily rest profiteth little, or indeed nothing at all, except it be applied to sanctification which is the end: nor doth God approve of it without this but wholly disliketh it.  
The scope of this reverend Author, is not here to prove, that the command of the 
Addit. 21. The Jewish Sabbath whether Ceremonial.  sabbath is wholly Moral, and in no part ceremonial, but to prove against the Anabaptists, Familists, and other sectaries, who deny all distinction of days under the Gospel, that it is not wholly or principally ceremonial, as his reasons do plainly show; for that it is so in part, is confessed afterwards, where the Author saith, that the strict rest enjoined the jews, of not 〈◊〉 a fire, nor dressing meat on the sabbath, was ceremonial, and obliged only the jews. Nor can it be imagined, but that he know very well, that as the sabbath was a type of Christ's rest in the grave, of our daily rest from sin, and of our eternal rest, Heb. 4. And as it signified a rest from the Egyptian servitude, Deut. 5. That in these respects it was ceremonial, and is abolished.  
And although his opinion seems to be, that the Lords day which we observe, instead of the sabbath, is jure divino, (in which point learned men do differ, and of which we shall speak something hereafter) yet, that the 〈◊〉 sabbath, which as it concerned the jews in a perculiar manner, is literally enjoined by the fourth Commandment, is abolished by the death of Christ, is his opinion clearly expressed elsewhere.  
Of the 〈◊〉 he speaks in one of his sermons of the resurrection, on 1 Cor. 11. 16. where 
Serm. 13. of the resurrection. page 529. 〈◊〉. 1. 10.  labouring to prove the feast of Easter to be as ancient as the Apostles, among other arguments he brings one from the Lords day, in these words. But we have a more sure ground then all these. The Lord's day hath testimony in Scripture: I insist upon that that Easter day must needs be as ancient as it. For how came it to be the Lords day, but that as it is in the Psalm, The Lord made it? And why made he it? but because the 
psal. 118. 24. Aug. Epist. 119. 13.  stone cast aside (that is Christ) was made the head of the corner? that is, because then the Lord rose, because his resurrection fell upon it. Where he plainly affirms, the Lords day to be so made, by the Lord himself and that because Christ rose upon that day.  
Now for the other point, that the jews sabbath was ceremonial, and abrogated by Christ's death, is proved at large by his speech in star-chamber against Trask, published inter opera posthuma, where among other things he speaks 〈◊〉.  
The Apostle (inter alia) reckoning up divers others concludes with the sabbath, and immediately upon it adds; Which all are but shadows of things to come, (Sabbath and all) but the body is Christ. The body had, the shadow to vanish; that which was to come, when it is come, to what end any figure of it? it ceaseth too. That to hold the shadow of the Sabbath is to continue, is to hold Christ the body is not yet come.  
It hath been ever the Church's doctrine, That Christ made an end of all Sabbaths by his Sabbath in the grave. That Sabbath was the last of them, and that the Lords day came presently in place of it. Dominicus dies Christi resurrectione declaratus est Christianis, & ex illo caepit habere festivitatem suam, saith Augustine, The Lord's 
Epist. 119. 13.  day was by the resurrection of Christ declared to be the Christians day, and from that very time (of Christ's resurrection) it began to be celebrated as the Christian man's festival.  
For the Sabbath had reference to the old creation, but in Christ we are a new Creature, a new creation by him, and so to have a new Sabbath, and vetera transierunt, no 
1 Cor. 5. 7.  reference to the old, We.  
By whom he made the world (saith the Apostle) of Christ.  
So two worlds there were. The first that ended at Christ's Passion (saith Athanasius) 
Hebr. 1. 12.  And therefore then the Sun without any eclipse went out of itself. The second which began with Christ's resurrection, and that day initium novae creaturae, the beginning (and so the feast) of them that are in Christ a new creature.  
It is deduced plainly.  
The Gospels keep one word all four, and tell us Christ arose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, una sabbatorum, (that is, after the Hebrew phrase) the first day of the week.  
The Apostles, they kept their meetings on that day, and S. Luke keeps the very same word exactly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to exclude all error) on that day they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is, held their synaxes, their solemn assemblies, to preach, to pray, to break bread, to celebrate the Lords supper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords supper on the Lord's day: for these two only (the day and the supper) have the Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dominicum, in the scriptures to show, that Dominicum is alike to be taken in both.  
This for the practice then.  
If you will have it in precept. The Apostle gives it (and in the same word still) 
1 Cor. 16. 2.  that against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of their assembly, every one should lay apart, what God should move him to offer to the collection of the Saints, and then offer it. which was so ever in use: that the day of oblations: so have we it in practice and 〈◊〉 both, even till Socrates' time, who keeps the same word still. 〈◊〉. 5. cap. 22.  
This day, this 〈◊〉 〈◊〉, came to have the name of Die Dominicus in the Apostles times, and is so expressly called then, by Saint John in the Revelation. Revel. 1. 10. And that name from that day to this hath holden still, which continuance of it from the Apostles age, may be deduced down from father to father, even to the Council of Nice and lower I trust, we need not to follow it, no doubt is made of it since then, by any that hath read any thing. I should hold you to long too cite them in particular, I avow it on my credit, there is not any ecclesiastical writer, in whom it is not to be found.  
Ignatius, 
a Ad 〈◊〉.  whom I would not name, but that I find his words in Nazianzen, 
b 1 Tom. 〈◊〉. in patrem.  Justin. Martyr 
c 〈◊〉. 3. , Dion, sius Bishop of Corinth, 
d Euseb. l. 4.  in Euseb. lib. 4. Irenaeus 
e Justin. 1. 115 , Clemens. Alexandr 
f Strom. 7. . Tertull 
g De Idol. . Origen 
h Con. Celsum. , Cyprian 
i Epist. 33. , every one.  
And that we may put it past all question, Justine Martyr, who lived in the very next age to the Apostles, and Tertullian who lived the next age to him, both say directly, 〈◊〉 solemn assemblies of the Christians were that day ever, on Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Justine, die solis, saith 〈◊〉, and leave the 〈◊〉 to their Saturn: (either in 
cap. 23.  their Apologies, offered by them to the Emperors) Justine made two, in his second: Tertullian but one, the sixteenth chapter of his: that of the true day there can be no manner of doubt.  
A thing so 〈◊〉, so well known, even to the Heathen themselves, as it was (in the Acts of the Martyrs) ever an usual question of theirs (even of course) in their examining. What? Dominicum servasti? Hold you the Sunday? and their answer known; they all aver it. Christianus sum, intermittere non possum, I am a Christian, I cannot intermit it, not the Lord's day in any wise. These are examples enough, I will add but an authority and a censure, and so end.  
The authority I will refer you to, is of the great Athanasius, great for his learning, for his virtue, for his labour, and for his sufferings, but above all, great for his Creed. Tertullian had written a book de cibis Judaicis, (which we have) so another de 〈◊〉 Judaico, which we have lost, but it is supplied by Athanasius his book de sabbato & circumcisione (for he puts them, and so they must go together, Circumcision and the Sabbath) In which he is so clear and so full, for the abolishing of the 〈◊〉 day, and the succeeding of the Lords day in place of it, as no man can wish more, and the treatise is no long one neither.  
Now as in the other of meats, so in this will I end with censure. It is of the Council of Laodicea (more ancient than the first of Nice) and of so special account, as we find it cited by S. Basil: nay, as we find four of the Canons made in this Council, taken out of it, and transferred and made four of the Canons of the great Council of Nice, such was the Authority it was had in. It is in the twenty ninth Canon, and of the authentical great book acknowledged in that of 〈◊〉 the 133. Thus it is, That Christian men may not 〈◊〉, or grow 〈◊〉, that is, not make the Sabbath or Saturday their day of rest, but they are to work that day (this comes home) giving their honour of celebration to the Lords day. And if any in this point be found to 〈◊〉, let them be Anathema a Deo & christo, to God and Christ both. Thus far this learned 〈◊〉; by which discourse made and penned in his latter years, it appears fully what his opinion was in this point of the Sabbath, and how his meaning is to be expounded in this point of the morality of the day. See more of this subject in the third Chapter, per totum.  
There is here besides in the Commandment another word [Remember] which because it is properly of a thing past, it referreth us to some time or place before: and there is no mention of the sabbath but in two places before: the one of them is in Exodus, but that is not the place here meant: for God in the end of the Commandment adding [God 〈◊〉 it, etc.] referreth us to that other place where those words are; namely to, Genesis 2. 3.  
And by this occasion falleth in that first question about the morality of the day: many think the sabbath is merely a ceremony, and are persuaded that it is so, and therefore hold, that men are not bound to sanctify it since Christ's time, it being abrogated by him. In answer whereto we are to follow our Saviour's rule, who in the case of Polygamy, bids us inquire how it was ab initio, from the beginning, to call it to the first institution: for the first institution is that which will inform our judgements best, and the first end which appears by the institution is the true end.  
A thing is not said to be merely ceremonial, if a ceremonial use or end be annexed to it, for then scarce any of the ten Commandments but should be ceremonial, for they have many of them some ceremony annexed to them.  
But that is to be accounted ceremonial whose first and principal end is to be a ceremony, and to type out something, which this day of rest cannot be said to do. The reason is, because Paradise and man's perfection cannot consist with ceremonies, a ceremony cannot agree to the state of man's innocency.  
This is to be understood of such Ceremonies as had reference to Christ as a Redeemer, 
Annot. 23. of Ceremonies.  and so the ensuing words expound these, for otherwise ceremonies which have a moral signification, or were instituted for other ends might stand with man's estate in Paradise, for what was the tree of life but a ceremony.  
And the reason of that is, because that before there was a Saviour, there could not be a type of a Saviour, as ceremonies were; and before there was sin, there needed no Saviour: and so consequently needing no Saviour, there needed no ceremony, and needing no Saviour, nor ceremony, it could not be ceremonial.  
But this was it, that Adam (having in the six 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 of them in a more special manner. And although there might be a worship performed to God on other days, yet that it might be more solemn, public, and universal, and the heart of man more free from distraction, and worldly avocations, God therefore would have a special day dedicated to his honour and service, wherein the Creature should solemnly perform his homage to the Creator, and this was the first general end, though other ends were after added: as in Deuteronomie it pleased God to add this reason, that the People should remember their Delivery out of Egypt, but this was but finis posterior, a particular and after end, and accessary. And it were well if we might add to our days of rest the memory of benefits received. And in Exodus God yieldeth a reason taken from a politic end, that our family and cattle may rest, and return more fresh to their labour.  
And if any will say, that besides these ends, there was prefigured by this rest, that rest we shall have from sin; It's true, but yet that is but an accessary end. As in the Sacraments of Circumcision and Passeover, besides the general ends of their institution, which were to seal and signify Gods preventing and following grace, there were other ends typical and accessary: as that of Circumcision did signify the Circumcision of the heart, and the Passover the sacrifice of Christ offered upon the cross. In which respects, though those two Sacraments are abolished, yet the Sacrament of initiation, and another of our confirmation in grace are still continued, to wit, Baptism and the Lords supper, according to the general ends of the two former Sacraments, which ends do still remain. So though the Sabbath or seventh day from the Creation be ceased, yet there is another day still remaining, because the end of keeping a day is immutable from the beginning, to wit, that God might be honoured by a solemn and public worship.  
This reason of itself is so forcible and plain, that without bringing in a manifest absurdity it cannot be denied and avoided. When they see these ends carry us to the Institution, and that in Paradise where no type or Ceremony was, they seek to avoid it by saying, It's true, that God sanctified it in Paradise, but Adam never kept it, neither was it kept till immediately before the Law was given: which may seem to be a very absurd thing, that God should sanctify a thing two thousand years before it was to be put in practice. This is like to that assertion of those Heretics, that held, the materia prima to be made by God many years before the world itself, and that it abode by him, till the world was made. But they are confuted by the Fathers thus, That no wise man will make any thing to be many years by him, before he shall have occasion to put it to any use. And therefore much less would God bless this day before there should be any use of it: to make rem ante usum.  
1. We must understand, that God in Deuteronomy seemeth to make a distinction between Ceremonies and the Moral Law, Deuteronomy 4. 13, 14. as, that the one proceeded from himself immediately: the other by the ministry of Moses, so also Deuteronomie 5. 31.  
2. Again it breeds confusion, and breaks order (a thing which God misliketh) if any thing merely ceremonial and not in some sort moral should be placed among the ten Commandments. One of the Fathers upon the words [Nunquid & Saul 〈◊〉 inter Prophetas? Is Saul also among the Prophets?] saith, that Saul being no Prophet by profession, est heterogeneus, of another kind, and an irregular person among the Prophets: so it will fall out to be against order, for a mere ceremonial Precept, to stand in the midst of moral Commandments. For every ceremony or type of the Law, is as it was a foretelling of something in the Gospel; so it must be referred to the Gospel, as the shadow to the body. And indeed no typical ceremonies are in their own nature, for the type or ceremony is to cease when the substance comes, as the shadow when the body appears. But this Commandment for the substance of it, continueth in the time of the Gospel.  
3. Thirdly, this being a principle, that the Law of Moses (expressed in the Decalogue) is nothing but the Law of nature revived, and the Law of nature being a resemblance of God's image. If we say this precept is in its substance ceremonial, than we must also say, that in the image of God something is ceremonial, not to abide, but for a time only: but all things in him, and in his image are eternal according to his Nature.  
4. In the Law of grace, Christ delivering the sum of the ten Commandments to the Scribes and Pharisees, Thou shalt love the Lord, etc. there's no question, but that it is the sum of the Decalogue, and therefore therein is included the religious observation of the Sabbath, and so it will be for the substance moral, as the love of God is, in which it is contained, or else our Saviour had delivered an imperfect sum.  
5. Again, it is dangerous to hold, that any precept in the Decalogue is ceremonial: for by this the Papists (as Parisius and Politianus) will bring another of them to be so, and will say, that the second Commandment concerning images is ceremonial, and then why not three as well as two, and so four and five, and all. The best way therefore to hold the duties eternal, and to keep them without blemish is to deny that any of these ten precepts is ceremonial in the substance or nature of the Commandment, but that they are plainly moral.  
6. To come to the time of the Gospel. We hold that all typical ceremonies of the law are ended and abrogated by Christ's death. Then if the day of rest be not abrogated by his death, it is not a mere Ceremony or ceremonial. And that it is not, is plain by our Saviour himself for his denouncing the destruction of Jerusalem bids them pray that their calamity fall not in the winter, nor on the Sabbath day: Now we know that Jerusalem was destroyed many years after Christ's death, when all ceremonies were ended. Therefore if Christ knew that the Sabbath as a ceremony should be wholly abrogated by his death, his counsel might well have been spared, that they should pray that their flight might not be on the Sabbath day, Matth. 24. 20. which if it had been quite abolished, should have been no day.  
Again in things merely ceremonia ', there is not commutatio, a change, but abrogatio, an abrogating of them wholly: but we see in this matter of the Sabbath, there is commutatio, not abrogatio, the Lords day is appointed instead of the Sabbath; but no total abrogation of the Sabbath. Thus the seals of the Covenant though they had something typical, yet being in their general nature moral, therefore they are changed, but not quite abrogated, whereas in things merely typical, there's no manner of commutation, but they are clean taken away: for Christ having broken down the partition wall, Ephes. 2. 14, 15. hath wholly taken away the law of ordinances, etc. But it is manifest, that instead of the Jews seventh day, another seventh day was ordained in the Apostles days; therefore as the ministry and seals of the Covenant, and the chief place of it, to wit the Temple, were not abolished but changed, as having a moral 〈◊〉 in them; so also was the day of the Covenant; for we read. Acts 20. 7. that the 〈◊〉 and Disciples came together on the first day of the week, to hear the word, and to break bread, and in 1 Corin. 16. 2. the Apostle wills them in their meetings on the first day of the week to lay aside for the poor, and Revel. 1. 10. it is plainly called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords day.  
So that we see in the whole time of the Apostles it was not taken away, but changed by them, and therefore cannot be a mere ceremony, nor of the nature of the types of the Law. But when the old Covenant ceased, then ceased the Ministry thereof: the Priesthood of Levi was changed, and given to choice men of all Tribes, and instead of it is our Ministry. And as the seals of the Covenant ceased as of Circumcision and the Paschal lamb, and in place thereof came our Sacraments of Baptism and the Lords supper: so the day of the old Covenant is taken away, and instead thereof is put the Lords day, none of them in the first end being ceremonial, but having a continual use, and to last as long as the Church militant.  
The reasons which might seem to have moved the Apostles to change this day may be fitly taken from the Institution of the Sabbath in the time of the law. For as then nothing was more memorable than the day of the creation: so when it pleased God that old things should cease, and that there should be a new creation, and that there was a benefit, that did overshadow the former, the benefit of redemption; therefore when that was accomplished by Christ's resurrection, from that day we celebrate the memorial of it on the first day of the week, and whereas that other great work of the sending the holy Ghost, which was fifty days after, concurd on the same day, whereby that inestimable benefit of sanctification and speaking with strange tongues was conferred upon the Church, and because the memory of the benefit of the creation may also be kept on the first day of the week, as well as on the last. Hence we may see upon what great reasons this day is established, wherein do concur the three special works and benefits of the three persons to be for ever thankfully remembered, viz. that of Creation by the Father, Redemption by the Son, and Sanctification by the holy Ghost. And so much for the clearing of that point.   

¶ CHAP. III.  
Additionall considerations upon the doctrine of the Sabbath, laid down in seven conclusions. 1. It is certain some time is to be set apart for public worship, 〈◊〉 by Schoolmen, Canonists, and reasons. 2. Certain that the law of nature doth not dictate the proportion of seven or any other in particular. 3. It is most probable that the seventh day was appointed by God from the beginning, as a day of public worship in memory of the creation, and did oblige all mankind: though the symbolical or typical rest afterwards was enjoined to the Jews only: this proved from Scripture, Fathers, Jewish Doctors, late Divines, reasons, etc. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law. 4. The Lord's day is of divine institution, proved by Scripture, Fathers, public declarations of the Church, Edicts of Princes, Canonists some Schoolmen, late Divines. 5 The fourth Commandment is in force: for the moral equity, that at least a seventh part be given to God; literally it requires only the seventh day from the creation, not a seventh day. The day altered by the Apostles by special authority. 6. The rest of the Jewish sabbath partly moral, which continues still: partly symbolical, which is expired. How the rest of the Lords day differs from the rest of jewish sabbath, rest from ordinary labours forbidden by God, but the special determination left to the Church. How the Lords day succeeds the sabbath. 7. The sabbath kept with the Lords day by the Primitive Christians till the Council of Laodicea was not in a Jewish manner.  
The whole doctrine of the sabbath and Lords day handled in seven conclusions. 
Addtion 21.   
FOr the more clear understanding of this point of the sabbath, and of the reasons 
The whole doctrine of the sabbath and Lords day handled in 7 conclusions.  which are here produced, and of this discourse upon that subject, I shall briefly lay down that which I conceive most agreeable to the truth, in certain propositions or conclusions distinguishing things certain from such as are only probable, and submitting, all to the judicious and learned reader.  
1. It is certain that some time ought to be set apart for public worship, and that this is required by the law of nature, which dictates to every one, that as 
vide Scholast in Sent. 3. d.  God ought to be worshipped, so some special time must be set apart for that employment: 
37. et in 4. d.  and therefore as when God created the world, he is said to have concreated time with it, so when he commands a public worship, he commands 
27. et. 38. et in Tho. 2. 2. q.  withal some time for that use, without which it cannot be performed; and therefore 
112. Summistas'. verbo. Ferie. et in Dominca. val to 3. dist. 7.  it is confessed by all divines ancient and modern, and by men of all professions (except familists and such fanatic spirits) that some time ought to be set apart for holy duties, as due by the immutable law of nature morale est quantum ad hoc, quod homo 〈◊〉 aliquod tempus ad vacandum divinis etc. saith Aquinas, secunda 
Suar. to. 1. de Religione l. 1. Navar. c.  secundae q. 112. It is moral, that every man depute some time for religious duties; and with him jointly agree all the rest of the Schoolmen, modern divines and 
13. et 15. Sot. l. 2. de Just. &. iure. Canonistas in Cap. 1. de Feriis Eccles. polit. p. 378.  others. The very law of nature, saith our learned Hooker, requires no less the sanctification of times, then of places, persons, and things; for which cause it hath plase God heretofore, as of the rest, so of times likewise to exact some part by way of perpetual homage. And so we find the Heathen, which had no other than the law of nature to direct them, had their solemn feasts and set days appointed for the worship of their supposed deities. This therefore I lay down as certain because questionedby none,  
2. I conceive it to be likewise certain, that the law of nature doth not in particular dictate, what day or time ought to be set apart for public worship, but that the determination of the time or days in special, is from positive laws, either of God or men, and therefore that the limitation of a seventh day, or the 7th day from the creation, or any other particular proportion cannot be deduced necessarily from any natural principle, but must be referrd to some positive law either divine or humane. This appears in that there can no natural reason be given, why one day more than another, or why a seventh rather then a sixth, or eighth, should necessarily be consecrated to God, all days being in themselves alike, and none in themselves more excellent than others, those things which are natural, and simply or purely moral, are evident to all by the light of nature, or may by necessary consequence be deduced from some principle which is evident, such laws concern things good or evil in themselves; and therefore do immutably bind all persons in all places alike: but the limitation of a special day is not, it is neither a principle evident in itself, nor can by necessary consequence be derived from any such principle, and therefore cannot be referred to any natural law or dictate of reason. Therefore not only the schoolmen generally (nemine contradicente) with the Casuists and Canonists, but the most modern divines, some few excepted, do generally agree in this, as well as in the former conclusion; and though some make the observation of the Lords day under the Gospel to be unchangeable, and so in some sort moral, as the sabbath was under the law; yet this they ground not upon any natural law, but upon positive divine Law: and those that seem to make it a dictate 
Deut. 5. 15. & 24. 18.  of nature, mean nothing else, but that there is a congruity in reason, and that this time being fixed by Christ is unalterable by any humane power. The reason given by some, why a memento is prefixed before the fourth Commandment, and none else, is because that Nature doth not dictate any particular day, and therefore men need to be put in mind of the day appointed by God. Filencius tract. 27. cap. 1. n. 4. Ex Thom. 1. 2. q. 100 a. 7. & 2. 2. q. 122. a. 4. ad. 3. Bonavent. Richard. & aliis in 3. Sent. Dist. 37. and before them S. Chrysost. saith, that the Sabbath is a precept not made known to us by our Consciences, as the other precepts are, and that God therefore gives reasons of this, as because he rested the seventh day, and because they were servants in Egypt, etc. whereas in those that are purely moral, as, Thou shalt do no murder, etc. he gives the Precept barely without any reason at all, and that because our consciences had taught us this before, and because he speaks to those that knew reason sufficient. Tom. 6. p. 542. Edit. Savil.  
3. It is probable that the seventh day was appointed by positive divine law, from the beginning, as the day for public worship to praise God for the creation of the world, etc. and so did oblige all mankind; though as a Sabbath or day of symbolical rest, it was afterward particularly given to the Jews by Moses. For it is the opinion not only of some Jewish Doctors, but of learned men among ourselves, that in the 4ʰ Commandment, the sanctifying of the seventh day, and the rest then commanded, are several distinct things, and that the first refer to the creation of the world, as the cause; the other to the Egyptian bondage out of which they were delivered, and that therefore the one belonged to all men, the other only to the Jews, for which cause the Sabbath is said to be a sign between God and them, Exod. 31. 13. of which opinion seem to be Irenaeus lib. 4. cap. 30. and Euseb. hist. 1. cap 4.  
And thus that of Genesis 2. of God's blessing and sanctifying the seventh day, may be expounded clearly and literally without any forced interpretation, that God did then sanctify and appoint that day to be kept holy by a joyful remembrance of the creation, and by other holy duties solemnly to be performed to him as Creator of all, that being the birth day of the world, 
† Phil. de mund 〈◊〉. and from him Reginald. prax.  which God the Lord of all would have observed; as Princes, who appoint the birthday of their sons to be kept by their subjects.  
For though I know divers learned men 
* Abulensis Parerius, Lorinus, panlus Burgen. Vatab. in Genes. Musculus, Galatinus. etc. Brerewood, Bp White. Dr Dowe, and others. , both ancient and modern do otherwise 
l. 19 c. 1.  expound the words, either of Gods sanctifying the day in himself, by a rest or cessation from those emanations of his power and goodness, or by destinating the day to be observed afterwards, or that the words are spoken by anticipation, viz. that Moses writing that history after the Sabbath was given, saith that Gods resting on the seventh day, was the cause why afterwards, viz. when the Law was given, he sanctified that day; yet the other exposition seems to be more clear and genuine, that the sanctification by holy duties was commanded then, and that the rest from all labours was one of the ceremonies given afterwards to the Jews. And to this those words of Moses, Deuter. 5. 12. seem to relate: when after the Commandment of sanctifying the Sabbath day, he adds, As the Lord thy God hath commanded thee, to wit, long before from the beginning of the world, and in Exod. 20. 10 I take the same to be the meaning of the words (the seventh day is the sabbath of the Lord thy God) that is, the day consecrated to God from the beginning. Therefore 
Annal. 〈◊〉.  〈◊〉 collects from those words in Job 38. 4. 7. where wast thou when I laid the 
ad diem 7.  foundations of the earth when the morning stars sung together and all the sons of God shouted 
Sect. 2.  for joy? that upon the seventh day when the world was finished, the Angels, who who are styled the sons of God kept the sabbath. And though I will not peremptorily affirm that the Angels kept it, yet I take it to be very probable, that the people of God, the patriarchs and other holy men as they had public sacrifices and forms of worship, so they had some set times for the ordinary performance thereof, which is most likely to have been on this day, it is hardly credible that in the time of Enoch men should separate themselves from the sons of Cain, by calling upon the name of the Lord (that is by some public worship, and as learned Drusius thinks by some public forms or liturgies) without some set and solemn time for 
Deus amit. in Gen. 4. 26.  the performance thereof. And Calvin himself (though far from the sabbatarian errors) yet thinks, that the frequent sacrifices performed by Abraham, and the other patriarchs, 
Calv. in Exod. 20. in precept 4. so Mercer in Gen 2. 3. peter Natar oc.  were usually upon this day, and therefore concludes it probable, that the sanctification of it was before the Law. And seeing there never was any nation in the world, but had some certain and set days for their religious exercises, can it be imagined, that the people of God for those many hundred years before the flood, and after, even when they were grown into great multitudes in Egypt, 
come. 〈◊〉. 2.  when they lived for divers hundred years, should all that time be without any certain 
cap. 7. Rivet in Gen. 2. Exercit. 13. See also the learned Grotius in expos. decal. in precept. 4. Junius in Tertull. Apo.  time when to worship God, that they should have their sacrifices, their priests viz, the eldest of the family their altars, and consecrated places, their tithes which was God's portion, (appointed by divine positive law from the beginning, as may be elsewhere proved) and yet have no certain days for solemn worship this seems to me altogether incredible especially if we consider that it is morally impossible, that religion should long continue and be preserved among any people without some certain time for the public exercise thereof. And therefore 
hooker's polit. l. 5. n. 17.  though there be no express mention of any such days, yet I make no question but they observed some, and if any, then surely this day. Besides, the ceasing of the 
Exod-16.  manna to fall upon the seventh day, for some time before the Law was given, is an argument that the sabbath was known before as a day sacred to God, though it begun then first to be kept as a day of rest, which was afterwards prescribed by a law. And hence it was that some relics of this day were found among the Heathen (though much obliterated because not written in their hearts by nature) and a high esteem they had of the seventh day, as appears by Clem. Strom. 5. Euseb. praepar l. 13. c. 12. who out of Hesiod, mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux septuma sancta 10 Septius Adu. Appi. l. 2. circa finem & Philo de die septimo, show that there was no nation so barbarous but that they honoured the seventh day, and that it was the holy day not for one nation but for all the world. The same is gathered from Homer and Callimachus by Clem. Alex. Strom. 5. The like we find in Theophilus Ant. lib. 2. ad Autolicum, Suetonius in Tiberio 32. Philostratus l. 3. c. 13. Dion. Carthus. l. 33. Lucian, Tibullus, and others. And whereas justine Martyr, Tertullian, and others of the fathers say often that before the law holy men pleased God without keeping the sabbath; they understand by sabbatizing, not the public praise and worship of God, but the Jewish rest upon the sabbath, which its true was proper to them and symbolical, and was not observed by the Patriarches. And that they mean this may gathered from Tertull. l. 4. contra Martion. Hoc priviliigium donatum sabbato a primordio, quo dies ipse compertus est, veniam jeiunii dico, where we see he derives the sabbath as a day of rejoicing from the beginning of the world, and thereupon grounds the custom of not fasting on that day: and yet the same man denies, that the Patriarches kept the sabbath, that is, the Jewish symbolical 〈◊〉.  
4. The fourth conclusion, which I shall propound likewise as probable at least is, that the Lords day which the Christian Church observes instead of the sabbath is of divine institution, that as the seventh day from the Creation was instituted by God himself, by a positive law obliging all the world, so the Lords day is by positive Law obliging all Christians to the end of all the world, instituted by authority from Christ, who changed the day by his resurrection from the seventh to the first day of the week, and that the Apostles published and ordained it, not as ordinary rulers and governors of the Church, but as special extraordinary legates of Christ, by order from him; and therefore the Church now hath no power to alter this day. This assertion follows upon the former; for if the sabbath was instituted by God before the Law, and did oblige all mankind, as we have showed already for the essential part of it, as a day of public worship and praise to the honour of the Creator and that the ceremonial and symbolical part by a typical rest from labour was that ' which properly concerned the Jews, than it will necessarily follow, that the sabbath only in this latter respect expired at the death of Christ; and that the other part, which was the observation of the seventh day as a day of public praise in honour of the Creator of all, having no reference to Christ, (for wherein did the observation of a certain day for divine worship typify Christ or his benefits?) but being grounded upon moral reasons, and not given only to the Jews, aught to continue still, unless it were altered by the same authority, to wit, divine: and therefore the day being altered de facto, as appears by the perpetual practice of the Christian Church, to the first day of the week, it will clearly follow, that this could be done by no less than divine authority, and so the observation of the Lords day may be truly said to be Jure divino, as enjoined by him who is Lord of the sabbath, and therefore had power to alter the day; which he did by his Apostles. Neither is it needful (which some urge) that a clear precept of Christ should be brought for this out of the new testament. It is sufficient, if by necessary consequence it can be deduced from scripture: and though in matters of faith, which are of absolute necessity to salvation for all to know, it may be granted, that they are all expressed in scripture; yet for other matters that concern the discipline, order and government, of the Church, it was not necessary to have them expressed in writing (though many of them be occasionally mentioned) it was sufficient, that they might be known by the daily practice of the Church, wherein every one might read them written in large and Capital letters: which universal practice and traditio of 
vide Hug.  the Church in these matters he that shall deny or question, may by the like reason 
Grot. votum pro pace.  question the authors and number of the books of Canonical scripture, and whether they were written by men divinely inspired, and so by consequence may question the 
p. 140. 141. & discuss. apol.  authority of the scripture itself, which is conveyed to us no otherwise, then by 
Revit. p. 173. 174. etc.  the universal and Catholic tradition of the Church. Besides how dangerous it is, that the public exercise of Christian religion, should depend upon so week a foundation, as authority humane, which may alter its own constitutions, & is subject to manifold errors, I leave to the prudent and judicious Christian to consider. The Lord's day than I conceive to be grounded upon divine authority, not only in regard that all authority is from God, and so divine; for so all humane laws might be said to be by divine authority: 
Treatise of the Sabbath.  for it is true which learned Breerewood saith, there may be divine authority for humane decrees: and as Molina saith well, Licet quae a regia & aliis legitimis inferioribus 
p. 63. Molina tract. de iustit 2. disp. 27.  potestatibus rite praecipiuntur sunt de jure positivo, quod tamen illis, post quam ita constitutae sunt pareatur, est de jure divino,— cum legitime omnes potestates a Deo sunt, Deique vices suo ordine tenent, dumque illis obedimus, earumque precepta servamus, Deo pariter in illis paremus, Deique praeceptum & voluntatem exequimur: though the commands of Kings and other inferior lawful powers are only by positive law, yet that their constitutions be obeyed is by divine law; for all lawful powers are from God, and are his Deputies in their order, so that when we obey them, and keep their Commandments, we do also obey God in them, and fulfil his will and Commandment. But I mean by divine authority, that which is immediately divine in regard of the subject, God, or Christ himself, who ordained and appointed this day, though it were published to the world by the Apostles, as the messengers of Christ, as they published the Gospel, and those things for which they had commission from Christ. It is true that the Apostles instituted other things as ordinary governor's of the Church, which are in themselves changeable, as cannot be denied, as their orders about widows, saluting with a holy kiss. and the like, which are now antiquated. But that the Lords day was not of this latter sort, but of the former, besides the former reasons, which are stronger than any I have seen to the contrary, may be likewise evinced by the testimony of the Church, and of the most learned and eminent Doctors of it in several ages, whose testimony in matters of fact and things of this nature, is the best way that I know to prove what is not clearly and evidently set down in scriptures, and that wherein the conscience may most safely rest.  
That text of Psal. 118, 24. This is the day which the Lord hath made let us rejoice 
Athan. in hoc dictum. 〈◊〉 mihi tradita etc. Ambros.  and beglad in it, is generally by the fathers applied to the Lords day, as made or instituted by the Lord; so among others, Athanasius, Ambrose, Chrysostom, Augustine, expound it. Justin Martyr in 2, Aponl. Antonim. saith Apostolus a Christo 〈◊〉 
ep. 83. Chrysost. de resurrect. ser. 5. August. de temp. 15.  〈◊〉 celebritatem accepisse, That the Apostles received from Christ himself the celebrity of this day. Athanasius saith 〈◊〉 sabbati Dominus in diem Dominicum transtulit, that the Lord himself hath transferred the solemnity of the sabbath to the Lords day Hom. de sement, and in the forementioned Hom. upon these words, all things are delivered to me by my father, Infers the Lord's day to be of divine institution Cyrill l. 12 in John Cap. 58. speaking of the apparitions of Christ upon this day, saith, that Christ thereby sanctified this day for solemn assemblies. Chrysostom on Gen. 2. 3. saith, here God from the beginning intimates this doctrine to us, to lay aside and separate one day in every week for spiritual exercises. Saint Augustine Epist. 119. seems to say the same, that the Lords day was declared by the resurrection of Christ, & ab illo not ab illa, caepit habere 〈◊〉 〈◊〉, from him (that is, from Christ) it began to be made a festival. Lactantius and others tell us, that the primitive Christians expected Christ's return to judgement on that day by general tradition, which shows, they thought it unalterable, and so no humane constitution. Besides particular testimonies we have the public testimony of the Church in her canons generally received in the the Christian world. Cap. 〈◊〉 Feriis, where it is, said, tam veteris quam 〈◊〉 testamenti pagina septimum diem 〈◊〉 〈◊〉 〈◊〉, that both the old and new Testament have appointed the seventh day for man's rest. In that famous constitution of Leo the Emperor & 〈◊〉. 54. for the keeping of the Lords day, it is said, we ought not to encroach upon that one day which God hath chosen for his own honour. Among the canonists some of the chief are expressly for the divine right of the Lords day; as Abbess Panormit. in c. 3, de Feriis Anchor. and others: and of the latter canonists, 〈◊〉 at large proves the festiutiy of the Lords day ab Apostolis divina institutione edoctis 〈◊〉 fuisse, that it was appointed by the 〈◊〉 instructed therein by divine institution Variar 〈◊〉. l. 4. c. 19 n. 5. and that to make it a humane institution were nimis indecorum, which he makes to be the opinion of some men, and not generally received. And though most of the Schoolmen following Aquinas herein make it only an ecclesiastical constitution of the Apostles, (which they do upon this ground, that Christ gave no special precepts but only about faith and the sacraments, which if it could be here insisted upon might ealsiy be proved false) yet even of them some are for the divine right, as Augr. l de verbo Feri. e. ss. 3. and Sylvest. verb. Dominica, who affirms it to be the common opinion in his time and for the rest who are for the jus ecclesiasticum, divers of them say, that though the day be absolutely alterable, yet morally and practically it is immutable, because this change can never be put in practice, as Suarez saith, and that it is so fixed and deeply rooted, and so agreeable to right reason, that it can never be changed ob defectum causae, because there be no such cause to change it, as there was to fix it on this day, and that therefore the holy Ghost would never permit the Church to change it, because such a change could not be for edification, so Fileucius tract. ' 3. cap. 2. n. 16. 17. and Ballarmine saith, 〈◊〉 divinum requirebat, ut 〈◊〉 dies Hebdomadis dicaretur cultui divino, that by divine right one day of the week ought to be consecrated to divine worship. Decultu sanct. lib. 3. cap. 11. the die Dominico.  
If we come lower down, divers eminent divines of the reformed Churches go this way, (though its true, that both of Luther's and calvin's followers some seem to incline to the other opinion) as Peter Martyr loco citato, Junius in his notes upon 〈◊〉, in cap. 16. Apol. And in his lectures on Gen 23. Piscator in Apoc. 1. 10. Tylnus syntag. loc. 44. p. 276. to whom divers others may be added. If we come to our own church The homily of the time and place of prayer is full and copious, expressly affirming and that often, that God hath commanded the observation of the Sunday, or Lords day: which being the public voice of the Church ought in points doubtful to have so much weight with every son of the Church, as to turn the scale, when it hangs in aequilibrio; to which we may add our learned Author, that great light of this Church, in the places forequoted, and that judicious and 〈◊〉 Hooker, that Malleus Schismatieorum, who is very peremptory in the point, as having studied it throughly, Eccles. Polit. lib. 5. n. 17. to whom may be added, Doctor Fullk on Revelation 1. Doctor Hackwell: 〈◊〉, with many others of great learning and judgement; not to mention that Rabble of our disaffected Clergy, whose Schismatical and factious practices, together with that ignorance and pride, which is generally seen in most of them, and their Jewish principles, which they go upon, may justly render their judgements suspected, so that their authority can be of little weight with judicious, pious, and peaceable men; and therefore I should suspect this opinion, if it were not 〈◊〉 by better reasons and authority than these men bring. Now to these reasons and testimonies, if we add, How Christ honoured that day with his resurrection, his apparitions to his Disciples after: and sending the Holy Ghost on that day: the practice of the Apostles and the first Christians, having their religious meetings on that day, the title of the Lords day, which it had given in S. John's time, together with those high titles and encomiums of the day, given by Ignatius, chrysostom, Athanasius, 〈◊〉, S. Augustine, Leo, and others of the Fathers, calling it the Queen and Princess of days, the Royal day, the most holy Festival, the first and chief of all days, the venerable day, etc. we may well conclude, both that it was the will of Christ, that day should be kept holy to him, and that the Church esteemed it no less than divine, not a humane constitution.  
5. Fiftly, concerning the fourth Commandment, whether it be in force, or what we are tied to, by virtue of the fourth Commandment, I answer.  
1. It is certain, there is a moral equity in the fourth Commandment, which extends to us under the Gospel, viz. that some time be set apart for public worship, and that not less than a seventh part; for if God thought it fit in his wisdom to require a seventh part before Christ's coming, in all reason, we that live now after his coming, aught to give him as much at least, we having received greater benefits than they that lived before Christ by Christ now exhibited; and having better and clearer promises with a greater measure of the 〈◊〉. now ordinarily given, so that a greater measure of mortification to the world is now required, and therefore we ought as little, or rather far less than they to mind worldly affairs, and to have our thoughts more raised up to heavenly things. In regard of which moral equity, this precept extends to all times and persons, and is therefore put among the other Commandments which are purely moral, and so retains its power of obligation, and therefore the Church hath just cause to retain it in the Liturgy, and by that usual Antiphona at the end of this Commandment, as well as of the rest; to pray, Lord have mercy upon us, and incline our hearts to keep this Law.  
2. Secondly, in regard of the particular day literally enjoined by this Commandment: it is certain it doth not oblige any since Christ, for the special day here required, is the seventh from the Creation, not a seventh day in general, (as some without any ground affirm) but that seventh day in special which was then observed, which was no other than the seventh from the Creation, for though the first part of the Commandment specifies not the day, but requires only to sanctify the Sabbath, yet the reason added doth plainly limit the day to the seventh day from the Creation, and cannot be extended to the Lords day without manifest absurdity, for who would not think this reason ridiculous, God made heaven and earth in six days, and rested on the seventh, therefore we ought, in imitation of him, to rest on the first day when he began to work, besides that the text saith expressly, that the Lord blessed the seventh day and hallowed it, that is, not a seventh day, but that seventh day, viz. the seventh from the Creation. And therefore those who would ground the Lords day upon the letter of the fourth Commandment, must of necessity fall into Judaisme, and observe the Saturday Sabbath, which was the error of Brabourn and 〈◊〉 who were censured, the one in the high Commission; the other in Star-chamber, and were learnedly confuted by two learned Bishops, of Winchester, and Eli, the one in a speech in Star-Chamber, now extant; the other in a full tract of this subject.  
But though the day be altered from the last to the first day of the week, yet I do not therefore say, that the seventh day from the Creation was ceremonial, or expired as a ceremony at Christ's death, as is commonly said by some Divines, for wherein could the keeping of a seventh day typify Christ or his benefits, but it was observed as a positive Law, yet of divine institution; and being no natural Law, but depending upon God's will and pleasure, might therefore by the same authority, when the new creation was finished by Christ's resurrection, (which overshadowed the first creation) be altered to another day in memory of that greater benefit, and so accordingly it was.  
6. Concerning the rest observed by the Jews, it is certain 'twas partly moral, and partly ceremonial; moral in regard that the duties of public worship, cannot be performed without a cessation from other labours; and ceremonial as it looked 
〈◊〉. 20. 11.  backward, and forward; backward as a sign of God's rest after the creation, and of 
Deut. 5. 15.  their deliverance out of the Egyptian servitude: forward as a type of Christ's rest in 
Exod. 31. 13.  the grave, Hebrews 4. of our rest from the servile works of sin in the time of 
Aug. tract. 30. in Joh. & alibi. & in ep. 119  grace, as S. Augustine faith, and of the eternal rest in heaven, 〈◊〉 4. Besides all which, it was also a sign to distinguish them from other people, Exodus 20. 12.  
Now for the rest required of us on the Lord's day, it is not the same with that of the jews, but differs. 1. Because rest is now required only in reference to the holy duties, which cannot otherwise be performed, not for itself, as if it were pleasing to God, or the works of men's callings unlawful, but that they might give way to works of a higher nature, to sacred duties, which if they be not performed, the rest is a mere mockery, Sabbatum asinorum: whereas the rest of the jewish 
Col. 2. 16.  Sabbath was required for itself, they were to rest in their rest; and hence it was, that the jewish sabbath is reckoned by S. Paul among the shadows that vanished at Christ's coming, and the Fathers generally make the Commandment of the sabbath ceremonial, which if any should now observe, he should thereby revive Judaisme, and in effect deny, that Christ the body is come; as S. Augustine in the place alleged, 
Aug. de spir. & lit. cap. 14.  and elsewhere. Quisquis diem illum 〈◊〉 observat, 〈◊〉 litera sonat, carnaliter sapit; whosoever observes that day according to the flesh, is carnally wise: and hence it is, that generally the Father's 〈◊〉 to call the Lords day, by the the name of sabbath; for we shall hardly find in any ancient writers the Lords day called the sabbath, till some of late in our Church sprung up, who usually style it by that name against all antiquity and reason: whom some others of learning have 〈◊〉 followed, being carried by the stream, and not foreseeing the evils that have since followed, and were then intended by those men.  
2. Another difference which follows from the former is, that because the rest now is not required for itself, but as it may further holy duties: therefore it is not so strictly required of us as of them. They might not do some works, which were neither against 〈◊〉 or charity, they might not kindle a fire, or dress meat, or bury the dead on that day, which no doubt are now lawful; and the reason is, because their rest was symbolical and figurative, and therefore that it might the more exactly 
Bellarm. de cult. sanct. lib. 3 cap. 10.  answer to the thing figured, must be the more exact: for as Bellar. saith, Figurae 〈◊〉 esse 〈◊〉, alioquin non bone significant, figures must be exact, else they do not well represent the thing signified.  
Now if any shall ask what labours and works we must abstain from, and how long seeing to rest only in the time of public worship may seem to be enough in reference to the performance of holy duties. I conceive it the most probable answer, that herein we must be directed in particular, by the Laws, Canons, and Customs of the Church wherein we live, and that by divine Law, as the sanctifying of the day is required in general, so the resting from our ordinary labours in reference to that end, is only required in general by the Law of God, but the particular determination, of what works, and how long, and in what manner with 〈◊〉 circumstances, of which no general Law could be so fitly given, is left to the Bishops and Pastors of the Church, for as God hath commanded public worship, by prayer, and praises, &c in general, but the modification of it, for form, order, time and manner of performance, hath been left to the Church, who hath always ordered these things, and altered them as there was occasion: so for the abstinence from labours, what rest may be necessary not only in the time of public duties, but before and after, as preparatives thereto, and means of better profiting thereby, by meditations and other exercises; and for the more solemnity of the day, for these, and the like, I do not find that Christ hath given any particular rules, but that every one is herein to submit to the Canons, and orders of the Church, and to conform himself thereto, and that this conformity in obedience to God, who requires us to hear the Church, and obey our Pastors, is acceptable to God: and therefore those that will not rest herein, but look for particular directions out of Scripture for every thing, which indeed they cannot find, by writing what ever they find about the Sabbath, and applying it to the Lords day, do unawares shall into Judaisme, and perplex men's consciences into inextricable Laborynths; as daily experience shows; whereas the constant practice of the Church of Christ in all ages shows, that in these things she did use that authority which Christ hath given her, as appears by the several constitutions both Ecclesiastical and Civil; sometimes enlarging, and sometimes restraining the liberty of people in these matters.  
And hence it is, that though the Fathers usually say, that all the glory of the Sabbath is transferred to the Lords day; and though it be commonly said, that the Lords day succeeds the Sabbath, yet the truth is, that it succeeds not properly, as the Heir doth his Father; at least it is not Heres ex ass, as Civilians speak, but as the light follows darkness, and the substance the shadow; in regard that the rest of the Jews Sabbath, as it was symbolical is expired, and only what was grounded upon moral equity in it, is continued in the Lord's day, in which for the particular manner of observing we must look to the canons and customs of the Church, which are of such force in these things, that though by the common Canon-law all festivals are from evening to evening. Cap. 1. & 2. de Feriis. 〈◊〉. cap. 13. n. 5. Covar. in 4. variar. resol. cap. 19 n. 9 yet where the custom is to observe them from midnight to midnight, or from morning to morning: such custom ought to be kept, if there be lawful prescription for it, 
Panorm in c. 2 de 〈◊〉 n. 1.  as Panorm. resolves.  
7. Before we conclude this observation about the Sabbath, it may be fit to consider, why it was so long observed after our Saviour, together with the Lords day; for we find, that for many years after the Apostles times, the Sabbath was kept, as well as the Lords day, until the Council of Laodicea, which was not long before the Council of Nice, and that it is still observed among the Abyssines: and that Balsam. saith, that the holy Father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did in a manner equal the Sabbath with the Lords day. Gregory Nyssen. calls those two days, fratres, brethren. Clem. constit. l. 7. cap. 24. Diem Sabbati, & Diem Dominicam festas habete, quoniam illa creationis, altera resurrectionis memoria dicata est, observe those two festivals, the sabbath and the Lords day, the one in memory of the creation, the other of the resurrection; hence was that old Custom of not fasting upon the sabbath, or Saturday, because it was a day of rejoicing, and therefore those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festival days in the 53 Canon of the Apostles, are expounded by Zonaras to be the Sabbath or Saturday, and the Lords day; and in the 65 Canon, it is prohibited to fast either on the Sabbath or Lords day, 〈◊〉 only the Sabbath before Easter; Ignatius in Epist. ad Philadelph. saith, If any fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the Lord's day or on the Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is a murderer of Christ. Tertul: de jejuniis saith, Sabbatum nunquam nisi in Pascha jejunandum est, none must fast on the Sabbath or Saturday, save before Easter. And from this cause it was, that Constantine (whose Edict we may read in Eusebius for the free exercise of Christian Religion) forbids, that they should be impleaded on the Sabbath or Saturday, as well as on the Sunday; because both days were observed with public meetings. And in the Synod of Laodicea, it was appointed, that besides the Law, (which was anciently read upon the saturdays) the Gospel should be also read on that day. By all which it may seem, that the Jewish Sabbath, and the Lords day, are both to be kept; and by some learned men it is hence urged, that the sunday doth not succeed the 〈◊〉, but wassuperadded to the sabbath.  
But to this I answer, 1. That the sabbath was for some time used as a thing indifferent, as were some other legal rites in favour of the Jews, and that they might be the less offended, and more easily gained to the Christian Church: as S. Paul circumcised timothy, and S. Peter abstained from some meats, etc. not as things necessary but 〈◊〉.  
2. That though the legal rites were void at 〈◊〉 death, and then expired, yet as S. Augustine saith, some time was required for their decent burial.  
3. That though holy duties were performed in public on the Saturday, for many years, yet the symbolical and typical rest, which was proper to the Jewish sabbath, was not allowed, or practised in the Church, and therefore when some began to 〈◊〉 on the Saturday, by resting on that day, it was forbid by several Counsels, as that of Laodicea cap. 29. the Council of Lions in cap. 1. de consecr. d. 3. and the Sabbatarians were generally condemned for Heretics. And therefore the observing of Saturday as a half holy day, as it is still in a manner kept in many places with us, was not with reference to the Jewish sabbath, but for the more honour of the Lords day, as a preparative to that great festival: and therefore though the Church did allow some public meetings on that day in the Church, yet we never find that the symbolical rest, which is the proper and characteristical difference of the Jewish sabbath from Christian festivals was ever allowed, but generally condemned.  
And thus I have done with these observations and positions which I conceived necessary to insert concerning the 〈◊〉, to give some light, if possible, to this so much agitated question, submitting all to the judgement of my superiors in the Church, and ready to yield to what any judicious and learned man shall upon better reasons propound.   

CHAP. FOUR  
Reasons of this Commandment. 1. God's liberality in allowing 〈◊〉 six days, and requiring but one for himself. 2 The seventh is his own proper day. Who are comprehended in the prohibition. 1. The Master of the family. 2. Children. 3. Servants. 4. cattle. 5 Srangers. The general reasons of this precept. 1. God's rest from the creation. Addition 22. Moral reasons sometimes given of a ceremonial precept. The reason why a rest, and why on this day, are different things: out of Maimon, Abenezra. 2. Reason, the benefit coming to mankind by the creation. 3. Reason God blessed the seventh day.  
IN the three next verses (namely the ninth, tenth and eleventh) God first explaineth 
Reasons of this Commandment.  his meaning, or gives an explication or further exposition of this Commandment, verse 9 & 10. and then gives a reason of the Commandment, verse 11, why they should yield obedience to it. In the explication there is order taken as well concerning works, as persons. First for works, Six days shalt thou labour, etc. verse 9 Secondly for persons, Thou and thy son, etc. verse 10. And again in the same verses there is, 1. An Affirmative, Six days thou shalt labour, etc. verse 9 and 2. secondly, A Negative, Thou shalt do no manner of work, etc. verse 10. Again, there is 1. a Permission. Six days God hath given thee wherein thou mayest labour, and do all that thou hast to do. 2. And secondly an Opposition or Antithesis, But the seventh day he hath reserved to himself. Six days are thine, but the seventh his. He hath bestowed six days on thee, but the seventh he hath reserved to himself. In the six days thou shalt do all, but on the seventh no manner of work.  
Now in the opposition there are two by-reasons included (for the main reason is 
1. God liberality allowing us 〈◊〉 days.  in the 11. verse, [for in six days, etc.] The first is, That because God hath dealt so liberally with us, as to give us six days for ourselves, and to reserve only one to himself, therefore we should be the more ready to give him that day, for by right of Creation, we and all ours are the Lords, (for he made us of nothing) and in that regard he might justly challenge 〈◊〉 and our service all our days, and we (being but his Creatures) could not justly challenge to ourselves one day; In so much as if it had pleased God to have given us but one day and reserved the other six to himself, we should have had no just cause of complaint) if he had given us day for day, we could not only have no just cause of murmuring but also aught to have opened our mouths to praise him for it.  
But seeing he hath dealt so liberally with us, in granting us six days for our own 〈◊〉, and to do our work, and reserving but one to himself, we must acknowledge it to be a liberal proportion and so it is 〈◊〉 judice; and therefore, if we be not clean void of good nature, it cannot but content us, and keep us from 〈◊〉.  
We see in Adam's case that when God had finished the Creation and put him in Paradise, notwithstanding God's bounty to him in granting him all the trees in 
Gen. 2. 16.  the garden, (one only excepted) yet the devil was presently upon him, and upbraided God with his niggardliness, in that, he had not given him freedom to eat of 
3. 1.  all the trees in the garden; and no doubt but the same devil useth the same policy with us still in this 〈◊〉. May you not do what you will with all the days of the week? Now the consideration of God's bounty to us, should answer all such suggestions, for we cannot say, but that we are well dealt withal, he having granted us two times, and a time, to his one time; six days to one, and therefore how careful should we be to give him that one.  
This should draw from us an answer like to that of Joseph to his Mistress. My Master hath kept nothing from me but thee, how then can I do this great wickedness, and sin against God? All the days of the week hath God granted me, only one 
Gen. 39 9  hath he reserved to himself, how can I then be so unkind, and unthankful as 〈◊〉 deny him that? Let not David in this be our pattern, who having many sheep of his own, would notwithstanding pluck the one and only sheep out of the poor man's 
2 Sam. 12. 3.  bosom: for if we having many days of our own, take from God his one day and pluck that one sheep out of God's bosom, and make it common for ourselves, by doing in it our opus servile servile work, we are worthy to 〈◊〉 1000 deaths, and God being so liberal, and dealing with us in so unequal proportion to himself, as 6. to us, for one to him, taking of us but one for six: if we do not his work on that day, we are to be taxed of extreme injustice and ingratitude.  
This is the meaning of those words (and do all thy work) that whereas God might have employed us in his work, and musing on his will all the days of our life: but he is content to forbear and spare us the rest of the week, that in that time all our own affairs might be dispatched, and none left undone, or to be done on this day. God might say to us, as Nathan said to David. All this have I given thee and more I would have given thee, if that had not been enough: but certain it is, 
2 Sam. 12. 8.  that he saw in his wisdom that these six days were sufficient, and therefore willeth us to remember, and still be so careful to order our affairs on these days, that against his seventh day comes, we may be at leisure to sanctify it. 
Because it is Gods own day   
2. The second reason employed, is in these words. (But the seventh day is the sabbath of the Lord thy God) which contain the second opposition, and intimate to us, that the seventh day is Gods own proper day with which we have nothing to do to employ it as we please, and that it is plain theft and sacrilege to rob God of this part of time which he hath reserved to himself. For if God had thought fit to have given us the seventh day too, then might we have wrought on that day also, but seeing he hath reserved it to himself we cannot without plain theft, or robbery, break in upon this day to which we have no right, by doing our own work upon it. Render therefore unto God that which is Gods, for it cannot be withheld 
〈◊〉. 22. 21.  from him without sacrilege. It is as if a man should say, you may wear those clothes which are your own and bought with your money, but this garment which is bought with mine, you cannot without violence take from me: so likewise because of God's bounty to us, we cannot without ingratitude and manifest injury to him take this day from him; because it is his, he will have it wholly to himself. In it thou shalt do no manner of work. 
Thou nor thy son etc.   
Those who are comprehended within the Prohibition stand in five ranks.  
1. Thou, secondly. Thy son and thy daughter. thirdly. Thy man 〈◊〉 and maid-servant.  
4. Thy cattle. 5. The stranger that is within thy gates. 
who are comprehended in the prohibition. 1 The Paterfamilias.   
1. First for the Paterfamilias, the master of the family. It is reputed to be an especial preferment to be set over the family by the Lord of the family. And as it is honos, an honour, so it is onus too, a charge for Cui plus datur, ab eo plus petetur, to whom much is given, of him shall be much required. and therefore the first charge 
Mat 24. 45.  is laid here upon him, that is the chief. For as long as man is in the condition of a 
Lnc. 21. 48.  son, or a servant, so long he may say, Ego serviam, I will serve, but if once he come to have the charge of a family, than he must say with Joshua, Ego & domus 〈◊〉, I and my house will serve the Lord.  
In reference whereto, when Christ had converted Zacheus, he said. This day 
Jos. 24. 75.  is salvation come to this house: why? because this man (who is chief of the family) 
Luc. 19 6  is the son of Abraham; and Abraham instructed his family. He must say to his family, as Christ did to his Apostles, exemplum dedi vobis, I have given you an example. For 
Gen. 24. 30.  
Jo. 13. 15.  if Peter or whosoever is principal fall away, than others, yea Barnabas himself 
Gal. 2. 11. 13.  will be drawn away too. So though he discharge the duty himself, yet if he take not care that others under him discharge it also, he is a debtor. That is, he ought to 〈◊〉 so far from giving occasion himself or suffering others to violate that day by working, or setting them that are under him to servile work; that he together with them must see the day sanctified, and take care that all join in those holy duties which are requisite to the sanctification of the day. 
2 Children in Deut. 20. 5.   
2. The second is concerning children. Saint Augustine's argument is good upon that in Deut. 20. Where if a man had new built an house the manner was to consecrate it. That if a man that hath built a house be careful to consecrate it, being but the fruit of his hands, then much more lieth the care upon him of consecrateing the fruit of his loins. We see this careful affection in Abraham, that he would 
Gen. 18. 19  command his sons to keep the way of the Lord, for where the greatest love is, there is also the greatest desire, of conjunction as well in spirit as in body, and in grace and holiness, and the means thereof (the service of God) as in nature, even natural love, if it be true and rightly guided teaches man curare 〈◊〉, to take care for their children's good as well as their own, and that for their souls as well as their bodies.  
3. In the third place, Servants are prohibited from work on that day. We see in the 
3 servants.  place before quoted, that Abraham was commended by God for the care 〈◊〉 took for 
Gen. 18. 19  his household to do his service. And the Apostle saith, that in the service of God, 
Col. 3. 11.  God takes no notice of the difference of 〈◊〉 from others, in Christ is no difference of bond or free, thy servants must rest as well as thyself. And God elsewhere gives another reason for it. Remember thou wast a servant, where thou wast oppressed with labour. God hath a care of them: and charity and humanity requires, 
Dent. 5. 15.  that we wear not out our family with too much toil, lest the Commonwealth be endangered by their hard usage. We read that in the Spartan and other commonwealths divers insurrections have troubled the states, by overburdening of servants: therefore God (for the preservation of commonwealths provides here, that they may have a day of rest and refreshment.  
4. So likewise of 〈◊〉. God's mercy, care and providence extends likewise 
4 Cattle.  
psal. 36. 7.  to them. Thou Lord (saith the psalmist) shalt save both man and beast, how excellent is 
pro. 12. 10.  thy mercy O God? it extendeth to the bodies and lives of them, for A righteous man regardeth the life of his beast, saith Solomon. God therefore here takes order that the beast be not overtired. He hath also charged, that the earth shall have its sabbath: if it have not, it will cry against us, and the furrows there of will complain, 
Job. 31. 38.  as holy Job speaks, for Quod caret alterna requie durabile non est: neither land nor cattle, if they rest not sometimes, cannot hold out: one end of God's providence herein is to restrain our covetous humour and desire which is such that (rather than lose the least gain) we will put our land and cattle to the utmost, therefore by this clause God takes order to restrain it.  
Another end is, that by beholding the beasts to rest, we might be the more 
〈◊〉. 3. 7.  stirred up and moved to sanctify a rest ourselves; not that the rest of beasts is acceptable to God, or required for itself, but that we may be affected therewith, and put in mind of our duties: we read that in the fast of Nineveh, command was given, let neither man nor beast, herd nor flock, taste any thing: let them not feed nor drink water: not that God took any delight in the fasting of beasts, nor that it, was acceptable to him: but that the 〈◊〉 seeing their beasts pined before them 〈◊〉 be moved the more to repent and humble themselves for their sins; so here, 〈◊〉 Jews seeing their beasts to keep a kind of sabbath, might the better 〈◊〉 to keep it themselves.  
5. The last is, the stranger within thy gates. Now the gates of a house or of a city, 
5 Strangers  〈◊〉 scripture signify a jurisdiction, or protection. He that is within another's 〈◊〉 〈◊〉 under his jurisdiction, and as he enjoys thereby protection against injuries by coming within another's gates, so also he must be subject to his jurisdiction: when God told Abraham, that his seed should possess the gates of his enemies, his meaning 
Gen. 22. 〈◊〉  was, they should conquer and be Lords of their cities. And when Lot told the 〈◊〉, that the Angels came under his roof, he signified that they came thither 
19 8.  to be under his protection. So that if a stranger come to remain within our 〈◊〉, or under our roof he is to be under our government as well as he enjoys our protection, and therefore is to be under our care in point of religious duties.  
〈◊〉 case of jurisdiction, Nehemiah as long as he had hope to reclaim the men 〈◊〉 〈◊〉 and Ashdod, 〈◊〉 them to come within the gates of Jerusalem with their 
Neh. 13. 19  〈◊〉: ut when he found that (notwithstanding his threats) they would come in, and 〈◊〉 〈◊〉 markets upon the sabbath, he shut the gates against them at the 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation of the sabbath. And thus we see the meaning of 〈◊〉 Commandment for works and persons in general and particular. [Now there 〈◊〉 〈◊〉 reasons for it.  
〈◊〉 first, which is the general and main reason is [for in six days the Lord 
General reasons of this precept.  〈◊〉 heaven and earth etc.] the rule (as we said before) of 〈◊〉 precepts is.  
〈◊〉 be observed, that a moral reason is often given of a ceremonial precept, 〈◊〉 〈◊〉 in ceremonies there is a general moral equity: 〈◊〉 instances, may be 
〈◊〉 24 of Ceremonies.  〈◊〉 〈◊〉 the Law, but when a reason is given as a full and adequate cause of such a precept 〈◊〉 〈◊〉 the immediate and essential cause of 〈◊〉 it is true, that if such a reason, be moral 〈◊〉 〈◊〉, there the precept is so too.  
Besides, it is observed by Maimonides and others, that the cause why a rest is enjoined, and the cause why it was upon this day, are two different things. The first 〈◊〉 was the true and original cause of the rest, is expressed Deut. 5. because of their deliverance from the Egyptian bondage, to keep a memorial of it. The other is expressed here, for whereas any other day might have been chosen for this rest, yet God thought fit to pitch upon this day, because it had been consecrated for a day of joy and praise from the beginning, by a grateful remembrance of 〈◊〉 creation, and because on that day God gave over and finished his work So Aben-Ezra, presat. in Decal. Isaac. Arania and others, and hence it was called the sabbath. But yet though it were granted, that God's rest from the creation was the principal and immediate reason of this precept, yet this makes it not so simply moral or immutable, as 〈◊〉 law of nature, for 〈◊〉 〈◊〉 still a positive precept, jure divino positivo, which may be changed by the same authority that made it, and soits certain, that the day is de facto changed, and 〈◊〉 it was by divine authority is most probable, as is formerly proved in the 〈◊〉 observations.  
〈◊〉 immutabilis precepti, facit preceptum immutabile. If the reason of the commandment be immutable (as this is) than it makes the commandment unchangeable for the substance of it. Because I have rested (saith God) therefore shalt thou rest in honour of me. Creator imitandus a creatura, the Creator is to be imitated by the creature, is a firm reason and immutable.  
2. Another reason may be gathered out of the same words, namely, the benefit that 〈◊〉 to mankind by that which the Lord did in these six 〈◊〉. Other reasons 
Exod. 23.  elsewhere God useth, as proper and peculiar only to the Jews, but this benefit 
Deut. 5. 15.  by the creation being general, is most fit for all, and may be a means to employ and exercise us in the meditation of God's works, and in his praise for it, as the 92. Psalm shows us, which psalm was made especially for the sabbath day. As also to the continuing of the memory of the Creation, to keep us from Paganism: for if the duty of the memorial of the creation had been duly and successively kept from the beginning and so continued, that great doubt which troubled all the Philosophers so much [whether the world had a beginning] had been taken away. And therefore this day being one especial means to keep men from Atheism, was therefore sanctified by God, to be a day of rest. This was one reason why the not keeping this law was so severely punished, by the Mosaical Law, as appears by the man that gathered sticks upon that day and was therefore put to death which was not only because the law of the sabbath was then newly made (to wit for the ceremonial and typical part which consisted in rest) and therefore required the severer punishment, but also because, the not observing of that day, was in effect a denial that God created the world.  
Augustine treating upon the Creation, saith, it is true that God might have been 
in Gen.  pleased to have said as well fiat mundus totus, let all the world be made in a moment, as fiat lux, let there be light, in the first day: it had been all one to his omnipotency to have done it at once, as in six 〈◊〉: and enquiring further into the cause why he did not so, could find no other reason, but that God by creating one thing after another would teach us that we should proceed in the musing and meditation upon the works of creation severally and in order, as God made them. So did king David, and so did Basile and Ambrose, who wrote some books of it. And 
〈◊〉. 104.  this course of meditation was much in use in the primitive Church,  
3. The last reason is. Because the Lord blessed the seventh day. He did not only rest on that day, but he consecrated it also. Besides exemplum, his example, there is institutio, he hath solemnly instituted it. So that it shall be to us 〈◊〉 animae, the Market day of the soul, for our amendment in that we 〈◊〉 amiss in the foregoing week, and for the regulating of us in the week following.  
But this is not all: the force of this last reason is in this. God saith, because have blessed and hallowed it, seeing I have appointed it, see you do not resist me, butsubmit yourselves to my ordinance. He that keepeth it not, and resisteth God's ordinance, resisteth God himself, and they that do so receive to themselves damnation. 
Rom. 13. 2  Therefore that which God hath hallowed we must not pollute.  
We see the reasons why this rest is to be kept, let us now see how far it is to be kept, and what is required to the sanctification of it.   

CHAP. V.  
How far this rest is to be kept. Why this word Remember is prefixed. Such works to be fortorn, which may be done before or after. Necessity of a vacation from other works that we may attend Holy duties. Man's opposition to God, when he bids rest, than we labour, 〈◊〉 contra. six works in particular forbidenthe Jews. Whether the same 〈◊〉 absolutely now forbidden the Christians. Rest necessary only for the means of sanctification, or the practice of it, as in works of mercy or necessity, sabbatum boum & Asinorum. Sabbatum aurei vituli. Sabbatum 〈◊〉. Sabbatum Satane.  
THe substance of this fourth Commandment consisteth especially in these two things. 1. In the outward rest of the body, otium. 2. In the holy duties which are the end to sanctify it. Sanctificatio.  
1. As before we are willed to remember, it both in the week before the day come, 
Rest why the word Remember, is prefixed.  partly because in the day itself we are to yield an account to God of the former fix days work in singultu & scrupulo cordis with trouble and sorrow of heart: partly also as Augustine speaketh ne quid operis rejiciatur in diem festum, that no work, that might be done in the former days, be put of to the holy day: so when it is come we must avoid two things, which as Saint Gregory observes may cause us to forget to sanctify it. 1. The one is aliorum exempla other men's ill examples 2. The other is Ludorum & spectaculorum studia, the practice and desires we have to unlawful sports and sights: to which men are more naturally addicted, then to the sanctifying of the day.  
And in as much as we are to esteem of the sabbath as Deliciae Domini, the delight 
Esa. 58. 13  of the Lord, and that these two things are main obstacles and impediments to such estimation of it, we must not only remember it before hand, but when it cometh also.  
That which we are to remember is. 
1 Otium.  A day of rest: and 
2 Sanctum.  to sanctify it. Augustine comprehends them both in two words, otium sanctum, a holy rest. 1. A ceasing from labour: and if we ask from what labour? It is as an ancient Canon of the Church showeth, Ab eo quod antea fieri poterat, aut quod postea fieri poterit, from that which might have been done before, and from that which may be done afterward. And whatsoever is meant by the labour and work of the week day, that must be forborn on this day, with this proviso, That, Ab eo quod nec antea fieri poterat, nec postea poterit, non est abstinendum; such works of necessity, which cannot be the done either before or after, are not to be forborn.  
The grounds are laid by 
‖ Ep. 157 ad Optat.  Augustine and 
† In Ezek. 20.  Jerome thus. There is nothing (as the Preacher saith) but must have its time: As we destinate a set time for our body's repast, sleep, and the like: in 〈◊〉 time we usually take order, that we be not interrupted, 
Eccl. 3. 1.  or disturbed, by any other occasions. And so in other temporal things, the more serious they are, we go about, the more care we take, that we be not hindered in them; but that we may wholly mind them, & hoc agere. So in the case of spirituals, there ought to be a set time for the building up of the soul, and procuring holiness to it, and exercising holiness by it, wherein we are to use no less care, being a matter of greatest importance: but that in the promoting of it, all impediments. may be removed, that may hinder us in it; ut promptiores simus ad divinum cultum, cum non habemus impedimentum, saith S. Augustine, that we may be more ready for divine worship, when we have no lets or impediments to hinder us. And this is so plain, as that we see even the Council of Trent (taking order for observing of holy days) hath set down concerning the holy duties which are to be performed on those days, that they are such, Quae ab his qui ab humanarum occupationum negotio detinentur, omnino praestari non possunt, which cannot be performed by those that are busied with worldly or secular affairs.  
So many of the Fathers that write upon this place [vacate & videte, quia ego 
Psalm 46. 10  sum Dominus, Be still and know that I am God] show, that by the rule of natural wisdom, the Philosophers held, Postulandum esse secessum, ut melius intendamus: a vacation from worldly affairs is necessary, that we may the better intend & contemplate on heavenly things. Our heads must not be occupied with worldly thoughts, when we are about the affairs of the soul: not that the works of the other six days are evil in themselves, but because they are apt to distract the mind from that, which is proper to this day.  
Now Otium, Rest, being the first part, it is a very strange thing that the nature of man should be altogether so averse from Gods will, that when the Precept is difficult and laborious, requiring some pains and travail, than they will be idle: and where this precept is not laborious but easy, as this to rest, they will (rather than not break the Commandment) take pains: that is, they will even against their nature, make themselves business, and pick out that day of all the days of the week that he hath chosen, so that it shall be a kind of policy, to make advantage of that day, and to find out some labour on that day, on which he hath forbid us to labour. And so much for the easiness of the Commandment and the perverseness of man.  
We find in Scripture six several kinds of prohibitions from working on this day. 
Particular works forbidden the Jews.   

1. Before the Law given, when the people departed from Elim, and came to the wilderness of Sin, there was a prohibition from gathering Manna, there was 
Exod. 16. 1, 4, 26.  better food to gather, of which he that eateth shall live for ever. The Lord is to be tasted. 
Job. 6. 58.  
1 Pet. 2. 3.   
2. A second is, As there must be no gathering of Manna, nor going out to gather it that day, so there must be no buying of it, though it should be brought to us. 
Ne. 13. 15. etc.  So Nehemiah protested against buying and selling, which showeth the unlawfulness of it: because on that day is Mercatura animae, it is the market day of the soul, buying and selling on that day is forbidden.  
3. A third is that which the Prophet Jerem. mentions, that is the carrying of burdens 
Jer. 17. 21.  on that day: and the better to dissuade the people from that kind of work, the Prophet promiseth, in the person of God, great blessings to them if they forbear; 
24.  and threateneth great plagues upon them if they did not, for if they made that their day of 〈◊〉, God would send upon them a burden, which they should sink under, viz. Captivity and desolation by the Enemy, he would kindle a fire in Jerusalem, and burn up the gates and palaces thereof. verse ult.  
4. Another thing prohibited by the Law, is working in harvest time, because the inning of harvest, and gathering of grapes might seem to be a matter of great necessity. 
Exod. 34. 21.  Six days shalt thou work, but on the seventh day thou shalt rest: in ear-ring time, and in harvest time thou shalt rest: so that the provision for the whole commonwealth must give place unto the rest of this day.  
5. A fifth thing prohibited is Travailing or Journeying on the Sabbath day. Cras erit Sabbatum jehovae, maneat quisque in loco suo, neque egrediatur quisquam die septimo: 
16. 29.  to morrow is the Sabbath of the Lord, Abide ye every man in his place: let no man go out of his place the seventh day.  
6. The last is above the rest. For whereas God (in the three Chapters before) had given Moses a platform for the building of a Tabernacle, and taken order that he should go presently in hand with it: yet in the 31 Chapter, he saith notwithstanding, Verily my Sabbaths ye shall keep, whosever worketh on that day, the same 
Exod. 31. 13, 14, 15.  person shall be surely put to death. Which is as much, as if he had said: Though that work may seem most lawful, and tending most to my glory of all other, yet ye shall not break the Sabbath to do it: and so verse 15 he gives an universal restraint, whosoever doth any manner of work on that day, shall be put to death: any manner of work, an universal prohibition, and the penalty threatened was accordingly executed, upon him that gathered sticks. Numb. 6. 15. 35. he was stoned to death by God's special appointment.   
And the Lord tells the people, that if they pollute the Sabbath by bearing burdens, he would kindle such a fire in the gates of Jerusalem, that should devour the 
Jer. 17. 27.  palaces of it, and not be quenched.  
The Prophets generally urge the observation of this Commandment above the rest. And we may observe, that there hath seldom been any strange visitation by fire, but where there hath some notorious profanation of the Sabbath gone before. So that when it shall please God to visit us with the like judgement, we may conjecture what hath been the cause of it.  
Concerning the rest now required on the Lord's day, and the difference thereof from the Jewish symbolical rest, which was therefore more strict, see the former Additional observation, observation 6.  
Therefore to conclude this point, let them that go out to gather Manna, carry burdens, buy and sell, gather harvest, journey and travail up and down, or do any 
Serm. 3. de quadrag,  the most lawful work, not think these things to be otium sanctum or Sabbatum Jehovae, a holy rest, or the Sabbath of the Lord, but (as Leo saith) Sabbatum Tyri, the Sabbath of Tyre.  
The Council of Mentz (held in the time of Charlemagne Anno Dom. 813) hath this Canon. Omnes 〈◊〉 Dominicos cum omni veneratione decrevimus observari, 
Can. 37.  & a servili opere abstineri, & ut 〈◊〉 in 〈◊〉 minime sit, nec placitum, ubi aliquis ad mortem vel poenam judicetur; we have decreed that all the Lords days be observed with all reverence, and that servile labour shall be forborn, and that no market be kept on those days, nor that any Courts be kept either to condemn 
Can. 35.  men to death or punish them. Those that offend are to be deprived of the communion for three years. And the Council of Tyburis (Anno 895. in the time of the Emperor Arnulph) hath one Canon to the like purpose, as well for the observation of other holy days, as the Lords day. In the second Council of Mascon (held anno 582) severe punishments were to be inflicted upon those that should not 
Can. 1.  observe the Lords day, and that toto die, all the day long. As it was larger for the fault, so it was milder for the punishment, for they suspended those that violated this Canon from the Communion but for half a year: so strict were they for the sanctifying of this day; and that (as one saith) because God requires the rest, not for the rest itself, sed quia hoc die Deo tantummodo vacandum, because we must this day consecrate ourselves wholly to God.  
Now here will arise some questions. Whether the strict Commandment given 
Whether the rest enjoined the Jews obligeth Christians  to the Jews, of kindling no fire, and consequently of dressing no meat upon the Sabbath be to be observed by us Christians.  
To this we answer Negatively, for this was Ceremonial, and belonged only to the Jews, For it is a general rule, that every moral or eternal duty of the Law, may be performed by all men at all times. But they which inhabit under the North-pole (as it is well known) cannot be without fire one day; and to let it go out were to their utter destruction and so they that dwell under the burning Zone, under the Equinoctial, cannot well keep their meat above one day: so that this being Ceremonial, the Christian is exempted from the observing of it, as being a thing not observable through the whole world, though it might have been observed by the Jews: and therefore was it a peculiar precept to them only, because they had no obstacle, but might have kept it.  
2. The second question is: Whether the six several works formerly prohibited 
Whether all the works fordden to the Jews, be also now forbidden.  the Jews, be absolutely forbidden to Christians; as to travail etc.  
For answer to this, we will go no further than the Precept itself.  
The Sabbath must be remembered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Our rest must be ad sanctificandum, to sanctify it: the outward rest is destinate sanctificationi to sanctity: ideo quiescimus, ut sanctificemus, we therefore rest, because we should sanctify: so that where our rest is not destinata sanctificationi, applied to sanctification, it is not required, and where sanctification cannot be sine quiet without rest, there a rest is required.  
Certain it is that a man may rest and not sanctify; so likewise, he may sanctify and not rest: and therefore in the first case, it is said, there are many resters, and but few sanctifiers. Now sanctification consists either, 1. In the means of sanctification. Or 2. in declaring our inward sanctification by the practice and works of it in our lives. And where the rest is not necessary for one of these, or not destinated to them, (it being a subordinate thing) it may be forborn. The rule in Logic is, tantum destinati sumendum est, quantum prodest ad finem: we must take so much of that which is appointed for the end, as conduceth to the attaining of that end. As in the case of Medicine, so much is to be taken, as will serve to the end for which it is taken.  
Again, for the means of sanctification, Christ defending his Disciples against the 
Matth. 12. 5.  Jews (who were altogether urgers of the bodily rest only) showeth, that the rest in regard of the sanctification may be broken: as in the Priest in sacrificing, (that time being the most laborious time for him, as it is now the greatest day of labour for our Minister) was blameless, because he was in opere cultus Divini, employed in the work of God's worship. We read also in the Acts of the Apostles of a Sabbath 
Acts 1 12.  day's journey; and of the like in the Old Testament, where the Shunamitish 
2 Reg. 4. 23.  woman coming to her husband for the Ass, he saith to her, Wherefore wilt thou go to the Prophet to day? It is neither new moon, nor Sabbath, as if the custom had been then, to go to the Prophet that day, when they had no public meetings elsewhere. So that where public and lawful assemblies are not, a man may take a Sabbath day's journey to join in public worship with others. Thus much for the first part of sanctification.  
But this is less acceptable to God than the other part which is the practice of sanctification, for this is the end, the other but the means: and therefore our Saviour being reproved by the Pharisees for a work of healing upon the Sabbath, tells them, that if they had known what this meaneth (which he citeth out of the Prophet 
Hosea 6. 6.  〈◊〉) I will have mercy and not sacrifice, you would not have condemned 
Matth. 12. 7.  the guiltless. Mercy being indeed a practical work of sanctification, and preferred before the means. So that in regard of the practice of sanctification, a man may leave the very means, as to show a work of mercy. As if there should happen a fire, or a man or woman to fall into a swoon, or a woman to be in travail in time of divine service, or sermon, we are to leave the means and practise the work, in showing mercy, by saving the life or goods of those that need our help, and would otherwise have perished: for it is a true rule, that periculum vitae pellit Sabbatum; the danger of life excludes the Sabbath. For as God will be glorified on this day for the works of his Creation, the memorial whereof was a cause of the institution of this day from the beginning: so no less is he glorified in the preservation of his creatures. We read 
John 6. 12.  that our Saviour Christ was careful to save the fragments, and commanded them to be taken up, and his reason was, because he would have nothing lost. If not the least, much less the life of any thing may be lost, and if he be careful of the life of other things how much more than think you is he careful for the life of man? He practised himself this work of mercy upon the Sabbath upon the man that was in peril of 
Matth. 12. 13.  his life.  
And indeed Necessitas facit legem exlegem, Necessity makes law an Outlaw. In the Law it is said, Thou shalt not see thy brother's Ass or his Ox fall down by the way, and hide thyself from them, but thou shalt surely help to lift them up again. Nay 
Deut. 22. 4.  we see in the Law, that God himself is not so strict in observing the practice, as many now adays are. For in one place where he appointeth the sanctification of the 7th day Sabbath, and prohibits all works, yet he hath there a Proviso, Save that which every man must eat, that may be done of you. And in the Gospel our Saviour tells the 
Exod. 12. 16.  Jews, that they watered their cattle on the Sabbath day. 
Luke 13. 15.   
But we must take this caution by the way, that we use not this liberty according to the flesh, nor as a cloak, as the Apostles speak, and that these works of Mercy 
Gal. 5. 13.  
1 Pet. 2. 16.  in preserving the life of Man and beasts, and other of God's creatures be used present non imminente necessitate, in case of present not imminent necessity. As when any present danger appears against my life, I am to defend myself: for in presenti necessitate quisque Magistratus est, & quisque personam Dei habet, ut potius occidat, quam occidatur: in urgent, and present necessity every one is a Magistrate, and representeth the person of God, to kill rather than to be killed. But if the danger be not present but only imminent, as, one tells me, there is wait laid to kill me, I must then repair to the Magistrate: so that for present necessity or peril, there is an exemption, the Lord hath resigned his right into our hands, but not upon an imminent peril or necessity, which may be prevented or avoided.  
On the other side, we are to observe another Proviso. We must be careful that (because God seeth the heart, and we are to deal with him) we be sure the danger could not be prevented, nor the work be deferred, but that present danger and necessity enforceth us to it. For we must not draw a necessity upon ourselves, or pretend a necessity when there is none, because God will not be mocked, though we may delude the eyes of men.  
This is to be remembered, because of the practice of some who Inn their harvest on the Sunday, pretending that it is not Gods will, that any of his creatures should perish, which is true, and might lessen the offence, if they did it only for preserving the creature, and not for their own gain and profit, which if they pretend, let them know, that God sees their hearts and knows their intentions.  
Therefore for trial of men in this case, it were good if to put a dfference between their works on that day, and upon other days, they would do as they did 1 Cor. 16. 2. lay up on the first day of the week, whatsoever they gain or save by their work on that day, and give it to the poor; by this means it would appear with what hearts they wrought on this day, whether only to save the Creature, or out of a desire of lucre and gain. Thus we see what rest is commanded, and how these cases may be resolved.  
3. But here ariseth another question. When we have rested is that all, we are to do? Surely no. It is not sufficient that we rest, if we do not sanctify too. Leo 
Homil. 3. de quadrag.  said of the people of his time, that on this day their care was, bene vestiri, & nibil agere, keep holy day, by wearing gay clothes, and doing nothing. Now as S. Paul said 
1 Tim. 4. 8.  of bodily labour that it profitteth little; so we may say of bodily rest, that it profiteth less. This rest is to holiness and not to idleness. We must not be 〈◊〉 on that day of rest. To keep a Sabbath therefore, and not be able to give account of some good thing done by us in it, is that which the Fathers call Sabbatum boum & 
〈◊〉 Asinorum.  asinorum, the oxen and asses keep as good a sabbath as such do.  
Besides these Idle sabbath keepers, there are two other sorts of people, that are 
Sabbatum aurei vituli.  neither idle nor well employed.  
1. Of the first sort Augustine speaks, and they were either 1. such as did vacare 
De decem choreis c. 3 & ser. 1. in psalm. 32. Hier. in 20 E. zek. hom. 25.  〈◊〉, theatris, spectaculis & choreis, spend their time in pastimes, shows, stageplayss and dancing: or else those that 2. gave themselves on the Sabbath venationi, to hunting. To which Leo adds such as did vacare chartis, rationibus, & commessationibus, passed the day in playing at Cards, and in revelling: and so addicted were 
Serm. 3. de 〈◊〉.  they to these things, as that they were not at all occupied in any work ofsanctification. 
Greg. 113.  These men's Sabbath, (as Augustine well observeth) is like that of the people in Exodus Cras observabimus 〈◊〉 Jebovae. To morrow shall be a sabbath to the 
Exod. 32. 5. 6.  Lord, they would keep a sabbath to him, but it should be (as in the next verse) to eat and drink and play, this sabbath I say was kept to the Calf, and therefore he calleth it Sabbatum vituli 〈◊〉, the sabbath of the golden Calf.  
For as we may not keep open markets, go to plough or to Law on that day, so neither should we spend the time in hunting, nor yet in dancing and sporting. Nor spend our time ordained for sanctification in beholding sights, stageplaies and the like. Not because these are in themselves evil or unlawful, but in that they hinder our sanctification against such profanation of this day, severe order was taken by divers counsels, as Concil. Gangr. 5. Can. 8. Concil. Agath. 38. Can. 1.  
Some christians in the primitive times were so far from this, that they would sit in the oratory all the Lords day, praying and hearing, without eating or drinking: insomuch as by their long fasting divers diseases grew among them: whereupon the same council of Gangra in Paphlagonia held 〈◊〉. Dom. 327. Was 
Can. 18.  forced to make a Canon with an Anathema annexed to it, against those who thenceforward should fast upon the Lord's day. But though we shall not need to fear such zeal in our times, yet it showeth to us the great and excellent examples of abstinence used in the Primitive Church, to make them more fit for the service of God.  
1. The other sort are they that spend their time this day in gluttony, Lust, drunkenness, 
Sabbatum Satanae.  and such like vices, which ought not at any time, much less on that day, be practised. For if the affairs of our calling, or the sports lawful on another day must not be used on this day. much less any vice which is unlawful at any time for hereby a double iniquity is committed. 1. first because the commandment is violated and this day seems to be picked and singled out of all other days despitefully against the Majesty of God, 2. Secondly because it is an abuse of the Creatures of God and a breach of other commandments. And therefore as the other was Sabbatum Tyri, so these do celebrare sabbatum 〈◊〉, keep a sabbath to the devil.   

CHAP. VI  
The second thing commanded, is sanctification, which is the end of the 〈◊〉. The kinds of sanctification, public and private. How the holy Ghost works in 〈◊〉 sanctification. The special acts wherein the sanctification of the day consists. 1. prayer. 2. The word read, and preached. 3. Meditation of what we have heard, and upon the works of God out of Psal. 92. 4. Conference. 5. Praise. 6. Sacraments and discipline at special times. The end of these means, our sanctification and God's glory.  
TO what end then must this rest be? why, to holiness: we must apply it to 
The second 〈◊〉 The sanctifying of the rest.  that end, to which God hath appointed it, and use that holily which God hath sanctified. The right sabbath is called Deliciae 〈◊〉, the delight of the Lord, wherein he taketh pleasure: and that is truly observed, when we not only cease from our 
Esa. 〈◊〉. 13  own work, as those of our calling, but of those of our corrupt nature and will: by ceasing from that which is pleasant in our own eyes this is to keep Sabbatum 〈◊〉 a sabbath the delight of the Lord: to make it a day, honour God and to learn Gods will, and having learned it to practise it, whereby he may bless us, and bring us to the inheritance of our heavenly rest. Whereas on the contrary, if the highways of Zion 
〈◊〉. 1. 4. 7.  complain, that none come to her sanctuary, or that if we come, we so behave ourselves in it that the adversary mock at her sabbaths. Then God himself will take acourse as the prophet speaks, 〈◊〉 〈◊〉 〈◊〉 nostrarum, he will cast dung upun our faces, even the dung of our solemn feasts, that is, he will make them as odious to us as dung, and we shall loathe them. Or (as it is in another 
Mal. 2. 3.  place) he will punish it with fire unquenchable. 
Jer. 17. 10.   
The next thing is the kinds of sanctification viz public and private. 
public sanctification.   
1. It must be sanctified in the public assembly there must be Sacra Synaxis a holy 
Leu. 23. 3.  Convocation.  
The heathen man could say, that a good thing done and performed die one, is well, but better if by many: by a whole parish or City together publicly. The reason is 1. in respect of God, that he might have the more glory, when he is praised in the great congregation and publicly acknowledged before all the world, which was the chief end of the 〈◊〉 institution of this day, by such public meetings the day is sanctified to God for to sanctify a day: and to call a solemn assembly, are all one as we may see in Joel. 1. 13 and 2. 15. 2. In respect the church that all may be known to profess the same faith and to be in one bond of obedience when they all meet in one place, at the same time on the same day to glorify God. 2. That the means of sanctification as prayer may be the more effectual, for vis 〈◊〉 fortior. If the prayers of one just man be so effectual and prevalent with God, much more when many meet together, their prayers offer a holy violence to God, and as it were besiege heaven. 3. in respect of the commonwealth, the heathen could 〈◊〉, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meeting together in one place was the means of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maintained amity. And the refore they which bring in tyranny seek to divide and separate men and forbid all meetings, and assemblies by that means, to cause them to be disjointed (as it were) in their affections. But God in his service will have men to meet together, 
psal. 68 6.  because they shall be of one mind. This 〈◊〉 sanctification.  
There is also private sanctification. From those public meetings which are nundinae 
private sanctification.  sprituales, spiritual fairs, every man must carry away commeatum 〈◊〉 provision for his soul, for the informing his understanding, reforming his will, and regulating his affections, and in this we must do, as men do at a market, provide for our use all the week following. And being thus stored, and provided, that 
Ezeh. 38. 23.  great end will be gained, that God may be sanctified, that is, that he may be magnified as the 〈◊〉 expounds it.  
And as the chief end of this day, is, that God may be sanctified, that is, magnified so the subordinate end is, that we may be sanctified, by the duties which we must 
Exod. 31. 13.  then perform. The sabbath was a sign between God and his people, that they might know that it was he that sanctified them. That so they being sanctified, might bring forth the fruits of sanctification as Christ saith that he sanctified himself for our sakes, not for his own Job. 17. 19 Now God sanctified it 1. By appointing it to a holy use as the 〈◊〉 was sanctified from the womb. 2. By separating it from 
Jer. 1. 5.  
Zach. 73.  other days, for things or persons sanctified are senered from common use and, 
1 Cor. 10. 16.  3. by giving a special blessing to the holy duties of his worship, on that day performed. And thus he makes it holy, or sanctifies it. And as God thus made the day holy, we must sanctify ourselves, and then sanctify the day as Hezekias said to the Levites, sanctify yourselves, and then as it follows, sanctify the house of God, what God hath sanctified or made holy, that we may reap the benefit of it, we must sanctify ourselves, we cannot make it holy, but keep it holy, it is our 
2 Cron. 29. 5.  duty to keep holy. for if a thing be destinated to an use, and be not applied to it, it is 〈◊〉. We must not then make that common which God hath sanctified, we are to apply it to the end to which God hath destinated it, and use that holily which God hath sanctified. The destination is from God, the application must be from ourselves. When the instruments of the tabernacle were sanctified 
Act. 10. 15.  whatsoever toucheth them must be holy, so here God having sanctified this 
Rom. 15. 16.  day, all that touch it. that live and breath in it, that behold the sun or light that 
Leu. 8. 10.  day, must be holy. 
1 Jo. 2. 27.   
Now for the means of sanctification, it is plain, that we are sanctified by the holy Ghost and this sanctifying hath a resemblance to that of the Levitical sanctifying, where nothing could be sanctified, but it must have unctionem, be anointed with oil, a figure of the spiritual unction, which is nothing else but the spiritual working of the holy Ghost in our hearts so that we must first look whether we have this unction in us, that is, whether we have the holy Ghost, by 〈◊〉 we must be sanctified, which as it is the gift of God (we have it not of ourselves) so God denies it not to those that ask it, as our Saviour speaks, we must be fitted to receive it. 
Luk. 11. 13.  As it is God that gives it, so he gives it not to any but those that are prepared to receive it; that we may understand this, we may take notice how the Holy Ghost is compared to fire, now the matter must be prepared and gathered by us, but it is God that gives the spark, and makes it burn, and when God hath kindled the spark, it must be our duty to blow the spark, and look it go not out. Quench not the 
Thess. 5. 19  spirit, saith the Apostle, God will not give the spark it we do not prepare matter, and though we prepare matter, yet it will not burn, unless God kindle the fire, so that the holy ghost, and by consequence sanctification is not got by following the devises of our own brain, ye shall not do that which is good in your own eyes 
Deut. 12. 8.  (saith God) but according to the prescript method which God hath set down we must gather matter for this heavenly spark, which the holy Ghost must set on fire, and this is done by attending to the duties of public worship on that day; for if any shall wilfully keep at home on that day, though he be never so well occupied, having no just cause of his absence from God house, and yet thinks he pleases God, the fathers of that ancient council of Gangra, have pronounced an anathema 
Can. ult.  against him.  
For the means to sanctification the special duties and acts wherein the sanctification 
The duty of sanctification  of the day consists, no other directions can be given, than what we formerly gave for the means to attain knowledge, only we premise that which Saint Augustine saith of iteration, that a man may say, Domine scis, quia dixi, Domine scis quia 〈◊〉, Domine scis quia 〈◊〉 sum. Lord thou knowest I have sanctified thy name because I have preached it, Lord thou knowest I have spoken of it again and again, Lord thou knowest I have been witness of the truth.  
Sain Paul attributeth sanctification of every thing to prayer premised: and 
prayer.  
1 Tim. 4. 5.  therefore it is termed the preparative to all the duties of a Christian; more plainly, 
Mar. 35. 39  Our Saviour very early before day went out into a solitary place, and there prayed, and afterward came and preached in the Synagogue, which is very probable to have been on the sabbath day, whereby we may observe, that Christ himself took prayer to be the first means of sanctification.  
1. Now for the times of this exercise of prayer on the Lord's day, they are two 1. Before the other public duties; and 2, After. 1. That before is either private as of a master and his family. 2. Or else in the congregation, which is public. Both which the psalmist comprehendeth in one verse. I will give thanks to the Lord with my whole heart, secretly among the faithful, there's the first. And in the congregation there's the last. 1. Concerning the first, we see in the place 
psal. 111. 1. Mar. 6. 46.  before quoted that our Saviour went out into a solitary place, as also elsewhere. As soon as he had sent the multitude away he departed into a mountain to pray. 2. For 
Act. 16. 13.  
1 Cor. 14. 16.  the other, we may gather out of that place in the Acts, that amongst the very Heathen the religious Hellinists (which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were a kind of proselytes that worshipped the God of Israel) used to assemble themselves to pray by a river's side. But more plainly, the Apostle saith, that to the prayers of the congregation, every one should join his own Amen.  
Again prayer is to be used after. For as we are not fit to receive any spiritual 
2.  
Num. 6. 24.  grace before without it, so neither to keep it after; the devil will take the word out of our hearts, after we have heard it, unless we desire of God that it may remain with us, and seek his blessing that the seed may fructify. And this was in the law to come from the Priest's mouth. The Lord bless thee and keep thee. By virtue whereof the devil will lose his power in taking the word 
Luc. 8. 12.  out of our hearts, but it shall continue with us, and fructify in us.  
2. The second is the word, which is magnified or sanctified by God for our 
The word.  
Esa. 42. 21.  sanctification; for as the prophet saith, God hath magnified the law, that is, his word, and made it honourable, and else where plainly the, hearing of the word is made one end of public assemblies, gather me the people together (saith God) and I will makethem hear my words. Now the word upon the sabbath hath a double use. 1. First as it is read, and heard read, only. 2. And secondly, as it preached, or heard preached.  
1. For the first, the Church in great wisdom always thought it most convenient and necessary, that reading should precede preaching, that when it should be preached it might not seem strange to them that heard it. But as that is thought a thing fit by the Church, so would it be no less expedient, that before we come to church we would meditate on it, yet such is our wretchlessenesse in matters spiritual, that we think we have done enough if we can apprehend it, when it is read whereas if we would meditate on it before hand, we might make the better 〈◊〉 of it when it is read, and be the better confirmed in what we hear preached. The Jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation to the sabbath, and about the ninth hour of it (which is our three of the clock in the afternoon) they usually met, and spent their time in reading of the scriptures, that they might be the better fitted against the sabbath.  
The public reading of the word in the congregation on the sabbath day is warranted by divers passages in holy writ: as by that in the Acts of the Apostles, where it is said, that when Paul and his company came into the synagogue at Antioch on the sabbath day, the rulers of the Synagogue after the 〈◊〉 of the Law and the Prophets, sent to them saying, ye men and brethren, if ye have any word 
Act. 13. 14.  
15.  of exhortation, say on. And by another passage in the same Chapter, where it is said, that the Prophets were read every sabbath day. And by another a little after, which saith thus that Moses (that is the law) was read in the Synagogue every 
27.  sabbath day And lastly, Saint Paul gives a special charge, by the Lord to the Thessalonians, 
15. 21.  
1 Thess. 5. 72.  thathis Epistle to them be read unto all the holy brethren.  
There is a use also of private reading, and that of great consequence, for Christ saith 
Jo. 5. 39  plainly, that his witnesses be the Scriptures, and therefore will he have them searched, 
Esa. 8. 19  because they testified and prophesied of him. That this exercise is profitable 
20.  the prophet maketh plain by a question. Should not a people inquire at their God? 
34. 16.  which he explains in the next verse by; seeking To the law and to the Testimony. And again, Seek in the book of the Law and read. And therefore we see that the Bereans were much commended, and storied for wiser and nobler 〈◊〉 other people, why? because they searched the Scriptures daily, to confirm their faith in the 
Act. 17. 11.  points preached to them.  
There are other uses also in reading. In the Revelation there is a blessing pronounced to those that read or hear the words of that prophecy, because it might 
Apoc. 1. 3.  excite men to praise God when they see all fulfilled. Man seeing the prophecies fulfilled, may thereby give him praise. And for this cause there were (anciently) Monuments kept in Churches, which preserved and set forth the accomplishing of God's promises or threatenings. As the memorial of the wars of God on the behalf of the Israelites: which was called liber bellorum Dei, the book of the 
Num. 21. 14.  battles of the Lord, and their verba 〈◊〉 or Chronicl es of Nathan, Gad, Shemaiah, etc. these they permitted in a holy use to be privately read: that seeing his promises and his threatening, denounced in them to have been fulfilled men might the better be stirred up to the praise and fear of God.  
2. Another use was, the understanding of hard places in the Scripture. It is recorded 
Deut. 9 2.  of Daniel that while he was reading the book of 〈◊〉 about the accomplishment of the number of the 70 years' captivity mentioned by the same prophet, God sent an Angel to him to inform him in that great 〈◊〉 about the time of Christ's sufferings So the Eunuch while he was reading in the book of Esay, had the exposition 
Act. 0. 28.  of Christ's sufferings from the Apostle Philip sent for that purpose by God, and because God doth not now by such extraordinary means inform us in the true sense of Scriptures, therefore we are to read such as have written 〈◊〉 upon such places, and so no doubt but if Philip had written any thing at that time upon Esay, that the Eunuch would have read it, and made use of his writing as he did of his verbal exposition. Therefore hath God ordained expositions, such as the book Jasher, which as some think, was a commentary upon the law, written 
Jos. 10. 13.  for this end, to explicate the hard Texts of Scriptures, and 〈◊〉 them.  
2. Another Means to sanctification, is the word preached, of which the Apostle speaks to the Romans, how shall they hear without a preacher, and this is one of the 
Rom. 10. 15.  ordinary means of faith, and so, of sanctification. The Apostle in that placeq voteth out 
Esa. 52. 7.  of two of the Prophets this text, How beautiful are the feet of them that preach the 
Num. 1. 15.  Gospel of peace, and bring glad tidings of good things? And our Saviour Christ in his 
Jo. 17. 17.  prayer (before his passion) for his Apostles, who were to be such preachers, saith, sanctify them with thy truth. and thy word is truth; and by his own practice in preaching he sanctified this means of preaching. And the Apostle tells us, that the wisdom of God hath appointed by the foolishness of preaching to save them that believe; this way of saving men, the wisdom of God hath pitched upon, which is not to be altered, but to continue to th'end of the world. For though reading of the word be a necessary means to sanctification, yet are not all men capable to understand what they read.  
The 〈◊〉 Custom therefore of the Church was, and so continued in the Apostles times, that after the reading the of Law and the Prophets, some that were learned in God's Law and sent by him to that purpose, stood up, and expounded to the people some text of that which was read. We may see this plainly in the 
Nehem. 8. 8.  book of Nehemiah, that after Ezra and others had read in the book of the Law to the people in the congregation, they gave the sense, and caused them to understand the reading.  
And the Apostle S. James puts the Jews in mind that Moses was preached in the Synagogues on the Sabbath day. This practice continued (as I said) even in the 
Acts 15. 21.  Apostles time. For we see in the place before mentioned, that the Rulers of the Synagogue at Antioch, entreated the Apostles to bestow 〈◊〉 words of exhortation 
13. 15.  upon them after the reading of the Law and the Prophets. The Eunuch (no doubt but) was a man of as great capacity, as many who now adays take upon them the exposition and preaching both of Law and Gospel: yet had not he met with S. Philip, he would have been to seek in that place of the Prophet, which the Apostle found 
Acts 8. 28.  him reading.  
3. A third duty is the pondering of that which we have heard read or preached. This 
Meditation.  
Luc. 2. 19  we read that Mary did, who pondered all the 〈◊〉 of Christ in her heart. 
Psalm 119. 97  And so did David, when he said, Oh how I love thy Law, it is my 〈◊〉 continually.  
Besides the meditation of the Word that we shall hear read, or preached, the 92 Psalms (which was a Psalm peculiarly made for the Sabbath and was usually 
Psalm 92.  sung on that day, the two first verses whereof (if credit may be given to the Jews traditions) came from Adam, who used to sing them in Paradise) giveth us three further points to consider.  

1. The first is in the fourth verse (which indeed is that which God here expressly 
Ver. 4.  urgeth in this Commandment) the Consideration of the works of his hands, the raising to ourselves a Contemplative use of the Creatures; that as all the week before, we have had a natural use of them, so on this day we should make a spiritual. Thou Lord hast made me glad through thy works, and I will rejoice in giving praise for the operation of thy hands.  
2. A second is (in the seventh verse) a meditation of the judgements of God. 
Ver. 7.  when the ungodly are green as the grass, and when all the workers of wickedness do flourish, then shall they be destroyed for ever. And this meditation is most necessary to keep men within the bounds of obedience: for upon the Consideration of the severe judgements which God inflicts upon Malefactors, men are held in as with a bridle, from swerving from his Commandments.  
3. The third is (at the tenth and twelfth verses) a Meditation of God's benefits 
Ver. 10. 12.  and Mercies: or of his mercies towards them that love him, as well as his visitations upon their enemies, both which may be included in the Hebrew word; taking judgements for the genus of them both. Such as be planted in the house of the Lord, shall flourish in the Courts of the house of our God, etc. These, whether they extend to our own persons, or concern our father's house, or the place wherein we live, or the Church round about us, every one of these afford us an object of Meditation.   
And as we see the other Creatures of God, as the wild asses, sparrows, crane's, lilies, pismires, etc. yield matter of Meditation, thereby to stir us up to praise the Creator. Upon which we may frame an argument, a minore ad majus, from the less to the greater. If God have made them thus, how much more are we bound to be thankful to him, for whom he hath done infinitely more?  
So the Apostle setteth forth God's judgements to provoke us to repentance, 
Rom. 2. 2, etc.  and his mercy to move and stir us up to thankfulness. And thus, when we are 
10.  
Eccl. 12. 12.  wearied with prayer, and that reading and preaching of the word is ended, meditation still remaineth wherein to exercise ourselves, and in this duty we may continue the rest of the day and be furnished with matter sufficient to work upon.  
4. The fourth duty of this day, is not to be contented only with meditating 
Conference.  upon these things in our Closets privately, but there must be conference also between ourselves and others, about what we have heard. And this is done two manner of way s.  
1. The first is with them that have taught us, if we doubt of any thing we are to 
Mal. 3. 7.  confer with the Priest. The prophet tells us, that the Priests lips should keep knowledge, and we are to seek the Law at his mouth. we read that it was our Saviour's 
〈◊〉. 2. 46.  practice. For it was a custom of old, that after the solemnity on the eighth day, the last of the feast, that the Teachers sat down at the Table, and the Auditors (standing about them) propounded 〈◊〉 and questions, that they might be resolved in them. And so no doubt was Christ, at twelve years old, not as an Opposer, but in the state of a Learner; though he discovered a great gift that way above his years. And if points of doctrine fail, than others concerning practice are to be resolved, such as the soldiers and Publicans put to John; and the people to the 
Luc 3. 10.  
Acts 2. 37.  Apostles.  
Now because there are now adays no doubts, no putting of questions, it is a sign. that fear of God is utterly extinguished in men's hearts: and if there be any doubts at all, they are not propounded with that heart which they did it, that said, Men and brethren, what shall we do? or what shall we leave undone? but only for some sinister ends.  
2. The second is between the hearers themselves, and that, 1. either among equals, as S. Paul with S. Peter; and Elias and Elizens who communed together; 
Gal. 2. 2. 2 Reg. 2. 11.  and the two Disciples, with whom Christ made a third. And it was the old Custom, as it is in the Prophet, that they that feared the Lord, spoke every one to his neighbour, 
Luc. 24. 15, 17 Mal. 3. 16.  etc. to which a special blessing is promised: That God would keep a book of remembrance for such men, and that he would spare them, etc. By this means a more general benefit may be reaped of what is heard, when many shall lay together what they have observed, as in a symbolum, or common shot, whereby some that had no benefit by the word when they first heard it, may receive some good by it afterwards, and by mutual conference men may lay open their infirmities, and imperfections, which hinder them in hearing and applying the word, and may receive directions from others, whose case hath been the same, how they were holpen and freed from the like. 2. Or else between superiors and inferiors, as the Master and his family.  
And this was God's Commandment to the Israelites concerning his Law, they were to teach their children, and to whet it upon them as the word imports. 
Deut. 6. 7.  Thou shalt talk of it when thou sittest in thine 〈◊〉, and when thoulyest 
11. 19  down, and when thou risest up, etc.  
5. The fifth and last duty for sanctifying the day (not to be passed over) is 
Praise.  praise and thanksgiving. Augustine accounteth it to be totum opus Sabbati, the whole work of the Sabbath, as if the day were made for nothing else. And to this end (as hath been said before) the ninety second Psalms was penned to be sung as a Hymn or song to praise God. Now praise and thanksgiving may be either for general or particular benefits. For general benefits we have the ninety first, sixty eight, and hundred and third Psalms. For particular benefits, (as for fair weather after 
Psalm 35. 〈◊〉.  rain, or rain after too much drought, etc.) we have the sixty fifth Psalm. For these we must (with David) praise God in the great Congregation. Especially seeing thanksgiving is accounted by David to be a debt due unto God in respect of his goodness in hearing our prayers: and it is the very reason the Psalmist gives for it. Praise watcheth for thee in Zion, or as others read it, Tibi debetur Hymnus, 
29. 2.  a hymn is due to thee from Zion, the reason is expressed in the next words, because 
96. 8.  
65. 1. 2  thou art a God that hearest prayers.  
Besides all these mentioned, the Sacraments, and Discipline are parts of the sanctification of the day, but are not for every day, but to be performed 
Exod. 12. 16.  on special days, and by some special persons, whereas the other duties of the day pertain generally to all, and aught to be continually performed. So that no man ought to conceive, that he hath done enough in performing them once. Qui 
Apoc. 22. 11.  sanctificatus est, sanctificetur adhuc; he that is holy let him be holy still. There is a necessity of continuing in these means of sanctification, every sabbath day. For, as our knowledge is but in part, and our prophesying but in part, (as the Apostle speaks) 
1 Cor. 13 9  so our sanctification is but in part, there will still remain a necessity of that exhortation, 
John 5. 〈◊〉.  
Apoc. 7. 14.  Scrutamini Scripturas, search the Scriptures. We are continually to wash our robes in the blood of the Lamb: that is, we must still come nearer and nearer to cleanness, until by continuing in these holy exercises, we may at last save our 
1 Tim. 4. 16.  selves.  
And thus much for the several duties, wherein the sanctifying of the day consists.  
Now the means are for the end, which is the fruit of them, Nemo mediis utitur propter media, no man ever useth means, only for the means, but for some end. And therefore he that planteth a vineyard, and he that tilleth and soweth his ground, hoc est ultimum, fructus; that which he aimeth at, is the fruit, and harvest. This is the fruit that God expects, the great end of this Commandment, that his Name may be sanctified in and by us. We have the very phrase of speech in the book of Numbers. 
Numb. 20. 12.  Because ye believed me not to sanctify me in the presence of the Children of Israel, therefore ye shall not bring the Congregation into the land which I have given them: this was God's speech to Moses and Aaron. And in another place the like, Sanctificate & sancti estote, sanctify yourselves and be ye holy. Such words 
Levit. 20. 7.  in respect of the two fold glory that redoundeth to God, have a double sense. God is glorified, 1. Either by us directly, or 2. from us, by other, indirectly; as it is in the Gospel, when men seeing our good works are stirred up also to glorify 
〈◊〉. 5. 16.  him.  
And therefore it is, that these words, [Sanctification, Glorification, etc.] have a double sense. 1. First, to signify a making holy, etc. and that by means: in which respect sanctification is a making holy. 2. in regard of others, a declaring of this sanctification so made. By the first (according to S. Peter) we make sure to ourselves 
2 Pet. 1. 10.  our calling and election. And by the second, we declare it to others, that as we glorify God ourselves, so God may be glorified by others also. Show me thy faith by thy works, saith S. James. Whereby it falleth out, that because good works have this operation to stir up others to glorify God, that our Saviour saith, That a good 
James 2. 18.  
Matth. 12. 12.  work is lawful on the Sabbath day; such works discover our regeneration, and if we be purged and sanctified, we shall be, as the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Tim. 2. 21.  prepared or made fit for every good work. So that when God hath used the means we must bring forth the fruit.   

CHAP. VII.  
Works of Mercy proper for the Lords day. They are of two sorts. 1. First Corporeal, feeding the hungry, etc. Burying of the dead a work of mercy. Such works proper for a festival. Objections answered. 2. Spirituals. 1. To Instruct, Counsel and exhort. 2. Comfort. 3. Reproof. 4. Forgiving. 5. Bearing with the weak. 6. Prayer. 7. Reconciling those that are at odds.  
BUt because the day was chiefly instituted for a memorial of God's great mercies: 
Of works of Mercy.  as 1. For making us, when we were nothing. 2. Secondly for redeeming us when we were worse than nothing. 3. And lastly, For the beginning of our sanctification: therefore in regard of these three great mercies it is, that no work doth so well agree with the day, nor that God is so much delighted in, as the works of mercy, when we show our thankfulness for those great mercies which we celebrate on that day, by exercising mercy towards others, whose necessity requires our assistance. And in this regard it is, that there is a special affinity between sanctification of the day and works of mercy. The Prophet tells us, that God refuseth all sacrifice, 
Host 6. 6.  and requireth Mercy, so that sacrifice without Mercy was rejected. 
Matth. 9 13.   
Let us compare this, with the Ritual sanctification in the Law.  
As anointing was the first part of typical sanctifying, of which we spoke formerly, so was there also a second, If it were a Person, his hand was filled by Aaron, Implevit 
Deut. 16. 16.  manus ejus Aaron. If it were an Altar, than was there some what offered on it. So that Oblation or filling the hand was the second way of legal sanctifying. In the Law there was a charge to Aaron, that whensoever men came to appear before the Lord, none should appear empty. And therefore in another place there is mention 
Leu. 8. 31.  made of a basket of sanctification at the door of the Tabernacle, in which was reserved 
Exod. 29. 32.  the bread offered by the people, which the Priests were to eat with the flesh of the sacrifices. And the very same order was taken in the time of the Gospel, that on the Lord's day there should be collections for the poor. But there is no place 
1 Cor. 16. 1, 2.  that setteth this out more plainly, than the 26 Chapter of Deuteronomy, the whole 
Deut. 26.  Chapter throughout; where the manner is particularly set down, how the people were to bring their baskets of first fruits to the tabernacle, and offer them there to the Lord, in token of thankfulness, and as an acknowledgement that they received all from God.  
And likewise every third year besides the ordinary tithes, they were to bring the tithe of the remainder to the Tabernacle, for the use of the Levite, the poor, the fatherless and stranger, that they might rejoice together, etc.  
Now mercy as misery is two fold. 1. Corporeal, and 2. Spiritual. Either outward and such as are for the good of the body of him that is in misery; or inward, and such as concern his soul or spirit.  
1. For the first of these, our Saviour himself mentions six works of mercy in 2 verses 
For the body.  of one Chapter, which as sure as he is Christ, he will acknowledge, and take special notice of, when he comes to judge the world, and as he will pronounce those happy and blessed that have exercised them; so he will denounce a curse upon those that have neglected them, three of them are in the first of the two. 1. Feeding the hungry. 
Matth. 25. 35.   
2. Giving drink to the thirsty. 3. Merciful dealing with, and entertaining the stranger. 
36.  And the other three are in the next verse. 1. Clothing the naked. 2. Visiting the sick. 3. And succouring them that be in prison. To which may be added a seventh, which is the care of the dead: we see that King David pronounceth a blessing from 
2 Sam. 2. 5.  God to the men of Jabesh Gilead, because they had buried the body of Saul. And our Saviour commendeth the work of Mary in her anointing him, as having relation 
John 12. 7.  to the day of his burial. We find also Joseph of Arimathea, and Nicodemus recommended to posterity, for their work of mercy in this kind: the one for begging the body of Jesus to bury it, and the other for assisting him in the charge of interring it. Augustine gives a reason why the burial of the dead aught to be accounted a work of 
Lib. de cura pro mortuis.  mercy. It is done (saith he) Ne pateat miseria, that this misery of rotting (being both loathsome to the eye and nose) should not appear to every man. As also, because every one loveth his own flesh so well, that he would have it after his death well and honestly used, and therefore this is a benefit done to him, when he cannot help himself. And in these respects it is a work of mercy.  
That the works of mercy are most requisite (and especially upon our feasts) appears by that which is related of David, who upon his sacrifice on a festival day dealt to everyman and woman (the poorer sort no doubt) a loaf of bread, and a good 
1 〈◊〉. 16. 3.  piece of flesh, and a flagon of drink. And by that which is storied of Nehemiah, who 
Nehem. 8. 10.  upon the Sabbath day (after the law read and expounded) commanded the better sort to eat the fat, and drink the sweet, and to send portions to them, for whom nothing was prepared. And certainly there is a blessing or sanctifying proper to them and their actions that shall be mindful of the poor, and show mercy to them. S. Paul tells the Milesians, that it is a more blessed thing to give then to receive, especially 
Act. 20. 35.  seeing God so accepteth works of mercy, as that he imputeth not sin to the truly charitable. Therefore it was that Daniel gave that counsel to Nabuchadnezzar, Break off 
Dan. 4. 27.  thy sins by righteousness, and 〈◊〉 iniquity by mercy to the poor. And our Saviour gave the like in his sermon, Give Alms of such things as you have, and all things are 
Luc. 11. 41.  clean to you. Whereas he that stoppeth his ears at the cry of the Poor, he also shall cry himself and not be heard. 
Prov. 21. 13.   
But it is an easy matter for flesh and blood to find objections, against performing 
Object. 1.  these works of mercy. As how know I, whether a man be hungry or not? I see none go naked, and so of the rest.  
To this we answer with the fathers, potius est occurrere necessitati, quam succurvere. 
Sol.  It is better to prevent or keep a man from misery, then to help him out of misery. And for the practice of that they 〈◊〉 taught, the monuments of their charity which they have left behind them show, that they were more frequent in works of mercy than we. And their rule was, In die domini ne extende manus ad 〈◊〉, nisi extendas ad pauperem, if you stretch not your hands to the poor on the Lord's 
Aug.  day, it will be in vain to stretch out your hands to God. And indeed, when God requireth thy Alms to the poor, he asketh but his own, and that which he gave thee, and but that which thou canst not keep long. He requireth but pauxillum, a very little from thee for them, meaning to repay thee Centuplum a hundred fold for it. He asketh of thee but Caducum, that which is frail and transitory, to reward thee in aternum eternally.  
2. And as there were in their time some, so are there now more, that plead their 
Object. 2.  inability to relieve the poor.  
Our answer to this must be as theirs was, si 〈◊〉 non sufficient restuae ad 〈◊〉 
Sol.  Christianos, parcendum est, ut tu sufficias illis, if thou hast not sufficient for pious uses, be the better husband, that thou mayest be enabled to do some good, though never so little, for God regardeth not the quantum, how much thou givest, 〈◊〉 ex quanto, out of what thou hast to give. The widow's mites were more accepted by God, than the gifts the rich men cast into the Treasury, why? Quia multum 
Luc. 21. 2.  obtulit, quae parum sibi reliquit, she offered much, that left but little to herself.  
Lastly, there were some then, as there are now, that having given Alms on the Sunday, would recover it the other days of the week, either by oppressing, and dealing hardly with the poor, or by undermining those they dealt with. Therefore the last caution must be out of the Prophet. The Lord of hosts shall be exalted in 
Esay. 516.  judgement, the holy Ghost shall be sanctified in justice, that is, a man's mercy must not make him unrighteous. So that the conclusion of this point is, if a man do dare rem suam Deo, & se peccato, aut daemoni, give his substance to God, and himself to sin or the devil, and thereby give quod minus est Creatori, & quod majus, inimico, the less to his Creator, and the greater to his Enemy, he is far from keeping the sabbath aright, in the point of performing the works of Mercy.  
Now concerning the spiritual part of the works of mercy, which is to be done to 
2.  the Spirit of him that needs it, S. Augustine saith, Est quaedam charitas quae de sacculo 
Spiritual works of mercy,  non erogatur; there is a charity which is not taken out of the bag or purse, such mercies are called Spirituales Elemozynae or misericordiae, spiritual Alms, which are so much more excellent than the other, as they do mederi miseriae principalioris partis, take order for the relief of the more principal part of man, the soul. And there are seven of this kind.  
1. The first concerns the good which is to be performed, to draw him to it, and it consists of three branches 1. The instruction of the young, and others that are ignorant; the Prophet describes the reward of such. They that turn many to righteousness shall shine as the stars for ever. 2. The second branch is, the giving of good 
Deut. 11. 19  and christian advice, to him that is in doubt; hearty counsel by a friend, is by Solomon 
Dan. 12. 3.  compared to ointment and perfume that rejoice the heart. 3. The last is the exhorting 
pro. 27. 9  
Job. 3. 4. 4.  him that is slack in some good duty, so did the prophet David. And this 
psal. 51. 13.  was one of the instructions Saint Paul gave to Timothy, to charge rich men, to do 
1 Tim. 6. 17.  good, and be rich in good works etc.  
2. Another is Comforting them that are in distress, Saint Paul calleth this comforting 
2 Cor. 1. 4.  
1 Th. 5. 14.  them which are in trouble, and supporting the weak, and flere cum flentibus, 
Rom. 12. 15.  weeping with them that weep.  
3. A third is that work of spiritual mercy which our Saviour made a part of 
Mat. 18. 15.  Church discipline, reproving of our brother privately for his fault, and the Apostle 
1 Th. 5. 14.  
Matth. 6. 14.  biddeth us to warn them that are unruly. 
5. 〈◊〉.   
A 〈◊〉 is, the pardoning of those that offend us, according to our Saviour's Rule, we must first be reconciled to our brother, before we offer our gift at the AlAltar, and if he will not be reconciled, then pray for him. It was aswell Christ's 
44.  practice, as his counsel, Father forgive them. So did the Proto-martyr Stephen. 
Luc. 22. 34.  Gregory saith, Qui dat et non dimittit he that giveth and forgiveth not, doth a 
Act. 7. 10.  work that is not acceptable to God; sed si dimittet 〈◊〉 non det, but he that forgiveth, 
in Mat. 23. 5.  though he give not, shall be forgiven of God; as oft as he forgiveth others si tu ponas limitem Deus tibi ponet limitem. If thou settest bounds to thy forgiving, God will do the like to thee; but if thou for givest without limit, nor puttest bounds to thy brother's offence by pardoning it, God will put no limit to his pardonnig of thy sin.  
5. Another is in Rom. 15. 1. we that are strong aught to bear the infirmities of the weak. Alter alterius onera portate, bear ye one another's burden Gal. 6. 2. 1 Thess. 5. 14.  
6. The sixth is taken out of Saint James. Praying for one another. even for our enemies, it was Christ's counsel Matthew 5. 44. and his practice Luk. 23. 34. And this 
Ja. 5. 16.  is reputed for a work of mercy. Augustine saith, Causaberis 〈◊〉 te non possedocere, you may perhaps cavil and say, thou canst not teach: some are as forward to advise you, as you them: and that you have not the gift of comforting: or if you rebuke them for their faults, they will despise you. But for this, and the two last works of mercy, there can be no excuse, nunquid dices, non possum dimittere 〈◊〉, to forgive one that hath offended thee, to bear with him, to pray for him, these things may be always done, ut malitia ignoscatur nulla excellentia, nulla sapientia, nullis divitiis opus est. To pardon wrong done to us, (and so to bear with the weak, and to pray for any) there is neither excellency nor wisdom, nor riches requisite or necessary.  
7. The last is, the reconciling of them that be at variance, or the making peace 
Mat. 5. 9  between man and man. By this act (as our Saviour tells us) we show ourselves to be the children of God, and as (he further saith) there will a blessing follow 
〈◊〉. 2. cont. Parmen.  peace makers. But here falleth in an objection, what if they will not be reconciled? Augustine answereth it. If thou hast done thy good will pacificus es, thou art a peace maker. And these are the seven fruits of mercy spiritual. Besides these whatsoever is a work according to the Law of God, is also acceptable, but especially these.   

CHAP. VIII.  
The second rule of homogenea. Fasting, reduced hither. Commanded under the Gospel. 1. Public fasts for averting of evil of punishment which is either malum grastans or impendens, or of sin, for procureing of good. 2. Private fasts, and the 〈◊〉 of them. The parts of a fast. 1. External abstinence from meat, sleep, costly apparel, pleasure, servile work, alms then to be given. Secondly, internal humiliation for sin, promise of reformation. The third rule, our fast and observation of the Lords day must be spiritual.  
Thus far we have proceeded according to the first rule of extension, that where any thing is commanded the contrary is forbidden, and e contra. Come we now, as in the former, to the rule of Homogenea that is, where any thing 
Of fasting the use.  is Commanded, there all things are commanded that are of the same kind; which is the second rule. And we find in the law, that the day of humiliation or fasting 
Leu. 23. 31.  
16. 31.  is called a sabbath, and so may be reduced hither as homogeneal. Saint Augustine said well, that if the state of Innocency had continued, then had there 〈◊〉 one day only to have been observed by Christians; and that to have been spent only in the duty of praise, and thanksgiving. But since the fall of Adam, there are such defects and wants in our souls, that God is not only to be glorified sacrificio 
psal. 50. 10.  Eucharistiae by the sacrifice of Praise, but also sacrificio spiritus contribulati 
Mat. 11. 25.  & 〈◊〉, by the sacrifice of a troubled and humbled spirit, his reason is, 〈◊〉 bonum perfecte ut volumns non possumus, because we cannot perform any good 
psal. 51. 17.  thing so well as we would. And he allegeth that place of Saint Paul, I do not 
32. 5.  the good things that I would. That tie that 〈◊〉 upon us in the other sabbath 
Rom. 7. 19  cannot be so well performed by us as it ought to be, and therefore multo 〈◊〉 frequentius 〈◊〉 oportet we have cause to glorify God oftener by this sacrifice of humiliation, for atonement, then by the other. So that as the other tendeth to initiation of the joys to come, for praise is the exercise of the Saints and Angels, 
Col. 3 1. 5.  and herein have a heaven upon earth, so this to mortification of our earthly members in this life: and it is the ordinance of God, that each of these sacrifices should have its day.  
And though some doubt of the morality of the sabbath, yet that 〈◊〉 is a moral duty there can be no doubt. The reason is; because whatsoever was a mere ceremony might not be used at any other time, or in any other place or order, than was prescribed by God in the book of Ceremonies; but this of fasting hath been otherwise, for upon extraordinary occasions they had special fasts as in the fist, and seventh and tenth month, none of which were prescribed by the law, and had not been lawful, if fasting were a ceremony, for ceremonies in the time of the law, were tied to certain times and places. Again, though our Saviour gave a reason why his disciples should not then fast, yet he showed plainly, that after the 
〈◊〉. 2. 15.  Bridegroom should be taken away from them (after his taking up into Glory) 
Zach. 7. 5.  they should fast, and that this duty should continue.  
And we see, it was the practice of the Church,, at the sending forth of Paul and 
Act. 13. 3.  Barnabas. And Saint Paul himself had his private fastings, in multis jejuniis, in 
2 Cor. 11. 27.  
1 Cor. 7. 5.  fasting often. And his advice was to married people, to sever themselves for a time, to give themselves to fasting and prayer, which showeth plainly, that it was accounted a necessary duty, and therefore practised. Now for the other times of the Primitive church, the books of the fathers are exceeding full in praise of fasting, and they themselves were so addicted to it, and did therewith so consume 
psal. 109. 24.  themselves, that they might well say with David. Their knees were made weak with fasting, and their flesh had lost all their fatness.  
The day of humiliation, or day of fast, receiveth a division of public and private. 
public fasts, Joel. 2 15.   
1. For the first, it was lawful to blow the Trumpet at it. And secondly for the second, it was to be kept as privately as might be, none must know of it: but the ends and parts of both were alike. 
Mat. 6. 16.   
Now the reasons of the public fast were these. 1. Either for the averting of some evil. 2. Or for procuring some good. And because malum est aut poenae aut culpae evil is either of punishment or of sin; this duty was performed against both these: but especially against punishment, either of ourselves or others. And in both it is either present, which is Malum grassans, or hanging over heads which is impendens.  
1. A present evil is, when the Church or commonwealth hath any of the Lords arrows or shafts sticking in their sides (as Chrysostom saith well on Jos. 7. 6.) As 
psal. 38. 2.  
Jos. 7. 6.  when the men of Ai had discomfited the children of Israel, Josuah and the People humbled themselves before God by a public fast. And upon the overthrow given them by the Benjamites, the people likewise besought the Lord in a public 
Jud. 20. 26.  fast. So in the time of their captivity under the Philistims, the prophet Samuel 
1 Sam. 7. 6.  proclaimed a public fast. And the like upon a dearth in the time of Joel.  
2. When as yet the judgement of God was not come upon them, but was only imminent, a fast was proclaimed by Jehosaphat upon the Ammonites and Moabites 
Joel. 2. 13.  coming against him. He feared and set himself to seek the Lord, and proclaimed 
2 Chr. 20. 3.  a fast throughout all Judah. Also upon haman's decreegotten against the Jews, before it was 〈◊〉 in execution, Esther caused a general fast to be 〈◊〉 among the Jews. And 
Esth. 4. 16.  when Niniveh was threatened with destruction to come upon it within 40 days, 
Jon. 3 5.  the king caused a public fast to be held.  
So when this punishment lieth not upon ourselves, but upon the Churches about us, the like duty is to be performed. We have an example in this 〈◊〉, for the Jews dispersed through Babylon and Chaldea, in the Prophet Zachary. 
Zach. 7. 3.   
2. To come to malum culpae, the evil of sin, In regard of our offences against God; and that they deserve to be punished, we are to perform this duty, obtain pardon, and to pacify his wrath, We see, that the Jews having offended God by taking wives of the Gentiles, though there was yet no visitation 〈◊〉 them, yet Esra, 
Esr. 9 4.  and those that feared God assembled and humbled themselves by fasting and Jesabells' pretence for a fast was fair, if it had been true, viz. that God and the king had been blasphemed by Naboth.  
2. As it is a duty necessary to the averting of evil, so is it for the procuring of some good. For which purpose we find several fasts kept in the Apostles times, 
Act. 13. 3.  One at the sending forth of two of the Apostles Paul and Barnabas, and the other 
14. 23.  at the ordination of elders to desire of God, to make such as were ordained painful and fruitful labourers in the work, to which they were called.  
Now in this duty of fasting, if we look at the punishments and visitation of God only, which are variously sent, it is hard to make Jejunium statum, to observe any set and fixed time of 〈◊〉, but as the occasion is special and extraordinary, so must the fast be; but if we look at the sins we daily fall into, and our own backwardness to any thing that is good, and consider that fasting is a great help in the daily progress of mortification and sanctification. As under the law, they had their set days of expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein they did afflict their souls & expiare 〈◊〉 sua jejunio and expiate their sins with fasting, so no question 〈◊〉 that now (we having the like daily occasions of fasting) set times of fasting may be appointed by the Church, and that it is very expedient it should be so, and that every true member of the Church ought to observe the same.  
And as upon these public causes and calamities the whole people ought to make a solemn day of fasting, wherein every one is to bear a part: so when the same causes concern any private person, he ought to keep a private fast and humiliation; which brings in the second part of a fast. Namely the private.  
2. The causes of a private fast are the same with those of the public. 1. Either for 
Private fasts.  Malumpoenae, the evil of punishment, or secondly Malum culpae the evil of sin. And the first in respect of ourselves, when we are either under God's heavy hand 
2 Sam. 12. 16.  〈◊〉, as David when his child was sick, fasted: or when the evil is not yet upon 
1 Kin. 21. 27.  us, but hanged over, and threateneth us: as when Eliiah denounced God's judgements against 〈◊〉, he fasted: which fast though it were only or chiefly for fear of punishment, yet went it not unrewarded.  
It is not thanks 〈◊〉 in sickness and affliction to refrain our meat: it is but 
Job. 33. 19 20  natural so to do, Elihu in Job tells us, that when a man is chastened with pain, 
psal. 107. 17. 18.  his life abhorreth bread, and his soul dainty meat. And the Psalmist tells us, that when 
1 Kin. 21. 4.  fools are afflicted, their soul abhorreth all manner of meat. And we read that when 
Luc. 7. 38.  Ahab was in grief, he would eat no bread. But to do this without affliction. 〈◊〉 
Mat. 10. 38.  optimum & acceptabile 〈◊〉, This is the excellent and acceptable fast. To come 
1 Cor. 11. 31.  with Mary Magdalen and betake ourselves to weeping and to fast before the 〈◊〉 come, to take up our own cross, and to 〈◊〉 ourselves, this is an act worthy a true Christian.  
Again, when the affliction lieth not upon ourselves, but upon others, it may be lawfully 〈◊〉. David relateth 〈◊〉 himself, that when others were sick, he put on 
psal. 35. 13  〈◊〉, and humbled his soul with fasting, for them.  
2. To prevent the evil of sin, either propter languorem boni, when we grow 
1 Cor. 7. 5.  〈◊〉, or languish in performance of holy duties, as when our prayers are not so fervent as they ought to be, or propter 〈◊〉 mali, upon some tentation, that cannot be avoided without fasting, for 〈◊〉 saith; there are some evil spirits, that 
Mat. 17. 21.  cannot be cast out but by prayer and fasting  
Lastly, as the public 〈◊〉, so also the private, is not only for the averting of evil, but for procuring of good: and that, either in general, as Cornelius the Centurions fasting proved a preparative to his calling to become a Christian: or 
Act. 10. 30.  in particular, as our Saviour Christ fasted at his inauguration, or public entrance 
Mat. 4. 2.  into his office of mediatorship; according to the opinion both of the fathers, and modern divines.  
Now as of the other Sabbath, so also of this, there are two parts. First External, which is Abstinence. Secondly, internal sorrow, mourning, or Humiliation.  
1. In the outward fast is required a whole day's Abstinence, from, even to even, 
LeV. 23. 32.  and from meatand drink, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is edible and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is liquid, 
Esra. 10. 6.  a general restraint from both.  
2. An abridgement or breaking off the ordinary course of our sleep. We must 
Joel 1. 3.  watch as well as fast.  
3. We must lay by our best apparel, and put on more vile clothes, which in Nehemiah 
Exod. 33. 〈◊〉.  and sundry other places is expressed by wearing of sackcloth, which we should 
Nehem. 9 1.  also lay aside, as unworthy of any; but that to avoid shame, we must have somewhat to cover our nakedness.  
4. We must separate ourselves from all that is delightful to the senses, and from all 
zach. 7. 3.  the pleasures and delights of this life; for, quia non peccavit sola gula, ne jejunet sola, because the taste hath not been the only sense which hath offended, therefore that 
Bern.  sense must not fast alone: but the other senses mustabstain and be afflicted also.  
5. And as all these are 〈◊〉, so is labour and servile work also. 
Leu. 23. 28.   
6. Lastly, we must give alms and relieve the poor on the day of our fast. The 
Esay 58. 10.  precept we have in Esay, among other things required in a fast, to draw out the soul to the hungry, and to pity the afflicted soul. And an example of it in the Centurion: Alms was joined with his fasting: for the old rule and Canon is, Quod ventri subtrahitur, 
Acts 10. 4.  pauperi detur; what we spare from our belly, we must give to the poor.  
But as we said before, that bodily rest profiteth nothing, so we may say of bodily abstinence, it availeth little, it is not an outward abstinence will serve the turn (for the the kingdom of God is not in meat and drink) if we stay there and go no further: 
Rom. 14. 17.  therefore the Prophet tells such fasters, though they lay in 〈◊〉 a whole day, yet it was not that which God requireth, but inward sorrow: because the outward action is ordained for the inward, and the internal fast is that which God chiefly accepts. What is said in the Gospel of sacrifice, may be aswel said of outward mourning, 
Esay 58. 5.  I will have mercy and not sacrifice. Matth. 9 13. And the Prophet Joel tells us, 
Joel 2. 12.  It is not the rending of the garments, but of the heart which God requireth in our 
2 Cor. 7. 11.  fasts. The Apostle excellently describeth the whole course of whatsoever is required of us in this fast: when they sorrowed after a godly sort, what carefulness it wrought 
Rom. 8. 26.  in them; yea, what clearing of themselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge? A true fast must come from the spirit, and be accompanied with sighs and groans which cannot be expressed, as the Apostle speaks in another case. Of this sorrow there cannot be an exquisite method, but as he setteth them down there, they are of two sorts. 1. First, a fear arising from the apprehension of God's anger provoked, and the punishment due to us for our sins, which must work in us a sorrow that we have offended so good a God.  
2. A desire of amendment for the future, which must show itself by a more strict care that we offend him no more: and this care must be expressed by zeal, and if we relapse or go amiss, that then we be ready to punish ourselves for it. In a word the fruit of 
1 Cor. 11. 31.  those actions which concern Mortification tend to this end, that by judging ourselves we may escape the judgement of God. It was the policy of Benhadad, and his people 
1 King. 20. 32  to humble themselves to the Kingof Israel, which turned to their preservation: and it hath been the usual practice of rebellious subjects to their Prince thus to behave themselves, to regain his favour, and to make his bowels yearn.  
But after all these, unless there be a binding of ourselves by a vow and promise of reformation andnew obedience (which must be the 〈◊〉 of our fasting and humiliation) 
Neh. 9 2, 〈◊〉 & ult.  all the rest will be to little purpose. Therefore we find in Nehem. at a solemn 〈◊〉 of the Israelites, when they were returned from Babylon, that after solemn reading of the Law four times (for so some take the words, verse 3.) whereas their ordinary readings were but twice on one day, and after an humble cessation, and serious exhortation, they all enter into a solemn vow and Covenant of reformation of their lives, and set their hands and seals to it, to remain as a testimony against them for ever if they should fall back. Thus if we upon our solemn fasts do vow and promise to God, unfeignedly to reform what we then confess to have been amiss in us, and perform it accordingly, than we may be assured our fast is such as God accepts. And thus much concerning the second rule, for expounding the Commandments, extending to Homogenea.  
The third rule tells us according to our former method, that the love of God is 
3. Rule.  spiritual, and so aswell the fast, as the observation of the festival ought to be spiritual (as hath been partly handled already) The Prophet Esay knew the necessity hereof, and therefore urges both in one Chapter, Esay 58. he reproves their fast, because they rested in outward abstinence, neglecting the spiritual duties, without which it is of no value, verse 3, 4, etc. and ver. 13. he tells them they must not do their pleasure on Gods holy day, but call it a delight not doing their own ways, nor finding their own pleasure, etc. Thus we must sanctify the Lord in our hearts, as S. Peter requires, 1 Pet. 3. 15 and so we shall sanctify the day to him in an acceptable manner.   

CHAP. IX.  
The fourth rule of the means and helps to keep this Commandment, viz. 1. Places. 2. Persons. 3. Maintenance. 1 Of public places for divine worship. The place as well as the time holy, and both to be reverenced. Add. 25. out of the Authors other works, concerning the Adorning of God's house, and against sacrilege in profaning it. Addition 26. Further Additions concerning Churches, or places of God's worship: set places used from the beginning: the necessity of them from natural instinct. Their dedication and the use of it. God is sole proprietor, as of places, so of all the Church's patrimony. All humane propriety extinct by dedication: the Clergy have only usum, ac fructum; no fee-simple by the Law Civil or municipal in any man; but a quasi feudum only.  
IN the next place (according to the former rules of exposition) we are to proceed 
4. Rule.  to those things which help and conduce to the keeping of this Commandment, 
The Means.  which we usually call the means; for where the end is commanded, there those things are also Commanded, without which the end cannot be attained.  
Now whereas the solemn duties of this day cannot be performed in a public manner, without a place set apart, and persons enabled to perform such high and sacred actions: and because those persons must be trained up, that they may be fit for such great and weighty employments, and not taken up ex 〈◊〉 grege, out of the common rout, which cannot be without cost and charge. Therefore both places and persons sanctified to these purposes, and maintenance also for the persons, and for the universities and schools of learning, when they are to be prepared for the work, are commanded by God, and included in this precept; and so of these we are to speak in the next place, viz of 1. Places. 2. Persons. 3. Maintenance.  
1. For the place, we find it joined with the day in several places, Ye shall keep 
places of public worship.  my Sabbaths, and reverence my sanctuary. Where the observation of the day is joined with the reverence of the place in one verse making them thereby to be of 
Levit. 19 30. 26. 2.  one Nature. This should be observed by those men among us, who are so strict and punctual about the day, urging it even to Jewish superstition, and yet are 〈◊〉 negligent of the place, and profane it most of all: when as it is most certain, that the time and 〈◊〉 do pari passu ambulare; and that there is no more ceremony in 
psalm 133. 14.  the one, then in the other: but that both are of the like moral use, and both alike capable 
1 Cor. 11. 22  of sanctification; and the place the more capable of the two as a thing permanent, whereas the time is transient.  
The day is the day of rest, and when we hollow it, it is called the Lords rest; and the same name is given by God himself to the place, when it is consecrated to him, This is my rest for ever, here will I dwell, for I have a delight therein, saith God of Zion: concerning which, as the Apostles took order, that the exterior part of God's worship 
August. q. 57 in Levit. Basil.  should be performed decently and in order, so also that the place of worship 
Moral. Reg. 30 Higher in Epist. Sedul Chrys. Theoph Theodor. Oecum. in locum, cum aliis.  should not be profaned, but decently kept, and reverently esteemed, and therefore the Apostle reproves the Corinthians for their irreverent carriage in the place, whereby they despised the Church of God, 
* That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Church, is there meant, not the persons, but the place, is the opinion of most of the Fathers.  Have ye not houses to eat and drink in? or despise 〈◊〉 the Church of God? But if he had lived in these times, what would he have said, to see the 〈◊〉 of God, and places of worship so highly profaned and abused, and so homely and poorly kept, that the Table of the Lord, where (as S. chrysostom saith) Tremenda Dei mysteria, the dreadful mysteries of God are celebrated, looks more like an oyster board, or a table to eat oysters on, than the holy Table fit for God's Sanctuary. This is so far from Pompa outward pomp (which is the extreme that some men pretend to be against) that it comes far short of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that decency which is required in God's house. This is a thing to be thought on, and though it may seem to some not to be inter graviora legis, yet I am sure it is not to be neglected, as we see it is now adays: for as by travelling, working, etc. we show that we esteem not the day, so the very walls and windows, and other parts neglected, show we esteem not God's sanctuary.  
Concerning the adorning of the house of God, the Author (as here briefly) so more 
Addition 25: Of adorning of Churches.  fully in other places expresseth himself. Serm. on Mark 14 4, 5, 6. page 295. If ointment might be spent on Aaron's head under the Law, seeing a greater than Aaron is here, why not on his too? I find that neither under the Law, he liked of their motion, What should the Temple do with Cedar? neither under the Gospel of theirs, What should Christ's head do with Nardus? but that to his praise it is recorded in the old Testament that said, Shall I dwell in my cieled house, and the Ark of God remain 
1 Chron. 17. 1  under goat's skins? and she in the new, that thought not her best ointment too good for Christ's head? Surely they in Egypt had their service of God, it may be in a barn, or in some other corner of an house, yet when Moses moved a costly Tabernacle, no man was found that once said, our Fathers served God well enough without one, ut quid perditio haec? After that many Prophets and righteous men were well when they might worship before the Ark; yet when Solomon moved a stately Temple, never was any found that would grudge and say, Why, the Ark is enough, I pray God we serve God no worse than they that knew nothing but a tent, Ut quid perditio haec? Only in the days of the Gospel (which of all others lest should) there steps up Judas, and dareth to lay that against Christ's Church, that no man durst ever either against Moses Tent, or Solomon's Temple, etc. In the same sermon a little before, viz. page 294, The Scriptures record (as a good work) that that was laid down at the Apostles feet, no less than this that was laid on Christ's own head. And in them Ananias a Church robber, and Judas a Christ robber both in one case. Satan is said to have filled their hearts in that Act. And the like end came to both, and both are good remembrances for them that seek and say, as thy did: yea, that would not be content to detain a part (Ananias and Judas went further) but would seize on all gladly, if a gracious Lady 
* Q. Elizab.  did not say, sinite. In another Sermon on John 2. 19 page 483. To reform Churches, and then seek to dissolve them, will be counted among the errors of our age. Christ was far from it; he that would not see it abused, would never endure to have it destroyed, when he had reform the abuses. After in the same Sermon, page 485. Solvite Templum, is no Commandment (be sure) in no sense. He commands not any Temple, not that they themselves meant to be destroyed. It were sacrilege, that, and no better: and sacrilege the Apostle ranks with Idolatry, as being full out as evil, if not worse than it. But indeed worse; for what Idolatry but pollutes, sacrilege pulls quite down; and easier it is to new hollow a Temple polluted, then to build a new one out of a heap of stones. And if to spoil a Church be sacrilege, (as it is granted) yet that leaves somewhat, at least the walls and roof (so it be not lead) to leave nothing, but down with it, is the cry of Edom, the worst cry, the worst sacrilege of all, and never given in Charge to any (we may be sure.) For God himself said to David with his own mouth, Whereas it was in thine heart to build me a house, thou didst well, that thou wast so minded. Didst well? well done to think of building? then e sensu contrario, evil done to think of dissolving, and that which is evil, Christ will never enjoin. Against destroying of Churches much more may be read in that Sermon, where he 〈◊〉, that it is the proper work of a Pharisee to destroy Temples, for to them it was spoken, John 2. 19 and that to destroy the Temple is to kill Christ, and that Christ (comparing his body to the Temple) his meaning was to show, he would have us to make account of the Temple, and so to use it, as we would his own 
Annot. 26.  
Of the Antiquity, necessity and sanctity of places for public worship.  very body; and to be as far from destroying one, as we would be of destroying the other, etc.  
To erect and set up certain places for the exercise of the rites of Religion, is derived from the instinct of nature, and approved by God from the beginning. It begun not (as a learned man saith) with that Tabernacle or ambulatory Temple, which Moses caused to be made by God's appointment at Mount Sinai, but was much more ancient. Noah built an Altar as soon as he came out of the Ark. Abraham, 〈◊〉, and Jacob, (wheresoever they came to pitch their tents) erected places for divine worship (that is Altars with their septs and enclosures) without any special appointing from God. To this purpose that profound and judicious Hooker, Polit. lib. 5. sect. 11. saith; That solemn duties of public service to be done unto God, must have their places set and prepared in such sort, as beseemeth actions of such regard. Adam even during the space of his small continuance in Paradise, 
Gen. 3. 8.  had where to present himself before the Lord. Adam's sons had out of Paradise 
4. 3.  in like sort, whither to bring their sacrifices. The Patriarches used Altars, 
13. 4.  mountains and groves for the self same purpose. In the vast wilderness when the 
22. 1.  
21. 33.  people of God had themselves no settled habitation, yet a movable Tabernacle they 
Exod. 26.  were commanded to make. The like charge was given against the time they 
Dent. 12. 5.  should come to settle themselves in the land which had been promised to their 
2 Chron. 3. 1.  Fathers: You shall seek that place which the Lord your God shall choose. 
2 Chron. 6. 7.  
Psalm 132. 5.  When God had chosen Jerusalem, and in Jerusalem Mount Moriah, there to have his standing habitation made, it was in the chiefest of David's desires to have performed so good a work. His grief was no less that he could not have the honour to build God a Temple, than their anger is at this day, who by't asunder their own tongues with very wrath, that they have not as yet the power to pull down the Temples which they never built, and to levelly them with the ground. Thus and much more to this purpose, that learned and devont man, who amongst others learnedly handles the several points considerable in this subject: viz. the conveniency and necessity of having set places for public worship, the consecrating and dedicating of such places to God, the honour and reverence due to them, and the conveniency and fitness of adorning them in the most sumptuous manner, and that it savours nothing of Judaisme or superstition, but becomes even the most spiritual times of the Gospel. Sect. 11, 12, 13, 14, 15, 16, 17.  
The solemn dedication of Churches serves not only to make them public, but further to surrender up that right which otherwise the founders might have in them, and to make God himself the owner, as that learned Author speaks, Sect. 12. p. 204. I may add, that hence it is, that not only the Civil and Canon Laws, but even our Common Laws do account such places together with the Church's Patrimony, and whatsoever is dedicated to God, to be Gods right, and that he is the sole Proprietor, all humane propriety being extinguished by the consecration, and that all that the Clergy have is usum fructuum, as Administrators or trusties from God, who hath given them the use, reserving the Dominion and right in himself. And therefore our Lawyers resolve, that there is no Fee simple of a Church, either in the Bishop, Patron, or Incumbent (though all other lands are resolved into a Fee simple, which is in some or other) but there is a Quasi feudum in the Incumbent during life, the Law gives him something like a Fee for life, whereby he may sue for the rights of the Church, but a proper Fee is in none but in God alone. Those that would see more of this subject, may read among many other, two learned Tracts, by two reverend and learned men of this Church. The one an answer to a letter written at Oxford to Samuel Turner concerning the Church, and the Revenues thereof. The other entitled, CHURCH LANDS NOT TO BE SOLD. Among the Schoolmen, Thom. 2. 2. q. 91. and the Commentators on him. The Canonists in cap. sacrilegium 17. q. 4. The Summists verb. Sacrilegium. Especially Suarez de Religione, lib. de Sacrilegio per totum. Thus briefly for the Places: now for the Person.   

CHAP. X.  
Of persons set apart for God's service, The mission, choice, the reverence due to them. The benefit received by them, spiritual, and temporal. Preservers of kingdoms. Humane laws and policies not sufficient, without a teaching priest etc. examples in divers monarchies and kingdoms.  
COncerning whom we know, that God hath said of him, that he is the messenger 
The persons.  of the Lord of hosts, he is appointed by God to stand between God 
Mal. 2. 7.  and man, and Saint Paul saith of himself and other ministers of God, that they 
Heb. 5. 1.  are the Ambassadors of Christ, to deliver God's message to men of all sorts, aswell 
2 Cor. 5. 20.  to the highest Prince, as to the lowest of the people. They are sent with a commission, they come not of themselves mittam te I will send thee saith God 
Exo. 3. 10.  to Moses, and vade ad populum, go to the people, saith God to Esay. And this 
Esa. 6. 8.  custom of sending by commission was continued by Christ and his Apostles and by their successors in all ages of the Church. As my Father sent me, so send I you saith Christ to his Apostles. And though God by the Prophet calleth these 
Jo. 20. 21.  
Jer. 15. 19  〈◊〉 thus sent, his own mouth, and that the message they deliver to us, is not 〈◊〉 own, but Gods: yet it falleth out with them oft times, as with the day and 〈◊〉, they are disesteemed and neglected.  
〈◊〉 as in former times, wicked Princes thought meanly of them, as that to 
Of the reverence due to the persons.  〈◊〉 〈◊〉 nothing, but to burn in cense, and make ready sacrifices: and 〈◊〉 〈◊〉 appointed to their office the lowest of the people, such as would fill their hands, insomuch as the Priest's office grew into contempt: in like 〈◊〉 
1 Kin. 12. 31 13. 33.  there are now some, that think the office of a minister of God to be nothing but the reading of a few prayers, and going up into a pulpit, and speaking there an hour, which some do without sense or reason, and without any reverence or regard to the dignity of the work and high place to which they are called.  
Therefore God himself takes order for procuring the more honour to the calling (and that for the people's good) that they shall not only teach and instruct the people set Jacob to school, and learn Israel his lesson, but they shall teach even 
Levit. 10. 11.  kings and princes themselves; they must give Joshua his charge, and the highest 
Deut. 31. 9 23.  on earth must not 〈◊〉 to be directed and instructed by them in things concerning God and their own salvation. Princes have need of such to assist them, as in other acts of government, so especially in matters of religion, and in particular for sanctifying the Lords day. They may by their statutes and penal laws enjoin the external rest on that day, but the works of sanctification, wherein the celebration of the day chiefly consists, are the proper work of the priest, he it is that must teach the Laws of God which reach to the soul and inward man. It is the duty of Princes, who are custodes utriusque tabulae, keepers of both tables, 〈◊〉 they cannot perform the work of sanctification themselves, to take care that fit persons be provided and encouraged in this work. It's true, if a Prince were only (as the Heathen man said) Tanquam subulcus, like a herdsman, that keepeth cattle, to take care of men's bodies, and of their outward estate only, and that they wrong not one another by fraud or force, and had no charge of men's souls, nor of Religion, he might neglect this work, but seeing it is otherwise, and that the care of the Church is committed to him, and that the soul is the principal part, therefore it his duty to see that fit and able persons be provided for this work, such as may be Doctores Gentium, Teachers of the Nations. Therefore God would not have such as were to do his work to be chosen ex tumultuario grege, out of the common people, hand over head; but out of those that had been trained up in the knowledge of the Law; for which purpose 
Jos. 15. 15.  
1 Sam. 1. 1. 19 18.  they had their several Schools or Universities, as at * Kirjath-Sepher, ‖ Ramoth-Sophim, and † Naioth. Nor were they to do Gods work till they were well studied and able, to give reasons for that they did or said: by Gods own order they were under the law to be from thirty years old and upward to do the 
2 Tim. 2. 15.  work in the Tabernacle of the congregation. 
Num. 4. 3.   
And as good care was to be taken in the choice of them, so ought there be as 
1 Thess. 5. 13.  great in the cherishing and esteem of them. To esteem them very highly in love for their work sake. As Saint Paul speaketh. We should receive them as Angels 
Gal. 4. 14.  of God, as the Galatians did Saint Paul, and cleave to them, as his Auditors did 
Act. 17. 34.  to him; and use them as honourably and as with as much respect as Princes receive and entertain foreign Ambassadors: otherwise, they will neither profit us, we shall receive no benefit by them, nor they be encouraged to go on cheerfully in their calling.  
Besides (which is worst of all) if we disesteem of them and despise them, God will take it as an affront done to himself. He that despiseth you (saith Christ) despiseth 
Luc. 10. 16.  me. It is a despite done to God, not to the minister only: and God will take it to heart and avenge his own quarrel. Corah and the rest that murmured against 
Num. 16. 32. 12. 10.  God's servants, felt his heavy indignation for it. Miriam (Moses own sister) was made a Leper for the like offence, we see what became of them that 
2 Kin. 2. 24.  scorned Elisha, though their age might have pleaded some excuse for them. And (not to trouble you with many precedents) it is said of the Jews, that they mocked the messengers of God and despised his words (how long?) until the wrath of the Lord arose against his people, till there was no remedy. 
2 Chro. 36. 16.   
But it is objected, what if the minister be of bad life and conversation? we find 
Esra. 2. 62.  that those that were polluted were put from the Priesthood. To this we answer, many times it falls out that either for a small cause, or sometime upon no just one, the Minister may be accounted scandalous. If the offence be given really, and that without hope of the parties reclaiming that gives it, there is a legal course (yet with charity) to be taken against him, the censures of the Church must be exercised against him, but in the mean time, we must carry a fair respect to them for his sake by whom they are sent; for the word we hear of them is not the word of 
1 Thess. 2. 13.  men, but of God. Health is not refused though it come to us by the prescription 
1 Kin. 17. 6.  of a sick man. Elias refused not his food, though brought to him by Ravens. 
Jo. 13. 29.  Nor was Christ's alms one jote the worse, though distributed by the hands of Judas.  
Indeed it cannot be 〈◊〉 that God's intent was to have them all lights, all 
Leu. 20. 7.  holy, for he brought them near to himself, and therefore are called men of God, 
Num. 16. 9  they should be like the Baptist burning and shining lights; and if we well consider 
1 Kin. 13 1.  the work they are to undergo, we shall find they had need to be both holy and 
Jo. 5. 35.  well qualified. 
The necessity and use of such persons.   
1. They are to stand between the Lord and his people to, show them his word and what he required them to do. 
Deut. 5. 5.   
2. They are not only to read it, but to instruct them in it, to make men wise 
2 Tim. 3. 15.  to salvation, and not only the common people, but the king also as was showed 
Deut. 33. 9  before. 
Num. 27. 21  
2 Chr. 24. 17.   
3. They are to bless the people in the name of the Lord. 
Deut. 10. 8.   
4. They are to offer prayers to God for them upon all occasions, as 1. In 
Num. 8. 19 16. 46.  time of Pestilence, when the plague raged among them. 2. in time of war, when the 
2 Kir. 2. 11.  enemy threatened their destruction. 3. In time of famine, when the land yielded 
Ja. 5. 18.  not increase. 4. In time of sickness, not only for the life of the King or Prince, 
Esa. 6. 10.  but also when sickness laid hold on private men. And lastly. 
Esr. 37. 4.  
Ja. 5. 14.   
5. They wereto be instead of Captains, to encourage the people (their soldiers) 
2 Cor. 2. 16.  to fight manfully, and to resist the assaults of the Devil, their Ghostly enemy, these and many other things belong to the priests function.  
Now (as the Apostle speaks) who is sufficient for these things? surely if he that was so plentifully endued with the spirit of God doubted of his own sufficiency, what may we in these times? when many take liberty (without the emission the Apostle had) to themselves unsent to undertake this high calling, certainly great care ought to be taken by those in authority, especially by the Church governor's that none should perform this office of themselves, and that they who are ordained be able to undergo so great a work. For if they that fight against us were only bodily enemies as French and Spaniards, there were no such great need of such men: but seeing that (as the Apostle tells us) we are to fight a spiritual combat, 
Ephe. 6. 12.  we must combat with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore such are necessary as can oppose spiritual wickedness. such are Currus & Aurigae Israelis, the chariots and horsemen 
2 King. 2. 12.  of Israel who must beat back this spiritual host. The holy Ghost hath left it upon record, that the life of 〈◊〉 the priest; and his wisdom were the means to keep both 
2 Chr. 24. 17. 18.  king and people from Idolatry, and consequently the whole kingdom from destruction. 
They are the preservers 〈◊〉 kingdoms.  And as the 〈◊〉 tells us, that in his time, the want of knowledge brought the foundations of the earth (both of Church and commonwealth) out of frame: all humane laws were defective. So (as the wise man speaketh) it is wisdom and knowledge 
psal. 82. 5.  of God's law, which is to be sought at the priest's mouth that doth servare gregem ab interitu, preserve the people from perishing. And where there is no vision, 
pro. 29. 18.  the people decay. For if we will look backward into the estate of mighty commonwealthes, we shall find,, that (though the wisdom and policy of them have been great) for want of Prophets and priests to reclaim the vices of the soul, they have all fallen to decay. As first in the Assyrian monarchy, what was the ruin of it, but Gluttony and intemperance which brought diseased bodies and weakness, 
Esa: 17. 10.  and Adultery, which bred bastardslip (as the prophet speaks) and mingling of kindreds, where by the Empire was translated out of the right line, and so ruined: and all this for want of good instruction.  
Again, look into the 〈◊〉 monarchy, and you shall see, that Idleness, neglect of tillage, mechanic arts and merchandise (every one thereby becoming 〈◊〉 a gentleman) caused the ruin of that Empire. Nor did the Grecian Monarchy come to its period, till Alexander for want of knowing God, would himself be reputed a God, and till his successors fell to covetousness; whereby a needle's dearth fell upon it, and the greater began to oppress the inferior, and the Prince to burden his subjects.  
And Lastly, the Roman, Monarchy came to that we see it is at this day, from the most flourishing of all the former, by their own pride, envy, emulation, and heartburning.  
And these miseries befell all these four Monarchies by reason of these vices, which the laws of God would not have suffered, if there had been any to teach them, and the laws of the Heathen could not correct.  
If we come to our own nation in the time of the Britain's, the often and frequent wrongs and injuries of great persons, the perverting of the Laws, which were made to be Cobwebs to catch only the small flies, while the great ones break through. The Corruptions of Lawyers, maintaining causes and suits for their fee, by which the land was overrun with oppression, (God's law being not heard in the mean time) brought destruction upon the land.  
Nor is it possible by any Act of Parliament, Law or Statute, to provide or take, order that a man shall not be covetous, or that there be no Idleness, Riot, Pride, Envy, or the like sins in the soul, though these (as is said) were the chief causes that these Monarchies and other Countries came to destruction. For Sobriety and all virtues must be begotten in the mind, and that by such persons, as shall be able to reach and instill them out of the Law of God, otherwise politic justice will never continue among men. Civil Acts are of no force, except Religion be joined with them.  
We read, that in the time of the Judges, every man did that which was good 
Jud. 17. 18.  in his own eyes, Men could assure themselves of nothing they possessed. Six hundred men of Dan came into Micahs house, and took away his graven Image, his Ephod, his molten Image, his Teraphim, and his Priest. And in the next Chapter, what an unheard of example of lust have we? and all this is attributed to the want 
c. 19  of knowledge of God's Law in those days. And when the Priesthood was settled, and they had a Judge, yet the Children of Israel were brought under the yoke of 
1 Sam. 3. 4.  the Philistines because that calling was corrupted by Hophni and Phinees the sons of Elimine  
In the time of the kings of Israel, when that kingdom had been divers years 
2 Chr. 15. 3.  without the true God, and without the Priest to teach the law, in no nation can be found seven such notable changes in so short a time, as you may read in the 
1 Kin. 16. 17.  book of the kings: and this was ascribed to the want of the priest, and the Law of God. Therefore it was before that time the wish and desire of Moses, that all the Lords people were prophets, and that the Lord would put his spirit up-them. 
Num. 11. 29.  And this was the desire of Saint Paul too, that they could speak all with 
1 Cor. 14. 5.  tongues, but rather that all all could prophesy. we see by experience, that our adversaries take occasion to invade us in those places, where the people are least instructed, and most ignorant in the word of God. All manner of sin most aboundeth, where least care is taken for their instruction in the ways of God and the knowledge of his Laws. It is our shame therefore, that we take no better course for the increase and propagation of it to posterity, but that our children are nouzled up in ignorance. We are many of us of king Ezechias mind: let there be peace 
Esa. 39 8.  and truth in our days. Our care reacheth no further than our own time in point 
2 King. 20. 19  of religion, and it were well if we had so much, though in other things our care extends to posterity, Whatsoever order is taken in government, no doubt but this will appear, the that Civil and temporal laws of the land would be better observed and kept, if better order were taken for observing the spiritual law, the Law of God, and encouraging those that are to teach and instruct men in this law. Thus much for the persons.   

CHAP. XI.  
Of maintenance for such as attend at the altar. Schools and Colleges, seminaries of the Church. The ancient use of them among the Jews, when they were in Egypt, and afterward in Canaan. In the primitive Church. care to be taken against admitting novices or young men into the sacred calling. Maintenance due by the ordinance of Christ is. 1. 〈◊〉. Reasons that the tenth is still due under the Gospel, to the priesthood of Christ. Addition 27. About tithes. That the tenth part was sacred to God from the beginning by positive divine law obliging all mankind, and still in force. The law of nature dictates not the proportion. Humane laws and customs about the modus decimandi to be followed, provided that they give not less than the true value of the tenth, if otherwise they are void. 2. oblations always in use in the Church. Addition 28. About 〈◊〉, some may be due and limited, by law, customs, contract, or necessity of the Church, others voluntary and free. No power in the Magistrate to alienate things dedicated to God.  
The last is, that sufficient means may be appointed for the maintenance of such 
Of the Maintenance of the Clergy.  persons whereof we have spoken, that spend their days in the ministry of the Gospel and delivering the Oracles of God unto us. And because they must be fitted by education and study for that service, therefore the institution of Schools and colleges (as seminaries of knowledge divine and humane) is necessary. And which we find to have been anciently among the people of God, when the worship of God 〈◊〉 to be in one family, after jacob's posterity was multiplied into a people in Egypt, we read of Ethan the Ezrahite, and Heman, Chalcol, and Darda, 
1 Kin. 4. 30. 31.  four men famous for learning, knowledge and wisdom, four great philosophers; for it is said of Solomon, that his wisdom excelled the wisdom of the East, that is, the Arabian Philosophers, and the wisdom of Egypt, and that he was wiser than all men, even then 〈◊〉 the Ezrahite, Heman, Chalcol and Darda. Now we may read in 〈◊〉 Cron. 2. 5. that those four were the sons of Zerah, one of the sons of 〈◊〉 
1 Cron. 2. 5.  by Thamar. And as they were men famous while they lived in Egypt, so 
Act. 7. 22.  Moses who brought them out of the Egyptian 〈◊〉, was learned in all the learning of the Egyptians. Now the learning of the Egyptians consisted, as in other parts of Philosophy, so chiefly in the Mathematics, especially in Astronomy, as we may read in the most ancient records of Pagan antiquities, and therefore was no doubt well skilled in these sciences. After they were come out of Egypt, when they came to settle in Canaan, they came to Debir, a city which was formerly called Kiriath Sepher, civitas 〈◊〉, the city of learning; the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bibliothecarum, the city of books or libraries: Zenophon makes it a Gymnasium, or Academy of the Phaenicians. In after times we find that there were studies and chambers about the Sanctuary, for those that were educated for the work of the Sanctuary; such a place had Samuel in Elies' time; 
1 Sam. 3. 9 10. 5.  and after this there was familia Prophetarum, a company of Prophets, who had the first college we read of, where the Philistims lay in Garrison, etc. yet had they the Prophets and Students in such 〈◊〉, that they passed to and fro by them and never did them any damage.  
Samuel himself also was such a friend to them, that he built Naioth in Ramah 
Of Schools and Colleges.  (the beauty of Ramah) a College for the sons of the Prophets, which continued 
2 Reg. 〈◊〉 〈◊〉. 3. 〈◊〉. 22. 〈◊〉.  a long time. We read that the Prophet Elisha had many of the children of the Prophets daily sitting before him, and the very ceremony of Elisha's serving Elias by pouring water on his hands is not omitted. We read also of 〈◊〉 
2 Chro. 34. 22  the Prophetess, who dwelled at Jerusalem in the College, a place, as many think, for Students of the Law of God. And in the time of the captivity Daniel and his fellows excelled in learning and wisdom when they were at Babylon. Afterward there was the magna Synagoga which was called Sanhedrim by the Hebrew word. After that (as Philo Judeus relateth) there were Schools at Alexandria 
De vita 〈◊〉.  in Egypt. And that there were Schools and Colleges at Jerusalem, (if any man could doubt that such a great and populous City should be without them) may appear 
Luke 2. 46.  by divers places, where we read of wise men, Scribes, and Doctors of the Law, 
Matth. 23. 34. Acts 5. 34.  Counsellors, etc. who must needs have some places, where they studied the Law, 
1 Tim. 4. 15.  and heard it expounded, etc. Besides it was the command of S. Paul to Timothy, that he should be conversant in the study of those things which he prescribed him, which he could not do, if there had not been places to study in. And his approbation of such places, he showed, when he disputed daily in the School of one Tyrannus, Acts 19 9 Such places than have always been, and that not only for the study of Religion and the Laws of God; but also of humanity and the liberal Arts.  
And as there were Schools, so no doubt there were Guides, such as should instruct them. In the time of the Gospel Gamaliel was a Doctor of the Law. And 
Acts 4. 34.  not only Guides for Divinity, but Tutors too for the Encyclia, that learning which comprehendeth the liberal Sciences: such as was Moses learning, and the learning of 
7. 22.  Solomon. For (whatsoever some men account of that which they call profane 
1 Reg. 4. 30.  learning) none can be fitter to enter upon the sacred mysteries of Divinity, than they which have been first well instructed and grounded in the general learning and knowledge of the Arts.  
Nor is it fit that young men should leave their studies, as soon as they be a little initiated in Divinity (as many now adays do) but rather stay till they have years and be well grounded. God (as is said before) would have none admitted to serve in the Tabernacle of the Congregation, but from thirty years old and upward. And S. Paul exhorts Timothy not to admit young novices to 
Numb. 4. 3.  the sacred calling of dispensing the mysteries of Christ. There are in Scripture 
1 Tim. 3 6.  as S. Peter speaks, some things hard to be understood, which they that are unlearned 
2 Pet. 3. 16.  are ready to wrest. Christ was long among his Disciples, yet they were 
John 14. 9  to sack in some things. And therefore I say; as the Prophet in another case, they ought not to go out in haste, but remain at their studies, till by the help of their 
Esay 52. 12.  Guides, their own industry, and God's blessing, they be able to teach others; and have approved themselves workmen that need not to be ashamed, rightly dividing 
2 Tim. 2. 15.  the word of truth, and then sacri sunto, let such in the name of God be ordained and go boldly about the Lords work.  
Now as there must be Schools of learning to fit men for this sacred calling, so there aught to be maintenance provided for them, for the Apostle saith, that as the Priests that served at the Altar, lived of the Altar; so they that 
1 Cor. 9 13, 14  now preach the Gospel should live of the Gospel. And this by special ordinance of Christ, who hath so appointed, and the Apostles reason taken from the maintenance of the Priests that served at the Altar, shows, that the same proportion of a tenth part, which was paid then to the Levites and Priests under the Law, is still due to the Priesthood, and Ministry of the Gospel; and the Commandment for tithes extends to both: besides the Apostle reasoneth, 
5, 8, 9, 10. etc.  that he which labours for others, ought to eat the fruit of his labours, and be maintained by them who reap the benefit of his labours. He proves it from the bruit creatures; the mouth of the ox must not be muzzled that treadeth out the corn: he proves further from men of secular callings, whether in time of war or peace. The soldier goes not to warfare at his own charge, nor doth the husbandman feed his flock, or plant, or sow, but in hope to reap the fruit of his pains; from whence he infers, that the spiritual husbandman that soweth spiritual things to others, ought to partake of their harvest in temporal things for whose good he labours.  
Now this maintenance if any ask what it is, I answer, that now as always heretofore from the beginning, it consisted of something certain, and something free and voluntary. The certain maintenance is tithes. The voluntary, oblations: we find in Nehemiah, when they entered into a vow and Covenant to keep the 
Nehe. 10. 33. 34. 37. etc.  law after their return from captivity, that both these were part of that Covenant, viz. Tenths and oblations, which they bound themselves to pay for the service of God's house.  
For tithes, as the seventh part of our time, so at least the tenth part of our increase is due to God. Reasons. 
Of tithes, that the tenth is due to God.   
1. From the annexing of tithes to the Priesthood of Christ, typified by Melchizedech, to whom Abraham paid tithes after his victory over the kings. Gen. 14. 20. 
Heb. 7. 1, 2. etc.  This Melchizedech was a type of Christ, as the Author to the Hebrews shows; for he is a Priest for ever after the order of Melchizedech: and from Melchizedeches receiving tithes of Abraham, the Apostle infers the excellency of Christ's Priesthood above the Levitical, both because Abraham himself, from whom Levi 〈◊〉, paid him tithes, and was blessed by him, and because the Levitical Priests that received tithes were subject to death, but here a high Priest receives tithes, who 
Verf. 〈◊〉.  lives for ever. In all which discourse it is supposed and taken for granted, that tithes are annexed to Christ's Priesthood, otherwise the whole reasoning were impertinent and to no purpose. Now if they be due to our high Priest who lives for ever, no question but the Priests and ministers of the Gospel, whom he hath made his Stewards, and whom he hath sent as his father sent him, aught in his right to receive, and to them the people ought to pay their tithes, as to Christ, to whom they belong: for Christ having ordained a maintenance for the Ministers 
1 Cor. 9 14  of the Gospel, and no other certain maintenance being specified, it can be no other than this of tithes.  
2. jacob's promise long before the law, to give tithes to God of all he possessed, compared with Abraham's practice before, and the Apostles rule, that the labourer 
Gen. 28. 21.  is worthy of his wages, with the perpetual practice of the Church (the best expositor 
1 Tim. 5. 18.  of the Law) show this duty to be moral and perpetual.  
3. The chief and principal reason why God reserved the tenth for himself, and gave it to those that served at the Altar, is moral and perpetual; For he reserved the tenth to himself, in signum universalis Dominii, as an acknowledgement of that 
Levit. 27. 30.  all we have is his, and he gave it to the Priests and Levites for their service in 
Numb. 18. 21, 24.  the Tabernacle. Now, God is no less Lord of the world now, then 〈◊〉, and he hath a service and worship to be performed and maintained still; and therefore that proportion which God himself thought 〈◊〉 in his wisdom ought to continue still, especially there being nothing in it peculiar to the Jews, nor any typical ceremony in that number, which should make it void by the coming of Christ.  
4. Lastly, by Christ's speech to the Scribes and Pharisees, about tything mint and cummin, and leaving the weightier matters of the Law, when he tells them, The 
Matth. 23 23.  first ought to be done, and the other not left undone. And the Apostles rule, that he which is taught in the word must communicate unto him that teacheth him in all good things; 
Gal. 6. 6.  it may appear, it was not Christ's intent to abrogate tithes, or the Apostles meaning to abridge the Minister's maintenance, but that at least a tenth should be paid.  
As I said before of the time of public worship, that it is probable the seventh day was 
Annot. 27.  
Concerning tithes.  appointed by God from the beginning, by ageneral positive Law, obliging all mankind, and that the day was altered by the Apostles herein authorized by Christ, so likewise I say concerning tithes, it is the more probable opinion, that God appointed this proportion for himself from the beginning, that as by observing the day, so by paying the tenth all men might acknowledge God to be Creator and Lord of all, and whatsoever they enjoy is his free gift, and therefore this precept not being given only to the Jews, and the reason of the Command being moral and perpetual, and no abrogation of it made by Christ or his Apostles, but rattles many things found in the new Testament, which seem to confirm it, is of force still, and obligeth all Christians under the Gospel; we find it not only practised before by the Patriarches, but some relics of it among the Heathen. The Greeks, Carthaginians, and Romans gave the tenth to Apollo, to Hercules, to Jupiter, etc. The like Theophanus reports of the Egyptians, and Herodotus of the Persians, Plutarch of others; which practice came no doubt from the universal tradition derived from the beginning, not wholly obliterated, though much corrupted; as all divine institutions, which were positive and not merely flowing from the light of nature, were among them. For as was said before of the time, so it may be said of the maintenance for God's worship, though natural reason dictates, that a proportion must be allowed, and that this proportion of the tenth is very congruous and reasonable, yet there can no necessary reason from mere natural principles be given, why a seventh part of our time, or a tenth of our estate, and no other proportion should be limited: and therefore those that have laboured to urge either of them as a precept or dictate of nature, have thereby wronged the cause they undertook, and given occasion to some to make all 〈◊〉 arbitrary, when they find their reasons not to be concluding; whereas both may be jure divino positivo, and so may bind as firmly, as if they were jure naturali, God's positive law binding as well as the laws of nature: besides that, this proportion being once consecrated to God, as this hath been by all Christian Churches and 
Vide Canonistas in Tit. de decimis. etc.  kingdoms, it is not in the power of any to take it away. The first law for tithes than was not given by Moses; for whereas Levit. 27. 30. it is said, The tenth of all is 
In decret. Greg. et in sext. Clem. & extravag.  the Lords, this is not meant, that it came so by a Law then made, but that it was the Lords by ancient Law and custom long before, and so refers to some Law made at the beginning: yet then, its true, God transferred his right to the Tribe of Levi, on whom the 
Scholast. in 〈◊〉 2. 2. q. 〈◊〉, 〈◊〉 8, Maxim 〈◊〉 rez de 〈◊〉 〈◊〉. 1. 〈…〉 1.  Priesthood was conferred, and so as to them the Law of receiving tithes was new, and began then. And that the tenth is still due by divine right hath been 〈◊〉 judgement of the Christian Church in all ages, testified in several Counsels by their Canon's 〈◊〉 Decrees, and acknowledged generally by the Fathers, Canonists, and modern learned Divines, and by our own Church in special, which in matters of this nature, as was said before of the Lords day, aught to be sufficient to sway the judgement and settle the conscience of private persons. But yet withal (as was said also of the day) though the payment of the tenth be by divine right, in the general, so that less than 
Var. resol. c. 17. n. 2.  the value of a tenth ought not to be allowed, and that therefore all customs or humane laws to the contrary are void and unlawful; yet for the manner in particular of tything, with the determining of all circumstances and 〈◊〉 that may arise or are incident thereto; I doubt not but the Laws of the Church and place where we live aught to be followed, and to them we ought in Conscience to conform, provided that less than the value of a tenth be not paid; for that I conceive were contrary to divine Law, which, as Lindwood saith in this case, no custom can prescribe against, and therefore the practice of our modern Common-Lawyers, allowing a modus decimandi, or custom, where any thing is paid in certain, though it be not the hundredth part of the value, is most wicked and unjust, and contrary to all laws both divine and humane, even to their own common Law, which makes tithes to be jure divino, as is acknowledged by Cook himself in many places, and therefore these practices have been maintained by them only since the Alteration of Religion, to ingratiate themselves with the people, and to draw the more causes into their Courts, and thereby the more money into their own purses, Those that would be further satisfied, may among many others that have written of this subject, see Sir Henr. Spelmans larger work of tithes, which is sufficient alone to resolve any judicious conscientious man in this matter.  
The second sacred thing is Oblations, That is, when any man freely and voluntarily 
Of Oblations. Levit. 27.  dedicateth or offereth something to God out of his own estate. The particulars are set down in Leviticus. Thus did Samuel, and Abner, and others. So did they 
1 Chro. 26. 28 Acts 4. 35.  in the time of the Gospel, that sold their estates and laid them at the Apostles feet. And these things thus dedicated were accounted holy to the Lord, to whom they 
Rom. 13.  transferred their right. Render therefore to every one his due, saith the Apostle. 
Matth. 22. 21.  To God the things which are Gods, saith Christ. What is thus freely given to God, 
That what is given to God, cannot be taken away.  is highly esteemed by him; our Saviour counted it no wrong to the poor, when the box of ointment was spent upon his feet. The poor ye have always, but me ye have not always, saith he. John 12. 8.  
Though oblations seem in the general to be free and voluntary, yet we must know, 
Annot 28.  that some oblations as well as tithes may become due, by Law or custom. There were 
Concerning oblations.  some oblations or offerings under the Law limited and commanded by God himself, which did not cease to be oblations because they were commanded, and there were others, which were free-will-offerings, left to the free will and bounty of the Giver. And so it is now, some oblations may become due by Law, custom, or compact, or by the necessity of the Church, when other maintenance is wanting, as Aquinas observes; with whom agree the Canonists and the rest of the School: only Suarez adds for explication, that whereas Aquinas saith, the oblation may be necessary by command, but the quantity or quality of the thing to be offered is left free, that this is to be understood 
Thom. 2. 2. q. 86 a. 1. Cajet in Them. Arrag.  only where there is otherwise sufficient sustenance for the Priest, or no Law, custom, or contract to the contrary, for otherwise in 〈◊〉 cases by the rule of justice, even the quantity and quality may be necessary, and not left free. And this is commonly received, 
Major in 4. d. 15. q. 4. 〈◊〉. 2. Suarez. de Relig. lib. 1 c. 5. n. 6. Covar. lib. 1. n. 3.  nemine refragante, saith Covarruvius. But now, where no law, custom, or contract is for any oblations, nor the necessity of the Church requires them, there they are merely voluntary, and free-will-offerings, and are the more acceptable to God, because freely given.  
But may not this which is thus given be taken away by the Magistrate? No, we 
Gen. 47. 22.  see the Priest's 〈◊〉 was not bought by Joseph. If it be once dedicated, it cannot 
Ezek. 48. 14.  be sold or alienated. Upon the taking of Jerusalem by Nabuchadnezzar, and profaning the vessels by Belshazzar, we see what judgement God sent upon 〈◊〉. 
Dan. 5. 2, 3. 30.  And that of the sons of wicked Athaliah, that did bestow the dedicated 
2 Chron. 24. 7.  things of the house of God upon Baalim, is noted as a high degree of wickedness.  
If they be taken or alienated by any, the Wise man tells us, Laqueus est devorare 
Prov. 20. 25.  
Mal. 3. 8.  sacra, it is a 〈◊〉 to that man that devoureth that which is holy. Nay, it is flat felony before God, Ye have robbed me in tithes and offerings. Ananias and his wife 
Acts 5. 3.  suffered death for it. 
* See a learned 〈◊〉 ad Clerum of the authors upon this subject, inter opera posthuma pro gradu Doctoris.  If others suffer not in so high a measure, yet it will bring a curse upon the rest of their estate. Ye looked for much, and lo it came to little; and when you brought it home, I did blow upon it; saith God by the Prophet in another case, which may be applied to this. It will be like Zacharies book, which should enter into the house of the Thief, and consume it with the timber and stones of it. But if they be reserved to the right use, than a blessing follows. God gives good encouragement, and his promises never fail. Bring ye all the tithes into the store-house, 
Hagg. 1. 9  that there may be meat in mine house, and prove me now herewith, saith 
zach. 5. 4.  the Lord of hosts, if I will not open you the windows of heaven, and pour out a 
〈◊〉. 3. 10.  blessing, that there shall not be room enough to receive it.   

CHAP. XII.  
The two last rules. 1. The signs of keeping the day. 2. Of procuring the observation by others. The Conclusion.  
THus much for the fourth rule concerning the means of keeping this Commandment. There are two things more which are required by the two last Rules. 1. The signs that the Sabbath hath been rightly kept. 2. The procuring of the obsertion of it in others, of which very briefly.  
1. Of the signs we need say little, having already showed in what duties the 
The signs of right keeping the day.  sanctifying of the day consists, the performance of which are signs, that this Commandment is kept. In general these two signs manifest the same. 1. Our careful frequenting the house of God that day, for public service and worship: this we find in Esay 66. 23. from month to month, and from Sabbath to Sabbath, shall all flesh come and worship before me, saith the Lord. 2. Our private sanctifying the day in holy duties if every city be like mount Zion, every house 〈◊〉 templi, like a Temple, and every man instar 〈◊〉, like a priest, offering up the spiritual sacrifice of 〈◊〉 and praises to God.  
2. The last rule is for procuring the keeping of the sabbath by others. This is Plainly expressed in the letter of the commandment, Thou and thy son and they daughter 
Job. 1. 5.  etc. And the stranger that is within thy gates. Where we see the charge is given to the master of the family, not to let the day be profaned by any within his 〈◊〉. Examples we have for a family in Job, who sanctified his sons and offered 
Nehem. 13. 19 20. 21. etc. and 10. 31.  sacrifices for them. For a public person in the Commonwealth, in Nehemiah, who caused the gates of Jerusalem to be shut, and would not suffer the Merchants to come in and sell their wares upon the sabbath day. That which the father is to 
Neh. 13. 22.  the family, that is the Magistrate to the City; as the one should command those of 
Of procuring. the observation of this law by others  his household, so the other is to look to them that are within his jurisdiction that they neglect not their duties in this point. Nehemiah testified against the people for breaking the sabbath. God makes the magistrate Custodem utriusque 〈◊〉 an overseer, that men break no commandment either of the first or second 
13. 15.  table. And he is to take care aswell for the keeping of the sabbath, as the maintenance 
10. 31. 23.  of the Minister. He is to call to account those that are under him, if the sabbath 
13. 17.  be broken. What evil thing is this that you do, and profane the sabbath day.  
Nehemiah commanded his servants and the Levits, that no burdens should be 
Neh. 13. 19 22.  brought into the City on the sabbath day and a strict charge is given to the kings and Princes of Judah concerning the observing of the day, with a severe threatening if they suffered it to be profaned. Jer. 17. 18. 19 20. etc.  
Now to conclude, when a man hath observed all these rules concerning the sabbath, by his own practice, and his care over them that belong to him, he may in humble manner (with Nehemiah after his care herein) say to God. Remember 
Neh. 13. 22.  me O my God concerning this also. and spare me according to the greatness of thy Mercy. Remember saith God, in the beginning of this Commandment. Remember saith Nehemiah in the end. So should we end the sabbath, and all our actions. think of me O my God for good, according to all I have done. That I have with my family observed the sabbath, that all we have been present before God, to hear 
Act. 10. 33.  
Jos 24. 15.  all things that are commanded by him, that I and my house have served the Lord. Lord remember me in this.  
Yet let us not be proud of that we have done, for at the best we are but unprofitable 
Luc. 17. 10.  servants. And we have our tenebrosa intervalla, fits of darkness too, the best of us. And in this case, as we may say Lord remember us, so also we are to say with 
Neh. 13. 22.  the same Nehemiah, and spare us according to thy great mercy. It will be well with us, if we can be able to say, remember me in hoc in this thing, if we have done well but withal we must say spare me in this, and that offence committed by me and in the defects that are in my best performances; spare me in thy goodness, spare me in the greatness of thy mercy, spare me for the merits of our Saviour.  
That which is here added in the former edition, concerning some sins forbidden in this precept, is 〈◊〉 here inserted, contrary to the Author's method, and the same things are formerly handled more fully in their proper places according to the first rule of extension, that the negative is included in the affirmative   
Finis precepti quarti:   

THE EXPOSITION OF THE Fifth Commandment. Honour thy Father and thy Mother etc.  

CHAP. I.  
Of the sum of the second table. The love of our neighbour. How the second table is like the first. 1. Of the Act, love. How christian love differs from other love. The fruits of it. The parts of it. 2. The object, our neighbour. Who is our neighbour. Degrees of proximity, and order in love. 3. The manner of love, as thyself. This must appear in 1. The end. 2. The means. 3. The manner. 4. The order.  
THis fifth Commandment beginneth the second Table. It is called by some the Table of justice. As the other taught us the love and duty of man to God, so this the love and duty of one man to another: which gives us a Testimony of God's love towards us: that he made man after his own image, like to himself, and allows him a Table for his good, and that with more precepts then that of his own.  
The sum or contents of this Table is delivered Mat. 22. 39 out of Levit 19 18. Thou shalt love thy neighbour as thyself. In which place of Saint Mat. Our Saviour saith, that the second is like the first, for indeed when we come to the second Table, we depart not from the love and honour of God, it being no less in the second, then in the first nay rather somewhat more. The similitude mentioned by our Saviour consisteth in this, that whereas he hath taken order for his 〈◊〉 love in the first, so he hath taken order for the love of man for 〈◊〉 in the second, and though it come not so directly to God, yet indirectly it doth, for our love to man must be grounded uponour love of God, we must love him in and for God, therefore the Schoolmen make but one Theological virtue of love to God and man. Tho. 2. 2. q. 23. etc. 
de doctr.   
Saint Augustine exemplifieth it by the love and care a man beareth to the ungracious 
Christiana. 〈◊〉. 1.  children of his friend, for though they many times are not to be loved for themselves, yet for the love he beareth his friend either alive or dead, for his sake he overcometh that conceit, and beareth affection to them: and thus in respect of similitude, we are to love God for himself, and man for God. And for this we have received 
1 Jo. 4. 21.  a Commandment from God. That as we love God for himself, so we love man for God: the Commandment lieth upon us in both respects.  
2. And further this second is like the former, because the love of our neighbour commanded in the second is a sign of our love of God commanded in the first 
1 Joh. 4. 20.  table, and therefore Saint John saith expressly, that if any 〈◊〉 say, that he loves God, 
Rom. 13. 9  and hates his brother, he is a liar, for how can he love God whom he 〈◊〉 not seen, that 
Gal. 5. 14.  loveth not his brother whom he hath seen: and hence it is, that Saint 〈◊〉 and Saint 
〈◊〉. 2. 8.  James, say, that all the law is fulfilled in this one Commandment, thou shalt love thy neighbour as thyself, not properly and formally, but ratione 〈◊〉, as the sign or effect argues the 〈◊〉, because the love of our brother is a sign of our love to God which is the cause of our obedience to all the other commandments, for Saint John's argument stands thus. Things that are seen, may sooner be beloved then those that are not seen. If then our brethren cannot find such favour at our hands as to beloved, having seen them, how shall we love God, whom we never saw.  
For as it is true downward, whosoever loveth God, must love his work, and the best of his work, and therefore man: so upward too, it is necessary. Whosoever loveth man; of whom he oft times receives injuries, must needs love God from whom he receiveth nothing but benefits. Saint Gregory puts them both together. Per 〈◊〉 Dei amor proximi gignitur: & per 〈◊〉 proximi amor Dei 〈◊〉. The 
in hom sup evang.  love of a man to his neighbour is begotten by man's love to God, and the love of man to God is nourished by his love to his neighbour? and Amor Dei amorem proximi generat & amorproximi cale facit amorem Dei, which is all one with the other in effect and with that of Saint Augustine Diligendo proximum purgas oculum ad videndu 〈◊〉 Deum, by loving thy neighbour thou makest thy sight the clearer to see God.  
3. Again this similitude holds in regard of the punishment or reward for keeping or neglecting of this second which is no less then for that of the first. Inasmuch as ye did it not (faith our Saviour) to one of these, ye did it not to me and econtra; where 
In Jo. tract. 17.  we see the reward or punishment there mentioned to be given, will be, not for any duty done or omitted to God himself, but as he cometh to be considered in the person 
Mat. 25. 45.  of an afflicted brother, for it is expressed both affirmatively, v. 34, 35. etc. that what was done to them was done to Christ himself, and negatively, v. 42. 43, etc. that what was denied to them, was denied to Christ.  
And thus we see the reason why Christ saith the second Commandment, or second table, is like the unto the first, and withal the first end or scope of it, viz. That God might be loved not only in and for himself but also in our brother who is to be loved for his sake.  
Another end of the second table is, that as the first is the foundation and ground of all religious society, as we are the Church of God, and is therefore called the great Commandment, so in the second should be laid the ground and foundation of all Commonwealths and Civil societies of men, as the first doth perducere nos ad Deum, as S. Augustine saith, unite and bring us to God, so the second unites one man to another by the matual duties they owe one to another this is a second end of this table and it is gathered from the creation of man at the first Gen. 2. 18. Where it is said, that it is not good for man to be alone, and therefore he must have a helper. This second table therefore respects the perfecting of God's purpose in the work of his creation, that one man be an help to another.  
The words [Love thy neighbour as thyself] contain three things.  

1. The duty or act Commanded; Love.  
2. The object of this Love; Thy neighbour.  
3. The manner of this Love 〈◊〉 diligendi, As thyself.   
In the duty Commanded which is the sum of the second table, we must know first what is the sense of the words. As there are in Latin, so in Greek and Hebrew 〈◊〉 words that signify to us the affection of love.  
1. The general word is [Amor] in latin it 〈◊〉 an affection that extends itself aswel to things unreasonable as reasonable, whether it be Amor concupiscentiae or Amor amicitiae, howsoever it be it comes under amor. And in this respect we love all the creatures of God: that is, we desire to have them preserved, which is, to be in the state wherein God created them; and thus we love not the Devil (as Saint Augustine saith) and his Angels but 〈◊〉 Dei judicium in 〈◊〉, his just judgement upon them in placing them in that estate and that they should continue in it.  
2. The second word to express love is benevolentia, good will, whereby we desire and seek the good of him we love, and this is only in reasonable creatures, whereas that of 〈◊〉 may be in all creatures, yet this is many times rash and accompanied with error, and not grounded upon sound judgement.  
3. The third is Dilectio, which is without error, grounded upon judgement, and upon a good and sufficient cause, and that is when we love another in and for God. for this distinguishes Christian love, from all other love. Saint Augustine saith that he that will be vetus amator, a true lover, must be verus 〈◊〉 astimator one that hath and can give a true estimate of things, 〈◊〉 as Saint Ambrose saith, quando 
de doct.  errat judicium perit & 〈◊〉, every good act is out of square, and indeed is lost, when 
Christiana. l. 1.  our judgement 〈◊〉. Now in Christian love, God is the ground, for our love will 
c. 42.  
in 4. Luc.  decay, if it be not propter Deum for God's sake. This makes our love extends even to our enemies whom we ought to love for God, for though we be hated of those we love, yet are we in no other case than Christ himself was who yet loved his enemies, even Judas, who betrayed him. Therefore it pleased God to recommend unto us, under the name of proximus, neighbour, all mankind, even strangers and enemies, as our Saviour shows in the parable of the Samaritan, and the man that fell among thiefs, and this is to love with judgement when though there is no other motive of love in the party. yet we love him propter 〈◊〉, for God, for when a man loveth a friend, he loveth him propter aliud quam Deum, for some other cause then for God alone: but when he loveth his enemy, there is no other cause but propter Deum, for God only.  
Again when our love is ad 〈◊〉 only to our friend it is debilis 〈◊〉 weak and slight work, for as Christ saith, if we love them that love us, what great matis this, the Heathnes and publicans do the like, therefore God would have our love to be like his, stretched out usque ad 〈◊〉, to those that are farthest from us, to our very enemies, as he doth when he causes the sun to shine, and the rain to fall upon the good and bad. And this is no such hard matter as flesh and blood would make it. Saint Augustine saith, Dices non possum vigilare, non possum jejunare, numquid dices non possum 〈◊〉? perhaps thou wilt say, I cannot watch, nor I cannot fast: but wilt thou say, I cannot love. And this indeed is a point of special consideration, because it makes a difference betwixt the love of Christians, and the love of Heathen, for our love to men must flow from the fountain of our love to God. Take away propter Deum, and then as Saint 〈◊〉 saith our Christian virtues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common and vulgar, such as were in the Heathen, our fortitude nothing but the fortitude of Socrates. and so of other virtues, wherein ours and theirs differ in nothing but in this propter Deum, for God.  
And therefore our 〈◊〉 rule must be according to Saint Gregory's excellent direction 〈◊〉 rinus justitiae 〈◊〉 de 〈◊〉 pietatis The river of our righteousness towards men must have 〈◊〉 original from the fountain of piety to God, that is, that our love to our brother must arise from our love to God, and though we see how our love must be guided by our judgement in the cause or ground of it, propter Deum for God.  
And as our judgement must be rectified that we are not in the cause, so consequently our affection which follows the understanding must be right, and herein though we are not tied to that high measure which was in Saint Paul who 
Rom. 9 2. 3.  wished himself 〈◊〉 from Christ for his brethren's sake, viz. for the salvation of the Jews, yet thus far we are bound as to desire their salvation with our own, and to will the same good to them that we will to ourselves, and to nill the same evil to them, which we nill to ourselves, and consequently there must be those works or fruits of love mentioned by the Apostle which as they refer to our neighbour, are especially three.  
1. The first is Joy. That as we wish our neighbours good, so when any good 
Rom. 12. 15.  hath befallen him, we be glad and rejoice at it. yea after Saint Barnard's rule gandere 
In 〈◊〉. serm. 49.  in bono alieno magno magis quam in proprio parvo, rejoice 〈◊〉 in the greater good of our neighbour, then in the lesser good of our own. Opposite to this is, if either we repine, that any should come to the participation of the same good which 
Math. 25. 26.  we possess; which is one part of envy; and was the fault of the unfaithful 〈◊〉 in 
in homl  the Gospel that did not occupy his master's talon or if we stand thus affected, that if we have it not ourselves, we will not be content, that any other should have it. And of this part of envy is it that Saint Chrsostom speaks thus. 〈◊〉 pestiferum est 〈◊〉, 〈◊〉 in diabali conditionem & in 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 
de doctr.  Per 〈◊〉 venit in mundum, propter ipsam Abal est interemptus etc. Envy 
Christiana.  is a most pestilent evil, it turns and transforms a man into the nature of a most cruel 
〈◊〉.  devil. By it came 〈◊〉 into the world: for it was Abel slain. It was the envy of 〈◊〉 toman, which made him seek 〈◊〉 fall, because he would have 〈◊〉 in better estate than himself. And in this respect it is that S. Augustine said, Invidia vitium Diabolicum, quo solo Diabolus reus est, & inexpiabiliter reus. Non 〈◊〉 Diabolo dicitur, 〈◊〉 damnetur, adulterium commisisti, furtum fecisti, villam alienam rapuisti: sed homini stanti invidisti: Envy is a Devilish vice; of which only the Devil is guilty, and 〈◊〉 without expiation: for it is not said to the Devil's damnation, Thou 〈◊〉 committed adultery, or thou hast stolen, or thou hast violently seized on another's possession: but this is objected to him, Thou hast envied man in his Innocency.  
2. The next is Peace, a desire of agreement with our Neighbour, plainly prescribed 
Rom. 12. 18.  by the Apostle; Have peace with all men. And if at any time there happen a breach, we should not pertinaciter aggredi, obstinately set upon one another: for this is the badge of Satan's Disciples, as S. Gregory saith; Si Dei 〈◊〉 filii qui pacem faciunt, procul dubio Satanae sunt silii qui pacem confundunt; If they which are the Authors of peace be called the sons of God, without question they are the Devils children which disturb it. When Christ came into the world the Angels sung at his birth, Glory to God, and peace on earth, and yet himself saith, I came not to send peace, but a sword. To reconcile which places we must conceive it to be, discordia 
Matth. 10. 34.  in 〈◊〉, war against that which is evil, which Christ speaks of in that place: for as 
In Apol.  Nazianzen well saith, Melior est talis pugna, quae Deo proximum facit, quam pax illa, quae separat a Deo: that dissension is better which makes a man come 〈◊〉 to God, than that peace which separates him from God. Therefore as a Father saith, As there is nothing more to be wished for then concordia in bono, agreement in that which is good, and nothing more to be laboured against then discordia in bono, disagreement in the 〈◊〉; so nothing more to be desired, than disagreement in evil, and nothing more abominable than agreement in that which is bad. And as our Saviour pronounceth them blessed that are Peacemakers in good, so are they no less blessed that are Peace-breakers 
Isidor. de summo 〈◊〉.  in evil, that make discord in evil, and they are no less the children of God than 
lib. 3.  the other: and therefore peace with heretics and Schismatics must not be held, though 
Matth. 5. 9  in lesser matters which trench not upon the foundations of faith, worship, or government, difference of opinions may be allowed. For there may be a 〈◊〉 or disagreement allowable in questions and disputations that touch not upon those foundations, and so, that it go not so far as to trouble the peace of the Church, but that the unity of the spirit be kept in the bond of peace. For as S. Gregory saith, Sancta Ecclesia 
Ephes. 4. 3.  consistit in unitate fidelium, sicut corpus in unitate membrorum; the holy Church consists in the unity and agreement of the faithful, as the body in the unity of the members. And so that this unity and peace be kept in the main matters, liberty of opinion may be allowed in other things. For as S. Augustine saith, a man may sometimes, 〈◊〉 sapere, quam res se habet, think otherwise then the truth is; for men are not Angels to see all truth here, for we know but in part, and therefore to 〈◊〉 in some things, which concern not the foundation is not to be accounted discordia in bono, such differences and disputations are the way to find out the truth, men's wits being hereby sharpened, as Iron sharpeneth iron, as Solomon saith.  
The third effect or fruit of love is care not to offend or hurt the party loved, either 
ProV. 27. 〈◊〉. Leu. 19 14.  in his body or soul. Thou shalt not curse the deaf, nor put a stumbling block before the blind, saith God; that is, we must not cause him to stumble bodily; much less must we by any scandalous action lay a stumbling block to his soul: For though it be necessary that offences come, yet Christ denounces a woe against that man by whom they come, that shall give occasionem mali, any occasion of offence or stumbling to another, to make him fall. And as our love requires, that we give no offence, so also it requires, that if offence be given by any to another, whereby he is led out of the way, we must be ready 〈◊〉 correptionem fraternam, to use brotherly reproof, and so to bring him into the way again. For this is expressly required, as a fruit of love, Thou shalt not hate thy brother, nor suffer sin to rest upon him, but shalt plainly reprove him; where we see the neglect of reproof is made an effect of hatred; and then by consequence the duty itself must be 
Leu. 17. 9, 10  a fruit of love.  
Thus much of that generalis dilectio, the general nature of that love, which is due cuilibet proximo, to every neighbour.  
Now the parts of this love are these.  
1. To do no injury at all to any man, either faciendo malum, by inflicting evil upon, or towards him, or 〈◊〉 bonum, by withholding or detaining any good 
Levit. 19 13, 14, 15, 16.  from him. And again, that having received evil from any man, we recompense him not that evil with the like. It is against the Apostles rule; for he saith, Recompense 
Rom. 12. 17.  no man evil for evil. And we are to follow his counsel, lest as S. Augustine hath it, 
L. 〈◊〉. de civ. Dei  Cito parcendum est injuranti, ne veniae viam tibi intercludas, 〈◊〉 must be ready to forgive him that doth us injury, lest we shut up the way of pardon to ourselves: and S. chrysostom saith, frustra propitiari sibi Deum quaerit, qui cito 〈◊〉 in proximum 
In Matth. 5.  negligit, he seeks in vain to be reconciled to God, that takes no care speedily to be pacified with his neighbour.  
2. And secondly, as we must do no evil to any, so there is a necessity of doing good to all men, as far as we may; and because it is impossible to have 〈◊〉 motum, a particular affection to love every particular man, to rejoice at his good, or to have a care of him, our nature and estate being finite, and not sufficient for it: therefore for our actions we are only enjoined to these towards all. 1. First, the duty of prayer, even for our enemies, this is like to the Sun beams, that radius 
Matth. 5. 44.  charitatis, which we send to heaven for all men. And this is imposed upon every 
Luke 6. 27.  man, and to be performed for every man. 2. The second action is, to be done in 
Rom. 12. 14.  a case of necessity, and is that which is intimated in the parable in the Gospel, of 
Luke 10. 30.  the man that fell among thiefs; even the succour we owe to every man in necessity, which is 〈◊〉, that rather than we should fail in this case to help him, we are adimere 〈◊〉 multa non necessaria, take from our own all that is not necessary, 
Prov. 25. 21.  to relieve his necessity; which is expressed by the Wise man. If thine enemy hunger, give him bread; and if he thirst, give him water to drink. If we do not, we make a breach of the first Table, according to that of S. John: 〈◊〉 hath this world's good, and seeth his brother hath need, and 〈◊〉 up his bowels 
1 John 3. 17.  of compassion from him, how dwelleth the love of God in him? Now by the world's good is meant sufficiency, or abundance with superfluity, and his need not without extremity.  
The second Council of Arelat. sets down, Quae quis salvo statu 〈◊〉 〈◊〉, pro superfluis haberi debent concurrente fratris necessitate: those things which a man may bestow, saving his estate or condition of life, are to be accounted as things superfluous, if his brother's necessity be present.  
And 〈◊〉 under this is comprehended also the charitable performing of the works of our vocation for the good of all that are in necessity. As the Lawyer is not to deny his counsel to any one that shall ask it: nor the Physician his help to any that shall requirè it in case of necessity. And a further injunction than prayer and parting with our superfluity, is commanded by the conjunction copulative in the three first verses of the Gospel: where a man is charged, if his cloak be taken from him, to part with his coat too; and if he be struck on the one cheek, 
Luke 6. 27, 28, 29.  to offer the other: which is nothing, but 1. The habitual patience of the mind, whereby a man should be ready to part with such things, and bear such injuries, if the glory of God require it, otherwise he is not bound. And 2. rather to suffer more wrong then to seek revenge or return evil for evil.  
2. The second thing proposed is the object of this Love, which is our Neighbour.  
Of which word [Neighbour] in our Saviour's time there was a strict acception, it was reduced to a narrow room. For the Pharisees counted none Neighbours, but their Friends, and those of their own Country and kindred, and so they expounded the Law, Thou 〈◊〉 thy Neighbour, by restraing it to such: but our 
〈◊〉 9 53.  Saviour makes the word to be of a larger extent, and forceth the Lawyer to confess, 
John 4. 9  that it extends to enemies, even to Samaritans, which were such deadly enemies to the Jews, that they would not 〈◊〉 Christ, because his face was towards 〈◊〉; for every one from whom we may receive mercy, or to whom too we may show mercy are neighbours, and so our Saviour proves that the Samaritan 
Luke 10. 37.  was a neighbour to him that fell among thiefs, because he showed him mercy, though otherwise he were an enemy to the Jews, and of another nation, for as Saint Augustine saith, he is Proximus, a Neighbour, Qui est proximo 〈◊〉, that is near to another in works of mercy, and therefore it is not cognatio 〈◊〉 〈◊〉, kindred or cohabitation, but Mercy that 〈◊〉 a man to be a Neighbour, and seeing every man, even an enemy, may be an object of mercy, therefore every man, even an enemy is a Neighbour. And it is not Christ's exposition only, 
Deut. 22. 1.  but the Law saith the very same, in the case of a stray ox or ass. If thy brother's 
Exod. 23. 4.  ox or ass go astray, etc. which brother in another place is said to be even an enemy, for there is in the same Law, 〈◊〉 23. 4, 5. where it is said, If thy enemy's ox or ass go astray, etc.  
He that is the object of our love is expressed in Scripture by three words, which are distinguished in the Hebrew, as well as in the Latin. 1. Amicus, a friend or fellow. 2. Proximus, a neighbour. 3. Frater, a brother; which is used by S. John constantly in his first Epistle. In all which are motives and grounds of love. For,  
1. In brethren there is identitas naturae, etc. identity of nature, which makes all creatures love one another; one beast delighting in another of the same kind, and little children delighting in their image in the glass, show this.  
2. Now as this similitude is a 〈◊〉 of love, so is identitas originis, identity of beginning; therefore it is a natural thing, for brethren born to love one another, because they have the same original; and nothing so unnatural, as one brother not to love another.  
2. Between Friends, love is the cause of love, for it will be mutual and reciprocal. 〈◊〉 amoris magnes, love is a loadstone to love. Our Saviour knew this well, and therefore in the Commandment of love, he expresseth it is thus, That ye love one another; it must be amor mutuus, mutual love.  
Another ground of love among friends, is societas periculi, & 〈◊〉, when men partake of the same danger or deliverance, as Captives under the Turk delivered by the same ransom. This ground of love we have, who being all in danger of hell, and become captives of Satan, are delivered by the same ransom, by Christ. This makes friendship, and causeth love in men that never saw one another before.  
3. Now for proximus, it is defined ab usn, of the use and benefit that one hath by another. God hath not given to any man such gifts, but that he needeth the gifts of his brother. God hath not given all his gifts to any one, and therefore there is none but hath need of another: and therefore 〈◊〉 & utilitas, use and utility, are the grounds of propinquity, and make men become proximi, neighbours.  
4. Lastly, there is 〈◊〉 instituti; both amongst 〈◊〉, friends and neighbours, all do tendere ad idem, tend to one and the same end; that is, to be partakers of the blessedness, which the angels of God enjoy: for this is institutum 〈◊〉, & proximi 〈◊〉, & amici, & nostrum omnium, the end and scope of my brother, neighbour, friend, and myself, and of all of us. These than are the reasons of Gods using those words, and the reasons also of our love.  
Now in this object of our love, proximus, our neighbour, there are two things to be 〈◊〉. 1. That we must beware, we take not the sin of our neighbour, for our neighbour; for that which hath interposed itself, and indeed is not the 〈◊〉, is sin, and 〈◊〉 proximus, a sinner. It is sure that, Omnis peccator, quatenus peccator, odio habendus est, every sinner, as he is a sinner, is to be hated; and omnis 〈◊〉, quatenus 〈◊〉, diligendus, every man as he is a man is to be beloved. Therefore, Sic homines diligendi, ut non errores diligamus, diligendi quia facti sunt, non quia fecerunt; we are to love men so, as not to love their errors, and so to love them that are made, as that we love not that they do; so to love that which God made them, as not to love what by sin they made themselves. The reason is, because we have all one 〈◊〉, or end: we do therefore love one another, because we shall be partakers of the same sovereign good of eternal happiness; and sin being an hindrance or obstacle to that end, how can we love that which hindereth from that, whereto we tend? He that loveth iniquity, hateth his own soul. And so we may say, he that loveth the sin of his 
Prov. 29. 24.  brother, hateth his soul.  
2. We must know, that in proximitate, neighbourhood. there are degrees of nearness, whereby one is nearer than another. In which respect that affection which causeth us to remember some before others in our prayers, is not from any corruption of our nature, because omission of duty to one is a greater sin than to another; for the duty to a father, is greater than to a stranger.  
But as in natural things there is major 〈◊〉, a stronger motion, where there is major 〈◊〉, a stronger inclination; so where there is a greater duty owing, there God will have a greater affection. Because the earth is to come 〈◊〉 to the Centre than the water, therefore it hath majorem gravitatem, a greater degree of 〈◊〉, to draw it thither; and so where the greater actions or duties are required, there greater affections, or a greater measure of love, which is a weight pressing to the 〈◊〉, is necessary: not only charitas, but also ordo charitatis cadit sub 〈◊〉, as the 〈◊〉 determine. As therefore the affection of love is required, so our love must be ordered, 
Thom. 2. 2. q. 44 Cajet. ibid. Valent. q. 19 p. 3 & 〈◊〉.  as the Schools speak The demonstration standeth thus. If wheresoever there is principium, a beginning; there whatsoever is 〈◊〉 principio, 〈◊〉 to it, is 〈◊〉 first, and so consequently there is an order, and so every thing, as it is 〈◊〉 or 〈◊〉 off, must first or latter be intended. Now there are two causes or principles of Love; God, and ourselves, and therefore the nearer any are to these principles, (as some men are nearer to ourselves, as Fathers, Mothers, etc. so are nearer to God by grace) the more they are to be loved. Let us see then this order in our charity, that it may be ordinata charitas, charity well ordered. To which purpose it must stand thus.  
1. God. 2. Our own souls. 3. Our brothers soul. 4. Our bodies. 5 The body of our neighbour or brother.  
1. God is to be loved especially, and in the first place, because he is that chiefest good, by the communication whereof we are all made good. So saith S. Augustine, 〈◊〉 vera & summa vita, in quo, a quo, & per quem, bona sunt omnia, 〈◊〉 bona sunt, 
〈◊〉 〈◊〉.  God is the true and chief life; in, from, and by whom are all good things. And as another, Cum 〈◊〉 Deum 〈◊〉 in ipso 〈◊〉, by loving God we find all 
〈◊〉. in Ps.  things: God is the universal nature, to whom all things give place. He must have the first place in our love; as in policy the public good is preferred before all private respects: and therefore a good Citizen will be content to lose his own goods, thereby to redeem peace to the public. We see in nature, that heavy things will move upwards, contrary to their own particular nature, propter salutem universi, for the good of the universe, as that ne detur 〈◊〉: so in Religion, God and our love to him, 〈◊〉 dilectionis in 〈◊〉, doth overcome and drown all other loves to ourselves, or any other particular object; as wesee it did in S. Paul, who out of his love to God (that he might be glorified in the salvation of the Jews) 〈◊〉 to be separated from Christ, if it had been possible, and not incompatible with his love to God, which was as a motion against a particular nature, for the good of the general or universe.  
2. The next is ourselves, and ourselves before our brethren. The reason is because in the one there is an unity, in the other, at the most is but an union: and major 〈◊〉 habenda est unitatis, quam 〈◊〉, there is a greater regard to be had of the 〈◊〉, then of the latter. And again, seeing it is not lawful for any to commit a sin to prevent his brother 〈◊〉 sinning, nay not to save the whole world, it shows plainly, we are to prefer the love of ourselves before our brother, and in ourselves our own souls before our brothers soul.  
Now in the case between the health or good of our own body, and of our brother's soul, it thus stands. There can come no participation of the glory of God to our bodies, nisi per redundantiam, as it were by an overflowing, when the soul being full communicates it to the body. But the soul of our brother is capable of divine glory, and the universal good, immediately by itself, and therefore aught to be preferred before the body of any which participates only per redundantiam, by the overflowing of the soul, and so at the second hand as it were; besides one soul is worth all bodily creatures in the world: a man therefore may endanger his body, for the saving his brothers soul.  
3. Then in the next place we are to seek the good of our neighbour's body: and of neighbours, 1. 〈◊〉 est omnibus, we are generally to love, and succour all that need, any whomsoever, if they be in extrema necessitate, in extreme necessity. 2. And in the next place, of those that be in need, maxim 〈◊〉, especially we are to do good to them that are of the household of faith, as the Apostle directs, that are of the same Religion with us, we are to relieve such before others, if we cannot relieve both, believers before infidels. 3. And thirdly, among the faithful, to them that are of our own country, before the children of strangers.  
4. Fourthly among those of our own country, 〈◊〉, to our own, to those that 
Gal. 6. 10.  have some relation to us, for he that regardeth not his own, saith the Apostle, is 
psal. 122. 8.  worse than an 〈◊〉. 5. Fiftly, of our own, to them that are of our own house 
1 Tim. 5. 8.  or kindred. 6. Sixthly, in the house, to the wife on 〈◊〉, rather than to father, mother, 
Gen. 2. 24.  or children; for a man must leave father and mother, and cleave to his wife; and that the husband ought to be preferred before children, appears by 〈◊〉 
1 Sam. 1. 8.  speech to 〈◊〉, am not I better to thee then many sons? And therefore the children are not to lay up for the 〈◊〉, but the fathers for the children, as 
2 Cor. 12. 〈◊〉.  the Apostle saith, yet every one should have respect both upwards and downwards.  
Now for strangers, or those that are not nostri, ours; either they be rich, or poor, of which the poor are rather to be regarded then the rich; and for the rich, they are either such as we have received benefits from, or to whom we have done good; and because 〈◊〉 est 〈◊〉 & maximum 〈◊〉 〈◊〉, the work is the chief 〈◊〉 of the 〈◊〉 of any thing, and bestowing of good is, 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 which makes 〈◊〉 virtue 〈◊〉 〈◊〉 visible; and in that respect it is, that a man is apt to love his own work, or his own creature, as we say; yet we ought to prefer him of whom we have received benefits, before him on whom we have bestowed any, because a benefactor is more like a 〈◊〉 to us, than the other like a son. T 〈◊〉 2. 2. q. 26. a. 12, Ex. Arist. 9 Eth. But if (as Saint 〈◊〉 〈◊〉 it) there are two persons, who in all respects are equal, and we have something that would help either of them, and that it cannot be divided. What is then to be done? there being nothing in the one why I should pleasure him more than the other, quid 〈◊〉 sort eligerim, nothing, but to choose one by lot. the same may be the case of every man that is to do good to another, who in 〈◊〉 all are of finite nature, and therefore are not able to do good to all, or to satisfy all, therefore when we are joined in the like relation to us, or the degree of 〈◊〉 or propinquity, if we must help both, there remains nothing but 〈◊〉, to 〈◊〉 it by 〈◊〉.  
Further we are to know, that in love there is a double respect. 1. Of the object or party loved. 2. of the subject, or party that loves.  
1. 〈◊〉 dilecti, in 〈◊〉 of the 〈◊〉 loved, we are to respect 〈◊〉 〈◊〉, and to love him more in whom the more excellent gifts ofgrace appear, so as to take more complacency in him, and to wish him the more excellent good, as the greater degree of glory; because the more excellent any thing is, the nearer it 
Tho. 22. q. 26. 〈◊〉 8.  comes to God, and if he be better, we ought to wish him better. Thus spiritual conjunction or nearness is to be preferred, 〈◊〉 objecti, in respect of the object.  
2. Ratione 〈◊〉, 〈◊〉 of the 〈◊〉 loving, and here natural and 〈◊〉 propinquity or conjunction may be preferred before spiritual, as founded in nature, and therefore more firm and immutable: and hence it is, that in temporal things, 
〈◊〉. de hisce. 〈◊〉 in 〈◊〉. 〈◊〉. 28. c. 2. n. 28. 29. etc.  a man may prefer one that is nearer by nature, before one that is only conjoined with us by grace. Thus if a man have money or estate to give; he is not bound to bestow it upon the best man in the world, but may prefer one that's nearer in nature, though not so excellent in grace. And thus far de ordine 〈◊〉, of the order of our love.  
The third general proposed is, The 〈◊〉 of this love, 〈◊〉 〈◊〉. As thyself.  
This is sicut te, as thyself; not 〈◊〉 te, as 〈◊〉 as thyself, it signifieth a respect, but not a quantity. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not 〈◊〉 but 〈◊〉, as Job 12. 3. for as we said before, every man ought to have a greater regard to his own soul, then to his brothers.  
Now this 〈◊〉 or manner of love must appear in four things.  
1. The end. 2. The means. 3. The manner. 4. The order.  
1. The first in 〈◊〉 te 〈◊〉, is in respect of the end, for which thou lovest thyself, or for the same cause, And thou lovest thyself, because thou lovest God, and so consequently, all 〈◊〉 〈◊〉 Dei, that are Gods; because thou thyself art aliquid Dei, something of God; therefore thou lovest thyself, and so consequently thou must love they neighbour propter 〈◊〉 for God; and 〈◊〉 for this cause thou lovest thy brother, thou 〈◊〉 him as thyself, in respect of the end. So also and in this 〈◊〉 thou must love thy brother.  
2. The second is the 〈◊〉, the applying this love to that end. And that is, that in as much as I love myself, I wish myself good, and that not in my 〈◊〉 but best part, which is my reasonable soul: and therefore I wish more especially the chiefest good of it, 〈◊〉 bonum 〈◊〉 〈◊〉, which is, eternal blessedness and this is it which I must look to in my brother. If I love him as myself, I must love him add 〈◊〉 〈◊〉 partis, for the good of his better part, and that is 
Rom. 7. 〈◊〉.  the good of the inward man (of which the Apostle speaks) whereas the most love only the outward man; now the chiefest good of the inward man consists in 〈◊〉 Dei in the sight and fruition of God. But because none can come to this except the impediments be removed, which is sin; Saint Augustine 〈◊〉, 〈◊〉 〈◊〉 diligit proximum hoc cum 〈◊〉 debet 〈◊〉, 〈◊〉 〈◊〉 ipse 〈◊〉 toto cord 〈◊〉 〈◊〉, 〈◊〉 that truly 〈◊〉 his 〈◊〉, must work upon him so, 〈◊〉 he also love God with all his heart. Take care to remove his sins, and as for a man's self, 〈◊〉 his will do 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 him to some sin, non 〈◊〉 〈◊〉, be must 〈◊〉 〈◊〉, because it would hinder 〈◊〉 〈◊〉 the 〈◊〉 good, so ought he to love his neighbour, as not to consent to the evil will of his neighbour in any bad action, because that would hinder his chief good.  
The Scripture speaks of things not always as they are, but as they ought to be, and so requiring us to love others as ourselves, it is not meant of ourselves love, 〈◊〉 it is corrupt, but as we ought to love ourselves specimen naturae capiendum ex optima natura, a pattern in nature must be taken from nature pure and 〈◊〉 in its integrity; so that a man ought not to love his neighbour as he doth himself, but as he should love himself. For Saint Augustine saith, when I love myself, either I love myself because I am or should be blessed: the very same rule we should observe in our brother: I must love him, aut quia est 〈◊〉 ut sit, either because he is, or because he should be good. Which I cannot do, unless I win him ab impedimentis, from the impediments, and set him in via in 〈◊〉 right way: for as Saint Augustine saith, Non 〈◊〉 proximum tanquam seipsum si non ad id 〈◊〉 ad quod ipse tendis, 
de mor. l. 1.  adducis. Thou lovest not thy neighbour as thyself, if thou 〈◊〉 him not to that good, to which thou thyself tendest. And he saith in another place, 〈◊〉 est regula 〈◊〉, 
de vera 〈◊〉.  it is the only rule of love, ut 〈◊〉 sibi 〈◊〉 bona pervenire, & illi velit, that he would have the same good come to his neighbour, that he wisheth to himself.  
3. The third is the manner. In loving any thing that is good there are two motives first, Either it is for the sole and alone good of him that loves it or 2. Secondly, for the good of the thing itself, that is loved He that loves any thing, not for itself, but for himself, doth not love it, as himself, this is not diligere 〈◊〉 seipsum, but propter seipsum; this is not, ut faciat bonum, sed ut potiatur quis bono, not to seek his good whom we love, but to make use of what good is in him for ourselves, as men love their instruments, merely for the use they have of them and not otherwise; thus a man loves his shooing horn, to make use of it, to serve his turn in the morning, and casts it away all the day after: but our love to our neighbour should be gratuitus, without hope of recompense, and that he that we love may have the sole good by it. Otherwise if we love him not as ourselves, for no man loves himself, ut se potiatur, that he may make use of himself, as he loves meat drink, etc. and therefore must he love his neighbour, not to make use of him for his own ends, but propter seipsum, for himself, seeking and desiring his good.  
4. The last is the order. It is sicut teipsum, not sicut 〈◊〉, as ourselves, not as we love God; we must beware of loving him so, for we must love ourselves infra Deum, in a pitch below God; and by consequence we must love our neighbour infra Deum, after God. Therefore we must not 〈◊〉 the will of any man, be he of never so great excellency, before the will of God. God's will must not give place to ours. God is not so unwise, as to bring in the second Table to overthrow the first, but his scope in it was, that it should be a table to direct and help us in performing the duties of the first. 1. So that if our love to our neighbour, in the first place be for God alone, than it is Sancta dilectio. 2. If it be to bring him to that end we aim at our 〈◊〉, than it is amor justus, a just love. 3. If it be merely for our neighbours, without respect to ourselves than it is verus amor true love. 4. and lastly if we prefer the love of God in the first place than it is ordinata dilectio well ordered love.  
Now God in both these tables proceedeth further than earthly priuces he taketh order for the regulating of the heart and soul even for restraint of concupiscence that there be no entertainment of sin within us and that we conceive no delight in it. And this is the internal obedience of the second table, to entertain no concupiscence prejudicial to our neighbour, and it is the sum or substance of the tenth Commandment, which God hath placed last, not first that those two the first Commandment and the last, the one concerning the inward worship of God, the other the inward love and duty to our neighbour, might be the bounds of his law.  
Thus far for the second table in general.  
Now for the fifth Commandment being the first of the second table.   

CHAP. II.  
The division of the commandments of the second table. Why this is set here between the first and second table. The parts of it, 1. A precept. 2. A promise. In the precept. 1. The duty. Honour. 2. The object, father and mother. The ground of 〈◊〉. 1. Excellency. 2. Conjunction. The order of honouring. differs from that of love. Why God did not make all men excellent, and fit to be superiors. All paternity is originally and properly in God. In man only instrumentally. The Hebrew and Greek words translated (Honour) what they properly 〈◊〉. The necessity, and original of Honouring superiors, government a divine ordinance. Power, Principality, and excellency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how they differ. Honour due to them all. To natural parents. 〈◊〉 the Country where we live. To Princes. To spiritual fathers. To Magistrates. In respect of excellnecy of gifts. honour due. First in respect of years. Secondly of the gifts of the mind. Thirdly of outward estate. Fourthly of benefits received.  
HOnour thy father and mother. The last commandment is the fountain from whence all the rest of the second table do proceed, as streams from the conduit head, for as the first commandment contains the inward love and worship of God, from whence all the other duties of the second table arise, so the last contains the inward love and duty of the heart which we owe to our neighbour, from whence all other duties to our neighbour do spring, so that the tenth commandment is the fountain, and the other five are the streams. And the streams receive a second division thus, for either they do equally, and alike concern all men, in general as the 6. 7. 8. 9 Or else they have special respect to some as the fifth. The general duties in the 6. 7. 8. and 9 Commandments are subdivided into such as either concern our neighbour in his person, or in the exterior gifts, of wealth, credit, and good name etc. And those which respect 〈◊〉 person are either as he is considered in himself in regard of his essence, in the sixth commandment or as he is in near 〈◊〉 with another by marriage, which makes of two one flesh, in the seventh commandment. 
〈◊〉. 〈◊〉 〈◊〉   
Those that concern him in his exterior gifts, respect either his substance, or estate, which is provided for in the eight; or his credit and good name, in the ninth commandment.  
Or if we take them all four together, There is a restraint in them all.  
In the sixth a restraint of, wrath malice etc. and the effects thereof, for the preservation of the lives of the members of the commonwealth; and in respect 
Gen. 9 6.  of God, for the preserveing of his Images, which is defaced by murder.  
In the seventh a restraint 〈◊〉 lust, concupiscentia carnis, which is prejudicial to 
1 〈◊〉. 4. 4  the good of wedlock in the civil body, and in respect of God is a defiling of the 
1 Joh. 2. 16.  body which is the temple of the holy Ghost, and a member of Christ, and therefore aught to be kept holy and chaste.  
In the eighth a restraint of covetousness which is concupiscentia oculorum, the lust of the eyes, which in respect of man is an offence against the politic state, by doing wrong to another in his goods, and in respect of God perverts the rule of justice prescribed by him.  
In the ninth a restraint of the spirit of lying and detraction, which our nature lusteth after, whereas the provision of the good name of our brother is required, and in respect of God here is order taken for the preserving of truth.  
As the other commandments respect all men in general, so the fifth respects some in special, viz. inferiors and superiors, and other mutual duties.  
This fifth commandment being placed in the front of the second table hath an eye also to the first commandment of the first table. The one commanded the honour of God; the other of his vicegerents.  
It containeth a precept, and a promise.  

1. The precept is, Honour thy father and thy mother.  
2. The promise, that thy days may be long etc.   
Some think the first words contain the duty of the inferior and the last words (that thy days &c.) contain the duty of the superior, because it is the duty of parents by providing for their children, and praying for them, to 〈◊〉 their days, and so they are joined Deut. 5. 16. But because Saint Paul makes it a promise, Ephesians 6. 1. and a precept and a promise are two different things, therefore it is better to divide the words into a precept and a promise.  
As God in his infinite wisdom disposeth all things in due order, so here he 〈◊〉 his wisdom more particularly known to us in the disposition of these commandments: for by setting this in the first place of the second table, he would have us take notice, that after he hath taken order for his own honour in the first table, his principal and first care is for honour to parents, from whom next under himself we receive our being: and therefore Philo saith, the honour due to parents 
Deut. 17. 19  is set before all other duties we owe to men, and placed as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confinio, in the confines of a mortal and eternal nature, it is set in the middle, betweenh the duties to God and man, because this commandment is the preserver bot of the first and second table; for take away honour and obedience to superiors, and all duties to God and man are neglected, and fall to the ground. Besides we may observe that God delighteth in his charge to us, to knit up whatsoever he especially commandeth in a short and narrow compass; pressing more especially in every commandment some one more remarkable word in the commandments negative, he maketh choice of the most ugly and deformed word of that sin, which he 〈◊〉, to terrify us even from the very handmaids and dependants of it. And in this affimative commandment he makes choice of the best words he can, as father, and mother, for the object, and of honour, to set out the duty unto us.  
Now as we said before of the love of our neighbour, so here we may say concerning honour, there are two grounds of either.  

1. Excellency and neernes of the person in respect of God.  
2. Conjunction or 〈◊〉 to ourselves.   
In the ordering of our love, we showed, how that we are to respect the conjunction by nature or grace in the duties of love which we freely perform, and that we owe not so much to those persons with whom we have no such conjunction thus we should prefer a faithful man before an infidel, because in the one there is only the image of God by nature, it is both by creation and regeneration, and as Saint Ambrose saith, with the faithful semper futuri sumus we shall live for ever. And among the faithful, we should rather do good to those of our own country, 〈◊〉 to strangers; because beside the bonds of religion, there is also a second bond of proximityan 〈◊〉 〈◊〉. And among them to our acquaintance before those that are unknown to us, because we have an 〈◊〉 entrance unto them to do them good by persuasion etc. And among such, to our kindred and alliance before others not 〈◊〉; because we are joined and bound together as soon as we are born, and this bond cannot be dissolved as long as we live. And among strangers we should respect rather the poor than the rich, etc.  
This we showed was the order of love in respect of nearness of conjunction with us. But now in respect of excellency, and the Honour which is therefore due to any, it is otherwise: for in some cases the person of greater excellency must be preferred before such as be of near relation to us. S. Paul honoured Nero an Infidel appealing 
Acts 25. 11.  to him. Thus a stranger may be honoured rather than one of our own country, as Daniel was honoured by Darius above all the Princes of Babylon: and Joseph though 
Dan. 6. 3.  a stranger, by Pharaoh, above all the Rulers of Egypt. Thus one that is not allied may be honoured before one of our own kindred, as Moses appointed 〈◊〉 and not any of his own sons to succeed him in the government of Israel.  
Now such persons as are to be honoured, in respect of their excellent gifts, and of their nearness to God, which we ought to esteem and honour above all nearness to ourselves, by any relations to us, and that not only for itself, but also our honour and respect being the reward which God hath appointed to such gifts, although in respect of ourselves also we are to regard them, they being of great use and profit to us by their gifts. The Heathen man said, that every one made more account of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his own things, then of Gods, and the Apostle complains of such 
Phil. 2. 21.  as sought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their own things, and not the things of Christ; but if we look at the 〈◊〉 of any, we must not chiefly look at ourselves, but to honour God in his gifts, for we must consider them in a double respect. 1. As they are useful and beneficial to us, and so the duty is diliges, thou shalt love them. 2. As they are near to God, by that excellency which he hath given them: and so we must do more than love them, we must honour them.  
If it be here demanded, Why did not God make all men excellent alike, and fit to 
Quest.  be Superiors? Ans. God made men of finite natures, and therefore of such condition, 
Ans.  that one should need the help of another: for which end the woman also 
Gen. 2. 18.  was made to be an helper to the man. Besides seeing men grow in wisdom and abilities for several 〈◊〉 according to their finite capacities, industry, and education, necessarily it follows, that as the stars 〈◊〉 each from other in glory, so one man doth 
1 Cor. 12. 21. 15. 〈◊〉.  excel another. In this regard the elder brother, having as dignity of primogeniture, so more maturity of years and reason, was appointed by God to rule over the rest 
2 Tim. 2. 20.  of the family. Yet God the King of kings, and Lord of lords, the fountain and original of all rule, made Moses the younger brother Ruler, and as a God to Aaron the elder brother; and preferred David before his elder brethren; and Solomon before Adonijah and Absalon, when he first framed and composed a national government in his own people. But having settled the platform of that rule he intended, by the practice of David and Solomon in a Monarchical course (the best of all kinds of governments, and approved by God, because he rested in it) he left the managing of that kingdom and rule, to the true and lawful heirs of David in all after times. Because they by education under their parents, and aptness of children to walk in the steps of their fathers, and to fit their spirits and carriage to what they are born to, would probably best perform the royal and weighty charge of ruling as kings, and make election of the most able, active, and faithful instruments to assist them in 〈◊〉 their great affairs.  
We come now to the words of the Precept, and shall consider. 1. The object, father and mother: and 2. The duty, Honour.  
1. The object, for as chrysostom saith, they must first (be) 〈◊〉, before they can be honoured.  
Our Saviour saith, call none father on earth, for ye have but one father in heaven. 
Matth. 23. 9  And to speak properly according to the rules of Divinity, it is true, there is no other father but God; for other parents, as the Heathen could say, are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the instruments of generation under God, and therefore paternity being 〈◊〉 to God and man, it is in God originally and properly, in man derivatively and instrumentally, as we see in the words of the Apostle, who makes God the first father of whom the whole family in heaven and earth is named: and as he is the first, so 
Ephes. 3. 15.  he is the last too, for when my father and mother forsake me, the Lord taketh me up, 
Psalm 27. 10.  faith the Psalmist. God performs the office of a father first, before any earthly could, and last when other fathers cannot help us.  
Now if all paternity or fatherhood be derived from God to men and they be 〈◊〉 his instruments: and so be fathers by participation, their duty or office signified 〈◊〉 the name [father] must be drawn from God, as he is a father. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 father, is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will and desire, because of that 〈◊〉 and ready will 〈◊〉 parents to take care and do good for their children, and so Job calls himself pater 〈◊〉, a father of the poor, because of the care he had to do them good; and hence 
Job. 29. 16.  it is, that whosoever is made by God, a cause or Author of our good, is by analogy 〈◊〉 with the name of father. It is true, the name is first given to God, because he is causa existendi, the cause of our being, for this also is employed in the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Gen. 4. 20.  which is given to any that is the first author or inventor of any thing, and so it is given 
2 Kings 2. 12.  to our natural parents, because that under God they are the causes of our being: but then in the second place it belongs to them, because of their care and propensity to do good and preserve their children. And so the mother hath her name from presering and keeping her children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 vehensenter, quia victum partui quaerit, because she seeks to preserve her children; and it appears by her creation, that one end was to be a helper, or assistant to the father in the preserving of children. And thus by consequence whosoever are assistants for the preservation of others have this name communicated to them: thus those that by their wisdom and counsel do assist others, as the Elders and Rulers of the people are called parents, which the Heathen saw by 
Job 12. 20.  the light of nature, for Plato and Xenophon say, that a good Ruler or Governor differs 
Ruth 4. 4.  nothing from a father. So then, whomsoever God hath placed in a state of excellency above us, to be a cause of 〈◊〉 being, or well being, or an assistant therein, these are commended to us by the names of father and mother.  
2. Concerning the duty Honour, the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated, to Honour, doth first signify to be heavy, on to make heavy, grave esse, or aggravari: this is the proper and original signification of the word, and indeed naturally it hath no other; for by Metaphor only it is drawn to signify honour, because things that are sold by weight, and those things which are precious by nature, as gold and silver, etc. the weightier they are, the more precious they be, and are the more esteemed; whence it comes that the weight of a thing adds a price or estimation to it, or as we call it, 〈◊〉 Honour: and thus superiors or persons in authority, are to be esteemed and accounted of, as things weighty and precious, and so to be honoured. It is true, a magistrate considered in his natural capacity as he is a man, is no heavier than another man, but when God hath clothed him with part of his own authority, or excellency, whereby he represents his person, than he becomes more heavy and precious, and therefore is to be esteemed and honoured by us, and not to be set light, or accounted light in our eyes, but we are to add as much weight to the person as we can by our high esteem of him.  
And because of this weight and high esteem of such persons, it is little less than a miracle (which the very Heathen wondered at) to consider and see whole nations to be at the beck of one man, that men should so readily lay their heads on the block, or put their necks into the halter, at the command of one person; and of one sometimes unwise, as Rehoboam was; nay sometimes a woman, or a child: which plainly showeth, that in persons vested with authority, there is something more than man, which draws this respect and reverence to them, to wit, a ray or glimpse of divine 〈◊〉, whereby they 〈◊〉 God upon earth, who can overrule the hearts and actions of people, and draw them to an humble 〈◊〉 to his Vicegerent. The same signification hath the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to weigh, prize and 
Demost. in 〈◊〉. & alibi.  esteem, therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to signify the price of a thing, or the value of it: and hence is this word, and the latin Honour used to express the duty of Subjects and inferiors to their superiors, as by Solon in his laws, 〈◊〉, and the Roman writers, and all that write of laws, and of the obedience due to them; and hence also in a special peculiar manner is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to signify power and authority, by Aristotle, with whom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Arist. polit. l. 3. c. 7. et l. 5. c. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because honour is due to persons in authority.  
That we may show the necessity, and withal the original of this Honour, which is due to superiors, we must consider what the Apostle speaks, All things are for your sakes, that is, for the Church's sake. The Church and its good is the end of all God's works and dispensations there below; for 〈◊〉 est propter Ecclesiam, the state or commonwealth is for the Church, and for its good, as may be gathered from the Apostles discourse in 1. Tim. 2. 2. where he goes thus to work; first, he 
1 Tim. 2 2.  lays his ultimate scope and highest end next his own glory. Now that they may be saved, he would have them live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all godliness and honesty. And that they may live thus, he would have them taught the knowledge of God, that they come to the knowledge of the truth; for men cannot live Godly till they be taught to live so. And both these do necessarily require outward peace, rest, and tranquillity, that they may intend this knowledge the better, and learn how to live godly, (for in wars and tumults there is nothing rightly administered, no 〈◊〉 teaching or instruction) and therefore he adds, that it is good and acceptable, and very expedient, that they live in peace and quiet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a peaceable life, in regard of outward invasions, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a quiet life, in regard of inward tumults, and intestine troubles. Now if the natural father and mother could perform this alone, as they did for some time, in the infancy of the world, and a little after the flood before mankind multiplied and increased to greater numbers, there should have needed no other office to be instituted for the attaining of these ends. But shortly after the flood, there comes one Nimrod, with a company of hounds at his tail, (for the Metaphor 
Gen. 9  of hunting used by the holy Ghost implies, that they deserved no better name) with these sons of Belial he takes upon him to be a Hunter, that is a chaser of men up and down, and disturbs their peace and quiet. Hence then comes in a necessity of appointing a supreme civil power over men's bodies and estates to restrain all outward force and violence, and withal a spiritual power and authority to instruct and govern men in respect of their souls, as God did afterward, when he settled the Levitical priesthood in the tribe of Levi, to continue till the coming of Christ, and then the Evangelical Priesthood of Christ, to be continued in the Apostles, and their successors to the end of the world. For because the natural parents could not so well perform both these, as they did at the first, therefore God appointed and ordained these two functions and dignities, and for this cause Honour and Obedience 
Heb. 13. 17.  is required to both. Obey those that have the rule over you, (that is your spiritual governor's) and submit yourselves, for they watch for your souls, etc. and for this 
1 Tim. 2. 1, 〈◊〉.  cause it is required, that we pray for kings and all that are in authority, that we may lead a peaceable and quiet life under them. Thus God not only allowed, but also instituted outward government for resisting of outward enemies, and suppressing of inward tumults; for the Apostle saith, that every soul must be subject or subordinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the higher and supereminent powers, because there is no power but from God, the powers that be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are ordained by God, or set in their order and rank under God, He being above all, and the rest put in their rank under him. So that we see, though man's necessity required such a power for his defence, yet the power itself, whereby men are bound and united together into one society is from God, and so ought to be accounted of us, not as a humane invention, found out by men for their own necessity, but a divine ordinance instituted by God for the good of humane society, and therefore it said verse 4. that God, not the people, nor multitude by their own inherent power, hath put the sword into his hand, that he might be vindex malorum, an avenger to execute wrath upon him that doth evil. That disturbs the public peace, without which men cannot so well intent to learn, nor others to teach the way to live godly and honestly, and so to attain salvation, and by consequent that he might be a cherisher of good men, and of such as desire to live a godly and honest life in peace and quietness. And for this end, is the civil government compared in Daniel to a great huge tree, which spreadeth its 
Dan. 4. 9  branches far and near, the beasts of the field had shadow under it, and the fowls of the heaven dwelled in the boughs thereof, and all flesh was fed of it, to show the benefit that men receive by government, for protection, and peaceable enjoying their own, when every one sits under his own vine, and under his own figtree: and the Prophet Esay compares a king to a great rock, which is a hiding place from the winds, 
Esay 32. 2.  and a cover from the tempest, as rivers of water in a dry place, and the shadow of a great rock in a weary land. Therefore is every man bound to establish authority and government, because of the weight that hangs upon it; quia in pace ejus est pax nostra, because 
〈◊〉. 29. 7.  our peace rests thereupon, as the Prophet Jer. reasons who for this cause bids from God, to pray for the prosperity of the City, whither they were carried captives, and for the peace thereof; for in the peace thereof they should have peace.  

There are three words in the Greek to express this authority.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 arising from some gift which one hath above another. 
1 Tim. 2. 2.   
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Power. 
Rom. 13. 1.   
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Principality. 
1 Tim. 3. 1.    
There is an affinity between these three, and an order whereby they do follow upon one another. For the first, God gives a man some gift, whereby he is excellent above others, than he gives him power and authority, the sword; and lastly some particular place of government, wherein to exercise his gift, and to use his power; and in this order we must observe, that though the two last cannot be severed, at least potentially or in the habit; for where God gives to any power, he assigns him a place where to use it, (though sometimes he cannot actually exercise it, being hindered by 〈◊〉 or 〈◊〉;) yet the former, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excellency, may be without the other two; God gives gifts and excellency to some men, who have no power or principality conferred on them, to the end that there may be choice, as in elective kingdoms; and that those who have maximam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most excellent gifts, may be called up to exercise their gifts, and withal, that by their gifts they may do good in private, though they be not called to any public place of government, as when it pleases God for the sins of a people to curse the government to them.  
1. In this order, the government is, first that of pater naturalis, the natural father, in a family, where he exercises a threefold government, over the wife, children, and servants: of the two first it is plain, because he is pater-familias, the father of the family, and they are parts of it; and of the servants likewise by the same reason: whereupon 〈◊〉 servants called him by the name of father, Father if the Prophet had commanded thee a great thing, etc. 
2 Kings 5. 13.   
2. If we go out of the family, we come in patriam. There we shall find an honour due to our country, and people among whom we were born and brought up. Therefore the woman of Abel tells Joab, that the city wherein she dwelled had been 
2 Sam. 20. 19  a mother in Israel: and we see that Abraham honoured the people where he lived, for he stood up, and bowed himself before the people of the land of the Hittites. Thus 
Gen. 23. 7.  the people of the country are to be honoured.  
Now this power which resides in the fathers of several families, where it comes to be united in one, He becomes a Monarch or King, whom S. Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a humane creature, not because the power and authority is from men, for though sometimes they choose the person, yet it is God that confers the power, and though men by natural light are led to this government, yet it is God that gives this light to direct them; but to distinguish it from that other power, the spiritual government exercised by the fathers of our souls, which is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's creature, in a more special manner: for though both temporal and spiritual authority are from God, yet this latter is more immediately and purely divine then the other; and therefore the other is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a humane creature, comparatively in respect of this, which is God's creature, or a divine ordinance depending 〈◊〉 upon divine institution, and therefore is this to be honoured in respect of this spiritual fatherhood: and this 〈◊〉 by the contrary in the words of our Saviour, when he 〈◊〉, speaking against the contempt of his messengers and servants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that 〈◊〉 you, despiseth me, or as the 
Luke 10. 10.  word properly imports, he that will abrogate, disannul, or abolish and make void, that which I have ordained and enacted, he seeks to abrogate and disannul me; which words imply that this calling is specially ordained, and made by Christ, and that to go about to abrogate and disannul his ordinance herein, is to abrogate Christ's own office and function.  
This divine creature then, or this office and dignity of God's immediate making, as it hath received fatherhood from God, so there is a special honour due to it. Though you have a thousand instructors in Christ, yet have ye not many fathers, for in Christ Jesus 
1 Cor. 4. 15.  I have begotten you through the Gospel. We see the Apostle takes to himself the title of father, yea the very idolaters counted their priests, fathers, as appears by Micah 
Judg. 17. 10.  of mount 〈◊〉, who said to the Levite, Dwell with me, and be to me a father, and a priest.  
And because to this ordinance of God, there is another calling subordinate, To govern the schools of the Prophets, and to instruct and fit men for the Church, therefore to such is the title of father given. When Saul prophesied among the 
1 Sam. 10. 12.  
2 King. 2. 12.  sons of the prophets, one asked, who was their father or governor, or instructor; 
Act. 5. 35.  Elisha called Elias his father, my father my father, the chariots of Israel etc. And in 
phillip 2. 22.  the new testament we read that 〈◊〉 a doctor of the law, is accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honourable in this respect; and Saint Paul calls Timothy his scholar, his son, and saith, that as a son with a father he served him in the Gospel.  
4. Come we to the Magistrate. Moses by God's special appointment, appoints some to be rulers over 1000 etc. And gives rules of direction to the people, what 
Exod. 18. 2.  
Deut. 17. 16.  men they should choose, and how they were to be qualified. And Joseph when he was governoùr of Egypt, saith, that God sent him thither, and made him a father to Pharaoh, and Lord of all his house, Hence Deborah is called a mother in Israel. 
Judg. 5. 7.  Neither is this title and honour due to the supreme governor only, but also to the subordinate; so Saint Peter commands to submit, as to the king, who is supreme, 
1 pet. 2. 13. 〈◊〉  so unto governor's, as those that are sent by him etc. So that by this, 〈◊〉 〈◊〉, the general of the army may be called the father of the Camp, and whosoever hath any authority in any society derived from the king, is thereby become a father, and all honour belongs to him.  
5. Lastly, if we come to that which we called excellency of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when this is alone, without the other two, though there be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principality nor power, yet there is an honour due, and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excellency is of four sorts.  

1. Ratione 〈◊〉, in regard of years or age, and an honour is due in this respect, rebuke not an elder (saith the Apostle) but entreat him as a father, the elder 
1 Tim. 5. 1. 2.  women as mothers.  
2. In regard of the gifts of the mind, as wisdom and counsel, whereby one is able to direct and advise others, or to invent some things needful and conducing to the public good: thus Jabal is called the father of such as dwell in 〈◊〉, 
Gen. 4. 20, 21.  and of such as have cattle, and Jubal the father of such as 〈◊〉 the 〈◊〉 and the organ  
3. In respect of outward estate and wealth, for money is nervus politiae, the sinnew of the commonwealth; therefore rich and wealthy men are esteemed in a commonwealth and called to public assemblies before others, because if it be in need, they are most able to help. Thus Nabal though a man of no other gifts, yet because God had enriched him, David doth implicitey call him father, by 〈◊〉 himself his son, give I pray thee whatsoever cometh to thy hand, to thy servants, and to thy son 〈◊〉. 
1 Sam. 25. 〈◊〉.  And this honour given to rich men for their wealth, must be given no otherwise 
Jam. 2. 9  then in a civil respect, otherwise it is condemned by Saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecting of persons.  
4. In respect of benefits which any have 〈◊〉 upon us. Thus Job by showing mercy to the poor, had the title of father. I was a father to the poor, and the cause 
Job. 29. 16.  〈◊〉 I knew not I searched out.   
And thus for the meaning of these words, Honour thy father and mother. We come now to the duties here required under this word Honour.  
Honour thy father and Mother.   

CHAP. III.  
The mutual or reciprocal duties of superiors and inferiors. 1 Love.. 2. To wish well and pray for one another. The duties of inferiors. 1. Honour. Inward, and 〈◊〉, 2. fear. 3. subjection and obedience, active and passive. 4. The protestation of our subjection, by honouring them with our estates. The manner how this 〈◊〉 〈◊〉 be performed.  
THese duties are to be handled. 1. In general which concern all superiors and inferiors. And secondly in special, such as concern special ranks and orders of superiors, and inferiors, as in the family, the Church, and the commonwealth, Every duty consists in two things. 1. The action, and 2. The manner of performance, and both are to be handled.  
And because there are some duties reciprocal, which are mutually to be performed both by superiors and inferiors towards each other, to avoid needless repetition, it shall be good to speak of them generally in the first place.  
The duties which are reciprocal or mutual are.  

1. First love but in an higher degree then ordinary, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 affection, of a higher degree then that which we owe to every one, such as either ascends from the son to the father or descends from the father to the son, and it is either naturaland proper, between natural parents and their children, or by analogy and proportion, between others to whom the names of fathers and children are communicated, as spiritual fathers in the Church, and those that are begotten by them unto Christ, of whom the Apostle speaking, expresses the special love due to such fathers by a special emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have such in reputation, or highly honour them, Phil. 2. 〈◊〉. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esteem them very highly in love for their works sake, there is a particular love which we bear to our friends, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant love: but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabundant and extraordinary, in a more special and high degree: the want of this natural affection is imputed as a great crime, a sign of men given up to a reprobate sense. Rom. 1. 29. And it is a prophecy 
2 Tim. 3. 3.  of the end of the world, when men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection.  
2. The second mutual duty follows from the first, and is the chief property of love, to wish well to him we love; and because Christianum votum est 〈◊〉; prayer is the Christians wish, therefore it is that we comprehend prayer among the mutual duties of inferiors and superiors; it must both ascend and descend; for we are exhorted 
1 Tim. 2. 2.  by the Apostle to pray for superiors. The like for our country by the 
Jer. 29. 7.  Prophet, this is ascending. Now downwards we have the example of King David 
1 Cron. 29.  for his people, as also for Solomon his son, And of holy Job, who prayed for 
18. 19  
Job. 1. 5.  his sons and daughters every day. 
p. 〈◊〉.    
So much for the duties reciprocal.  
Come we now to the several duties of inferiors and superiors, and first we shall speak of Honour, which is the duty of inferiors to their superiors. In the strict sense whereof if we take it, as our Saviour said of father, there is but one father 
Math. 23. 9  which is in heaven; so may it as truly be said of honover, if we speak exactly and 
1 Tim. 1. 17.  properly, that (as the Apostle saith) it belongeth only to God. But God himself 
2 Tim. 2. 20  hath been pleased to communicate part of it to some men, as the same Apostle, he created some vessels to honour, and consequently he calls some men from among the rest to be honourable: for as the author to the Hebrews speaks, no man takes this honour upon him, but he that is called of God as Aaron. Now God calls men, when 
〈◊〉. 5. 4.  he bestows some gifts upon them, whereby they excel their fellows; for God dispenses 
Mat. 25. 15.  his gifts variously, as appears by the parable; where the master called his servants, and gave to some more talents then to others.  
The scripture, as was showed before, useth three words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellency, power, and principality. Now unto excellency honour properly belongeth, and that is of two sorts. Inward and outward.  
Inward honour is, when we have honestam opinionem a good opinion of a man, in regard of some 〈◊〉 he hath above us; for this good opinion, is Testimonium excellentiae, a testimony of that excellency which we acknowledge in him above ourselves: of this Solomon speaks, when 〈◊〉 adviseth not to meddle with a strange woman, lest we lose our honour, that is, lest we lose the good reputation and esteem we 
prov. 5. 9  have in the 〈◊〉 of others; and in another case he tells us, that a peaceable man 
20. 3.  shall have honour and good respect with men, for by a good opinion of men we testify there is an excellency in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have some what more than we have: and both the Apostles 〈◊〉 Paul and Saint Peter express this duty 
Col. 3. 18.  by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection or submission, to be subject, as we see Christ was subject 
1 per. 2. 13.  
Luc. 2. 51.  to this father and mother in respect of his manhood, acknowledging himself to be a child and so consequently thought some thing to be in them to receive this honour, which was not in himself.  
The 〈◊〉 will make this more plain. In the case of Corah and his company; 
Num. 162.  they gathered themselves together against Moses, and against Aaron, they would not give them honour (God calls it afterwards a dishonouring of him) and their 〈◊〉 was. They were not more excellent than others, all the congregation was holy and the Lord was amongst them. Their thesis was. All men are 〈◊〉 〈◊〉 to the Lord, and therefore Moses and Aaron, had no more excellency than the rest of the congregation. But we see how God by a special miracle confuted their position, for the example of all that in future times should exalt themselves against their superiors.  
The contrary to this sin of theirs, is when men do acknowledge and confess that there is not an equality, but that some do excel them, and that this excellency above them is not, as the Poet speaks, by chance, but by the appointment of God; that as in creation, and generation he is the special father that gives us being so for our well by government, that he is our special governor, and that those above us are his instruments appointed for our preservation when we acknowledge this excellency in others, and that it comes from God, who hath imparted his gifts to them. This is the first, and the inward part of honour.  
But now as God told Samuel concerning 〈◊〉, God and man look several waves, 
1 Sam. 1. 〈◊〉.  for God looks on the 〈◊〉 which man cannot see, it is only the excellency which outwardly appears which we can take notice of, and honour, and so likewise the inward honour of the heart, of which we have spoken, is seen only by God, man cannot behold it, and therefore besides the inward esteem, or estimate of another's excellency, there must be also some exterior sign or testimony, whereby we acknowledge it to be others, and this makes the second part of honour, 〈◊〉 honour. Such was that which 〈◊〉 desired of Samuel, though the kingdom 
1 Sam. 10. 30.  were taken from him, as Samuel well knew, yet honour me (saith he) before the Elders of the people and before 〈◊〉 etc. And such was that which the 〈◊〉 looked after viz. The 〈◊〉 places at 〈◊〉, the uppermost 〈◊〉 and greeting 
Math. 23. 6. 7.  in the market place. This is the second part of honour.  
What this exterior honour is, and after what manner it is to be exhibited in particular, is best known by the manner of the country where men live, because it is not alike in all places, every country hath not the same signs of honour. Holy men in scripture have exhibited outward honour by several gestures, or ceremonies, which may be reduced to these seven heads.  
1. To rise up when a person of excellency, which either by nature or analogy, and proportion, is our 〈◊〉 in presence, Job accounted it as an honour done to 
Job. 29. 8.  him, when the aged arose and stood up, when he was in presence. And Solomon a king 
1 Kin. 2. 19  thought fit to express his duty to his mother. Bathsheba by rising up to her when she came before him.  
2. The uncovering or making the head bear was accounted a token of honour 
1 Cor. 11. 4.  in use with the Saints, and a dishonour to keep it covered as we may gather by the words of the Apostle.  
3. The bowing of the knee, or all or part of the body. When 〈◊〉 would have 〈◊〉 honoured he thought no way better for the people to express it, then 
Gen. 41. 43.  by bowing their 〈◊〉 to him He caused them to 〈◊〉 before 〈◊〉, Abrech, that is, bow the knee. King 〈◊〉 (in the place before quoted) to add the greater honour 〈◊〉 his mother. bowed himself to her Jacob meeting his brother Esau) bowed 
1 Kin. 2. 19  
〈◊〉. 33. 3.  himself 〈◊〉 times to the ground a great expression of this duty. And Ruth no doubt 
Ruth 2. 10.  thought she honoured 〈◊〉, when she bowed herself to the ground before him. So for the bowing of the head it is mentioned in divers places in scripture to set forth this duty. The 〈◊〉 of 〈◊〉 when they came before him, bowed 
Gen. 43. 28.  their heads, and made obeisance. These were signs of honour at the first meeting or salutation.  
4. A fourth expression is standing up; not only to rise before them we prefer in excellency, but to stand up too, we see the practice of it in the people of 
Exod. 18. 13.  Israel Moses 〈◊〉 as a judge among 〈◊〉, but it is said, that the people stood by him 
1 Kin. 1. 2.  from morning till evening. And 〈◊〉 the 〈◊〉 maid when she went to attend 
2 Kin. 5. 〈◊〉.  upon king David, was to stand before him. The like did 〈◊〉 before 〈◊〉. And indeed it is the common expression of service.  
5. The next is to be silent, in the presence of them we account our betters. Job tells us, that when he was in prosperity, the Princes refrained talking (in his presence) and laid their hand upon their mouth. This Nobles held their peace. etc. And in the same Chapter he saith, unto me men gave ear, and waited and kept 〈◊〉 at my 
Job. 9 10. 21.  counsel.  
6. The sixth is, that when of necessity we are to speak, we use words of submission. 
1 pet. 3. 6.  It is Saint Peter's note of Sarah, her submissive speech to her husband, she called him Lord. And the speech of Rachel to her father 〈◊〉 is a precedent of this kind for children to their parents: 〈◊〉 it not displease my Lord that I cannot rise up before thee. And of joseph's brethren (for inferiors to men in authority) Thy 
Gen. 31. 35.  servant our father is in good health. 
43. 28.   
7. The last is dispersed throughout the scriptures, and comprehended under the word ministrare, to minister and wait Luc. 17. 7. And it comprehendeth all such other duties of outward honour, as are to be used by servants to their masters. As our Saviour expresseth one in the master's command to his servant to make ready that he may sup. And the maid waited on naaman's ' wife. And so king David's 
Luc. 17. 8.  Generals are said to wait on him. And Job in the place before mentioned saith, that 
2 King 5. 2.  men waited on him, in token of reverence and service to him, so that when we 
2 Cron. 17. 19  
Job. 29. 21.  wait, as servants use to do on their masters, we acknowledge there by a superiority and excellency in that party. Thus far for honour, which is due to excellency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
2. But now when the second thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power is added to excellency, than there is another duty required in inferiors. viz fear: for as our Saviour speaks, there is no power but from God, it must be given from above, and therefore by consequence there 
Joh. 19 11.  is due to them that have power from God, part of that fear which we owe to men.  
The honour given in this respect consists of the duty of fear.  
This is a reverend awe and standing in fear of them that are placed in power over 
Levit. 19 3.  us. Ye shall fear every man his mother and father, saith God; there is for our 
Epes. 6.  parents: and Saint Paul commandeth servants to obey their masters with fear and 
1 pet. 2. 18.  trembling: and Saint Peter, servants be subject to your masters, with all fear, this is for masters. Job saith that the people stood in such awe of him; that when they saw him come forth they would convey themselves out of his presence, as if they had done something not beseeming them; the young men saw me and hid themselves. This fear also is due to the king. The people of Israel feared king Solomon: 
1 Kin. 3. 28 prov. 16. 14.  and the same king gives the reason, because his wrath is as a messenger of death.  
3. The third thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, government, to which, besides the former duties of honour and fear, a third duty belongs viz. Obedience, which the Apostle expresses, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be under a yoke. That is, when governor's command this or that to be done (except in things evidently contrary to the will of God) we be content without disputing, to put our necks under the yoke of their commands. 
1 Tim. 6. 1.  Saint Bernard saith, verus obediens 〈◊〉 〈◊〉 quale sit quod 〈◊〉, hoc solo contentus, quia praecipitur. He that is truly obedient regardeth not what is commanded, being content only with this, that it is commanded. In the case of parents, the Apostle gives this rule, children obey your parent's 〈◊〉 the Lord, (his reason) for this is right. 
Ephes. 6. 1. prov. 23. 22.  As the Apostle used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection, to those more excellent than ourselves, as was show before, Col. 3. 18. 1. Peter 2. 13. So here he used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject to set forth the obedience due to governor's. The like he gives to servants, servants obey your masters etc. And he commands Titus to put subjects in mind to obey magistrates. The like charge of obedience he gives to Bishops and Governors in the Church obey them that have the rule 〈◊〉 you. We have examples of dutiful children in this duty. Of Isaac that obeyed his father even to the death. 
〈◊〉. 3. 1.  Of the Rechabits in obeying their father's commandment, to drink no wine, which act 
Heb. 13. 7.  God himself by the prophet commendeth of our Saviour himself in the flesh. And 
Gen. 22. 9  
〈◊〉. 35. 14  of servants, we have the example of 〈◊〉 towards 〈◊〉. Lastly, concerning subjects, 
Luc. 2. 51  we have the example of the people of 〈◊〉 to 〈◊〉. All that thou commandest 
Gen. 31. 6.  us we will do. 
〈◊〉. 1. 16.   
Now for the protestation of our obedience, wherein we express the truth of it, order is taken for giving honour to our governor's, by imparting our substance, by way of grateful retaliation, for their care and pains, for our good, Honour the Lord, 
〈◊〉. 3. 9  saith the Wise man, with thy substance and goods, etc. and so by consequent, this kind of honour is due to those, to whom God hath given the government over us; we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Stork; and our Saviour makes this a part of the honour due to father and mother, when he reproves those that taught the people, that by consecrating their goods to the Temple, they were free from the obligation of this law, 
〈◊〉. 7. 11. 12  of maintaining and relieving father and mother. Therefore the Apostle requires that 
Rom. 13. 7.  we render to higher powers, their deuce, tribute, and custom, to show that ourselves are not only ready in our persons, but our goods too, at their commands.  
The last part of obedience is to the other part of the Law; for the Law hath two parts, the one directive, and the other coercive or corrective: so that if we deny our obedience, we must submit to correction, and yet with reverence, as the Apostle 
Heb. 12. 9  speaks; we must honour the Magistrate, though we be corrected. Thus far for the act commanded, now for the manner of 〈◊〉.  
The second thing to be considered, is the manner how all these duties must be performed; and this consists in three things.  
1. They must be done in conscience, and from the heart, not with eye-service as unto men, but with singleness of heart, as fearing God, as the Apostle speaks. 
Colos. 3. 11.   
2. They must be done alacriter, cheerfully, and readily, not with grudging, murmuring, 
23.  and repining, whatsoever ye do, do it heartily, as to the Lord, and not as to men.  
3. They must be done perseveranter, with continuance and perseverance, yea, though we suffer unjustly by them: for this, saith S. Peter, is thank worthy, if a man for conscience towards God, endure grief, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if he endure and hold out, though 
1 pet. 2. 19  he suffer wrongfully.  
And because we are not naturally given to perform these duties of obedience and subjection, especially in this manner, therefore expositors yield 6 reasons drawn from the duty, as it is expressed and enforced in Scripture, to induce men thereunto.  
1. Because God hath placed this Commandment before that of our goods, yea, and of our life: to show that the maintaining of authority ought to be dearer to us then goods, or life itself.  
2. Because the name of father and mother, is full of love and reverence, insomuch as some unreasonable beasts perform this duty more exactly than many men. Therefore God includes all superiors here, as Kings, Lords, Masters, etc. under these amiable names of father and mother.  
3. In regard of the long life annexed to the true performance of this duty, long life being a thing desirable, and death a thing most repugnant to the nature of man. To live long, and to prosper, is all that men desire upon earth. Therefore the Apostle urges this Commandment from the promise specially annexed to it above the rest. That it may be well with thee, and that thou mayst live long on the earth. 
Ephes. 6. 〈◊〉.   
4. Because (as the Apostle tells us) it is a thing good and acceptable to God; and 
1 Tim. 2. 3.  in another place, it is well pleasing to God; he is especially delighted, and highly 
Colos. 3. 20.  pleased in it. It is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acceptable; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well pleasing unto God. What can we desire more, then to be good, acceptable, and well pleasing to God in our actions.  
5. The Apostle goes further, and saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a just thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is due by the rule of justice to superiors, so that it cannot be forborn without injury 
〈◊〉. 6. 1.  and injustice to authority: we cannot keep this honour and obedience from them without injury. And therefore it is that Christ saith to the Pharisees, Reddite Caesari, quae sunt Caesaris; render unto Caesar, the things which are Caesar's. He uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reddite, render, or restore, to show, that it is his own: God hath imparted it, if you keep it back, if you give it him not, you do injustice, and wrong to him.  
6. The last is, in regard of the expedience of it, for your own good, expedit vobis, it stands you in hand so to do. The Apostle saith, They watch over your souls. Now where honour is detracted and withheld, there the care of preservation is 
Heb. 13. 〈◊〉.  also diminished and by reason thereof, the power of wickedness, and the impudence of naughty men is increased; and the more our estate is troubled, the greater is our unquiet and vexation. Therefore better it is, that due honour be given to them, the better to encourage them to apply themselves to our preservation. Besides, they that deny this to them that are of right invested with it, and take it to themselves, set themselves against God, and go about to build another Babel, which is nothing, 
Gen. 11. 4.  but bringing in of Anarchy and confusion.  
This dothargue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a giant like nature, such as was in them that would build a tower, whose top might reach to heaven: such do indicere bellum Deo, bid defiance to God: and therefore the Apostle saith expressly, that such as resist lawful powers, do resist the ordinance of God, and so do fight against God himself, and 
Rom. 13. 2.  thereby bring damnation upon themselves. So that by weighing these reasons we may happily be brought to obedience.   

CHAP. FOUR  
The duties of superiors in four things. Addition 29. Of the end of government, and whether the people be above their governor's? The manner how they must govern. whether honour be due to one that is evil? Whether he must be obeyed in malo? Of disobeying the unlawful commands of a Superior. Add. 30. Of Obedience in things doubtful.  
WE will now handle the duties of superiors in general. These two things are always joined together in God's Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have worth, and to be honoured or esteemed worthy; and therefore S. chrysostom makes it an axiom upon that place 1 Tim. 5. 17. They that rule well are worthy of double honour. The Honour, as he saith, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reward of the service, they perform. Therefore that honour may be due to them, they must mereri, be worthy, and deserving men; and worthy they are, if they perform the part of fathers and mothers.  
The nearness of the two significations of the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cabed, which signifieth both weight and heaviness, and honour; and of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is honour, and 〈◊〉 or múlct; and of the Latin word honoro and 〈◊〉, to honour and lay a burden, sheweth, that God would not that any should have honour, unless they have meritum, desert; nor this meritum, desert, without a charge; therefore they must have meritum, and by consequent, honour may be justly required by them at our hands.  
1. They are to know that they are Gods ministers; for so S. Paul calls them; and 
Rom. 13. 4.  S. Peter saith, They are sent by God. And that as they are his Ministers, and that he imparted 
1 Pet. 2. 14.  some of his power and honour to them; so they must know that their office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Lord, and that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministers of God. And therefore David saith, Tibi canam Jehovah, I will sing unto the Lord of mercy and judgement: 
Psalm 101. 1.  as they have received power from God, and part of his honour which he hath put upon them, so they must do all for God: and their care must be that those under them may be Domini, the Lords people, as they are his Vicegerents. They must follow the rule which Jehosaphat made for his Judges: Take heed what ye do, for ye judge 
1 Chro. 19 6.  not for man, but for the Lord. Therefore whatsoever they do must not be for their own will and ends, but in and for the Lord. We must not be of Jezebels opinion, that Ahab could not be a king, if he could not command and have what he should desire, 
1 Reg. 21. 7.  though it were wrongfully; for this is a wicked maxim, and semen omnium 〈◊〉, the seed of all evil. Nor of Ahabs that hated Michaiah, the son of Imlah, the Prophet, becavse he prophesied nothing good concerning him, though it were the will of 
〈◊〉 22. 〈◊〉.  God that he should so do. When men do not acknowledge that their authority is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for God, but blot that out, and look only at their own will, then breaks in all injustice. But they must know, that God is not so unwise, as to give them authority against himself; and therefore they must not have an eye to their own, but to Gods will; for they are but his Ministers.  
2. Superiors must know, that one end of their authority is the good and benefit of those that are under them: as they are first to look to God and his honour whose Ministers they are, so in the next place, they must look to the good of those over whom God hath set them. Their honour is conferred upon them, not merely for themselves, and their own benefit; but also for those that are under them, not only 〈◊〉 praesint, but ut prosint; to profit them that are under them, as well as to be over and above them: and this is it that makes their place the more weighty. King David 
Psalm 18. 71.  was taken from the sheepfold to be king: and why? ad pascendum Israel, that he 
2 Cor. 12. 14.  might feed and govern (the word imports both) Jacob his people, and Israel his inheritance. So children are not for parents, but parents for their children. The Heathen, by the light of nature only, saw this: that superiority was 〈◊〉 for inferiority, and the Prince for the benefit of the people. For God at the first, considering that children were unable to help themselves, by reason of their inability and defects when they are young, and the danger that might befall them, not only in their infancy, but even before they are born, ordained a duty to be shown, and an office to be done for them, even before they are born; there is a care of them to be taken by parents when they are in the womb, before they are able to give them honour; and for this care of parents, they are afterwards to exhibit honour to them, when they are able.  
And under this head is that the Apostle mentioneth, They must nourish and cherish, 
Ephes. 5. 29.  
Numb. 11. 13.  and account them that are under them as their own flesh; as Moses who carried the 
Matth. 23. 37.  people in his bosom as a nurse, and made their welfare his scope: and as our Saviour snews the example of an hen who gathereth her chickens under her wings, to defend them from ravening and strong fowls. And this loving, nourishing, and defending, are special ends why superiors were ordained. And therefore the reason is added to the Commandment in Exodus 20. and enlarged in Deuter. 5. 16. That thy days may be prolonged, etc. and that it may go well with thee; which, as was mentioned before is expounded by some, not as a promise, but as the duty, and end of superiors, viz. That they under God prolong men's days, and are or aught to be means, that it may go well with them. This is one end of their superiority. They are not set over the people colligere auream messem, to scrape gold and silver for themselves; their own profit and ease is not the end of their authority, though many times rulers look at nothing else. It was the sin of the Princes in Ezekiel's time, They accounted the 
Ezek. 11. 11  city as a cauldron, and the people the flesh to be sod in. Evil Rulers take their own ease and security, while the profit of the people and inferiors is no whit regarded. Therefore not without cause are the two heads before named, of defending and nourishing inferiors, special duties of superiors towards them.  
This which is commonly affirmed, that the end of government is the good of the 
Annotat. 29.  inferiors, must be understood cum grano salis; for from this principle misunderstood, 
Of the end of government, and whether people be above their governor's.  some have collected, that because the end is above the means, and more noble, therefore subjects are above their governor's, and so may call them to account for their misgovernment, and judge or punish them, and remove them if they see cause: from which false collections, made by seditious and turbulent persons, infinite troubles, confusions, rebellions, and desolations have followed. We must know therefore. 1. That to procure the good of inferiors, is indeed the duty of superiors, and one end why God committed the people to them; but not the sole or principal end of their authority: for princes receive their power only from God, and are by him constituted and entrusted with government of others, chiefly for his own glory and honour, as his Deputies and Vicegerents upon earth, for they are his Ministers, Rom. 13. so that the principal end of their government is the advancement of God's honour, who is the supreme King and Lord of all the world: and therefore if they fail in performance of this trust, they are accountable only to him, who entrusted them, and not to the people whom he hath put under them, and whom he never authorised to call them to account, but to appeal only to him.  
2. It is not generally true, that all government is only for the benefit of those that are governed: for some government there is, merely for the benefit 
H. Grot. de jure belli & pacis lib. 1. c. 8. n. 8.  of the superior, as that of a Lord or Master over his servant; for the profit of the servant is herein merely extrinsical and advantitious: some governments are for mutual good of both, as that of a husband over his wife, and so some kingdoms may be for the benefit of kings, as when they are obtained by a just conquest, which are not to be accounted tyrannical, because they are just; for their may be a just title by conquest, when the war is upon just grounds, whereas all tyranny is essentially unjust: and some kingdoms may respect the profit both of Prince and people: as when a people not able to defend themselves, commit themselves to a potent prince for protection and safety, against potent enemies, and so become his subjects.  
3. Although it be true, that in some kingdoms, especially elective, the benefit of the people is principally regarded; and as Cicero saith, Fruendae justitiae causa Reges conftituti, that kings are appointed for administering of justice, yet it follows not hence, that the people are above their king; for the Tutor or Guardian is for the good of the Pupil, and yet the Guardian or Tutor hath power and authority over the Pupil: and if any say that the Guardian may be removed if he fail in his trust, and therefore the same may be done in Princes; L answer, that this holds in Guardians, because they have some above them; but in kingdoms because there cannot be a progress in infinitum, there must of necessity be a stop in some, who, because they have no superior, must if they offend be lest only to God, who will either punish them, if he see it needful, or else suffer them for the punishment and trial of his people: for as Tacitus saith, as we bear with the barrenness of the earth, or intemperate seasons, and the like natural accidents, which cannot be avoided, so must they bear with the avarice and lust of rulers. Vitia erunt donec homines, sed nec haec continua, & meliorum interventu pensantur; there will be faults in government, so long as there are men: but they are not always nor lasting; and besides they are balanced by the change of good 〈◊〉 intervening. And therefore M. Aurelius said, that as Magistrates are to judge of private persons, so are Princes to judge of Magistrates, and God alone of Princes. To which purpose is that speech of a French Bishop to their King, mentioned in Greg. Turon. Si quis de nobis, O Rex, justitiae tramites transcendere 
〈◊〉. 4. lib. 5.  voluerit, a te corripi potest, si tu vero excesseris, quis te corripiet? loquimur enim tili, sed si volueris, audis; si autem nolueris, quis te damnabit, nisi quise pronunciavit esse justitiam? If any of us offend, O King, thou mayest correct us, but if thou shalt exceed, who shall correct thee? we may speak unto thee, and if thou wilt, thou mayst hear us, but if thou wilt not, none can condemn thee, but he who is justice itself? And that of 
〈◊〉. lib. 5.  〈◊〉 is as excellent, as common: Cujus jussu nascuntur homines, hujus jussu & Reges 〈◊〉; by whose command or appointment they are born men, by his appointment are Kings constituted. Nor doth it make against this, that the people are sometimes punished for the sins of their Princes, as 1 Kings 4. 16. & 2 Kings 10. 17. for this was not because the people did not punish or restrain the exorbitances of their Kings, but because by tacit consent, or otherwise, they did communicate in their sins; and besides, God having supreme dominion over the lives of all, may make use of it, thereby to punish Kings by taking away their Subjects.  
3. Because God hath made by his Commandment a distinction and 〈◊〉 of degrees, as some to be parents; some children, some superiors, and some inferiors; Superiors must take heed that none 〈◊〉 this order, nor suffer a parity or equality, or to submit to those whom God hath placed in a lower rank.  
But why did not the Prophet Nathan keep this order in his speech to King David, 
Object.  but said, 〈◊〉 thy servant, and Zadok the Priest, and Benaiah the son of Jehoiada, and 
1 King. 1. 26.  Solomon thy son: there Solomon cometh last, though the King's son.  
Nathan knew well enough in what order to place him. But the business brought 
Answ.  before David concerning Solomon (whom David had promised, and God had ordained to succeed in the kingdom) he placed him last. 〈◊〉 〈◊〉 he had said, 〈◊〉 is about to usurp kingly authority, and carried the business closely, calling some private friends to him, and not only passes by Me, and Zadok the Priest, and Benaiah, but even Solomon thy son, beloved of God, and by him destinate to sit on thy throne aster thee. So that Solomon is put in the last place emphatically, as if the neglect and contempt done to him were most offensive to God and David. And yet take this by the way, that the heir of all in his minority, or during his father's life, differeth little 
Gal. 4. 1.  from a servant, though in possibility to be Lord of all.  
Superiors must therefore keep that authority which God hath given them, and not pervert that order which God hath set, as some do by their sloth and negligence, suffering their inferiors to be their equals; and others by their wickedness, whereby they become vile in the people's eyes, and so as a just punishment from God, lose that authority and reverence, which the people ought to give them. For thus God tells the prophets in Malachy, that he had made them despised and vile before all the people, the reason 〈◊〉 is given in the next words, because they kept not his words, but 
Mal 2. 9  had been partial in his law. And for the same cause God threatens Eli, because he honoured his sons before God, whereas 〈◊〉 should have honoured him, he honoured 
1 Sam. 2. 29.  them, and when he should have sharply reproved them, for their faults, he entreats them them as an inferior would do an inferior, though they had 〈◊〉 God by causing the people to loathe the Lords sacrifice through their lewd carriage, yet he was not sensible either of God's honour or his own, and therefore God threatens to take from him the honour of the priesthood, and to make his house poor and base, for those that honour me saith God, I will honour, and they that despise me shall be lightly esteemed. And we see also in another place, that God tells the people by his Prophet that he will give children to be their Princes 
〈◊〉. 3. 4. 5.  and babes to rule over them; the reason is expressed in the next verse, the child shall behave himself proudly against the innocent, and the base against the honourable.  
4. As this order established by God must be maintained, so must it not be a bare resemblance of authority, without execution, superiors must not be like dumb idols, that have eyes but see not, mouths and speak not, etc. But they must use and exercise their authority, they must take care with Saint Paul, that they which are under them study to be quiet, and to do their own business. And if any under 
1 Thess. 4. 11.  him break or transgress, then to show that he hath not his authority in vain, but propter vindictam malorum. to be a revenger of God's wrath against them that do 
Rom. 13. 4.  evil, If they do not well he is to punish; if they do well, then to encourage 
Math. 25. 23.  them, with an euge serve bone, well done good and faithful servant.  
The wise man tells us, that a king that sitteth in judgement (is not like an idol but) scattereth away all evil with his eyes, his very looks must expel evil. That men may know he sits there, for encouraging of the good, and discouraging of 
prov. 20. 8.  the evil, he must be a terror to the workers of iniquity, saith the Apostle, and 
Rom. 13. 3.  the wise man tells us, that the way of the Lord (whose deputies rulers are) is 
prov. 10. 29.  strength to the upright man, but fear shall be to the workers of iniquity. Fear is proper for them, they ought to fear, but some do not fear, because an idol is in place, this is a shame to a ruler, when he is not terror male agenti but much worse it is, if he be terror bene agenti, a terror to him that doth well, if he persecute such above others. In this case we must know, that potestas non datur 〈◊〉 adversus 〈◊〉, contra quae homines nolunt esse potentes, no power is given from God but to correct 
Aug. l. 3. de Trinit.  vice: he must not tyrannize, God gave no power to destroy, but to prefer mankind.  
These are the four general duties which concern superiors.  
1. The manner of government of a superior is, first that he be an example to inferiors in himself King David showed it I will walk (saith he) with a perfect heart; 
psal. 101. 3.  he would be an example to his people. Saint Augustine in the place before quoted, 
l. 3. de Trinit.  hanc potentiam plane oportet unusquisque appetat, ut potens sit in seipso, & miro modo adversus seipsum pro seipso. Every man should desire this power over himself, and which is more against himself, and yet for himself, that is, against the rebellious passions and affections of his own nature, that thereby he may bring himself to goodness.  
2. The next is (〈◊〉 he hath thus gifted himself) to govern others with moderation. It was God's rule in the law to superiors, thou shalt not rule with rigour 
〈◊〉. 25. 43.  He must know, (that as the Heathen man said) this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule, was not given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look stately and to call men as he list, and much less for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constrain men to his own mind in a proud nature by con tumelious words, and tyrannical deeds, in every Christian, all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excess of anger, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterness 
Ephes. 4. 13.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and railing, aught to be far from the meanest, and therefore 
〈◊〉. 28. 51.  from him that is in the highest place, who ought to be an example to others. Solomon counselleth the governor, that he be not tanquam leo rugiens, as a roaing lion over the people: and the son of Syracides advice is, Be not a lion in thy 〈◊〉 nor frantic among thy servants. The Prophet compares evil rulers to roaring 
Zeph. 3. 3.  lions, and corrupt 〈◊〉, to evening wolves, which which leave not the bones till the morrow. Therefore good governor's must express moderation, for as Saint Gregory saith, Summum in regibus bonum est, in subjectos non saevire, It is the chief commendation of a governor not to be sharp towards his subjects. 
Grig. in Reg   
The third 〈◊〉 is, he must not like Saul begin well, and ena ill. It is said of Saul king of Israel, that he had reigned two years over Israel, when he had reigned far more, because the 〈◊〉 two years he reigned well, and after did degenerate, and so now, usually governor's are careful to rule well at the first entrance into their government, but afterwards post 〈◊〉 〈◊〉, after Nero's five years, like 
Ezech. 11. 11  the Princes in Ezekiel, that account the city as a Cauldron. and the people as flesh in the midst of it.  
Now for the better enforcing the observation of these four rules upon superiors, and that as it is in Daniel, they may know that the most high ruleth in the kinndoms of 
Deut. 4. 24. 25  men, and giveth it to whomsoever he pleaseth. There are six reasons laid down together in the 82. Psalm.  
1. The 〈◊〉 is verse. 1. God stands among them, he stands in the congregation of the mighty, and judgeth among the gods: from whence he infers the 〈◊〉 vers. 2. How long will you give wrong judgement, and accept the persons of the 
psal. 82.  ungodly; seeing (as in the precedent verse) God standeth among you, and seeth 
verse. 2.  your actions, and not only so, but is a judge among you, and will exact an account of you.  
2. The second reason (in the next two verses) is grounded upon the end, why this power is committed to them. To defend the poor and fatherless, them that be in need, the poor and weak: and not to oppress them, their power is contra 〈◊〉 non contra 〈◊〉, not against men, but sin.  
3. The third is from the evil consequences that will follow if they do not execute justice. In the fifth verse he tells them, well, choose you, if you will be wilfully ignorant in tenebris ambulare walk in darkness, do so. But this will follow by your ignorance, all the foundations of the earth will be out of course, concutientur omnia fundamenta, all things will go to wrack, you will bring all out of order by it.  
4. The fourth is because their power is not absolute, but only delegate verse 6. I have said you are gods, indeed you are none. The meaning of this place is expounded by Christ himself, John 10. 35. They are called gods, because the word of God came to them, that is, they had commission from God; there came a commission from God to you, it was but a delegate power, therefore you are not to rule absolutely and simply, but by commission, for you have a superior, and God will have an account from you.  
5. And for abusing that commission, you shall die like men, there shall be no difference in your death from other, but (he straightway correcteth himself) you shall fall 
wisd. 6. 6.  like Princes, you shall not die like ordinary men, as it is in the book of Wisdom. potentes potenter punientur, mighty men shall be mightily tormented.  
6. Lastly, because they have sought themselves by this honour which God had bestowed upon them, therefore God will arise and take his inheritance into his own hands, (which they have neglected) and he will judge the earth himself, as it is vets. 8. which is more fully expressed by the Prophet 〈◊〉, they have 〈◊〉 the fat, and clothed themselves with the wool, they killed them that are fed, but they themselves fed not the 〈◊〉, that is, they have been content to receive the honour, 
Ezech. 34. 3.  but have not 〈◊〉 the duty, God will arise and take his inheritance into his own hands: he willdischarge the duty himself.  
There are two questionss concerning obedience to superior to be resolved, before we enter upon the particular duties, necessary for the right understanding of that which follows: because in the handling of those particulars we shall have occasion to treat of obedience.  
1. Whether inferiors owe any honour to one that is evil. The resolution of which must be affirmative, according to that of the 〈◊〉 to the Romans, where 
Qust. 1.  the Apostle reasoneth in the like case. That the unfaithfulness of man cannot frustrate the promise of God: and so it must be said in this case, that the wickedness of man cannot 
Rom. 13  take away the commandment, nor make void God's ordinance. And God's ordinance it is for the powers that be, are ordained of God as the Apostle speaks. Therefore it is not the evil of the person that can make void his ordivance.  
Now evil is taken two ways, it is either Culpae or Poenae of sin or punishment, and so superiors may be evil in both respects, and yet obedience is due.  
1. For the penal evil; as when they are rough and froward. Saint Peter chargeth servants to be subject to 〈◊〉 masters, not only to them that are good, but to the 〈◊〉. 
1 pet. 2. 18.  We have an example of this in Hagar Sarahs' maid. It is said, that Sarah dealt 
Gen. 16. 6.  hardly with her, yet the Angel (meeting with her after she fled from her mistress for her hard usage) willed her to return to her mistress, and submit herself to her. And as it was with her in a family, so hath it been in the commonwealth; for we see how roughly Saul used David, and how he sought his life without cause, yet he departed not from his obedience to him, nor would offer him any violence, when he had him at an advantage in the Cave, his heart smote him for cutting the lap of his garment, and as it is in Psalm 120. 8. He 〈◊〉 for peace when his enemies 
1 Sam. 24. 4.  were for war.  
2. For the other of fault. As the froward and cursed Magistrate is to be honoured, 
Hoseah. 3. 10.  so the wicked also; for as it is God that in his wrath denieth us a Prince, 
13. 11.  and as Hoseah saith, they shall say, we have no king, because we feared not the Lord, what should a king do unto us, so it is he that in his anger giveth a king, as he professeth by his prophet.  
And many times the fault is in the people if the king be bad, It is for their 
Job. 34. 30.  sins that the hypocrite reigns, and the People are ensnared, as Elihu in Job speaks: and therefore where people choose themselves kings or rulers, rejecting the lawful governor's, to whom the government rightly belongs; or looking at their own benefit, or liberty, rise against their lawful Princes, and change the government, not proceeding in the fear of God, nor looking at his glory, but at themselves, God punishes people by those rulers they have set up.  
They have set up a king but not by me, they have made Princes, and I knew it not, 
Host 8. 4. 〈◊〉  saith God by the Prophet. And as it is in the same chapter, because Ephraim 〈◊〉 made many altars to 〈◊〉, altars shall be unto him to sin: so God saith concerning wicked rulers, seeing people will have such, God will plague them with the same; people must therefore be subject to evil rulers, because by their sins they have brought them upon themselves. And besides though they be evil yet as Solomon saith, The heart, of the king is in the hand of God, who can guide it as he pleaseth, as the river of 
prov. 21. 1.  waters; and as he sometimes moves evil kings to make good decrees, as Balthasar 
2 Sam. 24. 1.  and Darius, and so sometimes permitteth Satan in somethings to prevail over a good king, as over David when he numbered his people And as he may for a time leave a good Prince, so from others sometimes he may quite take away for ever his good spirit, and send an evil spirit as he did to Saul. So that it is all one with 
1 Sam. 16. 14.  God, to make an evil Prince good, and to set an evil prince over the people at first. And though he set an evil king over the people, yet as in the case of 〈◊〉, God hath given him the kingdoms, and it was his will the nations 
Jer. 27. 5. 7.  
Esa. 10. 5.  should serve him. And the king of Assur is called the 〈◊〉 of God's wrath, as purposely 
Jer. 29. 7. and. 27. 7.  sent by him to correct the people: and because it is his doing, therefore the people are by the Prophet commanded to pray for Nabuchadnezzar, under 
1 Tim. 2. 2.  whom they were captives, and to submit to him, and obey him. So likewise in the new testament, the Apostle willeth, that prayers be made for governor's, 
1 pet. 2. 17.  though they were not Christians then, and Saint Peter commandeth all men to honour 
Act. 25. 11.  the king which then was Nero, to whom saint 〈◊〉 appealed from his deputy, though he were one of the greatest tyrants that ever was.  
But this must be added out of chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that whatsoever honour we attribute to such evil Princes, is not to them as men; but to God himself, and in reverence and obedience to his ordinance, not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the person, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the vizard that God hath put upon him: or if to the person (as it cannot well be conceived otherwise, for the person and office must not be severed) yet not to the person barely for itself, but to such a person as it is vested and clothed with authority from God.  
We may see this in the case of Mordecai, when Haman advised the king, what should be done to the man whom the king would honour, which was to 
Esth. 6. 〈◊〉  put on the royal apparel. etc. upon him. It is plain, that the honour done by the people to Mordocheus was in respect of the king's robes upon him; and so are we to conceive of evil judges, governor's, rulers, and Princes, that they wear but God's robes, and God's crown, for which only we are to give honour to the person.  
The heathen emblem was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Ass loaden with the Image of the Goddess Isis, to which the people fell down and did reverence; but the inscription was, non tibi, sed religioni, not to the Ass, but to the Goddess. To this we may add in thelast place, that be a government never so bad, yet it is far better than to have none at all: as, Tyranny is better than Anarchy, where there is no ruler at all. And better it is to live under one Tyrant, then under many, under an oligarchy then in Anarchy; 
〈◊〉. 13. 11.  for thouhg as the prophet saith, God gave his people a king in his anger, yet he took him away, and left them no head or ruler, how? in his wrath or fury, which is the extremity of anger. The punishment is greater to that land, where there is no king at all, then where there is a bad one.  
The second question goes a degree further, and that is, 〈◊〉 malo, in malo, 
〈◊〉. 2. 2.  〈◊〉 ad malum sit obediendum, whether a man is to obey an evil man in an evil thing, or whether a man oweth absolute obedience (as they call it) to an evil superior? The answer to this is negative; for that which they call absolute obedience is due to to God only. For the clearing of this point, it is first to be considered, whether he that commands be nobis Rex: for every one is not a Ruler: the robes qualify him not so far, but as he is our king, and no farther, then quatenus nobis imperat, as he rules over us, or hath right to command us.  
1. For the first entrance into this question, we are to embrace the rule of the fathers. They say, that lex charitatis the law of Ghrist did not abrogate legem 〈◊〉 the law of nature, and therefore it is good reason, that the law of nature, upon which the authority of fathers and mothers is grounded, should not weaken; but strengthen the law of God. We cannot say, when we do evil, that the law of nature is the cause, or that the law of nature which requires obedience to parents, can warrant our disobedience to the law of God.  
2. The second thing is this. That because, as we showed before, Princes are called Gods, because the word of God came to them, Joh. 10 35. 〈◊〉 their 
prov. 8. 15.  authority is not absolute, but by commission, as delegated from God, and therefore in the Proverbs, the wisdom of God, which is the word of God (the second person in Trinity) saith, per quod, per me Reges regnant, by me kings reign: now id per quod res est, that is the essence of it; so every superior hath somewhat that giveth the essence to him, as he is a superior, and that is the word which gives him commission. Now as in the case of Saul, Samuel tells him, because thou 
〈◊〉 Sam. 〈◊〉. 26.  hast rejected the word of the Lord, the Lord hath rejected thee. When a Magistrate wholly casteth aside the word of God, if it be clear and evident, that his command is contrary to his commission, he ceaseth in that particular command to be our superior, 〈◊〉 his commission extends not to command against God: and therefore though in other things he must be obeyed still, and his commission continues in force for other matters, yet in that wherein he acts without or against his commission, he must not be obeyed.  
Now for the better and more prospicuous handling of this, we shall do well to take notice of the word in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelabim, which signifies degrees, and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order.  
3. In order there are two things: there is summum or 〈◊〉, the top, in respect of which all the rest are but as steps or stairs. So that step is better which is neereer to the top: and then there is a series a line coming down from the top, wherein every one is placed in their 〈◊〉 order or rank, according to their calling, as on several steps or stairs, one under another, God being the highest, and on the next step under him kings and Princes, and so others in their order; and in this series there are bounds to limit all persons, beyond which if they exceed, they transgress. (For God only is without bounds being infinite and superior to all.) Now these may be referred to two.  
1. When a mangoeth aside from that summum principium, the top, and that is, when he doth accedere or recedere, go 〈◊〉 nearer to it, or down further from it, than his rank, than he breaks the 〈◊〉 or order, and exceeds his limits, in which respect we are still to keep our station, and rest in our places, and so we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as keep order, though the Superior do not.  
2. Because every step hath a certain breadth or latitude, set and lmited by bounds on both sides, than he transcends the nature of a Superior, that prescribes any thing beyond those bounds: as if the Prince of this land shall command any thing to be done in those country's, where he hath nothing to do. Or if I be bound to obey a man, whose power is only in spiritual things, I am not by the same reason to obey him in temporals, whereof he hath no cognizance, he is not to command out of his series, he must not recedere a principio. But if a king or ruler observe these two points of order, that he do not leave his series, nor recedere a principio, we are absolutely to obey him.  
It is said in the Gospel. No man can serve two masters, God and Mammon; because 
〈◊〉. 6. 24.  their commands are contrary; but the case here may be thus reconciled, Dominus & servus, God and the Prince his minister, are but one Agent; because there is a subordination. In this case there is but one master, till the Prince break the order himself, and be a master against order, and do erigere altare contra altar, erect one altar against another. For it is in order as it is in nature. The Prince is the chief mover and Commander, others command under him. Now in nature heavy things descend: and if on any occasion ad conservationem universi, they do break their natural course and ascend, this is out of order, yet is requisite for a greater good of the universe. So is it in matters of the Commonwealth. If the inferior Magistrate command one thing, I must not obey him, if a superior Magistrate command another, for a greater good of the whole land. Some are of more honourable estate than other, and the higher place any one hath, the more honour he hath, and in that respect the greater duty belongs to him. Festus was honourable, yet Nero more honourable, and if S. Paul 
Luke 14. 8.  fear that Festus will break order, he will appeal to Nero. And we see, if a man be before a Judge of an inferior place of judicature, he is free from him, if a 〈◊〉 
Acts 25. 11.  come from a superior Judge to take the matter into his hands. And so when the first mover of all, God, and his word or command cometh, it gives a supersedeas to all other commands, and appeal is to be made to him.  
Our Saviour in another place saith, Be not afraid of them that kill the body. In 
Luke 12. 4.  which place it is plain, that his meaning is, that though we should not break off our obedience from those that have that power, as long they keep within their series, yet if once they break order, then fear them not, but him that after the body is killed, hath power to cast the body into hell, which is God; otherwise the caveat were needless. And the conclusion in this point is, to say with S. Peter and S. John, when the Priests commanded them to preach no more in the name of Jesus, Whether it be right in the 
Acts 4. 19  sight of God, to hearken to you more than unto God, judge ye. And when they would not take this for an answer, but urged them as before, they plainly told them, 
5 29.  Deo potius 〈◊〉 hominibus, we ought to obey God rather than men.  
The reason of this standeth thus. God hath taken order for the inaugurating of every son of his, into his politia or government; for our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our conversation must be in heaven; as the Apostle speaks: and in another place, we should 
Phil. 3. 20  be fellow Citizens withthe saints. A child is no sooner born, but fertur ad baptismum, 
Ephes. 2. 19  he is carried to baptism, so that he is no sooner in the world, but he is presently sent out again: for there he renounceth the world, and giveth it over, and consequently he is to receive his laws from heaven, his first oath being sacramentum militare, to fight against the world, flesh and Devil. And in this respect it is, that men cannot recede or go backward from their first vow.  
If therefore a superior command extra seriem suam, out of his order. we must remember our first vow, and disobey him; but in regard of that which hath been said, that God and he are but one Agent, in whatsoever lawfully he commands, we must give him chief and especial honour and obedience. Let him command out of his line, than God and he are two Masters: and God of the two is to be preferred.  
We have examples in this kind. For the first Commandment which requires the love of God before and above all others, if father or mother, or any superior command any thing contrary to our love we owe to God, we are not to obey; for our Saviour saith, He that cometh to me, and hateth not father and mother, is not worthy of me. He expounds himself elsewhere by plusquam 
Luke 14. 16.  me; he that 〈◊〉 father or mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above me, etc. they are to be loved, but 
Matth. 10. 37.  less than Christ; for as 〈◊〉 〈◊〉, a lesser evil, is called good in respect of a greater, so minor dilectio, a lesser love, is called hatred, in respect of major dilectio, a greater love: for bonum quod impedit majus bonum, in 〈◊〉 minus est diligendum, that good which hinders a greater good, is less to be loved: and so is superiors prove a hindrance to keep us from God, our love to them must give place to our love to God.  
2. For the second Commandment. God the great superior took order, men 
Dan. 3. 18.  should not bow to any image: Nebuchadonozor a superior, a Prince, commandeth the contrary, and his command is out of order, for he commanded that every man should fall down before the golden image, at the sound of the trumpet. There was a disobedience to his command, which was no disobedience at all; for disobedience 
Dan. 6. 9  is not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in order, when things are commanded in order; and Nebuchaednezzar had transgressed that order. Darius also signed a decree out of order. For God commands that prayer should be made to him, and Darius commands, that no prayer be made to God for thirty day's space. Daniel (contrary to the king's decree) prayeth to God: the king broke order, and Daniel did not. This was not disobedience in Daniel, but obedience to the second commandment, the disobedience was in Darius.  
3. In the case of the third Commandment. The Gibeonites obtain (though craftily) 
Josh. 9 15.  a league with Joshua, confirmed by solemn oath, and he and the Israelites preferred the religion of their oath, before their oversight, to the time of Saul, who made the Israelites to break it; but this was unlawful, and irregular obedience, and therefore the people were punished for breaking this order with three year's 〈◊〉, and seven 
2 Sam. 21. 2.  of Saul's sons were put to death for it.  
4. For the fourth Commandment. God commanded the Jews to sanctify the 
Macc. 1. 45.  sabbath. Antiochus commandeth the profaning of it. 〈◊〉 and others disobey 
2. 34.  his command and prospered, but Antiochus died miserably. So God gives command 
6. 8.  for honour and maintenance of the Priests, Ahab commandeth them to be slain: but Obadiah obeyeth him not, but hid them in caves by fifty and fifty, and he thought 
1 King. 18. 13.  himself not disobedient.  
5. This fifth Commandment enjoins honouring of father and mother, yet we see, because Maacha mother of Asa had gone out of her order, usurping the crown, which of right did not belong to her, he, taking occasion from her idolatry, deposed 
2 Chro. 15. 16  her from her dignity, without disobedience to this Commandment,. The Scribes and Pharisees (notwithstanding this Commandment) go out of order, and say, that though a man honour not father or mother, if he offer to the Corban, he shall be excused: 
Matth. 15. 5.  but our Saviour condemns their breach of God's law herein.  
6. In the sixth Commandment God saith, Thou shals not kill. The 〈◊〉 of Egypt 
Exod. 1. 16.  commands the midwives to kill. They disobey and are rewarded by God. 〈◊〉 commands 
20  the people to cast their males into the river, but Moses parents keep him by 
22.  faith, and hid him three months, and were rewarded for it. And Saul commanded 
2. 3.  his servants to kill the Priests, but they refused, and their refusal justified. Here the 
1 Sam. 22. 17.  Superiors went out of the line, and therefore no obedience due to them in these particulars.  
But on the other side in obeying them out of order; we see that 〈◊〉 is condemned 
2 Sam. 11. 16.  for 〈◊〉 Vriah in the front of the battle to be 〈◊〉, though it were upon the receipt of King David's letters. So are the soldiers for putting the children to death at Herod's command. And the minister of Ananias for smiting S. Paul contrary 
〈◊〉. 2. 16.  to justice at the command of Ananias. 
Acts 23. 2.   
7. To the seventh Commandment. David having gotten 〈◊〉 with child, 
2 Sam. 11. 11  commanded Vriah to have gone to her, that he might have been thought to be father 
2 Sam. 16. 22  of the child, but he would not obey. On the contrary, Absalon went in to the Concubines of David.  
8. In the case of the vl; we see no blame or imputation laid upon Naboth for 
2 King 21. 3.  denying his vineyard to 〈◊〉: but 〈◊〉 is threatened by Eliah the Prophet.  
9 In the ninth it is plainly recorded to posterity for a grievous sin in the Elders and Nobles that obeyed 〈◊〉 in 〈◊〉 case, in bearing false witness, or procuring 
11.  some to do it against him. And in those that at the command of the high Priest bore 
Mark 14. 55.  false witness against our Saviour.  
We will add one example more. We see may the practise of 〈◊〉 God before Parents in our Saviour, who most perfectly fulfilled the Law. And that in two answers 
Luke 2. 49.  of his. The first to father and mother, when his mother at her return finding him, in a manner reprehended him, saying, Why hast thou so 〈◊〉 with us? His answer was, Wot you not that I must be about my father's business? not meaning 〈◊〉, but Gods: he was to prefer his first, and then theirs. Vbi 〈◊〉 impediunt, ibi conveniens est, sed quando impediunt, cave ne, etc. when our earthly fathers and governor's be not our hindrance in executing Gods commands, than it is but meet and convenient to do theirs: but when they shall hinder us from doing them, take heed how you neglect one to do the other. In this case obedience is disobedience.  
His second answer was to his mother alone, when he being with her at a marriage, 
John 2. 4.  and she telling him there wanted wine, answered, Woman what have I to do with thee? which as S. Augustine saith, at the first sight may seem to be harsh; but making this objection to himself, 〈◊〉 venerat ad nuptias 〈◊〉 doceret matres contemnere? Did our Saviour come to the wedding to teach children to despise their mothers? He answers himself by another question. What did Christ take of his mother Marie? wherein was he 〈◊〉 to her? he took from her his flesh, and she would have him do a miracle; could he have wrought a miracle by his humane nature? No, but as he addeth, Miraculum facturus non 〈◊〉 〈◊〉 secundum infirmitatem 〈◊〉, sed secundum majestatem divinam, being to work a miracle, he could not do it according to the infirmity of his humane nature, but according to his divine majesty, and that was out of her latitude. And therefore goeth on, quoth in me tu genuisti non potest facere 〈◊〉, a miracle could not be done by virtue of any thing I had from thee: yet afterwards when he suffered on the cross, he acknowledged her to be his mother, as he was man, and so provides for her.  
To conclude this point out of that which hath been said, We must submit 
1 Pet. 2. 13.  to our Superious, as S. Peter saith, how? for the Lords sake: and in that which is right and just. We must not prefer our honour or duty to them, before religion 
Ephes. 6. 1.  to God. S. 〈◊〉 saith (upon the words of our Saviour) He that loveth father 
Matth. 10. 37.  or mother more than me, is not worthy of me. Ne quis 〈◊〉 Religioni 〈◊〉, etc. lest any man should prefer love before religion, Christ addeth, He that loveth father, etc. Order is necessary in all our affections. After God, love thy father, thy mother, thy children. But if there comes a necessity that the love of parents or children come in competition with the love God, and both cannot be observed, we are to prefer the love of God before the rest: and concludes, Honorandus generator, sed praeponendus Creator, our parents are to be honoured, but our Creator is to be preferred, etc.  
But withal, lest we go too far on the one side, it is very necessary that we search not too narrowly, or inquire too precisely into the commands of our Superiors, but 
2 Sam. 17. 24.  rather, if it be in our power, obey. We see 〈◊〉 being commanded by the King to number the people disliked it at the first, as seeing no reason to do it, yet because it was a thing indifferent, he did it. And in doubtful matters or indifferent this is the rule, rather to obey then oppose.  
Again in matters unjustly commanded, if they be not expressly against the will of God, there may be a just obedience. We see it in our Saviour's own case. The tribute gatherers demand tribute of him, though of the lineage of David, and in that respect exempted. He asketh Peter, Do they use to receive tribute of strangers, or of their own children? when Peter had answered him, that they used to receive it of 
Matth. 17. 25  strangers, Christ replied, then are we free: but lest we offend them, go and cast thy angle, etc. and pay for thee and me. So when men will take from us, it is better to yield, and to redeem our peace (as he did) with yielding just obedience to an unjust command, Vt illum reum faciat (saith S. Augustine) iniquitas imperandi, me 〈◊〉 〈◊〉 〈◊〉 parendi; my readiness to obey, makes me innocent, when his 〈◊〉 commands make him guilty.  
Concerning this point of obedience to superiors, the resolution of all Casuists and 
Annotat. 30.  other Divines is, That as absolute obedience is due to God alone in all things without 
Of obedience to authority in things 〈◊〉 doubtful.  exception, because his will is the rule of what is just, so to other Superiors, obedience is due in all things, which are not evidently contrary to the Command of a higher power, or evidently without the limits and bounds of their authority. Thus Thom. 2. 2. q. 104, a, 5. Cajet. ibid. The Summists in verb. Obedientia. Cessius de justitia & jure lib. 2. cap. 6. dub. 4, 5, 6. Valent. 2. 2. disput. 7. q. 3. p. 2, etc. whence it follows, that the highest power under God being in Kings and Princes, therefore Obedience is due to them in all things which are not evidently forbidden by God. So that Subjects are not to busy themselves about the thing commanded, to know particular reasons for the lawfulness, but, if after moral diligence fit to be used in all actions of weight, it appear not unlawful or forbidden by God, they ought to obey; and the reason is evident; because the Superior hath his commission from God, and so his commands are to be looked upon as proceeding from God whose Deputy he is; and therefore they are sufficient ground and warrant for our obedience (God having commanded us, so frequently in Scripture to obey our King) unless it appear clearly that he exceeds his commission, and that his commands 
Rom. 13. 5.  are cross to the immediate commands of God. 
1 Pet. 2. 13.   
I say clearly and evidently, because in things doubtful we ought to obey (the command of a superior being a determining of the doubt) for though its true that no man ought to do any thing with a doubting conscience, for whatsoever is not of faith is sin, Rom. 14. yet the Command of a Superior is sufficient cause to remove the doubt, he being God's deputy to resolve us in doubtful cases, so that his command is a resolving of the doubt, after which we ought no longer to doubt. For as S. Bern. saith, Ipsum quem pro Deo habemus, 
Deut 17. 8, 9, 10.  in omnibus quae non sunt aperte contra Deum, tanquam Deum audire debemus: Him who is in God's stead to us, we ought in all things which are not plainly against God, to obey as God himself. And S. Augustine saith, that a man may justly obey an unjust Prince commanding a thing doubtful, (he instances in war) si quod jubetur vel non esse contra praeceptum certum sit, vel utrum sit, certum non est, if either it be certain that his command doth not cross any command of God, or uncertain that it doth. For herein we more certainly obey God himself, when we obey the certain commands of his Deputy, whereas, obeying a doubtful command of God, we certainly disobey his Deputy, and by consequent God himself; and therefore according to that rule, in dubiis pars tutior eligenda est, in doubtful things its best to go the safest way. It's more safe to obey then disobey, for it is certain, the thing is commanded by God's Deputy, and uncertain that God hath forbidden it (as is supposed in all doubtful cases) and so by disobeying we run into a certain sin of disobedience to God in his Deputy, to avoid an uncertain sin against God immediately.  
Besides, in dubiis melior est conditio possidentis, possession is a good plea when the case is doubtful, and therefore the superior being in possession of his authority ought to be obyed, in what he commands, though it seem doubtful to us; for Quisque praesumitur esse bonus, donec constet de contrario, and so the commands of superiors must be presumed to be lawful, till the contrary plainly appear: he that is not against us, is for us, Luke 9 10. So that they take a wrong course and perplex their consciences that say, this is unlawful, for where is it commanded in Scripture; when as they ought to say, this is lawful being commanded by my superior, for where is it forbidden in Scripture. For though the command of a Superior cannot make that lawful in itself, which is forbidden by God, yet it may enable me in a doubtful case to do that lawfully, and acceptably, which without such a command had been sinful and liable to punishment. Conscience indeed is a judge immediately under God, yet as Alex. Halen saith, it is so only in such things as are immediately commanded or forbidden by God, but in other things which God hath left to authority, it must be guided and regulated by authority: and this doctrine is so necessary in praxi, as Suarez well notes, for the preserving of government, and preventing of sedition, that public peace cannot otherwise be maintained. Neither let any say It is against my Conscience; for what is only doubtful, is no more against the Conscience, then with it, and when the scale hangs even, as in doubtful cases, if the weight of authority will not turn the scale, either the authority is made very light, or there is some fault in the beam, as one saith. Nay suppose they do not well in commanding, yet so long as there appears no sin in obeying, Tolle quod tuum est, & vade, (as S. Bernard saith) take what is thine, and go thy ways, thou shalt not be accountable for the evil that follows. The excellency of Obedience is to look at Gods will represented to us in his substitute, which may make the same act, which it may be was sinful in him that commands, become an act acceptable and rewarded by God in him that obeys.   

CHAP. V.  
The first Combination, between man and wife. The special end of Matrimony, implied in three words. 1. Conjugium. 2. Matrimonium. 3. Nuptiae. The office of the husband. 1. Knowledge to govern his wife. 2. Conjugal love. 3. To provide for her and the family. The wife's duties answerable to these, officia resultantia, Duties arising from these. The duties of Parents and children. The duties of Masters and servants.  
Now concerning particular duties between superiors and inferiors, first we shall handle the duties of those which constitute a family, and then of others, where in the family both Heathen and Christians make three relations or combinations. 1. Of the husband and the wife. 2. Of the Parent and the child. 3. Of the Master and the servant.  
1. The husband and wife stand first in order. 1. because the husband is paterfamilias, the father of the family, and the wife materfamilias the mother of the family. 2. because God kept this order in the Creation, he made man and wife before sons and daughters. 3. Because not only children and servants, but Magistrates and all other superiors arise from this primitive combination between man and wife, and the first subjection or subordination of an inferior to a superior (from 
Ephes. 5. 22.  whence all other have their rise) is that of the wife to her husband, whom Saint 
Col. 3. 18.  Paul requires to submit or be subordinate to the husband in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c Let them be subordinate to their own husbands. 4. Because though there be a natural relation or conjunction between father and son; yet there is a nearer between man and wife, she was made of his rib, and God hath commanded a man to leave father and mother and cleave to his wife: therefore we shall give to this the first place.  
And because, as the Ethnic said well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must first learn when we are young what we must practise when we become men: therefore though we be not now in the state of marriage, yet the knowledge of these duties may 
These lectures were delivered in a College among students  be useful to us for the future.  
And before we speak of this combination between man and wife, it will be needful first to consider the special ends of Conjugal society, which are two. The first concern God, the other the parties themselves.  
1. The first is, that 1. Seeing God made a promise to Abraham that in his seed 
Gen. 12. 3.  all the families of the earth should be blessed; every paterfamilias, father of a family ought to aim at this, that his family may partake of this blessing. And secondly, that he do monstrare pietatem, show piety at home, and labour to make his family 
1 Tim. 5. 4.  godly, this being the way to attain the end, blessedness.  
2. The secondary ends, which concern the parties themselves, may be gathered from three words in Latin which the bond of wedlock is expressed by. 1. Conjugium. 2. Matrimonium. 3. Nuptiae: whereof two signify what was before sin came into the world: and the last, what did follow after sin; and in these ends are some mutual duties implied also, which concern both.  
1. The first is Conjugium, which is the fellowship of one yoke, when two draw one yoke together, Hence it appears, that mutuum auxilium. The mutual help, benefit and comfort, which the one ought to have by society with the other, is the first end of this conjunction, that they might be better, then if they were alone. And therefore (as you may see) it was God's purpose before copulation 
Gen. 2. 〈◊〉.  was mentioned, to provide a Help for Adam. And hence it is, that the word maritare to marry, or to join a woman to a man, came to signify the setting of vines to elms or other trees, to make them grow and thrive better. Now we must not conceive, that God in this first institution accounted solitude to be a sin, for then there was no sin; but because it was a less felicity, a less blessed estate then society, therefore he thought fit to make sociam a fellow to Adam, and in that respect he saith. it is not bonum not good for man to be alone, as also having regard to the time, when the world was yet empty: whereas in these times, when the world is so well filled; and in some places over full, society is not so needful. In which respect the Apostle seems to set down the plain opposite conclusion to this. Bonum est 〈◊〉 non tangere, it is good for a man not to touch a woman; which is to be understood 
1 Cor. 7. 11. 26  in a divers respect because of the present trouble of the Church, which was then under persecution, and not otherwise: for in several respects that may be good at one time which is not at another; for otherwise when sin entered, there was more need of the help of society, in regard of sin to be avoided, the imperfections of old age, diseases, and infirmities etc. It was very convenient there should be a 
Gen. 2. 24.  yoke fellow. And therefore it is that God saith, that a man should for sake father and mother, and cleave to his wife, and they shall be one 〈◊〉. which shows the necessity, as well as the neernes of this conjunction: and hence the Prophet terms the wife a companion and wife of the covenant. There is a league between them, wherein they promise mutual help. This conjunction, and the indissolubility of it, our Saviour 
Mal. 2. 14.  mentioneth in one verse, they are no more twain, but one flesh; what therefore God hath joined together, let no man put asunder.  
Now if they ought to be helpful to one another in the things of this life, we may hence argue a minori ad majus, that matches ought not to be made with Idolaters and unbelievers, because they will be rather hindrances, than helpers in the best things, which concern the soul; and therefore the Apostle exhorts, not to be unequally yoked with unbelievers, but to marry only in the Lord; not but that such marriages being made, are valid, for as the same Apostle saith, the unbelieving wife is sanctified by the believing husband, and the believing man may save his wife, and so e contra; and therefore the same Apostle saith, that the believing husband ought not to put away the unbelieving wife, nor the believing wife to leave her unbelieving husband, but when they are free and at liberty to choose, they should avoid such unequal yokes: for multa fieri non debent, quae facta valent, many things ought not to be done, which yet being done, are not void, or null, but are valid and firm.  
2. The second is Matrimonium, which imports another end of marriage viz that foemina fiat mater, the woman may become a mother. This was part of God's institution before Adam's fall: for he saith, Crescite & multiplicamini, be fruitful 
Gen. 1. 28.  and multiply, and have dominion over the Creatures, yet the end is not barely propagation, as of other things, to replenish the world, but there was a higher end aimed at, to wit, the propagation of a holy seed for the enlarging of the Church, that there might be semen sanctum, and for this cause God made but one woman, though he could have created more (as the Prophet speaks) by the plenty of spirit he could have made more helps than one, but he made but one, that he might raise up to himself a godly seed. And this is one especial end of matrimony; not to fill the world, and therefore the Apostle speaking of the woman, and showing 
Mal. 2. 15.  that sin came into the world by her, yet saith, this should be a subordinate means to save her, that she shall bear children, which may be semen sanctum, a holy seed, and even that sanctification shall result to her benefit, as an under means: and so not only the increase, populi, but populi sancti, the enlarging 
1 Tim. 2. 14.  of the Church, is the second end. 
15.   
3. The last is nuptiae, which imports something which came aster sin had entered into the world. For S. Ambrose saith, that nubo in the first signification hath no other sense, but tegere, to cover, as it is plain in obnubo, and the rest of its compounds; or it denotes to us, that there is aliquid tegendum & celandum, some what to be concealed and covered; and there was some cause of shamefastness, when the fig-leaves were sowed together. The cause is, that after they had sinned, the inferior parts, as the appetite, grew to be irregular and unruly. Whereupon, as the Apostle speaks, the devil takes occasion to tempt to 〈◊〉, and therefore he advises, that to avoid fornication, every man have his own wife, and every woman her own husband, that 
1 Cor. 7. 5. 12.  so they may have Thorum immaculatum, the bed undefiled. This Solomon calls the avoiding of a strange woman, which he accounts a special part of wisdom; and so this end includes that duty of fidelity, which the one owes to the other; for unless 
Heb. 13. 4.  fornication be avoided, there can be no mutual fidelity. Therefore the Apostle 
prov. 5. 20.  saith, that the one of the married persons hath not power over their own body, but the other: the third end then of this Nuptiae is to avoid fornication. So that the three general ends of this duty are first. Mutuum auxilium, mutual help denoted by conjugium; secondly, Proles issue, signified by Matrimonium; thirdly, The avoiding of 〈◊〉, implied in Nuptiae, which includes fides 〈◊〉 to each other, specified by Nuptiae.  
This for the general ends; Now for the particular duties of man and wife.  
1. Now for the particular duties, the first duty of the husband to the wife is expressed in these word by Saint Peter, to live with her according to knowledge, he must know how to govern her. Because as we see in the case of the first wife, she 
1 pet. 3. 7.  was beguiled by the serpent, and seduced her husband; therefore in the sixteenth 
Gen. 3. 6. 12.  verse of that chapter God told her, that her desire should be subject to her husband, 
16.  and that he should have the government and rule over her: therefore she must never follow her own will hereafter, but must be subject to her husband.  
His duty therefore is to govern her. yet so, that he must 〈◊〉 with her, being 
Col. 3. 19  the weaker vessel, and not to be bitter to her, as being heir with him of 
1 pet. 3. 7.  the grace of life, that their prayers be not hindered, and that thereby he may enjoy his own peace; for who would trouble his own flesh.  
That he may rule and govern, he must be able to instruct her: for when the Apostle saith, that if the wives would learn any thing, let them ask their husbands at home, 
1 Cor. 14. 35.  it is to be taken for granted, that they must be able to teach them; lest such as creep into houses and beguile silly women, 2 Tim. 3. 6. Entrap the wife. And if she shall be carried away with blind zeal or affection, or otherwise go astray, he must be able by wise exhortations to rectify her. We have an example for this of Elkanah, when Hannah his wife murmured and took on for her barrenness, he 
1 〈◊〉. 1. 8.  pacified her with this wise speech. Am not I better to thee then ten sons: withal he must so strengthen himself, that he be not seduced as Adam was by Eve, nor be too credulous of her reports, as Potiphar was when he put Joseph in prison upon a 
Gen. 39 19  false accusation of his wife, nor omit any necessary duty required by God, though she be offended at it, as Zipporah the wife of Moses was at the 〈◊〉 of 
1 King. 12. 7.  her son. Nor harken to her in a bad cause, as 〈◊〉 did to Jezebel. Or if she be like 〈◊〉 that scoffed at David for his zeal in dancing before the 〈◊〉 of God, he must by his knowledge and wisdom be able to instruct and reform her in the spirit of meekness.  
And as in the first place government with knowledge is required in the 〈◊〉, so submission consequently belongeth to the wife, not to stand upon her own will or wit, but to submit herself to her husband. For seeing by her own confession she was not wife enough to resist the serpent, but was first in the transgression, therefore justly was it laid upon her, that she should not stand upon her own will hereafter, but should be subject to her husband: and be governed and advised by him. This the Apostle Saint Peter calls subjection, and Saint Paul submission; which 
1 pet. 3. 1.  must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Lord: and in the same chapter he calls it fear, let the wife 
Ephes. 5. 22.  fear or reverence her husband, which shows, that as he hath the government, so he 
33.  hath power and authority, which she must fear: and this Saint Peter urgeth by the 
1 pet. 3. 6.  example of Sarah, who obeyed Abraham, and called him Lord. And this reason 
1 Cor. 11. 4  is given, because as God is head of Christ, and Christ the head of the man, so man is the head of the wife. Whereupon Saint Augustine saith, that as the sense of seeing is by the head, so a woman ought to seeby her husband, who is her head; yet withal he is to remember, that as she was not taken out of his head, because she must not be above him, as his master; so neither out of his feet; because she is not to be his servant; but out of his side, a latere, that she might be semper illi a latere, as his fellow and companion, almost his equal. The Heathen king Ahasuerus and his counsellors saw this duty of wives by the light of nature, when for 〈◊〉 disobedience 
Esth. 1. 9  they decreed, that she should be put from her royal estate, and see the king's face no more, and that her 〈◊〉 should be given to another, and that no woman should presume to do the like, all this should be published by a royal decree, and that every man should bear rule in his own house etc.  
This for the first duty.  
2. The second duty, though it concur with the general affection of love, and be in effect nothing else, yet it hath a peculiar respect whereby it differeth from all other love, and therefore is to be specially mentioned. It is described in Gen. by 
Gen. 2. 24.  three things. 1. That this conjugal love must make one abandon and leave those to whom he is most bound, or which are otherwise most near and dear to him, viz comparatively; for this cause shall a man leave father and mother. 2. That as they must leave all others, so they must constantly cleave, and adhere to one another, as is expressed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aahasit, conglutinatus est, to cleave, or be glued together 3. This adhering must be such a near union as makes them one, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one flesh of two; so that the love and affection appropriate to this conjunction must exceed all other. In all love there is a kind of union, but all other union must give way to this, none so near as this. Neither must this love be only carnal and outward; of which Solomon speaks: Rejoice with the wife of thy youth, let her be as the loving hind and pleasant Roe, let her breasts satisfy thee at all times, and be thou ever ravished 
prov. 5. 18. 19  with her love, but also spiritual, according to the Apostles rule, to love her as 
Ephes. 5. 29.  Christ loved the Church: whose love, as it resembled conjugal love, in the three particulars before mentioned, in forsaking what was dear to him, father and mother etc. In cleaving constantly to his Church, and uniting himself with it, so as his Church is the body, and he the head; so this love of his was spiritual towards the Church, By which he made it without spot or wrinkle; and so the husband's chief care 
2. 7  ought to be, to keep his wife sine macula & ruga, without spot or sin in the sight of God.  
And as this is required on the man's part, so the woman, to make herself amiable, 
prov. 31. 29.  aught to resemble her, that the wiseman speaks of; Many daughters have 
30.  done virtuously, but thou excellest them all; for favour is deceitful, and beauty is vain but a woman that feareth the Lord she shall be praised. This commendation had Lydia, whom the Apostle sets forth for a pattern to other women; that she was 
Act. 16. 14.  one that feared and worshipped God, whose heart God opened to attend to the things spoken by Paul. This makes a woman truly amiable: for as there must be love in the husband, so there must be Amibilitas, amiableness on her part, thereby to draw love which consists in modesty and other virtues, for as Solomon saith, A gracious (or as some read it) a modest woman obtaineth honour: for beauty or favour without 
prov. 11. 16.  grace and fear of the Lord, is but as a ring of gold in a swine's snout. And therefore 
22  immodest outward allurements ought to be far from them: according to the Apostles rule, they ought to adorn themselves in modest apparel, with shamefastness and sobriety, not with broidered hair or gold, or pearls, or costly array, but (which becometh women professing godliness) with good works. And 
1 Tim. 2. 910  S. Peter requires, that their adorning be not in plaiting the hair, or wearing gold etc. but in the hidden man of the heart, in that which is not corruptible, even the ornament 
1 pet. 3 3. 4.  of a meek and quiet spirit, which is in the sight of God of great price. And the Apostle Paul in another place commands, that young married women, bear children, 
5. 14.  guide the house, and give no occasion of offence. And lastly Saint Peter would 
3. 1. 2.  have them be of such conversation, that even without the word, the adversaries beholding them may be won and converted. So much for the second duty.  
3. The third duty of the husband or Paterfamilias is oeconomical. To provide for his wife and them of his family, which if he do not, he is worse than an infidel, as the 
1 Tim. 5. 8.  Apostle saith. There must be in him an honest care by just and true dealing, per 〈◊〉 oeconomicam by oeconomical prudence, to provide sufficient maintenance for his wife and family. It was the Patriarch jacob's care, as we may see in his conference with Laban; for when Laban urged him to tarry still with him, his answer was, that he had done sufficiently for him already, he had by God's blessing increased 
Gen. 30. 30.  his estate from a little to a great deal, and if he should still follow his business, when should he provide for his own house. It is the Apostles counsel, that men should labour for that which is good, that they may have not only for themselves, but also to give to others, and so rather to be beneficial to others, then chargeable. And 
Ephes. 4. 24  the wiseman in a Metaphorical way adviseth the like. He would not have a man to 
prov. 5. 15.  come always to his neighbours well when he is dry, but to drink waters out of his own cistern, & fontes 〈◊〉 deriventur foras, let thy 〈◊〉 be aisper said abroad: and to this end in the next chapter he urgeth the example of the Auts wisdom in laying 
6. 6. 7 8.  up against the hard winter; to whom he sendeth the sluggard for a pattern, and 
10. 5  calleth him wise that gathereth in Summer, that is, while he hath time. We have an example of it, allowed by God and rewarded by man in the Patriarch Joseph, who laid 
Gen. 41 48,  up against a dearth, while the years of plenty lasted What a man obtains this way 
49.  by his honest labour and industry is accompanied with a blessing from God; even this blessing that he hath true peace of conscience in what he enjoys, his conscience shall not trouble him for unlawful gains; according to that of Solomon, The blessing of the Lord maketh rich, and he addeth no sorrow with it, viz. no inward grief of 〈◊〉, but rather peace and comfort. And for the wife's duty it is answerable to that of the husband. The Apostle saith, that he would have her guide the house; not so much to 
1 Tim. 5. 14.  provide for the house, (which is chiefly the husband's part) but to order and dispose well of what is brought into the house; which is in effect the same with that which Christ commanded the Apostles, to gather up that which remaineth, that nothing be lost, 
John 6. 12.  And this is a good quality in a woman, for though our Saviour reprehendeth Martha 
Luke 10. 41.  for being too much addicted to worldly cares, yet it is said by another Evangelist, that he loved her well. And it is well said by a Father: Foelixest domus ubi de Martha Maria 
John 11. 5.  conqueritur, sed none converso, ubi Martha de Maria; that house is happy, where Marie complains of Martha, but it is not so on the other side, where Martha finds fault with Maric. The Wise man at large describeth the several duties in one 〈◊〉 〈◊〉 
Pro. 31. 10. &c  to qualify a woman in this kind, and saith, that he that shall find such a virtuous woman is happy, for her price is far above rubies. And to the same purpose doth the Apostle advise women, and in the midst of his lessons to them, as a special means to observe the rest, he bids them to be as snails 〈◊〉, domi-portae, kcepers at home. In 
Tit. 2. 3, 4.  this point following the example of Sarah, of whom we read, that she was for the 
Gen. 18. 6, 9  most part, either in the tent, or at the tent door. 
10.   
4. The last thing is, There must be from each of these duties, officia resultantia, duties resulting and arising, to be performed to others, viz. to each others kindred; for by reason of this conjunction between the parties themselves, there is mutual love and honour to be given to each others kindred. We see the example on the man's part for this duty in the man of God, Moses; who when his wife's father Jethro came to him; 
Exo. 18. 7, 12.  went out to meet him, and made obeisance to him, and entertained him and Aaron, and all the Elders of Israel. And at another time, we find what kindness he offered to Hobab, his wife's brother, that if he would go with him into the land of promise, 
Numb. 10. 29.  be should partake of what good soever the Lord should do to him. Come with us, and we 
Judg. 4. 11.  will do thee good. And for the woman's part, we have an excellent example in Ruth toward her mother in law, Naomi, that by no means would be persuaded to leave her, but would accompany her into her country; professing, that she would not forsake her 
Ruth 1. 16, 17  till death. And for the shame of those that shall neglect this duty, we have an example of Caiaphas, who (though he were a wicked man, yet) honoured his father in law, giving him the pre-eminence in examining our Saviour first, though he were the high Priest.  
The second combination is between the father and the son, the parent and the child. 
John 18. 13.  And as the first duty of parents is generatio prolis, the begetting of issue, so the first end of it is for the propagation of God's church, that there may be semen sanctum, an holy seed, a constant succession of Godly posterity, to praise and glorify God; for as the Psalmist saith, God appointed his laws in Israel, that the fathers might make them known to their children, that the generations to come might know them, even the children 
Psalm 78. 5, 6, 7, etc.  that should be born, and that they also arise and declare them to their children. A second and subordinate end the wise man describes, that children might be, corona senum & 
Prov. 17. 6.  gloria patrum, the crown of their age, and the glory of their fathers, that they may have 
psalm 128. 7.  comfort in their age. We may observe divers excellent children in the Scripture when the parents looked up to God, and regarded that first end of generation. Isaac was born 
Gal. 4. 23.  by promise, as the Apostle speaks, and his elder brother, was but the son of nature. In 
〈◊〉. 49.  the next generation, Joseph, who was the blessing of Jacob, was better than the rest of his brethren. And so Samuel being vowed to the Lord, and begot in his mother's lamentation, was endued with wisdom, and became a comfort to all Israel. Solomon in all qualities the wisest of all, none was ever like him among the sons of men. And we may consider his birth, David after he had composed the 51 Psalms in 〈◊〉 for his sins, God blessed him with this seed. So that it is not generation, but regeneration, which is to be respected, not the brutish appetite, but the propagation of God's Church which is principally to be regarded in begetting of children, and the nurture and bringing them up 
Ephes. 6. 4.  (being born) in the fear of the Lord; for there are other generations mentioned by Solomon, 
prov. 30. 11, 12, 13, 14.  of which parents can have little comfort if the end be neglected.  
Now for the duty of children answering this, they cannot parallel that of the parents in this point: for the father begets the son, the son cannot beget the father, quoniam nisi per eos non fuissent, because they had not had their being, but for their fathers. 
Prov. 1. 8.  Therefore because they cannot perform any duty answerable to that of their parents in their procreation, they must honour them as instruments of their being, both by harkening to their instruction, as the Wise man counsels, Harken to the instruction of thy father, and 〈◊〉 not the law of thy mother; and by honouring them 
Matth. 21. 30.  tanquam 〈◊〉. The father must be honoured in what low condition or estate 
Luke 15. 29.  soever he be. We see the disobedient son called his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sir or Lord. And the 
1 Sam. 14. 33.  obedient son like wise professed, how obedient and dutiful he had been to his father 
1 Kings 2. 19  for many years, though he had not done so much for him, as for his prodigal brother. Wicked Absalon coming to his father, bowed himself on his face to the ground: and King Solomon rose up and bowed to his mother. And the reason why they are to perform the greatest honour to them (next after God) is, because the greatest part of excellency 
Prov. 19 26.  is esse causam, to be a cause of our being.  
Now if any shall be so far gone as to reject his parents, as ashamed at them, or 
30. 17.  mock at his father, and despise to obey his mother; if he look with a scornful eye, or with a crabbed countenance, if he do vultu laedere pietatem, mark what punishment 
Gen. 9 25.  the Wise man saith shall be fall such; The ravens of the valley shall pick out his eyes, and the young eagles shall eat them. We may see this in the heavy punishment of Cham for deriding his father Noah, a great curse was laid upon him. The curse reached not only to himself, but to all his posterity, being cast out of God's favour, 
Prov. 20. 20.  for the blessings both of this life, and the life to come.  
If any shall go further, and give evil language, and reproach or curse them, His 
Exod. 21. 17,  lamp shall be put out in obscure darkness, that is, he is filius mortis, but a dead man. 
15.  It was God's will by a special law enacted by him in this very case; and much more he deserves to die, if he be one that smites father or mother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; such a person was accounted by the very Heathen to be a greater malefactor than a murderer of others.  
2. The second duty of parents, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to nourish them continually as the word signifies, and not as beasts, for a month's space. They are not only to take heed of 
Exod. 21. 22.  procuring abortive births (which was a capital crime under the Law) but if after the birth there be expositio, an exposing of the child to the world, which Hagar was 
Gen. 21. 10.  about to do, when she cast the child under a tree, the bottle of water being spent, if the Angel had not recalled her. If through negligence it happen to die, as the woman's 
1 King. 3. 19  son, which was overlaid in the night; or if it come to be lame, or to lose any limb, 
2 Sam. 4. 4.  as Mephibosheth, who was lame of his feet by a fall of his nurse, it is a sin contrary 
Ephes. 5. 29.  to that duty which parents owe to their children; for nature teacheth every one to 
1 Tim. 5. 8.  nourish their own flesh, (as the Apostle hath it) which is employed in that which he urgeth in another place, of providing for their family, and not be so unnatural, as 
〈◊〉. 7. 9  when they ask them bread, to give them a stone, which our Saviour counted an unnatural thing.  
Not is this nourishment all that is required of them, but they must also provide for them for the future, according to that of the Apostle, Children lay not up for the parents, but parents for the children. There is an inheritance mentioned under 
2 Cor. 12. 14.  the law. If a man be not able to leave an inheritance, or means when he dies, he must 
Epist. 99  take order to leave him an Art, which (as S. Augustine saith) is all one with an inheritance. 
〈◊〉. 21. 16.  In the choice and fitting the children to which, the discretion of the father must discern and judge of the 〈◊〉 of his children, to what art or profession they are most apt and fit by nature, as Jacob did when he 〈◊〉 his sons, with this proviso 〈◊〉, that they allot not the 〈◊〉 to God, who in his Law commanded the firstborn 
1 Sam. 1. 11.  to be sanctified to him, which Hannah performed in her vow of Samuel. 
Exod. 13. 2.   
The duty of a child answerable to this, is remuneratio, requital of benefits. This the Apostle 〈◊〉 requires, that children show piety at home, and requite their parents, affirming that it is good and acceptable before God: and for those that requite evil for good. 〈◊〉 Wise man saith, That evil shall not depart from their house. This requital 
1 Tim. 5. 4.  must not be only non subtrahendo, by not making away, wasting or pilfering their 
Prov. 19 26.  father's goods (which is condemned as a great fault) such a son, saith Solomon, causeth shame and reproach, and is a companion of a destroyer; but by aiding them, if they want ability, for so the Apostle requires, to requite their parents, and as it follows to take order to relieve them, that the Church be not charged, that so it may relieve those that are widows indeed, viz. which have no children able to maintain them. Our Saviour would rather have the Corban go without, than the father should want. And the 
Mark 17. 11.  Council of Gangra hath a severe Canon, which doth anathematise those which 
Canon. 〈◊〉.  shall neglect their parents in this case. And we have the example of our Saviour 
John 19 27.  Christ performing this part of duty, and taking care for his mother, even at his death.  
This the very Heathen saw to be a duty by the light of nature; for at Athens, Children after they came to be thirty years of age, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cherishers of their parents in their old age: and they had laws which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Stork laws; and the story tells us, that it was taken from the Storks, which (as writers testify of them) bring every morning and evening meat to the old storks, when by agethey are not able to fly; and they young ones (when the old would drink) take them on their backs, and carry them to a river. And the neglecters of this duty in their laws, are called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not capable of honour; and were pronounced short lived: Homer gives the reason of one that died suddenly, that he did not nourish his parents.  
To this may be added the duty which the godly have performed to their parents in their sickness, and at their funerals. An example we have in Joseph, who, though 
Gen. 49. 50  he were in a high estate, yet came to his father Jacob in his sickness, and when he was dead, honoured him with solemn funerals. And we may see it even in the ungodly; for though Ishmael and Esau were wicked sons, yet they thought it so great a piaculum 
25. 29.  to neglect their duty in this point, that they concurred with their 〈◊〉 in the 
35. 29.  enterring of their deceased fathers.  
3. The third duty of parents, is to bring up their children in the fear of God; 
Ephes. 6. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the fear and nurture of the Lord, as the Apostle speaks. The former duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to nourish their bodies, most parents are careful enough of, but this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which concerns their souls, they are careless in. Men are apt enough with the mother of Zebedees' children, to take care for their preferment, 
〈◊〉. 20. 21.  which is but a worldly care; but for the care of their souls, it is many times, and with many the least of their thoughts. Let them see their son break a bone, or the like, and they are presently much moved, but though they see them break the Law of God, it much troubles them not. If their children come to any temporal punishment, or shame, or if they be disfigured in body, or the like, they will grieve and sigh, but for any deformity in the soul, or sinful practices, whereby they incur 
Gen. 17. 24.  the displeasure of God, they are not troubled. Therefore their duty is, 1. in the 
Deut. 4. 9  first place to follow Abraham's example, to incorporate them into the Church assoon 
1 Cor. 7. 14.  as they can, else, as the Apostle speaks, their children are not holy.  
2. After their initiating followeth their instruction: because that non recedat ab co cum senex 〈◊〉, quod didicit juvenis, he will not depart when he is old, from that he learned when he was young. And this instruction must not be curious or 〈◊〉, but after a familiar sort, and in a plain way, that may 〈◊〉 them with the principles of religion before they come to be auditors in the Church; lest otherwise that which they hear 〈◊〉 may seem strange to them: wherein they have the examples 
Gen. 18. 19  of Abraham and David. It was also the practice of godly parents in the new Testament. 
1 Chro. 28. 9  Timothy knew the holy Scriptures from a child, as S. Paul testified of him. 
2 Tim. 3. 15.   
1. The best way to make instruction profitable is example: for as one saith very 
Leo in 〈◊〉. de jejun.  truly, Validiora sunt exempla quam verba, & plenius opere dicetur quam voce; examples are more prevalent than words, and a man may speak more by his action, than his 
Prov. 24. 32.  voice. I saw and considered it well, and looked upon it, saith the Wise man, and so I received instruction. Therefore parents example must not be repugnant to what they teach; for then, armatur natura exemplo: corrupt nature is armed and strengthened by example: if their example be repugnant to that they teach, little profit will arise by instruction. When the parents set the children a good example, and say, Go thou, and do likewise; or learn of me, (as Christ to his hearers) their speech and pattern together, will be very prevalent with their children.  
2. Another way to help instruction is by Discipline, which the Wise man calleth 
Prov. 29. 〈◊〉  the rod and reproof. And this it is which puts wisdom into the soul, which is kept out by folly: which as it ariseth by impunity, which the Rabbins call, Magna venefica a great 
22. 15.  bewitcher, so the rod of correction shall drive it away. Solomon answereth one objection in this point, which is, I cannot love and correct too. That is not so, saith he, He 
13 24.  that spareth his rod, hateth his son; but he that loveth him, chasteneth him betimes. If you correct him not, you love him not. And indeed, in another place he scoffs at the 
23. 13.  lenity of those that make such objections. Withhold not correction from thy child; for if thou beat him with the rod, he shall not die: there is no fear of that, but assurance of 
14.  two great blessings by it, as it followeth. 1. It shall liberare animam ab inferno, it shall deliver his soul from hell. And 2. Afferre soiatium animo patris, bring joy and 
15.  comfort to the father's heart. But with this caveat, that it be done dum spes est, while 
19 18.  there is hope, 〈◊〉 the twig will grow so great, that it will break before it bend. S. Augustine proving out of our Saviour's words to the Jews, that we must do the 
John 8. 38.  works of Abraham, tells us how we shall do them. Omnis qui trucidat filiorùm voluptates, tale sacrificium offert Deo, quale Abraham: he that kills pleasure in his children, offers such a sacrifice to God as Abraham did. If he kill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle speaks of, those lusts which bud and spring up in young men: this will prove an acceptable sacrifice. It is recorded as a blemish to David, that he never displeased Adonijah, 1 Kings 1. 6.  
To conclude this point, the last part of his duty towards them, is prayer, and that particular kind of prayer, which we call benedictio, blessing them, which makes the rest effectual and 〈◊〉; else God will curse them. We see the practice of getting 
Gen. 27. 10.  this blessing for Jacob by his mother, which took effect in all his offspring. And we 
49. 28.  have the example of Jacob blessing his children, and David's blessing and prayer for 
2 Chro. 29. 16  Solomon. And the curse of Noah which took the contrary effect in Cham. 
Gen. 9 25.   
The children's duty answerable to this, is to obey and hearken to the instructions of their parents: for as the Heathen saith, Pudor est, pudorem esse ei etc. it is a shame that we should be a shame to them, to whom we ought to be a comfort: and seeing that the 
Prov. 17. 6.  Holy Ghost saith, that children should be a crown to their parents, it were a great shame 
10. 1.  to be a crown of thorns to them. The Wise man saith, that a wise son maketh a glad 
15. 20.  father: whereas chose he tells us; that a foolish son is a grief to his father, and 
17. 25.  bitterness to her that bore him. And he that begetteth a fool, doth it to his sorrow, and the 
21.  father of a fool hath no joy. And therefore he would have this precept laid as a foundation 
Prov. 6. 20.  in their hearts: My son keep thy father's commandment, and forsake not the law 
8. 10.  of thy mother: and persuades children, to receive instruction and knowledge, preferring it before silver and gold. This is the first part answerable to the fathers.  
The next is, they are to imitate the father's example being good. It is said of Solomon, that he walked in the steps of his father David: and the Prophet Esay 〈◊〉 
Esay 55. 1, 2.  the people to take Abraham for a pattern.  
And in the last place, that they subject themselves to discipline, according to that of 
Heb. 12. 9  the Apostle, where he saith, we have had fathers in the flesh, which corrected us, and we gave them reverence: this is it which puts a difference between a natural son and a bastard. This also we are to take by the way, that as the regarding of that we are taught is one part of our duty; so another is obedience in the practice of it; not in regard of that which the law of God expressly commandeth, for that is not thanks-worthy: but in matters also of indifferency. The Rechabites were forbidden by their 
Jer. 35. 6.  father Jonadab to drink wine, (a thing indifferent) and they kept it, and are commended for it. The Heathen man could say, that it was a great honour to parents, 〈◊〉 referimus actiones nostras ad arbitrium parentum, when we refer and submit our actions to their will and disposal. This is therefore a special part of children's duty to their parents, as when they take their essent, in the 〈◊〉 to a vocation, or in not marrying without their approbation. For if a vow of a child must not be made in the father's 
Numb. 30. 3.  house without his knowledge or approbation, then much less a covenant for matrimony. Again, if it be the part of a parent to give his child in marriage, then is it 
1 Cor. 7. 38.  the duty of a child to yield to it: else it is no true child, but a Bastard, or such a 
Gen 26. 35, 36 48. 9  one as Esau, who, to the grief of his father and mother, married against their minds.  
Now against disobedient children, there was a law enacted by God worth the observation: 〈◊〉 if a man have a stubborn and rebellious son, that neither by fair nor 
〈◊〉. 21. 18.  foul means would be reclaimed, his parents were to accuse him before the Elders, and their accusation must be, This our son is stubborn and rebellious, etc. and is a 〈◊〉, or a drunkard, or hunter of 〈◊〉. Then follows the judgement and execution, that he shall be stoned. And there was little less favour to such in the laws of the Heathen: for the father of such a person was to bring his son to the judge of the 〈◊〉, who was not to give what sentence he pleased in favour of the accused, but dicturus erat 〈◊〉 quam pater voluerat, he was to pronounce such a sentence as should please the father. Solon being demanded, why he left out of his laws, a law against disobedient children, answered, because he thought there would be no such; yet (saith he) I confess I found 〈◊〉 of that kind, but by diligent search I discovered that they were but Supposititii, not true sons but changelings, and I thought that no true son would be a 〈◊〉 in that kind. And the Philosophers were of opinion, that every father had his 〈◊〉, a fury of hell to torment his son that should be disobedient.  
There is a notable example of God's veangence (I am sure) against els two sons 
1 Sam. 3. 25.  in taking his grace from them, in that they harkened not to the voice of their father, and his vengeance brought them to an untimely death. Nay we see, that though 〈◊〉 gave strict charge, that no man should put 〈◊〉 his hand against his rebellious son Absalon, yet God made Joah executioner of his wrath to kill him. I can 
2 Sam. 18. 12.  end no better then with the Greek saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man 
14.  will not be obedient to his parents, he shall obey him that is not his parent, that is, the hangman, he shall come to an untimely end.  
Now besides the duties between natural parents and children, there are others like those officia resultantia, of which we spoke, to which the father and son respectively are bound: and first of the father.  
1, Because God oftimes takes away the father from the son, that chief duty can no longer be performed by him, therefore God taketh order, that there be officia 〈◊〉, performed by others to them, in the stead and place of fathers. And in this respect it was, that Laban called the children of Jacob, his sons and daughters. and this as he was their Grandfather, and if Jacob had died, the care of their education 
Gen. 31. 43.  would have lain upon Laban in part.  
In the law it is more plain, for God there giveth charge, that if any one for poverty 
Levit. 25. 48.  should sell himself; his brother, his uncle, or his uncle's son were to redeem 
Num. 35. 15.  him. If the next of kin was by the law to be vindex sanguinis, the 〈◊〉 of blood and so to be concerned in case of death; much more are the next of kin concerned in case of life. We have an example of the care of kindred to the children of the deceased 
Gen. 11. 31.  in Terah: for whereas Loti father was dead, Terah (his uncle by the father's side, and father to Abraham) departing out of Caldea into the land of 〈◊〉, thought it his duty not only to take his own son Abraham and Sarah his wife along with him, but his Nephew Lot also. The like did Abraham; for his father Terah being 
12. 5.  dead in Haran, in the way, he took Sarah and Lot his father's brother's son, and brought him into the land of Canaan. The same care took Mardocheus of Esther, who though she was but the daughter of 〈◊〉 the uncle of 〈◊〉, yet her father being dead, he took her for his daughter. And for default of kindred, where there was none to take care, God took order under the Law, appointing every third year, 
Esth. 2. 15.  after the people had paid their tithes to the priests and Levites; that the remainder should be tithed over again, there must be a tenth for the fatherless and widow, that 
Deut. 26. 12.  they may eat and be satisfied. This is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
2. In the next place, as there is a duty in fathers to the children of their kindred, so likewise is there a duty of children to the kindred of their father, and their elders. We see this most excellently described in the story of Ruth; who though Naomi were but her mother in law, yet she would not forsake her, but accompanied her into her own country, and there was very careful to relieve her. Thus the 
Ruth. 1. 2. etc.  Kenites the posterity of Hobab, Moses his father in law, dealt friendly with the Israelits, 
Judg. 4. 11.  delivering Sisera to them. And for spiritual duties we see, Cornelius his care, he sent for all his kindred, who were ready to hear what Peter had to deliver from 
Act. 10. 24.  God. And the Apostle professeth his great affection to his countrymen, the Jews, 
Rom. 9 2. 3.  his brethren, his kinsmen according to the flesh, that he was in continual heaviness and sorrow of heart for them.  
3. And yet there is one rule more concerning this duty; which not only should 
prov. 27. 10.  extend itself to kindred, but stretch itself to our own friend and our father's friend, as the wise man 〈◊〉 us. we see the example for this in King David when Saul's sons were executed to stay the famine, yet King David (as the text saith) spared 〈◊〉 
2 Sam. 21. 7.  the son of 〈◊〉, because of the league of friendship between him and 〈◊〉 his father.  
And thus much for the duties of Parents and children.  
3. The third Combination is between the Master and the servant, the master being in the family, as the magistrate and superior is in the Civilbody; only here the institution was from man, but the approbation was from God, whereas the institution of the supreme Civil power in kings was from God. And the warrant of calling a master father (and so honouring him) is clear from that place, where naaman's 
2 Kin. 5. 13.  servants call him father.  
The scope and especial point to be aimed at in this Combination is. 1. That all masters are to have respect to the chiefest good; that salvation, as with Zaeheus, should 
〈◊〉. 19 9  come to their whole family. So also it was with Lydia and her family, Act. 16. 15. So with Cornelius, Act. 10. 27. With the jailer, Act. 16. 33. And with Rahab. 〈◊〉. 2. 13. 2. That the master do dominari in bano, govern his family for their good and his mutually; not as he, of which the Preacher took notice, that ruled over another 
〈◊〉. 8. 9  to his own hurt.  
For the first institution of this relation, we read of no servants at the beginning, for if man had continued in his innocency, there should have been none: and there were none, we read of, till the time of Cham, who for dishonouring his father, 
Gen. 9 25.  was changed from a son to a servant of servants, by the curse of Neah, and the confirmation of it by God. So that propter 〈◊〉 or maledictionem, by sin it was 
27. 29.  first brought in. And the like change happened afterward to Esau: because he had behaved himself lewdly towards his father, and unreverently towards God, in neglecting and contemning his birthright, the blessing was translated from him to Jacob, to whom Esau was made a servant.  
Servitude is of three kinds or sorts. First by nature. Secondly by war. Thirdly by Covenant.  
1. The first way is depressione 〈◊〉, by a defect in nature, want of gifts of the mind. And men of this condition are ever fit to be employed rather in the execution of other men's commands, then to command others of themselves, and are more meet to be ruled, then to rule. And this was Solomon's opinion of nature's order, 〈◊〉 
prov. 11. 29.  erit servus sapientis, the fool shall be servant to the wise. And indeed he cannot be better sped then so to be, We see this in the Gibeonites, which became servile, and found safety and ease by it, and that service was good for them: there was in them depressio intellectus a defect in understanding and knowledge of God, and his service, and therefore they should be the fitter to serve in mean works, and to be 
Gen. 49. 14.  governed by the Levites: when Jacob prophesied of Jssachar that he should couch down and submit himself to the burden, and find ease by it, he showeth, that in that son, and in that Tribe there would be depressio intellectus, above als the rest, and consequently that he was fit to be a servant And the Heathen man considering this point 
Arist.  saith, that God showeth who are fit to serve, by defect of understanding in some, or making the body deformed or crooked, fit for burdens, and not giving 〈◊〉 proportion, that it should be fit dominari to bear rule. And this is the first way, whereby servitude came in, defect of natural parts.  
2. The second way was by force or war. Thus the Posterity of Cham were hunters of men: and which is strange, though the curse of God was upon him and 
Gen. 37. 36.  his posterity, that they should be servants, yet they were the first that began to hunt men, and to make servants of others (thereby drawing that curse upon themselves afterwards) and thus came in servitus belli, service of necessity; necessity being that which dat legem legi, imposeth a law upon the law: as in the case of Joseph, 
10. 8.  who being sold to the Madianites by his brethren, and by them to Potiphar, was 
37. 36.  by constraint become a servant. And so we see in the story of 〈◊〉 and his crew Lot was taken prisoner, and became a captive or servant for the time, till Abraham rescued him. This is the second way. 
14. 14.   
3. The last way is servitus Pacti, servitude by Covenant; and this came upon the necessity which the other brought with it. For because men were desirous to be freed from the cruelty of the Sovereignty of tyrants, they willingly gave themselves to such as would use them well, and were able to defend them from the tyranny of others. And the Jews say, that the great number of servants that Abraham had, came to him by this means: for they seeing the equity of his government, and comparing it with the harsh dealing of those Lords they were subject to, came willingly to him, and became of his family.  
And this proved to be a great benefit to them: for when he himself had received the seal of the covenant, the Sacrament of Circumcision, the very same day he made all his servants partakers of it. So that though their bodies were in subjection, their skulls were made free, and were set at liberty by it; and therefore it was a good exchange for them. And in this respect it was, that it was prohibited the Jews, to take any bondservants of the Isiaelites, but out of the heathen, that thereby more might be brought into God's covenant. Afterwards this kind of service was established upon other respects, which drew Godly men to it, and made it, lawful: for though that other servitude by war, whereby one is forced to be a servant, may be unjust, so that such servants, if they can escape, they may with a safe conscience, especially when they are taken in an unjust war, and have not bound themselves by a free promise, as those that are slaves to the Turks; yet no doubt but a man may by his voluntary Covenant make himself a servant, and this Covenant binds him, as Jacob was by covenant to serve Laban seven years for his wife, and seven years for sheep and cattle. Thus in 〈◊〉 of poverty a man may make himself a servant, that he may have a subsistence, and in case of ignorance he may serve to learn an art or trade (it being all one as was said before to have an art, and to have a portion) and thus did God allow servants among the Jews, even 
Deut. 15. 12.  of their brethren.  
And thus came service into the world, first by the justice of God; as a punishment of sin, though afterwards this 〈◊〉 〈◊〉 is by God's goodness become a benefit, and useful for mankind, and therefore God hath taken order for duties to be performed both by Masters and Servants. In general the Apostle speaking of servants, requires every man to abide in that vocation wherein he is called; and at the 21. Verse he comes to speak of servants, and gives this rule, art thou called 
1 Cor. 7. 20.  being a servant? care not for it, but if thou mayest be made free, use it rather; yet let it not trouble thee, be willing to hear the yoke of this service. A servant if he be a Christian is the Lords freeman. 1. Cor. 7. 22. And Jew and Gentile, bond and free are all one in Christ. Gal 3. 28. They that do service to their masters in the Lord, therein serve the Lord who hath placed them in that calling, yea though the masters were not believing, yet they must think them worthy of all honour and obedience. Yet in 
2 Tim. 6. 1.  the Epistle to Philemon, Saint Paul having sent Onesimus (whom he had converted) back to his master Philemon, whose servant he was, and from whom he had run away, he exhorts his master to receive him now, not as a servant, 〈◊〉 above 
philem. 16.  a servant, as a brother beloved etc. Showing, the unfitness and inequality of that servitude (introduced at first by war) among believers; and hence it was, that as the Gospel prevailed in any kingdom, because Christians were all brethren, and among the Jews none were forced to be bondmen to their brethren; therefore this state of bondmen began to wear out and vanish among Christians, though the other two services, by nature, and covenant, still remained.  
Now for the particular duties of master and servant, and first of the Master.  
1. The first is, that he have artem 〈◊〉 Skill in governing, art to enjoin 
Ephes. 6. 6.  his servants what they should do. This Skill, the fathers have placed and limited to these four heads. His commandments must be. 1.. Lawful. 2. Possible. 3. Profitable. 4. Proportionable to their ability.  
1. They must be lawful, according to the will of God, as the Apostle speaks. No obedience must be commanded preposterous: for as there is Pater in Coelis, as well as in terris, a Heavenly, and an Earthly father, so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masters according to the flesh, and according to the spirit, as Saint Paul distinguishes, a master in Heaven as well as masters on earth, a spiritual as a temporal master: and the last ought not to command any thing derogatory to the first; for if he depart out of his line, his series, therein he is not to be obeyed, we have an example of this in Joseph, who refused to perform the command of his Mistress 
Gen. 39 〈◊〉.  when she tempted him to lie with her; How can I do this and sin against God? not against 〈◊〉, but against God. And therefore David's conditions with his servants were, that they that were to be his servants must lead a godly life, and walk in a perfect way. This is to be observed, for we see, that in the worship of God, the fourth Commandment requires obedience from the master as well as the servant; 
psal. 101. 9  Thou and thy servant, it makes them pares in this, the servant hath an interest as well as the master, and the master no privilege or exemption in God's worship above the servant. Though they be subordinate, and under one another in the Civil society, yet in respect of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Heavenly Commonwealth, they are both equal.  
2. Their Commandments must not only be lawful, but possible too. A thing may be lawful, yet not possible for a servant to effect. The command of Abraham to his servant to get a wife for his son, was lawful, but the servant wisely objected to his master, how if she will not come? and therefore Abraham in that case acquits 
Gen. 24. 5.  him in these words. If the woman will not be willing to follow thee, than thou shalt be clear of this oath.  
3, Their commands ought to be profitable or useful, not vain and impertinent. It is 
2 Sam. 23. 15.  said, that David being in war against the Philistims, longed for water in Bethlehem, 
16.  and it could not be obtained, but by breaking through the host of his enemies. Now 
17.  there were three of his host so ready upon this bare intimation of his desire (which they took for a kind of command) that they ventured through the enemy's camp, and brought him water; but he considering what an unprofitable thing he had commanded, and how dangerous also; because there was no profit in it, and yet it was gotten with the price of blood, would not drink it, but poured it out before the Lord, acknowledging thereby, that it had been better he had 〈◊〉 disobeyed.  
4. They must be proportionable; that nothing be commanded above his servants strength, above that which they are able to do; nor any thing that is prejudicial to their health, or at unseasonable times. It was a great fault in Pharaoh and his 
Exod. 5. 7.  Taskmasters, to enjoin the Israelites their tale of bricks, (which was hard enough of itself, for they were oppressed with that) but a greater it was, to force them to perform that, and yet they must find straw themselves, which was wont to be brought to them.  
The 〈◊〉 duty answerable to this, consists of two parts. 1. fide, in faith or fidelity. 2. Prudentia, discretion. Both these virtues are joined together by our Saviour, in that question, who is a faithful and wise servant, whom his master may make 
Mat. 24. 45.  vuler over his household etc.  
1. The command of the master is to be performed faithfully, the servant must frame himself thereto. The Heathen man could say, that he which is a servant is totus alterius, wholly his whom he serveth. Whatsoever he is able to do, he must do it for his masters good. The fathers upon the words of our Saviour [No man can serve to masters] give this for one reason of that speech, Quia servi officium 
Mat. 6. 24.  est infinitum, Because the servants duty is infinite. It is as much as he can do to serve one master, as he should; and he is totus heri, wholly that masters whom he serves, also his time, all his strength is his masters, and he cannot divide it to another. He shall work all day in the field, and at night his service is not ended: the master saith not to the servant, gird thyself, and dress thine own supper, but gird thyself and make ready my supper, and serve me: according to the example of Abraham's 
Luc. 17. 7. 8.  servant, who though he had traveled far, and had meat set before him, yet he would not eat till he had done his master's business. Opposite to this faithfulness 
Gen. 24. 33.  in a servant are two ill qualities. 1. Purloining. 2, Lying. For which servants hear ill in the Comedian.  
1. Saint Bernard saith, De Domini substantia ne 〈◊〉 a 〈◊〉, sed transeant per te. ne aliquid haereat in digitis. Let not thy master's goods pass from, but by thee, left something stick to thy fingers. This purloining is utterly condemned by the Apostle. 
Tit. 2. 10.  And so is wasting of that which is committed to a servants charge, and the ordinary means of it is set down by our Saviour, eating, drinking, and keeping ill 
Luc. 16. 1.  company. 
Mat. 24. 49.   
2. The other opposite is lying, We see that the false suggestion of Ziba was very prejudic all to his Master Mephibosheth. and though the first lie of Gehazi, which 
2 Sam. 16. 3.  he made to Naaman got him somewhat, yet the last to his Master Elisha, brought a 
2 King 5. 22.  leprosy upon him and his 〈◊〉 ever. The Prophet tells us, that God will destroy all 
25.  them that speak leazing. And therefore he would keep no servant in his house that should 
Psalm 5. 6.  tell lies. 
101. 10.   
There are three other opposites, from which the Apostles S. Paul and S. Peter would have servants free. 1. Slothfulness, 2. unwillingness, 3. eye-service.  
1. And the first of these is a part of the first [unfaithfulness;] 〈◊〉 he that is idle, not faithful in using all his strength, and mispending his time is a kind of robbery. And therefore it is, that S. Paul counsels men, not to be slothful in business. The Heathen man would not have a servant to be glis, a 〈◊〉; but accurate agere, to do their 
Rom. 12. 11.  work accuratcly, as the word in Hebrew imports: they must follow jacob's example 
Gen. 31 40.  in his service. The sleep departed from his eyes, he could not sleep for the 
Prov. 31. 18.  care he had to his Master's business; as the careful woman, that lets not her candle 
Matth 25. 〈◊〉.  go out, that is, she sits up late upon action to do her Master service. And therefore we know, that the Master called that servant evil and flothfull, that used not his talon well. To 〈◊〉 up this, take the Wise man's judgement upon both diligent and slothful: The hand of the diligent shall bear rule; but the slothful shall 
prov. 12. 24.  be under tribute.  
2. The second thing that a servant should be free from is, an unwillingness to do his duty. For there are some that serve indeed, but how? they serve with an ill will, and so do their work by halves. And in so doing they do very unwisely; for seeing that serve they must, (it b'ing not every man's 〈◊〉 to be a Master) they were better to do it cheerfully, then to be forced to it, and so lose their just reward and commendation.  
Therefore it ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a cheerful will, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the heart, as the Apostle counselleth, as if they served the Lord, not being responsores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Col. 3. 23.  answerers again, or replying, or giving word for word; but be like the Centurion's 
Matth. 8. 9  servant, that when his Master said to him, do this, and he did it.  
3. The last is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eye-service, or a deceitful diligence, which must be far from servants. Not to do their work, but while their master stands over them, and no longer: assoon as their Masters back is turned, then to give over. This the Apostle calls eye-service, and condemns it, exhorting servants to obey with singleness of heart, 〈◊〉 
1 Tim. 6. 1.  fearing God: and he gives divers reasons for it, as that they shall by this means adorn the 
Ephes. 6. 8.  Gospel; and that they shall receive from the Lord according to what they do, whether they 
Col. 3. 24.  be bond or free, and lastly, that besides their reward by 〈◊〉 with their Master, they shall by their hearty service receive the reward of an inheritance in heaven. So much of their sidelity. Now to their discretion.  
2. The Philosopher makes a distinction of two sorts of servants: one that can do nothing but what his Master dictates him, can go no further than he is directed; and the other that hath forecast in himself, to know what is to be done, and can prevent his Master's commandments. The first are but as lippi oculi, blear eyes, and but that they must see by them, their Masters had as good be without such as have them. The other are such as the Psalmist speaks of, their eyes are upon their Master's hands, 
psalm 123. 3.  they can perceive to what their Masters will inclineth to; they know their Masters 
Luke 12. 47.  will, and what he is best pleased with, and what his humour is most inclined to.  
And though he have this wit, yet if either with him that had the Talon, and knew his Master's humour he neglecteth to do his business, or with the wicked Steward, 
Matth. 25. 24.  he employ his wit to his own advantage, and not to his Master's benefit, in either of 
Luke 12 47.  these cases he breaks the rule of obedience. They follow not the examples of prudent servants, such as were Jacob to Laban, and Joseph to 〈◊〉; they do not prudenter, 
Gen. 31. 38.  with discretion. It is said of Joseph, that all he did prospered under his hands. 
39 2.  The Hebrew word is significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prudenter egit, or 〈◊〉 intelligentia, he did all with prudence and wisdom, and so all prospered; for of wisdom comes prospering: and therefore the same word signifies both.  
2. The 2d rule or duty of the Master is, not to govern aspere, 〈◊〉, or rigerously: but 
Col. 4. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to justice and equity. It was God's command under the law 
Levit. 25. 43.  to Masters, Thou shalt not rule over thy servants with rigour; and the Apostle adviseth to deal justly and equally with them: and his reason is, because they are conservi, 
Col. 4. 1.  fellow-servants of God with their Master. The Master hath a Lord too: and God's reason in the law was, because Masters themselves had been servants in Egypt, 
Deut. 5 15.  and thereby knew what it was to be under an hard service. Therefore, quod tibi non vis fieri, alteri ne feceris; do as you would be done by: or as you would have other men do to your children, when they happen to become servants. It reflects upon the general before mentioned, Diliges proximum sicut te ipsum, thou shalt love thy neighbour as thyself.  
Yet a Master is not so restrained hereby, as that he may not use his power of correction upon servants that shall offend: for the Wise man saith, there is a servant that will not be corrected by words, for, though he understand, he will not answer: for such a one stripes are needful. For there are three things needful for a servant, Cibus, opus, disciplina, meat, work, and correction when he is negligent; and this last is as necessary as the other. For as S. Bernard saith, Impunitas est incuriae soboles, insolentiae mater, 
Lib. 3. de considerate.  〈◊〉 nutrix; want of punishment breeds negligence, is the mother of insolence, and the nurse of offence. And the Wise man saith, that he that bringeth up his servant delicately (that is without 〈◊〉) shall have him become his son at Length, yea, and his 
prov. 29. 21.  Master too. And therefore tells us, that stripes are for the back of fools: they that 
19 29.  will not learn and do their Master's will, are to be corrected; and qui blando verbo 〈◊〉, non corrigitur, acrius necesse est ut arguatur, saith Isidore; he that amends not by fair means, must of necessity be forced in a sharper way.  
Now in this point of discipline three respects are to be had: one to amend those which are disobedient; the second to preserve the dignity of the Master, lest the conniving at offences cause or breed contempt in the servant towards him; and the last is for examples sake, that others by fear of punishment may be terrified from the like disobedience. And no Wise Master (saith Seneca) punit quia peccatum est, sed ne peccetur, punisheth only because a servant hath offended, but 〈◊〉 he offend again. He therefore that thinks he loves his servant when he corrects him not for his faults, is much deceived. For S. Augustine's rule is, 〈◊〉 putes te 〈◊〉 servum, quando non caedis, 
De 〈◊〉. 7.  non est ista charitas: be not of opinion, that thou lovest thy servant, when thou sparest him. for it is not love. But take this caution by the way, which we mentioned before. Be not too rigid or severe in thy Discipline, but according to S. Gregory Regat disciplinae virga mansuetudinem, & 〈◊〉 rigorem, sic 〈◊〉 commendetur ex altero, ut nec sit rigor rigidus, nec mansuetudo dissoluta: let the rod of discipline govern thy mildness, and thy mildness moderate thy rigour, so one shall be commended by the other, that neither thy severity be rigid, nor thy mildness too dissolute. Rather offend in the best part, and deal as gently as thou mayest; for 〈◊〉 castigatus exhibet reverentiam castiganti, asperitate nimiae increpationis offensus, nec increpationem recipit, nec salutem, 
Lib. 5. Mor.  as Prosper lib. 2. de vi contemplate. he that is gently corrected will reverence the corrector, but if a man be exasperated with two much severity, he will neither receive more correction, nor be 〈◊〉 by it.  
3. The third duty of 〈◊〉 is, to provide food and apparel, things necessary and 
prov. 31. 〈◊〉.  convenient for his servants, according to the Wise man's direction, and to prefer them 
27. 27.  according to their deserts. And if one be a conductive or hired servant, he is to pay 
Matth. 24. 47.  him his wages duly and truly, according to the law of God. Besides, if he have been 
Levit. 19 13.  a faithful servant, he ought not at the expiration of his time, to send him away empty, but with a reward answerable to his service. Nay the Wise man goeth further, he 
Deut. 15. 13.  ought 〈◊〉 much to consider of him, as 〈◊〉 〈◊〉 cum filiis, give him part of the inheritance with his children at his 〈◊〉, in some cases. 
prov. 17. 2.   
The duty answerable to this is, that the servant must return a thankful acknowledgement to his Master, for his education, instruction, and whatsoever good he hath done unto him, and that after he shall be 〈◊〉, for then 〈◊〉 this duty cleaves to him, and he cannot think himself free from 〈◊〉, though from service.  
Some servants being made free forget all, for as he said, a servant made free is a burdensome thing: and Solomon makes this one of those things which disquiet the earth. A servant when he reigneth, and a fool when he is 〈◊〉 with meat, etc. Therefore 
pro. 30. 22, 23.  a servant must be thankful, and not do as 〈◊〉 did (which 〈◊〉 proverbially foretold) who thrust out his master's son 〈◊〉. He that delicately brings up his servant from his youth, shall have him become his son at length. This speech 
19 21.  of his proved true, for 〈◊〉 his servant, became as his son, when he deposed his son 〈◊〉, and got the 〈◊〉 of the son, viz. the kingdom of Israel to himself. And thus much for the duties of Masters and servants.   

CHAP. VI  
Of Tutors or Schoolmasters, and their Scholars or Pupils. The original of schools and Universities. Mutual duties of Teacher and Scholar, as the choice of such as are fit and capable. The particular qualifications of a Scholar: Solertia, Docilitas, Diligentia. 2. About instruction. Instruction helps the natural and infused light, so doth prayer and reading the word, etc. The Scholars duties answerable to these. The particular duties of a Teacher. The duties of those that are to be taught. The resultant duties of both.  
SO much for the duties of those within the family: now for those extra familiam, out of the family: whereof some concern the spiritual, some the civil ordering and regulating of men. The first whereof we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a divine ordinance, because it immediately concerns the soul; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a humane ordinance, as looking properly at the things of this life.  
For the former, there are two callings especially appointed, and in them their duties to be handled. 1. The Tutor or Schoolmaster. 2. The Pastor or Minister. And they which are to answer reciprocal duties to these, are, 1. The Scholar. 2. The people in general.  
The first of these is preparatory to the other: for schools and universities are the seminaries both of the Church and Commonwealth; and in that regard are compared to the optic nerve, which conveys spirits, and therewith sight to both the eyes, for they give sight, both to the right eye of the Church, and to the left eye of the Commonwealth. And therefore before we speak of the duties of those that govern in either of those societies, we must first speak of those that govern and teach in schools and universities, and of the honour due to them.  
1. That the first sort come within this Commandment appears out of that Chapter 
2 Kings 2. 3.  of the 2. of Kings, where the sons of the Prophets call 〈◊〉, Master: and that a Master should be a Father, it is in the same Chapter confirmed: for Elisha called 
12.  Elijah, My father, my father, etc. The very like to which we find among the Heathen; who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Physicians, and the sons of the Physicians; their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Philosophers, and their sons of the Philosophers, answerable to the Prophets, and the sons of the Prophets. And as Elisha a Prophet calls Elias, father; so 〈◊〉 a Prince, brought up under Elisha, calls Elisha, father, because 
2 King. 13. 14  of the benefit which comes by them to the Commonwealth, as well as to the Church, in which regard they are fathers to both: and for that cause they have 〈◊〉 from both.  
And therefore to justify College livings, and their other endowments, we find, the first fruits which belonged ordinarily to the Levites, bestowed upon Elisha and the 
2 Kings 4. 42.  Prophets, because they were beneficial to the Church, which was their principal and first end: and likewise that great presents and gifts were bestowed upon them by the civil Ruler, because of the benefit to the Commonwealth in the second place, as by Hazael, sent by Benhadad king of Syria to the same Elisha.  
And the principal scope of God in this was, 1. That the Law (as the Prophet 
2 Kings 8. 9  speaks) might be sealed among the disciples, that so it might be kept among them sacred and inviolate: though some among them, sometimes by negligence of Rulers, will 
Esay 8. 16.  set counterfeit seals upon it, for as S. Peter speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unlearned men sometimes pervert the law: and among the learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unstable men, that is, floating shallow headed Scholars, who are not grounded and settled, though learned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do pervert the law and break the seal: against both these, viz. men unleardned, and floating unstable 
2 pet 3. 16.  men, God hath bound, and sealed it up among grounded Scholars, that it might not be perverted.  
2. And secondly, that men hereby might be fitted for public employment in the Church and Commonwealth. The Scripture expresses it by carving and polishing 〈◊〉 
Host 6. 5.  per Prophetas, I have carved them, (which is improperly translated, I have hewn them) by the Prophets, as a piece of wood, or stone is carved and polished by the hand of the Artificer. For there is naturally in men caecitas cordis; as the Apostle 
Ephes. 4. 18.  speaks, the taking away whereof is a special part of this function: the manner we 
Num. 24. 15, 16.  may best see by Balaams' speech; who, saith he, was a man born clausis oculis, blind in understanding (as all men are) brutish in knowledge (as the Proph. 〈◊〉 hath it) but 
Jer. 10. 14.  afterwards audiendo verbum, by hearing the word, he came to knowledge, and so ad visionem, to have his eyes a little opened, and then he was 〈◊〉 oculatior, somewhat better sighted. And hereupon it was, that they which were afterwards called Prophets, were at first called Seers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculantes, seers in a glass; from which 
1 Sam. 9 9  word Tsophim, it is very probable the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wise men came, because such could see afar off; and plainly it is said of some when they prophesied, mutabantur in alium virum, they were changed into other men, as it is said of Saul, when the spirit 
10. 16.  of God came upon him, and he prophesied. It makes a man wiser than when he was born, and fit for church or Commonwealth.  
For the institution of this, we find about the time when the law was given, that God appointed not only Moses, but the seventy Elders to be placed about the Tabernacle, to be taught by Moses (for that is meant by taking of the spirit of Moses, and 
Numb. 11. 24.  putting it upon them) and then they prophesied. So that there was a kind of University about the Tabernacle; for when one teacheth another, the Jews call it a taking of the spirit, and putting it on him. And by the word [Prophecy] was not meant at first, prediction, or foretelling things to come only; for neither the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do 〈◊〉 signify more then to teach, and instruct, or declare to others. As it is in the Prophet, I create the fruit of the lips, peace, that 〈◊〉, 
Esay 57 19  by having learning, to bring peace. For, as he saith, God gave him the tongue of the learned, that he might know how to speak a word in season to the weary, Esay 50. 4. And as the Wise man, The mouth of the just shall prophesy, that is, shall bring forth 
prov. 10. 31.  wisdom: for that other gift which was to foretell things to come, was bestowed upon men afterwards, to oppose the sorcerers, soothsayers, and Augurs, etc. among the Heathen, and was extraordinary.  
And it is plain by that of the Apostle, that prophecy at the first was taken for teaching. 
1 Cor. 14. 3.  He that prophesyeth, speaketh unto men, to edification, exhortation, and comfort: and if by prophesying were meant only foretelling or prediction, than we were in an ill case now, (having none that can foretell things to come) seeing the Wise man saith, Dempta prophetia perit populus, where there is no prophecy the people perish. 
prov. 29. 18.  And this it was, which the Prophets did by their ordinary function, viz. teach and instruct, but when it pleased God to show them things to come, it was extraordinary.  
When the Elders were thus placed about the Tabernacle, the Levites, and certain 
Numb. 6.  called Nazarites were added to them: and of these two sorts consisted their Colleges, 
Amos 2. 11.  when they came into the land of promise: for before they were about the Tabernacle, and therefore it is said of Josbua, who was so good a student, that no Prophet or Levite could compare with him, and therefore having profited so well Moses at his death chose him for his Successor by God's appointment, That he departed 
Exod. 33. 11  not out of the Tabernacle.  
Being come into the land of promise, they sound a City well situated which was Kirjath-Sepher, a city of books, which Joshua, that it might not be thought they came 
Josh. 14. 15.  to their knowledge by the books of the Heathen, but by divine assistance, and studying 
Judg. 1. 11.  the law of God, called Debir, which is 〈◊〉. When this city was not sufficient, they had three other places, Mizpeh, Bethel, and Gilgal. As also Gibeah Elohim, (i. c.) mons Dei, 1 Sam. 10. where two things may be observed. 1. That the land was called the land of Tsuph, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculatores, or Seers, of which we spoke before, which the Thargum expousds to be Ramah Prophetarum. And 2. that when Saul prophesied, being not brought up in the schools of the Prophets, 
1 〈◊〉. 10. 11.  they began to wonder at it, so that it became a Proverb, that Saul was become a Prophet upon the sudden: knowing that the ordinary way to become a Prophet, was to come and study there, for some time, unless God would raise up some, and make them Prophets extraordinarily.  
When Samuel afterwards was dismissed from governing, he returned to his calling which himself best liked, and at Ramah he built a College, whereof he was Master himself. And thus stood the state of this profession till near the end of the kings, though sometimes increasing, sometimes decreasing. For in Josiahs' time, not long 
2 Chr. 34. 22.  before the Captivity, we read that Huldah the Prophetess dwelled in the College or School at Jerusalem.  
After the people were led into captivity, they had a Nehar-Deang near the river Euphrates, in which Daniel was educated with other, 〈◊〉 whence (the Jews report) that Selon and the wisemen of Greece derived their knowledge. And when they returned (that were left) out of captivity, they had divers schools of exposition; such as were not not to be found, neither in Greece, nor at Rome, nor 
Joh. 15. 8.  in any other place of the world. If we come down to Christ's time, our 〈◊〉 was pleased to be called Rabbi, or Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholars or disciples, and saith, that they are his brothers and sisters, and that his father had great glory that his disciples bore much 〈◊〉, and that be which gave a cup of cold water to them in the name of a scholar or disciple should not lose his reward. 
Math. 10. 42.   
After Christ's ascension it appears by the Apostle, that they had use of books and 
2 Tim. 4. 13.  parchment, and that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forms or 〈◊〉 of divine learning, like 
1 Tim. 1. 13.  to common places, that they had need of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
4. 13. 15  and meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditate on these things, and of writing, whence came the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes, and of searching and enquiring. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search the Scriptures; 
Math. 23. 34.  and in this there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attendance, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding in it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being, 
John 5. 39  
1 Tim. 4. 13.  or whole intending of it, so that the learner must be as the Apostle speaks 
15. 16.  of himself. In labours, in watchings, in fastings, by pureness, by knowledge, by long 
2 Cor. 6. 6. 7.  suffering, by kindness, by the holy Ghost, by love unfeigned. That so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his profiting may appear unto all men. And though the Apostle confesseth of himself 
1 Tim. 4. 15.  that he was rude in speech, yet not in knowledge, which Festus attributed to him 
2 Cor. 11. 6.  
Act. 26. 24.  with such excess, as if it had set him besides himself. And our Saviour as he took 
Col. 4. 14.  John and Mark from mean callings, being men illiterate, so he made his family as it were a School or College, where they were taught some years before they were made Evangelists; and though he gave them the spirit after, which had been sufficient without any other instruction, yet Christ to show the 〈◊〉 of teaching and learning, would have them learn of him in his School for some years, and therefore he took some learned men, as Luke, who was a Physician, and Saint Mark who was governor afterwards in a great College in Alexandria. And when he took order for the conversion of the Gentiles, he employed Barnabas 
Act. 13. 12.  and Paul chiefly, who were both learned men; Barnabas was a chief teacher ' at 
22. 3.  Antioch, and Saint Paul brought up at the feet of Gamaliel. There were five 
2 Tim. 5. 15.  
1 Tim. 4. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free gifts, and helps. 1. natural abilities. 2. Domestical education 3. 
Act. 13. 3.  Education in Schools. 4. Exercise of prophecy. 5. Imposition of hands: by which men were fitted for the sacred function, besides the extraordintry gifts.  
Until the death of Saint Stephen the Colleges or Schools remained at Jerusalem, but afterward they were translated to Antioch, wherein were divers learned men, as Paul and Barnabas. But when the persecution came upon all Jury, they removed to Alexandria in Egypt, and there Saint Mark began, Paulinus and 〈◊〉 succeeded and others, who were famous men even among the heathen. Since which time was the law sealed among the disciples and children of the prophets in Schools, Monasteries, and Universities. So much for the historical part. Now we come to the duties of Teachers and learners.  
And first for their qualification. They must be 〈◊〉 squared and fitted. Every piece of wood is not fit for this employment. And they must be dotati too, men that have gifts 〈◊〉 for teaching and instructing youth.  
And the first thing required in a teacher, which must be laid as the ground work for all his other duties, is to choose fit persons for his Scholars, by judging of their disposition, whether they be meet for public employments in Church or state; we see, when there were three offered themselves to follow our Saviour, he perceiving their indoles and disposition and that some of them were not fit to endure persecution, or to leave the world, chose only one of them, and rejected the other two. And though he had many Disciples, yet knowing all of them not to 
Luc. 16. 13.  be fit for the governing and instructing of his Church, he therefore chose out of them first 12. whom he called Apostles, and out of the rest afterwards he chose seventy two whom he sent forth, but with less power than the Apostles, (for the twelve and the seventy two were distinct orders) and in choosing them Christ showed he never intended to have equality in his Church, but that there should be different degrees, according to the diversity of gifts and abilities, and that those of the best gifts should be 〈◊〉 〈◊〉: and hence the Church afterwards had divers offices in the Church, as so many several steps, as the Lectores, Acoluthi etc. By which their gifts and abilities being tried they might ascend, and be chosen to higher employments. As under the law among the Levites, who were under the Priests, there were several orders and ranks, as the Netophathites, Korathites, Meiarites etc. Now in the choice which our Saviour made helooked partly at the Indoles and natural aptitude of his Scholars, for the employments which he intended for them: as we see in Saint Peter, whom he made chief among the Apostles, there were in him three signs by which the brethren would have wits to be chosen; as first, Constancy and unweariednes in taking pains, whereupon Christ when he beheld 
Joh. 1. 42.  him, said, he should be called 〈◊〉 a stone; secondly, love to his master, as appears both by his counsel he gave him, to save himself, which argued his affection, and his offering himself to die for him; and lastly, his indoles mansueta, his gentle 
Math. 26. 35.  tractable nature, being willing to hear of his faults, though it were by his inferior, as when he was reproved by Paul. So in the choice of the sons of Zebedee; 
Gal. 2. 11.  he considered their fervent and hot disposition, whereupon they were named sons of Thunder; upon which Chrysostom observed, that those whom Christ chose 
Luc. 9 34.  were like precious stones which that skilful lapidary knew how to discern, 
Marc. 3. 17.  and though they were then unpolisht, yet by his instruction and discipline he polished them afterwards. So that we see disciples fit for those callings, are not to be promiscuously taken, but a choice must be made with judgement, especially he that must be fit for the sacred calling, must be unus inter mille, one of a 
Job. 33. 23.  thousand.  
As there must be a choice in the teacher, so the duty lies upon him that offers himself to be taught, if he know himself naturally unfit, he ought not to offer himself for those high callings, nor aspire to them, when he is naturally fitted only for inferior employments. The Prophet saith, that though in his time many that were unfit would needs be Prophets, yet in the times of the Gospel he foretells, they should acknowledge their infirmities, and say, I am no prophet, but an husbandman, and therein have 〈◊〉 brought up from a youth, intimating, that such as were fitted and brought up for other callings, should not seek to be prophets etc. The wiseman asketh the question, why fools should have a price in their hands to get wisdom, 
prov. 17. 16.  seeing they have no heart to it. It is but time and money spent in vain. And in another place he compareth a parable in a fool's mouth, to a man with lame legs, set 
prov. 26. 7.  him on his feet and he falleth down. And as no doctrine will enter into him, so nei her will any discipline work upon him; for as he showeth further, if he be silver, the fining, if gold, the furnace will do him good, if there be any metal in him, he is like to prove well: but if he be a fool or unfit, bray him in a 〈◊〉, 
27. 21. 22.  and it will be to no purpose. And the prophet complains of those that he had to do with; they were 〈◊〉 or iron, refuse metal, insomuch as he had burnt his 
Jer. 6. 28. 29.  bellows, and wearied his arms to no purpose. Therefore Plato insists upon this, that those that are to be trained up in learning, must have gold in them or silver at least, they must not be plumbeia ingenia, leaden heavy wits. And Esay asketh the question, Quem docebit 〈◊〉, whom shall he teach knowledge? It is not those 
Esa. 28. 10. 13  that must be continually sucking, that must have precept upon precept, line upon line; tell it now, and tell'it again to morrow; but such as are weaned, and can take meal after meal, and are apt to take instruction, which is strong meat. 
Heb. 5. 14.   
As the teacher than must examine the disposition of the scholars, so the scholars must interrogare seipsos ask themselves, whether they be able to vudertake this; and if not, to take another course of life. It was the opinion of the fathers of the primitive Church, that in making this choice of men in their schools, that were annexed to their principal Churches, that a man ought rather to be too strict, then too loose; and their reason was. It were 〈◊〉 that a wiseman should be in a calling without the Church, than a fool within it: better to spare the one then to take the other.  
The neglect of this, by taking into the Church all comers, was the cause, that as the Prophet complained, the, Sun was gone down upon their Prophets, that they 
Math. 3. 6.  were stitch ignorant sots, Bardi, such stupid, blind guides, which caused the people to err, and brought such darkness into the Church, that as the Prophet's 〈◊〉 and 
Jer. 23. 13.  Michab complained in their time before the captivity and destruction of the city, The people perished because prophesy failed.  
As the first and fundamental duty must be performed by making a fit choice, so the particular virtues and qualifications which teachers must look to in their choice are three, Solertia, Docilitas, diligentia.  
The wiseman speaking of the Ant, besides her industry saith, that she hath a 
prov. 1. 6. 7. 8.  natural quality, that without guide, overseer, or governor, she provideth her meat in summer, and in hearvest for winter, and this is the first endowment, Solertia naturalis, a natural 〈◊〉, or ability of nature, which ought to be in them, that are intended to be leaders of others. And this ability is by the active part of the understanding, the intellectus agens, whereby they are apt to dilate and enlarge what they hear, and to work upon what they are taught, and thereby become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to learn of themselves, by improving those principles they have received from others. This appeared in Saint Augustine, Erasmus, and others, who in many things were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without help of teachers in those things became excellent.  
2. Then they are to have possibilem intellectum, ability to conceive what is taught, which is that we call 〈◊〉, and is termed in holy writ cor latum, a large heart, such a one as God gave to king Solomon, whereby the active part of the understanding by that Solertia we spoke of, may have matter to work upon, 
1 Kin. 4. 29.  and to deduce one thing from another, which was termed forecast in the duty of servants.  
3. To these the wiseman addeth a third; they must instanter operari, by working diligently and instantly. Saint Paul by labouring more abundantly than the other 
〈◊〉. 11. 6.  Apostles, became most fruitful to the church. And where it pleaseth God to bestow 
1 Cor. 15. 10.  this solertiam naturalem, n. tural understanding, and possibilitatem intellectus a large heart to conceive, and lastly 〈◊〉 operari, diligent working, to sow in the morning, at noon, and in the evening, (as the preacher speaks) and never to let the hand rest, there is hope of such persons, that they may prove profitable instruments in the Church or Commonwealth; and therefore such persons, and so qualified are principally to be chosen.  
Thus it must be presupposed, that the choice is rightly made, else difficultas 〈◊〉 argeet errorem 〈◊〉 anitio, the hardness in proceeding between Master and Scholar will argue, that there was a fault in choosing at the first, and then no instruction will amend it, as in physic, if there be a fault in the first concoction, the second cannot help it.  
2. Now the choice being rightly made, in the second place we come to the instruction itself: of which we are to conceive, that as we see in other things, divers things are effected by an exterior agent, as things artificial, and some things must have interius principium a foundation within, as things natural have their principle within them, and in some things there must be both, as in Physic. For though in a body ill affected, sometimes the strength of nature alone of itself is able to concoct the humour, and make digestion, and so many times it falleth out, that some become extraordinarily learned without pains taking, as 〈◊〉, yet in some bodies to help concoction, Physic is to be applied, something must be given from without, to comfort and help nature. So we must conceive in teaching, every one hath not those enatural parts which are sufficient, nor is every man's supernaturally and extraordinarily inspired and qualified by God, but must have teaching and instruction by the ministry of man from without, every man must not look to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught immediately of God, but must in ordinary course have a teacher which doth not add any thing to the soul, but minister to it, and help it; as Physic doth not add to nature, but ministers to it, to comfort and strengthen it, though indeed they that are instructed by men, may be said to be taught of God, as they are said to be healed of any infirmity by him, which are cured by Physic.  
And in this we say, that the natural light works, which is lume n naturale, and that lumen 
ohu. 1. 9  infusum is supplied and holpen by the teacher, of whom we are to conceive, that he is not the giver of infused light, but the minister, that supplies matter, as oil whereby the light burns, which he doth partly by making things plain, by similitudes and examples, and sometimes by Antithesis. And not only so, but being able to see how every conclusion depends upon the premises, and how the medium ought to be disposed with the subject and predicate in every proposition, is able in the same course whereby he learned, to show others how to bring things into method and order. In which two things. 1. by making dark things known and discerned. Secondly, by a perspicuous disposing and ordering of things confused teaching chiefly consists, and by these the light is holpen, whether it be naturally or supernaturally given.  
This being premised, we will come to mutual duties or qualities of teacher and hearer.  
1. The first is, they must be persuaded, as Saint James saith, That every good gift is from above, and cometh down from the father of lights, and therefore that this 
Jam. 1. 17.  light of knowledge cannot be had but desuper from above, as John Baptist told his scholars. A man can receive nothing, except it be given him from heaven. Neither 
John 3. 27.  knowledge nor any good thing else can be had but from God, and therefore we must be thus persuaded, That all the light we can have, is from God's light, as 
pfal. 36. 9  the Psalmist hath it, in thy light we shall see light; we have no light of our own, but as the Apostle speaks, God who commanded the light to shine out of darkness hath shined in 〈◊〉 hearts to give the light of knowledge: and by this light being 
2 Cor. 4. 6.  supernatural we shall be able to see further into mysteries then by the natural.  
1. The first means to attain to this light, is by prayer. To pray to God (as the Apostle directs) to enlighten the eyes of our understanding. King David by praying to 
Ephes. 1. 18.  God to be his teacher, attained to this praestantiam rationis & scientiae, this excellency 
psal. 119. 66.  in skill and knowledge, that he professed himselfto have more understanding than all his teachers. 
99   
2. Another means to come to this light is, to attend to the word and statutes of God, which as the psalmist saith, giveth light to the eyes. Hereby he professeth 
19 8.  that he got understanding, they were a light to his path. And not only to him 
psal. 119. 6.  that was a man after Gods own heart, but to them also that were naturally ignorant, 
104.  
105.  they gave light and understanding to the simple. We find this true by 
130.  experience, for since the light of the Gospl came, and was received into the world, learning and knowledge did never so flourish, either among the Grecians or Romans, as it hath done in the christian Church. The greatest lights that ever were in the world for all learning divine and humane have been christian Bishops, and the truth is, there is no excellent thing worthy to be known, to be found in any Heathen Authors, but the same or something more excellent may be had from the word of God.  
3. The third means is to follow the Apostles counsel. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. And what this sleeping is 
Ephes. 5. 14.  the same Apostle tells us in another place, it is high time to awake out of sleep 
Rom. 13. 11.  that is, out of sin. If we mean to have this light we must forsake our evil ways. And indeed, as the Book of wisdom speaks, in malevolo intellectu sapientia 〈◊〉 habitabit, wisdom will not enter nor dwell in a malicious soul. Sin must be removed. 
Sap. 24.  This makes the difference between us and the fathers of the primitives times; for albeit we have more means of knowledge than they, yet they being holy men, had this light more plentifully bestowed upon them, than we have, and far exceeded the wisest and learnedest among us.  
Having thus shown the mutual duties that concern both Teacher and Scholar, for attaining of knowledge, we are to proceed to that first duty of instruction already mentioned, as it concerns the Teacher alone, and the manner how he must instruct, which may be gathered out of Solomon's words, Have I not written to thee three times, 
pro. 22. 20. 21.  (so the vulgar Latin reads) in counsels and knowledge, that I might make them know the certainty of the words of truth. Where we see he made all known to them, that is, by reading to them, and not only so, but also did write the same for them, and that not once, but often, and not only declared unto them what they must learn, but counselled them also, that is, gave direction how to profit by hearing and reading: so that the Teacher must both read to his scholars, and write, and give counsel and direction how to learn.  
More particularly in his manner of teaching three things are to be observed. 1. Facilitas, to explain and make easy to them what he delivers. Thus our Saviour that his doctrine might be better understood taught by parables.  
And being thus prepared, that as Saint Augustine saith, Magister sit intus, our master is within us, we shall hear a voice behind us (as the prophet speaks) saying, 
Esay 30. 21.  this is the way, walk in it, when ye turn to the right hand, and 〈◊〉 ye turn to the left.  
This being done, we shall know that it is not the teachers labour alone, his 
Psal. 127. 1, 2.  building and watching is in vain, his teaching without this lumen infusum is to no purpose: and that the scholar's study, except God gives a blessing, avails nothing, and with his blessing dabit in somno, he will give it in sleep. In the first place therefore, (as we said before) we must pray, and that instantly, that he will vouchsafe this lumen infusum, that he will enlighten us.  
1. Our Saviour taught by parables (which practice had been 〈◊〉 from Balaams 
Matth. 13. 3.  and Moses time) showing things above sense by sensible things. 2. Methodus, 
23. 25.  order: we see when Christ was to make it plain to the Disciples, that he was to suffer, the Evangelist saith, that he began with Moses and the Prophets, and so deduced the Prophecies in order to his time, to confirm his doctrine: and the same Evang. himself 
Luke 24. 27.  makes this protestation in the preamble of his Gospel, that he intended to write all 
1. 3.  things, as they fell out in order. So the Apostles observed an order in teaching the Gospel, they first taught the principles, and laid the foundation of faith and repentance, and 
Heb. 5. 12, 13. & 6. 1, 2.  then proceeded by steps and degrees to other doctrines.  
3. The third thing is, proportio to proportion the doctrine to the capacity of the hearer, which requires judgement and discretion in the Teacher. Thus we may observe this in Christ, who having taught his Disciples many things, and yet had many more to 
John 16. 12.  teach them, yet he forbore, because they were not able to bear them. These three are good rules for a Teacher. 1. To help the lumen infusum by sensible things. 2. In a good method and order: 3. and that in a good proportion with discretion and wisdom.  
And whereas there be four ways, as we touched before, by which a man may be 
Psal. 119 23.  taught. 1. By precept. Doce me mandata tua, teach me thy statutes, saith David. Thou hast made and fashioned me, to what end? that I might learn thy Commandments. 
prov. 24. 32.  2. By example. Exemplo didici 〈◊〉, I looked on it, saith the Wise man, and received instruction: and I have given you an example, saith our Saviour, that ye 
John 13. 15.  should do as I have done. 3. By experience. Experimento didici, were the words of 
Gen. 30 27.  Laban to Jacob, I have learned by experience, etc. 4. By discipline. Christ himself learned Obedience (saith the Apostle) by the things which he suffered: and it is a common 
Heb. 5. 8.  saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, correction gives instruction. The teacher must instruct by all these ways, as Christ the perfect pattern of a teacher did.  
1. By precept; it is said, that Christ did never teach any thing by parable in public, 
Mark 4. 34.  but he expounded it afterwards to his Disciples.  
2. By example. Christ saith, Exemplum dedi vobis, I have given you an example 
〈◊〉 13. 15.  how you should do. That in all things they should do as he had done before them. There was no exercise to be done, no way to be followed, but he had set them a pattern for it.  
3. By praectise. Christ after he had taught, examined, and questioned his Disciples, 
Matth. 16. 3.  and he exercised them, as in baptising, and in casting out unclean spirits, so in disputing, 
John 4. 2.  
Matth. 17. 16.  in preaching. First he sent out the 12, and afterwards the 72, whom he preferred after 
Mark 9 14.  to higher places. And the difference between the 72 and the 12 the Apostle distinguisheth. 
Matth. 10. 1.  The chief were Apostles, they were the Architects, or chief builders, and 
Luke 10. 1.  the 72 did build upon their foundation which they had laid. And these were to make 
1 Cer. 3. 10.  
Mark 6. 30.  or give account how they discharged their callings, as the Disciples did to Christ.  
4. For teaching by discipline, we shall find that Christ was not defective in this neither, but that by reproof he taught his Disciples many things. In S. Matth. Gospel 
Matth. 15. 16.  he reproves them for nonproficiency, that having been so often taught, they were not able to understand. And in another place he reproveth them for not understanding 
16. 11.  what he meant by the leaven of the Pharisees. And soon after he giveth S. Peter a bitter check, saying, Get thee behind me Satan, for dissuading him from his passion, telling him, that he savoured not the things that were of God, but of men. As also when his Disciples could not cast out the Devil, he calls them a faithless and 
17. 17.  perverse generation. Lastly, when they would not suffer little children to come to him, he was offended with them. So the saying of the Wise man was verified in them; 
19 14.  Reproof entereth more into a wise man, than an hundred stripes into a fool. And our Saviour 
Prov. 17. 10.  knew what flagellum meant too, when the house of God was turned into a den of thiefs. So is it with those that misspend their friend's maintenance, and their time, 
John 2. 15.  which ought to be spent in study at the Universities. These are a kind of thiefs too, for there is a theft in time and in study, in not labouring, as well as in not paying; and Colleges and houses erected for learning are houses of God also. And certainly if Christ were again here on earth, he would scourge and whip these loiterers and thiefs, out of these houses. So much for the Teacher. 
Heb. 5. 11.   
We will now come to the duties of them that are to be taught. The Wise man giveth a Tuigitur to the Hearer. I have made known to thee this day, thou therefore, 
Prov. 22. 19  and there endeth the original, and leaves the rest to be supplied, that is, take heed that you observe, it is your part to give regard to it.  
The duty of a scholar may best be learned of Christ, who when he was in the state of a scholar, loved to hear what others said, he would not let one wise sentence 
Luke 2. 46.  escape him, and was ever ask questions. He was 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ready to hear and to ask questions: which two qualities are to be in every learner.  
1. For the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the opposite to this is dulness in hearing, either not to hear at all, or having heard, not to regard what they have heard. he effect of this is that which Christ taxed his Disciples with, O amentes, & tardi cord, O fools and 
Luke 24. 25.  slow of heart. Therefore the learner must be studious in hearing, that so what he hears may come into his heart, according to that of the Wise man, Inclina aurem tuam, 
prov. 2. 2.  & oppone cor tuum, incline thine ear, and lay it to heart. It must come in at the ear, 
4. 20.  and down to the heart. And when it hath 〈◊〉 there, it must come to the lips, to express it in our speech, that thereby we may be able to show, that it is settled in 
〈◊〉. 7. 2.  the heart.  
And because the memory of man is brittle, it must be supplied by writing: the greatest scholars were called scribae, scribes. They must first write what they hear in Tables, and then by often reading and meditation, bring it into the tables of their 
prov. 7. 3.  heart.  
2. And for enquiring or ask questions, it hath been a perpetual practice. In the Law, children were to ask their fathers, and they to answer about the observation 
Exod. 12. 26.  of the Passeover. So also concerning other Laws and statutes. And it is God's command 
27.  that they do so, Ask thy father and he will show thee, thy Elders, and they 
Deut. 6. 20.  will tell 〈◊〉. And this was Jobs counsel, to ask of their fathers, and inquire of the 
32. 7.  former age. We 〈◊〉 see it also under the Gospel. The Disciples not understanding 
Job 8 8.  
John 16. 18.  Christ's speech intended to ask him the meaning of that he had spoken to them. And 
Matth. 13. 10.  at another time they asked him, why he spoke to the people in parables. And his Disciples 
36.  prayed him to declare the parable of the tares. Again, Christ speaking of 
17. 10.  John Baptist. they make an objection to him, Why then say the scribes, that Elias must first come? And in the same Chapter, they asked, why they could not cast out 
19  the Devil. When there was a contention among them, who should be the greatest, 
Luke 9 46.  they came to him to be resolved. Many other questions we find they propounded, as about marriage, about the difficulty of being saved, about the man that 
Matth. 19 10.  was born blind, & that excellent sermon concerning the destruction of Jerusalem, and 
25.  the end of the world, was occasioned by a question which they propounded to him. 
John 9 2.  Thus by questions they drew much from him, which the Church could not without 
Matth. 23. 3.  much danger have wanted and many things now would not have been known, which are very necessary for us to know. And therefore it is that the Wise man counselleth him that wants wisdom, to go to a man of understanding, and that not once or 
Ecclus 6. 36.  twice, but even till he hath worn out the threshold of his door. When Abel was besieged, a wisewoman called to Joab, and said, They were went in old time toenquire or ask counsel at Abel (which some think had been of old a place of learning) whereby she intimates, that learners must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as ask questions.  
3. The third duty is Conference with his fellow-hearers. And this the Wise man compares to the whetting of two pieces of iron, whereby the one 〈◊〉 the 
Prov. 27. 17.  other.  
2. Another duty of the Teacher is, according to S. Augustine's rule, in the instruction of a son, 〈◊〉 ut doceas filium meum 〈◊〉 vitia morum, magis quam sermonum & verborum, he would have his son's tutor to teach him to avoid 〈◊〉 in 〈◊〉 rather than in speech and words. And Quintilians rule is 〈◊〉 Schools, potior mihi ratio 〈◊〉 vivendi, quam vel optime dicendi habetur; it is better to live well, then to be able to speak well. When our Saviour had given his Disciples power to cast out 
Luke 10. 20.  Devils, he bids them not to rejoice so much in that power, as that their names were written in heaven. And the Apostle confesseth; that though he were never so learned, yet if 
1 Cor. 13. 2.  he wanted charity, which is the soul and life of a Christian, all would not be available to him. Our Saviour also saith, Si scitis hac, if ye know these things, happy are ye if 
John 13. 17.  ye do them. Your blessedness consists not in the knowing of them, but in doing them. So that knowledge in its self brings no blessedness, but practise of that we know. And S. John saith, I have no greater joy, then that my children walk in the 
3 John ver. 4.  truth: not talking, but walking is required.  
1. The Scholar's duty proportionable to this is that which the Prophet mentioneth, 
Lam. 3. 27.  It is good for a man that he bearthe yoke in his youth. To lose no time, but if he do, to 
Ephes. 5. 16.  have a care to redeem it. S. Bernard laith to his scholars, Nemo 〈◊〉 parvi 〈◊〉 tempus, quod in verbis consumitur 〈◊〉, volat verbum irrevocabile, 〈◊〉 tempus irremediabile; 
Serm. ad Scholar's.  let none of you lightly osteem the time, whichyou 〈◊〉 spend in words, for words are irrevocable, and time is not to be recalled.  
And withal, because it is necessary that all things be done in time, he is to be persuaded, that as there was a time prefixed before consecration of a Nazarite, in which 
Numb. 6. 13.  time he was to fit himself for the service of the Lord, and after the time of his separation was ended, he was to come to the door of the Tabernacle of the congregation; so there is a certain requisite time, before they can bring their studies to any perfection, so as to be fitted for the work of the Lord; which time they must not misspend, but employ it in study and labour, to fit them for that high calling. They must not look to be Prophets on a sudden like Saul. When an Apostle was 
1 Sam. 10. 11.  to be chosen in place of Judas, they would choose one that had accompanied with them all the time that the Lord Jesus went in and out among them, beginning from the baptism 
Acts 1. 21, 22  of John: and S. Paul saith, that a novice must not be permitted to step into the Teacher's chair; for the fathers say, that those Scioli, those smatterres were they that 
1 Tim. 3. 6.  bring all out of course, and as the Apostle saith, fall themselves soon into temptation.  
2. They are to be at the direction of their Teachers. They must follow when he commands; this makes them Disciples, when they do sequi, follow their Teacher, 
Luke 9 59  they must ask leave to do any thing 〈◊〉 permit mihi, give me leave to bid my friend's 
61.  farewell. They must be obedient, that is the second.  
3. They must live soberly and honestly; according to the Apostles rule, fly youthful 
2 Tim. 2. 22.  lusts: they must be sober and of good behaviour, as the same Apostle. Not only sober 
1 Tim. 3. 2.  and not drunken with wine; for as there is ebriet as a vino, drunkenness with wine, 
Esay 51. 21.  so also without wine, as the Prophet tells us; Hear thisthou miserable and drunken, but not with wine; but also not drunk with pride, or self conceit of our own abiliti s. The 
Tit. 2. 6.  last of these the Apostle means, when he saith, Be sober minded; and of the other the Wise man speaks, Be not among wine-bibbers for the drunkard and the glutton shall be 
Prov. 〈◊〉. 20.  poor, and the sleeper shall be covered with rags. Nunquam fapit amator 〈◊〉, he that loveth wine shall never be wise. And for those which Esay mentioneth, Drunken but not with wine, as when a man is drunk with conceit of himself (which commonly is in them that know least) such a man hath a fume risen up in his head, and thinketh (〈◊〉 as a drunken man) that he can overcome all the world. And these are they of which the Wise man tells us, There is a generation (saith he) that are pure in their own eyes, 
Prov. 3. 12, 13  (and yet God knows they are not so) and There is a generation, O how lofty are their eyes! and their eyelids are lifted up, very supercilious. But as the Wise man tells, it is not with these proud men, but with the lowly, that wisdom inhabits. And our Saviour saith, 
11. 2.  Discite a me, learn of me, for I am 〈◊〉 and lowly, (which S. Augustine observed to be 
Matth. 11. 29.  Christ's first discite) The servant is not greater than his master, saith Christ elsewhere; and 
John 13. 10.  therefore disciples must not check their Master. The Heathen said that those scholars are protervi & petulci, that will calcitrare kick against their Masters or Tutors. If two Scholars be taught together, the one conceited of himself, the other a fool, There is 
〈◊〉. 20. 29.  more hope of the fool then of him that is too highly conceited of his own learning. Multos hoc decipit, qui ante tempus sapientes videri volunt, ut jam 〈◊〉 〈◊〉 quod non sunt, & quid sunt erubescere, saith one, many are deceived by this, that they would willingly 
Huge.  be accounted wise before their time, and begin to counterfeit what they are not; and are ashamed of what they are.  
The conclusion of this point is, that because, as the Preacher tells us, There is a time to keep silence, and a time to speak: and in that he placeth silence before speaking, 
Eccles. 3. 7.  every one is to be a learner, before he be a teacher. We may see it in our Saviour's example, who was in the Temple among the Doctors, how? hearing first, and then 
Luke 2. 46.  ask questions; and both before he taught himself. He that doth not take this course, will in the end be forced to take up this complaint. How have I hated instruction, 
Prov. 5. 12, 13  and my heart despised reproof? And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me.  
3. A third duty of the teacher is, Tueri to defend his pupils, according to the sense of the word, their name Tutores 〈◊〉 being derived from tueri. It was our Saviour's 
Matth. 9 14.  practice, as in the case of his Disciples not fasting, when John's disciples, and the Pharisees fasted. And in their plucking of ears of corn on the Sabbath day. As also 
12. 2.  for their not washing their hands, when they did eat. In all which cases, Christ 
15. 2  made their defence; thereby showing, he would be ready to defend them in all matters, wherein they did not 〈◊〉.  
1. The first duty of the Scholar answerable to this is, according to the law of the Nazarite. He must bring his offering, as 〈◊〉 is able. So did Hannah when she dedicated 
Numb. 6. 14.  her son Samuel, that he might not be 〈◊〉 to 〈◊〉. When Saul sent his 
1 Sam. 1. 21.  servant to the Prophet, he made shift to find the fourth 〈◊〉 of a 〈◊〉 to give him. 
9 7.  Shall we come to the Prophet and bring him 〈◊〉? And Levi made a feast for our Saviour. In a Council the Fratricelli were condemned for holding one opinion (among 
Luke 5. 29.  the rest) that our Saviour lived by begging, and not of his own, for he had of his own, as we may gather by Judas bearing his bag.  
2. Another duty is to minister to his 〈◊〉, as 〈◊〉 Samuel did to Elimine And we read 
1 Sam. 3. 1.  that Elisha though the eldest scholar, yet poured water on Elias hands. We 
2 King. 3. 11.  〈◊〉 that John Baptist sent two of his Disciples on an 〈◊〉 to Christ. And our Saviour 
Matth. 11. 2.  himself sent his Disciples to make ready the passover. At another time he commanded 
26. 18.  his Disciples to provide a ship for him. He also sent two of his Disciples 
Mark 3. 9  
Matth. 21. 2.  (when he was to ride into Jerusalem) to provide an ass for him. Lastly, he sent them 
John 4. 8.  to provide victuals to eat. So that the duty of ministering belongs to a Scholar.  
3. The last is 〈◊〉 officium. Our Saviour being towards his end, giveth charge 
19 27.  to one of his Disciples, (that he knew was able) to maintain his mother. And not 
39  only so, but after his death some of them brought odours to embalm him. Some bestowed a Tomb upon him, and some buried his body. So did the Disciples of John 
Matth. 14. 12.  Baptist, They buried his body. And yet here ended not this 〈◊〉 officium, for after Christ's burial the Apostle; forgot not his memory, but spuke honourably of him. 
Luke 24. 19  Jesus of Nazareth was a Prophet mighty indeed and word before God and all the people.: showing that death takes not this duty away from the Scholar to his Tutor, he ought to speak honourably of him after death.  
Besides all this, there is a duty which all Scholars owe to Teachers, though they be not under their charge. If they be of that calling they are to honour them. Saul's 
1 Sam. 9 6.  servant counted Samuel an honourable man, and Gamaliel was honourable among all 
Acts 5. 34.  the people. He was a Teacher of the Law, and not only those under his charge, but all the people honoured him.  
These things being performed, that will come to pass which the Apostle aims at, 
2 Tim. 2. 2.  we shall have men faithful, such as shall be able to teach others, and the University shall breed such as shall be fit to serve the Church and Commonwealth. And indeed this was the end of the erection of schools and universities. 1. To bring forth men able to teach in the Church. 2. Men fit to govern the Commonwealth. Of which we are now to speak.   

CHAP. VII.  
Of honouring spiritual fathers in the Church. The excellency and necessity of their calling. Four sorts of ministers in the Church. 1. The thief. 2. The 〈◊〉. 3. The wolf. 4. The good shepherd, whose duties are. 1. To be an example to his 〈◊〉 1. In himself. 2. In his family. The people's duty answerable to this. 2. To use his talon for their good. Rules for doctrine, and conversation. The people's duty. 1. To know their own shepherd. 2. To obey and follow him. 3. To give him double 〈◊〉 1. 〈◊〉. 2. of maintenante.  
ANd first, of those that are to instruct and govern the Church. These are called 
1 Cor. 4 15.  fathers. The Apostle calleth himself a father And so they are called not only 
Judg. 〈◊〉. 10.  by the Church of Christ, but by Mitah an Idolater. He hired a Levite to be a 
18. 19  father and a priest. The Idolatrous Tribe of Dan use the very same words, they bid the Levite to come and be their father.  
And because, as was said before, all paternity is originally in God, and from him communicated to Christ, whose fatherhood towards the Church is no other but as he is the only priest and prophet of the new Testament, and because God is fons omnis boni, the fountain of all good, therefore he must needs have this property 
Esa. 9  of goodness, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicative, that others may partake of his goodness; and therefore he made the world by creating it at the first, and not only so, but by a second creation renewed and restored all by Christ, into whom they that are mystically incorporated, are admitted to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that coestial city or corporation, where they shall be partakers of all that goodness and glory, which is in God.  
And God having purposed to create the world for their purpose, made it with three divisions, or distinct places. 1. Heaven to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or place of reward. 2. Earth to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a work house. And thirdly Hell his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prison. To the end that men exercising themselves here in this world, which is the work house, according to the grace received. and the talon given them, might either be rewarded with eternal felitity in Heaven, or punished with eternal misery in Hell. So that the earth being made for a place of exercise, and Heaven for a place of reward, the world was made for the Church, and consequently all those 〈◊〉 〈◊〉 the natural to beget a holy seed; and the 〈◊〉 also for education, and this last, the fatherhood of the Prophets and teachers in schools and universities, are all of them ordained to prepare and fit men for this fatherhood in the Church, and for the furthering of their paternal power in the work of the ministry, this being the principal paternity, and other father's being but as pales and rails to the 〈◊〉, to keep all within their due! bounds, thereby to set this work the better forward. For we may see, that the Apostle setteth them in this order, 〈◊〉 that Christ did by 
Ephes. 4. 12.  his descending, his passion etc. was to this end. First, to gather together the Saints; which was to be 〈◊〉. Secondly by the work of the ministry, by which they being gathered, then cometh the third thing, which is, to build them up by faith, knowledge and virtue, as in verse 13. they being as S. Peter calls them, living stones, 
13  and so consequently they are to be partakers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the growth or increase till they 
1 pet. 2. 5.  come to the fullness of the stature of Christ, being joined togetherwith Christ the head, here by the spirit, and hereafter by perfect fruition of his presence; and this was the chief and great work of all other, for which all others 〈◊〉 ordained, for which schools were founded, and the ministry ordained, and commonwealth established. And therefore Saint Paul saith, let no man glory in men, for all 
1 Cor 3. 21  things are yours, speaking of the Church, things present, and things to come etc. 
22.  And you are Christ's, and Christ is Gods. 
13.   
Thus we seethe institution, ordination, and (withal) the end of those which be lawfully called to become fathers in the Church, and what account we are to make of this work, seeing that families, schools, and commonwealths were established, yea the whole world created for this which is effected by the work of the ministry, the building up of the Church. And it is the want of due consideration herein that hath brought that confusion and disturbance into the world, which we daily see.  
For whereas this aught to be the thing 〈◊〉 which we ought all anhelare, to breath after; and the Prophet says, that Regeserunt nutritii & Reginae nutrices 〈◊〉, Kings 
Esa. 49. 23.  shall be thy nursing fathers, and Queens thy nursing mothers, that is, of the Church, and that their duty is nutrire, whereby the church's estate might be the more glorious. Some according to Ezeckiels Princes, think, that when they are 〈◊〉 
Exe7. 11. 1. 2.  to high places, that the end for which they were so preferred is, but to soak in 
3.  the broth, to live at ease, or to do what they list, as Jezebel said, and all their 
1 Kin. 21. 7.  care is but to have pacem in 〈◊〉 suis, peace in their days, and that outward peace, 
2 Kin. 20. 19  that invasions, tumults, and broils may not hinder them in their ease and pleasures. 
psal. 49. 20.  And on the other side, when subjects are such as king David speaks of, men (indeed) made to be in honour, but become without understanding, that they know no other good but bonum sensibile, their bellies, tables, furniture for their houses etc. set their affections (in the Apostles phrase) on earthly things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Col. 3. 2.  and so make that commutation which our Saviour speaks of, gain the world, and lose their souls, they would soon bring this purpose of God to none effect, if he 
Math. 16. 26.  laid not his helping to hand by this work of the ministry.  
And because they look only at the 〈◊〉 sensibile, hence is their base account they hold of this ministry, and that because of the outward appearance by which they judge: we see, that after Saint Paul had given forth great words concerning 
2 Cor. 4. 5.  the power of his ministry, that it was mighty through Christ to cast down strong 
6. 7.  holds etc. yet as appears by his words after, the Corinthians contemn all this, because they looked on things according to the outward appearance. In our Saviour himself was all the fullness of the Godhead, this power was 〈◊〉 none so full as in him; 
Coloss. 2. 9  yet because, as the prophet speaks, when he was seen, there was no beauty in him that he should be desired, in 〈◊〉 of the outward appearance. We see how he 
Esa. 53. 2. 〈◊〉  was handled on earth, scorned and 〈◊〉 by the 〈◊〉 and Pharisees, and the 
〈◊〉. 23. 11.  rest of the Jews, and by 〈◊〉, and his men of war, they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set him at nought, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoff at him, so that this calling which God had so highly advanced, the world set at nought and scoff at it. And so the prophets were used before; for Ahaziahs' servants in derision called Eliah the man of God, else why should he have called for fire from heaven to consume them? And 〈◊〉 courtiers 
2 〈◊〉. 1. 9  were likewise pleased to vent their scorn upon Elisha: why came this mad 
9 11.  fellow to thee.  
But in this point the comfort is, there is a good distinction observed by David, 
psal. 52 9  I will hope in thy name, saith he, for thy Saints like it well, (as the common translation hath it) but the new (which is better) saith, I will wait on thy name, for it is good before thy Saints. There is bonum coram Sanctis, & bonum coram mundo, the Saints have one thing good in their estimation, and the world another. The world would think it an idle humour in a man to praise God by siuging to him, but the Saints like it well. So that it is not the good conceit a man hath of himself (as the Apostle speaks) that shall help him, nor others commendations of him, but he whom the Lord commendeth may comfort himself in 
2 Cor. 10. 18.  God's approbation.  
We will now come to the particular duties of the minister.  
The Apostl, e when he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things appertaining to God, he shows the end of the ministry or priesthood of the Gospel, viz. That he is to stand and appear for us in the things which concern God, or when we have to 
Heb. 5. 1.  deal with God: therefore he saith, that the priest is taken from among men, that is, being fitted by education (of which before) he is selected out of the ordinary sort of men, and ordained for men in things pertaining to God, that is to execute the offices of the Church in our stead before God. so that this being a place of honour, no man ought to thrust himself into the ministry, but to expect till he shall be thought fit, and be 〈◊〉 lawfully called. No man taketh this honour upon him, but he that is called of God as Aaron. Now God's calling is known by his gifts, whereby he fits men, by the talon he bestows, which when we have, than we are inwardly called of God; and then having the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the power to administer holy 〈◊〉, by imposition of hands, as the Apostle speaks, we are then outwardly called by the Church. And being thus 
1 Tim. 4. 14.  called, we are to perform the duties that belong to us, of which I shall now speak.  
The duties of the ministers of the Gospel we shall find set down in several places of Scripture, as John 10. 1. Tim. 3. Tit. 1. from which we shall deduce them.  
In the tenth of Saint John we find four sorts of shepherds mentioned, three 
Jo. 10.  bad, and one good. 1. The thief. 2. The hireling. 3. The wolf. 4. The good shepherd.  
1. They are distinguished by our Saviour. 1. By their calling, which is either lawful or unlawful. The thief hath no lawful calling, as the second and third have, for he hath no lawful entrance, he wants his inward calling, when he wants his talon to enable him, and then being admitted by savour of reward, he hath no outward calling, he comes in by usurpation, which cannot give any man a right. And thus he that comes not in by the ordinary way settled in the Church, comes not in by the door, nor according to Christ's institution; for he that entereth not in by the door into the sheepfold, but climbeth another way, the same is a thief. Of this sort God's speaks by the prophet, I have not sent them, yet they ran; I have not 
Jer. 23. 21.  spoken to them, yet they prophesied.  
There 〈◊〉 two ways whereby such men creep in. First per gratiam by favour. Secondly per munus, by gift or reward, both mentioned and prohibited in one verse.  

1. Per Gratiam, by favour, is when a man is admitted either at the suit of some 
Deut. 16. 19  great man or friend, or for alliance or kindred sake: this is respecting of persons without regard to the qualities of the men, which in Leo's opinion was very absurd, that men of quality should be neglected, and ignorant preferred. And this must needs be when any are admitted upon these respects; multanoes iniqua sacere cogit affectus dum propinquitatem respicimus, saith Saint Jerome; when by affection or alliance we look on men, we are forced to do many things 〈◊〉. But if we will follow Saint Chrysostom's rule, Qui vult alterum ad officium sacerdotale pertrahere suf ficere non judico testimonium quod opinione collegerit, sed ut ejus 〈◊〉 qui eligitur, noscat diligenter, he that will make a minister, must not only go by opinion, but his knowledge of him. And the reason he gives is, Qui ordinat indignos eisdem 〈◊〉 poenis, quibus illi qui indigne 〈◊〉 ordinati, he that ordains unworthy ministers, is liable to such punishment as the party is subject to which is unworthily ordained.  
2. Per munus, by reward is the other. The first must be the fault but of one that is, the admitter, this is the fault of two, of him that admits, and him that is admitted. 1. The Bishop that by or for reward lets in any such, that ordains such as have not the gifts of the mind, but the gifts of the hand. 2. To such as attempt to come in that way, Saint Ambrose denounceth this curse, Lepram cum Giezi a sancto se suscepisse credant Elizeiore, qui gradum sacerdotalem se 〈◊〉 pecuniis comparare, let them be sure to have taken the leprosy of Gehazi from the mouth of holy Elisha, that think to obtain the Priesthood by money. Therefore it behoveth Bishops, according to S. Paul's 〈◊〉 to Timothy, to take heed of cita impositio, lay hands suddenly on no man, neither be partaker of other men's sins: for (as is 
1 Tim. 5. 22 〈◊〉  said before) he that brings unworthy men into the ministry, is accessary to the offences they commit, and liable to the punishment they deserve. This is the first thing, that there be a lawful entrance, by the door, a lawful calling, not a coming in at the window, like a thief; for 〈◊〉 malo 〈◊〉 principto, difficile bono perficiuntur exitu, whatsoever hath an ill beginning can very hardly have a good end. God never blesseth the labours of such as come not in at the door. And Saint Augustine hath this observation; Diligendus est Pastor, tolerandus est mercenarius, sed cavendus est latro. The good shepherd is to be beloved, the hireling to be tolerated, but the thief is to be taken 〈◊〉 of.   
2. They are distinguished by another mark, which puts a difference between the other two, the hireling and the wolf, and the true shepherd: for though they come in right, yet they want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that purpose and intention when they enter, which was in the Apostle, and is in every true shepherd, thou knowest (saith the Apostle) my manner of life, and my purpose etc. Which is well 〈◊〉 
2 Tim. 3. 10.  elsewhere to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a natural care of the 〈◊〉, as if there were some that had spuriam curam, a bastard care. They that have not this purpose of heart, 
phillip 2. 20.  are called Mercenarii, which have no care of feeding the flock, but of feeding themselves, and therefore when they see the wolf, they flec because they care 
Jo. 10. 13.  not for the flock. Their tools or instruments, are as the prophet calls them, 〈◊〉 pastoris stul i, the instruments of a soolish shepherd, which the father's 
Zack. 11. 15.  term forcipes & muletrum, a pair of scissors for the fleece, and a pail for the milk. And therefore when the flock is in any danger, they regard it not, but if there be the least danger of the milk or wool, than they bestir themselves with the instruments of a foolish shepherd. The Jews call them such as draw near to the Ark for the Corban, for the offering box; they cared not what became of the law, so the corban sped well. It was prophesied of the stock of Eli, that 
1 Sam. 2. 36.  they should say, put me into the Priest's office, that I may eat a piece of bread, and get a piece of silver, this was their end. Abiathar a wicked man was of his seed, and was displaced by Solomon, and Zadok put in his room. And for want of this care of the flock it is, that others turn wolves, such as are all false teachers who for lucre or ambition, or some such sinister ends, pervert the truth, and instead of feeding the flock, poison them with heresies and errors contrary to the received doctrine of the Church; such, if a presecutor or false teacher come with authority, will fly, nay, as the Apostle speaks, they will not only fly, but also become wolves themselves, for of such he prophesied saying, that grievous wolves 
Act. 20. 29.  should enter, not sparing the flock. The Apostle would have us to mark the issue or end of their conversation that speak the word of God to us. Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or issue, mars all, it discovers the mercenary, and the wolf; for if the wolf 
Heb. 13. 7.  come, if persecution arise, either they will fly, as the mercenary, or turn wolves too, and help to worry the flock; for even among yourselves (saith the Apostle) shall men arise teaching perverse things, such of you as have been shepherds shall turn wolves. So that whether he be for his belly, as the first, or degenerate to 
Act. 20. 29. 30  a wolf, as the last, they are both distinguished from the good shepherd. Yet they are to be obeyed as pastors, because they come in the right way, obediendum est male, an evil man must be obeyed, though not ad malum, in that which is ill: of which before in the Magistrate. But the end of these, is woeful according to the prophet; woe, unto the shepherds that feed themselves. Ye 〈◊〉 the fat and cloth you 〈◊〉 the wool, ye kill them that are fed, but yea feed not the 
Ezek. 34. 2. 3.  flock.  
4. The good shepherd is the last sort, who as he comes in the right way, Math. 22. 12. So he is not to abuse his place after he is entered, as the evil shepherd doth, but to perform the duties of it, which duties are. 1. To show his flock a good example. 2. To employ his talon for their good. 3. To converse with them, as he ought.  
1 He must be an example. He must lead the flock, as our Saviour expresseth it after the manner of the Eastern countries, who drove not their sheep before them, but the sheep followed them. The Apostle describeth it more plainly by the word 
Jo. 10. 3. 4.  Typus: he must be Typus, as the iron that gives a form to the money by making 
1 Tim. 4. 12.  an impression on it. As the iron hath the same form in it, which it stamps on the coin, so must the minister by his example, represent what by his doctrine he 
Tir. 2. 3.  would have the 〈◊〉 to be. The same word is used in other places, it is used 
1 pet. 5. 3.  by Saint Peter, bidding such men to be ensamples to the flock. It was Moses his 
Deut. 33. 8.  order, in the first place the priest was to have 〈◊〉 integrity of life, and 
Numb. 17. 8.  then Vrim light or learning. And it pleased God to make it a sign of Aaron's calling to the Priesthood. That his rod was virga 〈◊〉 a fruit bearing rod, to show, that the priest, when he uses the pastoral rod for government and discipline, must not be unfruitful himself, but must be an example in holy life, and good works, which are the fruits of the spirit. So was it in Christ our Prototype, as Saint Luke speaks, Cepit 〈◊〉 〈◊〉 & docere, 〈◊〉 began both to do and to teach; to do first, 
Act. 1. 1.  and to teach after. The like Saint Paul (when he handleth this point ex professo) tells both 〈◊〉 and Titus, that a minister must be blameless by his example, 
1 Tim. 3. 2.  without spot and unreprovable. So then he must be ex mplam or dux gregis, he 
Tit. 1. 6.  must be typus, a pattern or example, he must do, and then teach. This example he may be two ways.  
1. In himself, which is as you see before in S. Paul's direction to Timothy, and Titus, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without spot; which hath relation to that in the law, No man 
Levit. 21. 214  that bathe a blemish, or is mishapen in his body, of the seed of Aaron the Priest, was to come nigh to offer the Lords offering. This was required under the Law, to preserve the outward honour and dignity of the Priesthood the better, and though in that regard it may be of moral use, yet withal hereby was typified, that innocency and freedom from all spiritual blemishes of sin which should be in the Ministers of the gospel. 
1 Cor. 6. 3.  They should be free from all spot, because no offence should be given; that no scandal should be given to the weak brother within, nor to the adversary without. This made the Apostle so careful to avoid not only scandal, but all occasion of scandal, 
2 Cor. 8. 20.  that when alms were sent to poor brethren, by the care of the Apostles, he would not carry it alone, but would have one go with him, that there might be no suspicion of fraud, that so he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, provide things honest, not only in the sight of God, but before men also, and that the adversary might have no occasion to speak evil. Therefore the Disciples marvelled, when they found Christ talking with a woman alone, because it was not his custom to do any thing which might cause slander or suspicion. Thus much for the ge 〈◊〉. We will now set the four virtues which the Apostle requires to be in him, and the four spots which are opposite.  

1. The first is, that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temperans or continens, temperate and chaste, 
Tit. 1. 8.  whether in a married or single estate. The opposite to this is in Tim. 3. 2. not to be content with one Wife; so continency or single life is the virtue: incontinency or polygamy the thing forbidden.  
2. The second is, that he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vigilant, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not given to wine. The opposite is in the next verse, one given to wine, transiens ad vinum, a tavernhunter: for the lust of the body, and the pleasure of the taste, must both be qualified in him.  
3. The next is, he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sober: which chrysostom distinguishes from the 
1 Tim. 3. 2, 3  former, and is opposite, not to the inordinate desires of meat and drink, but to the passions of the soul, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irascible, it moderates the passion of 
Tit. 1. 7.  anger. The virtue required is mentioned, 2 Tim. 2. 24. mildness; he must be no striker, not furious, but one that will bear injuries, and labour with meekness to reclaim those that err.  
4. Lastly, he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grave and modest, of good behaviour; which the Councils refer to habitum, his apparel, gestum, his gesture, incessum, his gate, he 
2 Tim. 2. 22.  must not be light in his behaviour. The opposite to which is, not to fly youthful lusts 
1 Tim. 3. 7.  and light carriage. To these four, we must add that which the Apostle mentions, he must so carry himself, that he may have a good report of them that that are Without; for it is not enough to be commended by those of his own profession or religion, by birds of his own feather; but so, that his very enemies may say, He is a man fit for this sacred calling, and may be converted by his example.   
2. He must be an example in his household by his example; for according to S. Paul, he must rulewell his own house: which must be in 3 points. 1. They must be brought up by him in the true faith. 2. He must keep them in subjection, that they be not unruly, but obedient; for if he be not able to keep his own under, but that they will be refractory, it argueth, that he is either negligent, or remiss and faint-hearted, and therefore unfit to rule the Church. 3. Lastly, he must make them examples of reverence, 
1 Tim. 3. 4.  gravity, sobriety, and modesty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they be not accused of riot, surfeit, and excess. And in these two respects the Pastor must be exemplum gregis.  
The duty of the people must be conformable and answerable to that of the Pastor. If it be his duty to be Typus gregis, a pattern to the flock; it is the flocks duty to be antitypus pastoris, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Pastor's antitype, by following his good example, as the iron that gives the stamp, and the coin stamped, have the same figure. They must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, become imitators of them, as the Apostle adviseth, Remember them that have the rule over you, Whose faith follow, etc. Have an eye to them that teach, and 
Heb. 13. 7.  imitate their example, ut domus presbyteri sit Magistra disciplinae publicae, that the house of the Priest be the rule of public discipline. 2. The next duty of the Minister, is the employing his talon, or the use of those gifts which he hath gotten in the schools; for Nemo accipit dona propter se, no man hath any gifts for himself only; but to use them, as 〈◊〉 by the Parable of the talents. 1. He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, able to teach 
Matth. 25.  others: now it is well observed that the Verb docere, to teach, governeth two accusative cases: as in the Prophet, Quem doccbit scientiam? Whom shall he teach 
Esay 28. 9  knowledge? There is a quem, whom they shall teach, and a quid, what they shall teach. For there are many in these times, that have the quem, a people to teach, but not scientiam; many are Teachers, but want the knowledge to teach: these were never sent by God. It is strange what hatred God did bear to the Ass. He would have the 〈◊〉 born of all creatures to be offered, but the foal of the ass might not come within the Sanctuary, but the neck of it was to be broken. Hesychius and others, interpret 
Exod. 13. 13.  the ass to be illiteratum, the illiterate man, and surely he that is such ought not to come into the Lord's Sanctuary. The Prophet saith in the person of God to such, Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest 
Host 4. 6.  to me. And Moses saith of the Levites, They shall teach Jacob thy judgements and Israel thy Law. And the Prophet saith, the Priest's lips should preserve knowledge, that 
Deut. 33. 10.  is, he should have ability to teach. Aquinas, and some of the latter Schoolmen, handling the question, what is meant by ability to teach, distinguish between competentem, & eminentem scientiam, competent and eminent knowledge, and resolve that a Pastor must have competentem scientiam at least, though not eminentem. Now what this competens scientia is, the Apostle determines in one place, Tit. 1. 9 viz. He must be 
Tit. 1. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, able to hold fast the true doctrine, when any Heretic shall seek to take it from him: and this he must do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by learning. 2. He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, able to exhort and comfort. 3 He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, able to confute and convince all gainsayers, and opposers of the truth, and this is the Comment on that place, as I take it.  
Now unto this is opposite a Novice. He must not be a Novice that enters into this 
1 Tim. 3. 6.  Ministry; but as the Apostle elsewhere saith, he must be nourished up in the words of 
4. 6.  faith and good doctrine: and after his ordination he must not rest there, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proficere, study more and more, and stir up his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till they burn brighter, stir up 
16.  the gift of God which is in him. And the practice of this is that which getteth him honour: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that labour, are worthy of double honour, by putting 
2 Tim. 1. 6.  their gifts to use. He must preach the word in season, and out of season; and that upon 
4. 2.  necessity (as the Apostle tells us) for, vae mihi nisi evangelizavero, woe unto me if 1 
1 Cor. 9 16.  preach not the Gospel: yet we must know that the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be instant in season and out of season, is not meant, as people would have it, as if a Minister must preach continually, or when soever the people will: but as in season is upon ordinary days and occasions, so out of season is upon extraordinary occasions, when the necessity of the Church requires: when either some great calamity, oraflliction, or benefit calls upon us; not (as some would have it) to make the duty of the Pastor infinite; for it is one thing to be instant, and another thing to preach: a man may be instant, and yet not preach always.  
2. Concerning the manner of doctrine, there were three faults (mentioned by the 
2 Tim. 4. 4.  Apostle) crept into the Church. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Desire of novelties or fables, which ariseth 
2 Cor. 11. 4.  out of a fullness in men, that they cannot abide to hear a thing often, but must have novelties; another Jesus must be preached to them. 2. The next is curiosity 
Tit. 3. 9  about questions of no profit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they will have high points or unprofitable handled, in which they are so entangled, that they cannot get out, and neglect practical points. 3. The last is pruritus aurium, itching ears, a desire to hear a 
2 Tim. 4. 3.  declamation out of a Pulpit, to hear a sermon with fine phrase, pleasing the ear, but doing the soul no good. Against all these the Apostle prescribeth a form. 1. That they teach sound doctrine that cannot be condemned. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Tit. 2.  sound and sincere, not corrupt with fables or false doctrine, and they must not 
1.  strive about things that profit not. 2. Against the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he prescribes, 
〈◊〉.  that as his doctrine must be sound and true, so he must teach those things, 
2 Tim. 2. 14.  Qua sunt bona & utilia hominibus, good and profitable unto men. 3. Against 
Tit. 3. 8.  the third, though he must not affect the pleasing of itching ears, by too much niceness about words, yet 1. his matter must be such as that he need not to give place, in regard of the stuff, to any, and that the expression be grave and decent, not light nor neglected. The Apostle saith, that 〈◊〉 he were rude in speech, yet not in knowledge. 2, And for keeping of his Auditors together 〈◊〉 
2 Cor. 11. 6.  must have vetera & nova, both new and old, not new doctrine, but new ways of expression: the doctrine may be all one, yet the manner of delivery may be divers, he must have new parables, new arguments. 3. He must have a perspicuous and methodical way, an orderly delivery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a cunning workman, rightly dividing 
2 Tim. 2. 15.  the word, which as the Apostle saith, is like a two edged sword. Preaching must 
Heb. 4. 〈◊〉.  have two edges; for it was a fault complained of by S. Augustine, against Preachers of his time, their preaching had but one edge, and the back did as much harm as the edge did good; they meet not with two extremes, as when they speak of obedience, they so speak of it, as that they would have a man never to disobey: and when they speak of peace, they seem to take away all differences, though the cause be just, and necessary, as if we must be at peace with the wicked. 4 Lastly, he must deliver 
Tit. 2. 7.  that he speaks with authority, gravity, and modesty, knowing that the word is not his own, but the everlasting truth of God.  
2. The next point after doctrine is exhortation. And in this there is a common 〈◊〉, that teachers are impatient of their hearers amendment, if they tell them of their 〈◊〉 twice, and they amend not, they give over, whereas the Apostles counsel is, to 
2 Tim. 4 2.  exhort with all long-suffering and doctrine. They are to convince the judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with doctrine, and then with long-suffering to expect their conversion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Tim. 2. 25.  waiting if God at any time will give them repentance.  
3. They must first arguere, prove the fault, and then redarguere, reprove the person; not as the common fashion is, first reprove, and then prove. Now in 〈◊〉 of the persons to be reproved, these rules are to be observed.  

1. If the person be only drawn into a fault by infirmity, then to reprove in meekness and humility. Galat. 6. 1.  
2. If it be done in contempt, then to rebuke him, (as the Apostle directs) with all 
Tit. 2. 15.  authority.  
3. If he be slow of nature: then to rebuke him sharply and roundly. 
1. 13.   
4. If he sin openly, if a public salt be committed, then rebuke him openly, that others may fear. 
1 Tim. 5. 20.    
4. For disproving or confuting the adversary, in which there are 4 ends to be aimed at 1. To convince him, and so stop his mouth if it may be. 2. If that cannot be done, 
Tit. 1. 9  yet to confound him and make him ashamed. 3. If not that, yet that he may condemn 
2. 8.  himself, his conscience may tell him that he is an error. 4. If yet he persist, then however 
3. 11.  his folly will be manifest to all men by reproving him, hereby others may be 
2 Tim. 3. 9  warned to take heedof him.  
The Application of all this may be gathered from what we find in Ezekiel and Zacharie 
Ezek. 34. 4.  against the evil shepherds, whose properties are by them described, opposite to 
zach. 11. 16.  those which S. Paul requireth in a true shepherd, and from all of them we may gather 
1 Thes. 5. 14.  how a good Pastor ought to apply himself to the several necessities of his flock; of which some are infirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weak spirited, these must be comforted; some are broken hearted, and these he must bind up; some he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weak persons; novices that have not 〈◊〉 overcome their corruptions, these must be upholden and borne withal; some are depulsi, strayed away, which are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unruly men, and these must be admonished, that they may hear of it; or such as are led away into heresies and 〈◊〉, and these must be sought out and reclaimed.  
5. The next point is concerning his conversation with other men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for herein likewise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that communication of spiritual things, which people have 
Gal. 6.  from their Pastor: it is not only in doctrine, and sacraments, but also in his conversation with them. Wherein he must be, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hospitalis, given to hospitality. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Tim. 3. 2  very friendly to all that are well given. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a just dealer towards all; and because 
Tit. 1. 8.  there may be summum jus, rigour of justice in holding or exacting his own, therefore 
1 Tim. 3. 3.  he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no brawler, and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, patient, or rather one that is equitable, and stands not upon strict right; the opposite to which is forbidden by the Apostle, who saith, he must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-willed or obstinate, that will not remit 
Tit. 1. 7  or yield any thing. And because questions of right are usually about temporal things, therefore in order thereto, he must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of money, so as to entangle 
2 Tim. 4. 2.  himself in worldly matters that he cannot attend his calling, nor one that seeks them by unlawful gain, he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus much for the Pastor's duty.  
1. Now the duties of the people to the Pastor, are. 1. They must be (according to the mark of true sheep, set down by our Saviour) as sheep knowing their own shepherd, 
John 10. 4.  and able to discern him from a stranger. And thus knowing him, to keep within his fold, and not to wander after other shepherds. They must (as the Apostle speaks) know them which labour among them. For it is a great disheartening to a Minister, that 
1 〈◊〉. 5. 12.  though he take much pains with his flock, yet 〈◊〉 they hear of another, that is 〈◊〉 lingua 〈◊〉, hath a voluble 〈◊〉, though he have only 〈◊〉 verborum, the froth of seeming good 〈◊〉, and little substance, yet the last shall be preferred, and they will 〈◊〉 their own and follow the other. They must not give 〈◊〉 to 〈◊〉 and 〈◊〉, and be seduced by them to the by-paths of error.  
2. The second duty is obedience to their Pastor, whether it be by following him, 
John 10. 4.  as our Saviour, speaking of the good 〈◊〉, saith, The sheep follow him; or by being persuaded by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the word 〈◊〉) which is, when they profess 
Heb. 13. 17.  they will submit to be ruled in their judgement and practice by him, and withal do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, submit or give place, though they be not persuaded, till they be better persuaded; when they will suspend their own judgement, till they be better informed; for without this the other is but 〈◊〉 obedience. For he that said he would not go, and yet afterward went, did hisfather more honour, than he that made as ifhe would go, but did not. To follow a Pastor therefore is another thing, then to profess and say we will follow him; there is more required, viz. to follow him in our practice, and to submit our judgement to his, knowing that he is 〈◊〉 over 〈◊〉 by God, to direct and guide us in matters of our souls: Discentem opotet 〈◊〉; it is true in all arts and sciences: and if we will be scholars in Christ's school, we must not 〈◊〉 our judgement to the judgement of the Church, but submit thereto, and to our own Pastor in special, unless it appear evidently that he is in an error, (which may 〈◊〉 be known) 〈◊〉 without this, we can 〈◊〉 obey or follow in our 〈◊〉. It is most true which S. Augustine saith, Pertinet ad nos cura, ad vos obedientia, ad nos vigilantia pastoralis, 
De verb. Dom. in 〈◊〉. ser. 62  ad vos humilitas gregis; The care belongs to us, and obedience to you, pastoral watching is ours, the humility of the flock is 〈◊〉. When 〈◊〉 was 〈◊〉 in Moses his room, he was to come to Eleazar the Priest: and at his word he must go out, and at his word he must come in, for Eleazar must ask 〈◊〉 of God for him. This was God's order which was never 〈◊〉. though now it be neglected: and though men ask the counsel of the Lawyer for their 〈◊〉, and of the Physician for their body, and follow their directions, yet the Minister is not thought fit to 〈◊〉 them for their fouls, but here every one can give counsel as well as the Minister.  
3. They must give the Minister honour, double honour. They which labour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Tim. 5. 17  which take extraordinary pains in the word and doctrine (for the emphasis lies in that word) let them be counted worthy of double honour, 〈◊〉 the Apostle.  
1. The honour of reverence, which extends both to our judgement and 〈◊〉. In our judgement, by having a reverend 〈◊〉 of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 2. 29. honour them highly; and then in our affection, a singular degree of love is due to them, The Apostle saith, they must be 〈◊〉 highly in love. We beseech you brethren to know them 
1 Thes. 5. 12.  which labour among you, and are over you in the Lord, and 〈◊〉 you, and to esteem 
13.  them very highly for their works sake.  
2. The honour of maintenance. Let him that is taught in the word communicate to 
Gal. 6. 6.  him that teacheth in all good things, faith the Apostle. God threatens in Zachary, that whereas he had broken one staff, if the 〈◊〉 wages were not 〈◊〉, he would 
Zach. 11. 4.  break both, and what can then follow in the Church, but Barbarifine and Ignorance, and by consequence Epicurisnie and Atheism. When men are sick, they can send for the Minister to comfort them, than they think of Heaven, when they must leave the Earth, but when they are recovered, there is no 〈◊〉 use of him, or when they are in health, they regard him not. It is well expressed by the Prophet, when there were great droughts or rains, or 〈◊〉 weather, they remembered God and called 
Host 7. 14.  to him, but when they had what they desired, when they had got in their corn & wine, they rebelled against him But God protests against this dealing, he will not be so mocked Remember me in the days of thy youth, and in thy wealth else 〈◊〉 shalt have no answer 
Eccles. 12. 1.  of me, when the evil days come. S. Augustine commenting upon the words before recited [they which labour in the word and doctrine, let them be counted worthy of double 〈◊〉] saith, Scilicet 〈◊〉 〈◊〉 〈◊〉 obediant, & exteriora 〈◊〉 〈◊〉, 〈…〉 
in Tit. 1. 5.  sed et terr. 〈…〉. This double honour is not only to obey in spiritual things, 〈◊〉 〈◊〉 to them in temporals. For good 〈◊〉 of the word ought not to be 〈◊〉 with high honour only, but with earthly 〈◊〉 too. that 〈◊〉 may not be 〈◊〉 
1 Cor. 9 13.  sad and 〈◊〉 in the want of 〈◊〉 to 〈◊〉 their charge, and may also 〈◊〉 
14.  in their 〈◊〉 obedience in 〈◊〉 matters. 〈◊〉 not (saith Saint 〈◊〉) that they which minister about holy things, 〈◊〉 of things of the 〈◊〉, and they which wait at the Altar, are 〈◊〉 with the Altar, even so hath the Lord 〈◊〉, that they which preach the 〈◊〉, should live of the 〈◊〉. 〈◊〉 is 〈◊〉 ordinance, not our benevolence. We are not at our liberty, but tied to it by 〈◊〉; and the minister hath power from God to demand it 〈◊〉 his own. And thereupon it is that Saint 〈◊〉 speaking of Saint 〈◊〉 in this very point 〈◊〉, 〈◊〉 
〈◊〉 lib. de. passtorib. c 2  〈…〉 
2 Thess. 3. 8  surpata, sed 〈◊〉, that though the Apostle chose rather to work with 〈◊〉 〈◊〉, 
1 Cor. 9 12.  and did not require milk from his sheep, yet he told the 〈◊〉 that he had power to have taken it, and that his fellow Apostles used this 〈◊〉, not as usurped, 〈◊〉 as given them, 〈◊〉 by God. And 〈◊〉 it 〈◊〉 but reason, 〈◊〉 〈◊〉 〈◊〉 Apostle saith, If we have so vn unto you 〈◊〉 things, is it a 〈◊〉 thing if we 
2 Cor. 10. 15.  reap your carnal things. But to conclude this point. The 〈◊〉 of 〈◊〉 〈◊〉 honour performed is from the want of 〈◊〉. It was Saint 〈◊〉 hope of the Corinthians, that when their faith 〈◊〉, his means would be 〈◊〉. And so 〈◊〉 it be of ours, if your faith increase, we shall be crowned and 〈◊〉, and where this is wanting, we cannot expect it.  
Concerning the difference of Bishops and 〈◊〉, that they are 〈◊〉 orders, and that the Bishop is superior not 〈◊〉 〈◊〉, but 〈◊〉, and that by divine right, the reverend author hath fully proved it in his 〈◊〉 to 〈◊〉 〈◊〉 first in latin, and lately translated into English, wherein any 〈◊〉 man may find full satisfaction. And 〈◊〉 the power of the Priest or Minister of the Gospel in binding and losing, read a learned sermon made 〈◊〉 the Author on this subject, on John 20. 23. published among his other sermons.   

CHAP. VIII.  
Of fathers of our country, Magistrates. The duty of all towards their own country. God the first magistrate. Magistracy God's 〈◊〉. Power of life and death givento king's by 〈◊〉, not by the people. Addition. 31. That regal power is 〈◊〉 from God, proved out of the authors other writings. The 〈◊〉 of magistracy. 〈◊〉 To preserve true religion. 2. To maintain outward 〈◊〉. Magistrate's 〈◊〉 to shepherds in three respects. The 〈◊〉 of the 〈◊〉 power, via of kings, and of inferior officers. The duties ofsubjects to their Prince.  
AFter the fatherhood of the Church, order requireth, 〈◊〉 〈◊〉 〈◊〉 of those, whom even nature and the Heathen by the light of 〈◊〉 have reputed 
Gen. 45 8.  and termed Patres 〈◊〉, fathers of the country; which are 〈◊〉. 〈◊〉 
Judg. 5. 7.  which sort the chief (as hath been showed) are in Scripture called fathers, as 〈◊〉, and the women mothers, as 〈◊〉, a mother in Israel. And because their 〈◊〉 is Pater 〈◊〉, God hath commended the country's care especially to every 〈◊〉. For this end it was, that when God commanded 〈◊〉 to leave his father's 
Gen. 12. 1.  house, he gives the country precedence, and sets it before kindred and father's 
psal. 137. 4.  house: and we see what tears the people of God shed when they 〈◊〉 carried 
〈◊〉. 1. 4.  out of their own country into a strange land, and when 〈◊〉 〈◊〉 required them to sing the Lords song in a strange land, 〈◊〉 would not. And 〈◊〉 
psal. 137. 1.  hearing of the misery of Jerusalem and his country men, sat down and 〈◊〉. On the other side, when the Lord 〈◊〉 again the captivity of 〈◊〉, when the people were restored to their country, they were so over joyed, that they seemed to be in an ecstasy, they were like to them that dream, they would scarce believe that which they saw. And indeed a man's country and the good of it being bonum totius, every man's good, a general blessing, it ought to be preferred before bonum partis, a particular good; every man, especially the prince and Magistrate ought to have a chief care over it. We see, that when the body is in danger, men are willing to endure the 〈◊〉 of a member, opening of a vein, or scarifying, for the health of the whole We may see this care in the very Heathen, both in word and deed, as first what they say in matter of profit; unicuique pluris facienda est utilitas communis, quam propria, the common benefit is to be regarded before a man's peculiar commodity. And for matter of danger; 〈◊〉 saluti privata 〈◊〉 est postponenda, private safety is to be neglected, when the common comes in competition. And they go a little further, that men are tied in such an obligation to their country, ut nemo 〈◊〉 parem refert gratiam, etiamsi vitam impendat, a man can never be grateful enough to his country, though he lose his life for the good of it. And this they made good in deed as well as in word: as appeareth by 〈◊〉 king of Athens, that to save his country from the conquest of the Dorians, 
Sigon.  willingly lost his life: and by Horatius Cocles, that to save Rome from Porsenna's 
Liv.  Army adventured his life to the admiration of all ages. This being their Maxim in this point, pro patria 〈◊〉 honestius ducitur, quam vivendo patriam & honestatem deserere, That it was far more honourable to die in a good cause for the country, then by living to leave the country and honour both.  
Now concerning Magistracy itself, we find it to be properly and originally in God, and that he exercised it by himself at first immediately, as we may see in three several cases.  
1. In judging the Angels that kept not their first state. 2. In sentencing Adam, 
Judg. 6.  Eve, and the serpent. 3. In the doom of Cain for murdering his brother. All 
Gen. 3. 4. 11.  which make it evidently 〈◊〉, that Magistracy properly is Gods own prerogative. Afterwards it came to man by God's institution and ordinance, omnis enim potestas a Deo est, there is no power but of God. 
Rom. 13. 1.   
When Cain had been censured by God for his cruel fratricide, and (as the text saith) went out 〈◊〉 the presence of the Lord (his native country) and began to increase in his 〈◊〉, he built a City, and the first that we read of, and his posterity increasing and inventing Arts, they began to 〈◊〉 commonwealth in it. Lamech, by reason that his sons Jubal and Tubal were inventors of arts useful for the commonwealth, grew to that insolency, that he would bear no injury at any man's hands, but would be his own judge, and oppress others at his pleasure. This city of cain's, where Lamech and his sons lived, made the godly first to band themselves together, and to take order for their defence; for after Enos Seths' son, when Seth also began to be generative, and to increase, they made open profession of the name of God, being a distinct body by themselves; so that here was City against City, and this was the first occasion of civil government.  
And indeed 〈◊〉 potestas the 〈◊〉 power had been sufficient to have governed the whole world; but that (as the Prophet speaks) some men in process of time were like the horse and mule, whose mouths must be held in with bit and 
psal. 32. 10.  bridle, which produced another larger government, which should be more powerful to rule such kind of unruly people, which was by giving 〈◊〉 vita et necis, power of life and death to one man, which because the people could not give, for 〈◊〉 est Dominus 〈◊〉 〈◊〉, no man hath power over his own life, and therefore none can give that to another, which he hath not in himself; therefore it is, that God, who hath absolute dominion and power of life and death, put the sword into the hand of the supreme Magistrate, and appointed that the people should be subject to him; which was well liked by all upon this ground, 〈◊〉 timere unum quam multos, It is better to fear one, than many. Better one wolf then many, to put man's life in continual hazard.  
And now came in magistracy with power of life and death, to be Gods own 〈◊〉. For when after the flood people began to multiply, and that God foresaw that wickedness would increase among men, even to cruelty, he made an 
Gen 9 6.  〈◊〉 for Magistracy, and gave the sword into one man's hand, to execute vengeance, and to do justice, 〈◊〉 shedding his blood, that 〈◊〉 the blood of other men: which power of life and death, we do not find to be granted by God before the flood. And soon after we, read that Melchisedech (whom divers writers agree to 
14. 18.  be Sem) took upon him the title and power of a king, to defend God's people from Nimrod and his fellow hunters.  
This power of life and death, manifestly proves, that 〈◊〉 never had nor could 
Addit. That. 〈◊〉 power is only from God.  have their power from the people, or from any other but from God alone. And that this was the positive 〈◊〉 of this learned Author, is manifest by his late and accurate sermons, perfected by himself, in many of which he expressly proves this point, and purposely insists largely and learnedly upon it: especially in his sermon upon Pro. 8. 15. By me Kings reign P. 933. etc. Which is nothing else but a large tract upon this subject. Among other things he speaks thus. Per me regnant, and that is not per se regnant, another person it is besides themselves, one different from them. And who is that other person? Let me tell you first, it is but one person, not many, per me, is the singular number, it not per nos, so it is not a plurality, no multitude they hold by. That claim is one by per me, one single person it is, per quem. The other a 
psal. 93. 97.  Philosophical conceit it came from, from those that never had heard this wisdom preach. 
99  In this book we find not any sovereign power ever seated in any body collective, or derived 
Deut. 5. 14.  from them. This we find, that God he is King. That the kingdoms be his, 
Jer. 27. 〈◊〉.  and to whom he will, he giveth them. That ever they came out of God's hand by any per me, any grant into the people's hands to bestow, we find not. This per me, will bear no per alium, besides; he that must say, per me reges, must say per me coelum & terra.  
After he saith. There is a per of permission, as we say in the Latin, per me, but you may for all me; but this per we utterly reject, for though the latum per may bear this sense, yet the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will by no means, the phrase, the Idiom of the tongue will in no wise endure it. How take we per then? what need we stand long about it, having another per, and of the same person to pattern it by. Omnia per ipsum facta sunt, saith Saint John, and the same saith Solomon by and 
John 1. 3.  by after in this chapter. Then as by him all things made there, so by him kings reign here. The world and the government of the world, by the same per both; one and the same cause Institutive of both. That was not by bare permission, I trust, no more this.  
Per ipsum, then, and if per ipsum, per 〈◊〉, quia ipse est verbum. For how were they the creatures made?  
Dixit & facta sunt, by the word, by him. And how these Kings? by the same 
psalms. 145. 6.  Ego dixi; even by the same, that he himself, Dixit 〈◊〉, Domino Deo As he then; 
82. 6.  they. And so doth Christ himself interpret, Ego Dixi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word came 
110. 1.  to them. And what manner was it? Saint Paul telleth us it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance, 
John 10. 35.  
Rom. 13. 2.  a word of high authority, the imperial decrees have no other names but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This now then is more than a per of Permission, a per of Commission, it is a special warrant, an ordinance imperial, by which kings reign.  
— Expressed by his word: his word only 〈◊〉 nay his deed too, his best deed, his gift, Dedi vobis Regem: gift of grace, as even they acknowledge in their styles, that gratia 
1 Cor. 15. 10.  
Job. 8. 6. 7.  Dei sunt quod sunt. Given by him, sent by him, placed in their thrones by him, vested 
psal. 18. 39  with their robes by him, girt with their swords by him, anointed by him, crowned 
89. 20.  by him. All these by him's we have toward the understanding of per ●m, so by him as 
21. 3.  none are, or can be more.  
— By him, nay more than by him— There is not by in the Hebrew, and yet the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that in true and exact propriety rendered is not by me, but in me. The meaning is, that they are first in him, and so come from him. And yet so from him as still they be in him, both Corona Regis, saith Esay, and Cor Regis, saith 
Esa. 62. 3.  Solomon, their persons and estates both in manu Domini. And in him, as he saith, my 
prov. 21. 1.  father in me, and I in him, so they in him, and he in them.— For as it is true, 
Jo. 17. 21.  They reign in and by him, so it is likewise true, he reigns, in and by them— he in them as his Deputies, they in him, as their Author and Authorizer. He by their persons, they by his power.  
— Now I weigh the word Reges, what? any by him? any in gross qualification? what without any regard of religion at all? sure if none but true professors had been here 〈◊〉, it must have been but per me Rex, for none but one, but this Solomon, was then such, of all the Kings of the earth; but in that it is Reges, the holy Ghosts meaning is, to take in all the rest. Hiram, and Pharaoh, and Hadad, they are in too, in this Reges: for where the Scripture distinguishes not, no more do we, be their religion what it will, by him they are.  
But what if they take too much upon them, (Corahs' exception) Than it is Dedi 
Numb. 16. 3.  vobis Regem in ira, saith God by the Prophet. Angry I was when I gave him, but 
Nos. 〈◊〉. 11. 8. 10.  I gave him though; per me iratum, it is but per me still.  
But this onus principis, say they in the Prophet, how may we be rid of it? is there any other per me to go unto, to deprive or depose them? sure where the worst is reckoned that can be of them, Clamabunt ad Dominum, is all I find. No per to do it but he. By him, and by none but him these be; by him, and by none but him, they cease to 
1 Sam. 8. 18.  he. In nature every thing is dissolved by the same means it came together. In law, 〈◊〉 and destitution belong both to one. In divinity, the Prophet in one and the same verse saith, Dedi vobis Regem, (in the forepart) and with one breath abstuli 〈◊〉, in the latter; so both pertain to him. Dominus dedit, Dominus abstulit; 
Host 13. 11.  and for this new per me, we argue from the text. He makes no King we know, and as he makes none, so he can unmake none.  
— It is 〈◊〉 true, that the main frame of government, the first raising of it, could be by none but this per me. But I 〈◊〉 upon particulars rather; wherein any that shall but weigh, what difficulties, what oppositions be raised, what plots and practices to keep Reges from Regnant, those from it whose of right it is, shall be forced to confess, that even by him they have their first entrance. Take him, 〈◊〉 next 〈◊〉 Solomon, and he that shall mark Adonijahs plot, drawing the high Priest, Abiathar, and the general of the field Joab, into a strong faction against him, shall find, Solomon was bound to acknowledge. that per me, he came 〈◊〉 if he will not, Adonijah himself will, he was forced to do it. That the kingdom was turned from him, and was his brothers, for it came unto him (even per me,) by the Lord. This confession of his is upon record. 1. King 2. 15.  
— If per me Reges be from Christ, from whom is the other Per me Rebels, Per me Regicidae, from whom they? If by me Kings reign, be Christ's? by me Kings 
2 Cor. 6. 15.  slain, whose per is that? That per cannot be the per of any, but of Christ's opposite; who is that? Quae conventio Christi & Belial? what agreement hath Christ, and Belial? there he is, you see whose brood they be, that go that way even Belials brood.  
He out of his 〈◊〉 against per me, can neither endure Reges nor Regnant, but stirs up enemies against them both, both Reges and Regnant. Against 〈◊〉, Regicidas, to assault their persons: against Regnant, Rebels, to subvert their 〈◊〉.  
This and much more to this purpose we may read, learnedly, and elegantly, in that sermon,  
The like we may find in his other sermons, as in that on 1 Chr. 16. 27. Touch not mine Anointed. P. 800: 801. etc. 807. And in many other places.  
As we have showed the original of Magistracy, so we shall add somewhat briefly 
The ends of Magistracy.  of the ends of it: which are two.  
1. The chief end of 〈◊〉 is, to preserve religion and the true worship of 
1 Tim. 2. 2.  God, (as was showed before) that men may live together in all Godliness and honesty. Therefore Abraham not finding this in Caldea, where he was pars patriae, 
Gen. 12. 1.  one of the country, chose rather by divine warrant to leave his country and kindred, and sojourn in a strange land. And this end is intimated, when Israel, being under a Heathen King in Egypt, one that knew not Jehovah, desired to leave Egypt, and 
Exod. 5. 13.  to go and serve God in the wilderness. The want of this end made the Priests and Levites leave their country and their possessions, and depart from Jeroboam to Judah and Jerusalem, because Jeroboam had 〈◊〉 religion, and cast them out 
2 Chr. 11. 13.  from ministering in the priest's office before the Lord? and because this is the chief 
14.  end of all Magistracy, God appointed, that the king, as soon as he was settled in this throne, should have a copy of the law to read, for his direction in the exercise 
Deut. 17. 18.  of his office. When this end therefore cannot be had, where true religion is not maintained, à man may leave his country, and live elsewhere, where it may be enjoyed.  
2. After this comes in a second end, outward peace and 〈◊〉, That as the Apostle speaks, we may lead a peaceable and quiet life. Hence is the Magistrate called 
2 Tim. 2. 2.  a Pastor or 〈◊〉; It is true, the Minister is called a Pastor, and much ado there is, in urging thereupon, great and extraordinary pains and diligence in him about his flock; but seeing the title is as often or ostener given to the Magistrate, it is strange, that there should be no such diligence required of him; for we find, that the Metaphor 
Gen. 〈◊〉. 24.  is given first of all to the 〈◊〉, as to Joseph and David in 〈◊〉, and 
Psalm 78. 〈◊〉  generally to all rulers, who are to be set over the people, that they be not as sheep 
Numb. 27. 17.  without a Shepherd.  
Now this 〈◊〉 implies three things required in the Magistrate's office.  
1. To gather and keep the sheep together, for their 〈◊〉 safety against wolves, 
Eze34. 11, 15  that they may not stray: and to this end to provide them good pasture, where they may seed together.  
2. Because there may be dissension among the sheep, and as the Prophet speaks, there are fat and lean cattle, and the fat do thrust with the side, and push the diseased, 
Ezek 34. 18.  and having fed and drunk themselves, do trample the grass, and trouble the water, that the lean sheep can neither eat nor drink quietly, therefore the shepherd must judge between them. I will set up a shepherd over them, and 〈◊〉 shall feed them, even my servant David. So that, to keep the fat from hurting and oppressing the lean within the fold, that all may feed quietly, is the second part of the Shepherd's office.  
3. Because there is a wolf without the fold, an outward enemy, therefore the 
John 10. 12.  Shepherd must watch and protect the sheep against the wolf, as well as against the great goat; that is the third part.  

All these are to be in the Magistrate, and they depend 〈◊〉 follow upon one another.  
1. Princes and Rulers must feed the flock and not themselves only, they are 〈◊〉 〈◊〉, nourishers of the Church.  
2. They must procure peace at home, by protecting the weak against the strong, administering justice equally.  
3. They must keep out foreign invasion, protect them against foreign enemies, as appears in the example, regis non boni, of none of the best kings, Saul; He takes 
1 Sam. 11. 5.  care, 〈◊〉 quid sit populo quod fleat, that the people have no cause to weep, that they be be not di quieted by Nahash the Ammonite, etc. Thus we see the ends of Magistracy.   
Now for the duties. Of the duties of Subjects to their Princes, read a learned discourse of the Author in his sermon on Proverbs 24. 21, 22, 23. Fear God and the king, etc. as also what Caesars right is, which is due from the people, on Matth. 22. 21. Give unto Caesar the things that are Caesar's, etc. And for the excellency of Regal government, and how great a blessing it is to the Church, and what miseries and confusions follow where it is wanting, see the Author's sermon on 〈◊〉. 17. 6. In those days there was no king in Israel, etc.  
1. As there was 〈◊〉 in the Ministry, by unlawful entrance and intrusion 
Duties of 〈◊〉 and people.  into that calling, so is there also in the Magistracy. It is said of the people of Laish, that they lived careless, because they had no Magistrate. Therefore the Danites fell 
Judg. 18. 7.  upon them and slew them, and usurped authority over them. But to prevent this, men are not to take upon them a government 〈◊〉; for as our Saviour in the 〈◊〉 
John 10. 7.  of the Ministry said, I am the door: so in the case of Magistracy he saith, Per me 
prov. 8. 15.  Reges regnant, by me Kings reign, and Princes decree justice. If once it come to that which God speaketh by the Prophet, Regnaverunt, sed non per me, they have set up 
Host 8. 4.  Kings, but not by me; they have made Princes, and I knew it not: If once God be not of their counsel, and they assume this honour to themselves, not being called of God 
Heb. 5. 4.  
Amos. 6. 13.  (as the Apostle speaks) or (as the Prophet) take to themselves horns, [that is power] by their own strength, these are usurpers, not lawful Magistrates. An example we have of an usurper in Abimelech, and of his practices to get a kingdom. 1. He hireth lewd and vain persons, 2. maketh himself popular, and 3. committeth murder, even upon his brethren: And those that had right to it, he either took 
Judg. 9 3, 4, 5.  
〈◊〉.  out of the way, or drove away for fear. For these are the three practices of usurpers, as Jotham tells them in his parable. This then is the first duty of a Magistrate, to come in by a just and right title, not to usurp.  
2. In the next place, being rightly settled in charge by God, we must consider the division which S. Peter makes, into 1. either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king, whom he calls 〈◊〉: or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are under officers appointed by him, as Captains in time 
1 Pet. 2. 13. 14  of war, and Judges in time of peace. God gives the reason for under officers to Moses, Because one man is not able to bear the 〈◊〉 alone. And the very same reason 
Numb. 11. 17.  doth Jethro give to Moses, when he advised him to take under officers to help him to 
Exo. 18. 14 &c  judge the people. So did Moses to the people; when the people were multiplied, he 
Deut. 1. 9  confessed he was notable to hear all causes himself.  
Now concerning under Officers, this rule must be observed; that there be no more of them then is necessary; that the 〈◊〉 of them exceed not so, as that they be a 
〈◊〉. 5. 15.  burden and clog to the Commonwealth. We see in Nehemiahs' time, that it was not the supreme Magistrate, but the under officers that dealt hardly with the people. The more of them, the more fees were exacted, which becomes gravamen Reipublicae, a grievance to the Commonwealth, the people cannot bear it; and therefore is it neither safe, nor stands it with the policy or justice of the 〈◊〉 to admit too many of them.  
1. The people's duty about the election of the king or supreme Magistrate (where he is elective and not by succession) must be such, as Quem Dominus Deus 〈◊〉 elegerit: 
Deut. 17. 15.  thou shalt choose whom the Lord thy God shall choose. According to the same rule must be the 〈◊〉 of inferior officers: if the choice be made otherwise, it is vicious for the manner, but not void; Multa tueri non debent, quae facta valent. 
1 Kin. 1. 20, 33  Bathsheba urged many reasons to David to declare her son Solomon to be his successor, and David nominated him: but it seems it was not so much by her persuasion, or his own affection, but in a solemn assembly of Peers, he gives the main reason, that as 
1 Chro. 27. 4, 5  God had formerly chosen himself before all the house of his father to be king over Israel, & Judah: so had God likewise of all his sons chosen Solomon to sit upon the throne of the kingdom. And indeed the choosing of a man for his gifts, is all one, as if God himself had chosen him. After these two, David and Solomon, God appointed their 〈◊〉 to succeed and sit on their throne.  
2. The next rule is, the person to 〈◊〉 chosen king, or an officer of a king, is to be 
Deut. 1. 13.  one of the nation, and not a stranger: and the reasons are. 1. Because he will be best 
17. 15.  affected to the people among whom he is 〈◊〉. 2. Because he is better experienced with the laws and customs of the nation, than a stranger can be. 3. He best knows 
Acts 26. 3.  the temper of the people, as Paul spoke of Agrippa, in that respect a fit judge.  
For the particular and proper duties and qualifications in a Prince, they are these. 
Deut. 17. 16, 17.  1. He must not be affected to Egypt, that is, to a false or contrary religion, he must be sound in Religion. 2. Not given to pleasures, especially the pleasures of wine or women. Solomon's many wives made him lay many burdens and charges on the Jews, which when they could not persuade Rehoboam to lighten, they rebelled against their king first, and against God afterward; and at length were captivated. 3. Nor a 〈◊〉 of silver and gold, in the same verse in Deuteronomie, not covetous; only he must be 〈◊〉 careful as the Heathen directs, to lay so much together, 〈◊〉 amicos beneficiis obstringere, ac indigentibus suppeditare, bene merentibus remunerare, & inimicos jure 〈◊〉: by good turns to bind his friends to him, to relieve them that are in want, to reward the well-deserving, and revenge himself upon his enemies.  
4. Which is first to be done, because it includes all the rest, assoon as he is settled in his throne, he must provide a copy of the law; out of which he must learn. 1. To 
Prov. 29. 14.  fear God. 2. And to see it practised, first by himself, and then in his Court, and lastly, by all the country. 3. He must learn to be humble. 4. To do justice to the people, and then his throne shall be established for ever. Saul being made king had another heart given him. 1 Samuel 10. 6. This God gave him when he came among the Prophets. God's counsel to kings is, Be wise now, O ye kings. This Wisdom religion teacheth, and it prevents honours, and riches, and pleasures, from drawing aside the hearts of Princes. He that is thus qualified is meet for a kingdom.  
1. Being thus elected and qualified, and placed in his 〈◊〉, he is to know, that he is not there by his own power, but as we see the stile runneth, Caesar Dei gratia, & permissione 〈◊〉, by God's favour and permission. And whereas the law makes this 
1 Tim. 6. 15.  distinction of power, there is potestas arbitraria, an absolute power, and potestas delegata, 
Prov. 8. 15.  a power delegated by another, he is to acknowledge, that 〈◊〉 hath only 〈◊〉 delegatam from God, the other is invested in God alone: he is the King of kings, Lord Paramount. Per me reges regnant, by me kings reign, saith 〈◊〉. The king mustconfesse with the Centurion; I am a man under authority, though I say unto one go, 
〈◊〉. 〈◊〉. 9  and to another come, and they both obey me: 〈◊〉 he said, I am under Claudius Lysias, he under Foelix, Foelix under the Emperor, and God over rules us all. And this even the Heathen did see. Regum in proprios, reges in 〈◊〉 imperium 〈◊〉 Jovis; the government over the people is in Kings, and over Kings themselves in God alone.  
I have said, ye are Gods, saith God by King David, in respect of the government 
〈◊〉 82. 6.  of men; therefore they must rule as 〈◊〉 God himself ruled personally upon earth; and how is that? If he did vouchsafe to keep the power in his own hand, he would rule by his word. Prince's then must rule according to this word, they must make no laws contrary to this: and because perfect skill in the word is hardly to be expected in Princes, but in those at whose mouth the law of God must be sought, viz. the Priests, 
Numb. 27. 21.  therefore the Prince is to receive direction at the mouth of Eleazar. And this is his first duty.  
The people's duty answerable to this, is to acknowledge, that a King is God's Deputy, 
1 Sam. 10 26.  and to submit to his authority, which is done by Gods touching the heart; for obedience proceedeth from the spirit of God, as well as power from God. Our 〈◊〉 gives a good rule in this. For there were two 〈◊〉 of people in Jury, one that made made an Insurrection with Theudas against Caesar, about 〈◊〉, he and his followers would acknowledge nothing due to Caesar, 〈◊〉 〈◊〉, spirits of opposition. And secondly, there were spiritus aulici too, Herodians, that would have 〈◊〉 to have all, even the things that were Gods. And these men came to Christ, with the Scribes to tempt him. Is it lawful to give tribute to Caesar, or not? They would try which side Christ would join to; but he goes in a middle way: He condemns 
Matth. 22. 21.  the seditious party that denied Caesar his tribute: and yet joins not with the Herodians; He saith not, Omnia sunt Caesaris, all things belong to Caesar: but Caesar hath his Quae, and God hath his Quae; so he goes from Theudas, but not to the 〈◊〉, but stays at Obedience, which is in medio.  
2. The second duty of kings is, because God hath been so liberal to Caesar, as to make him his 〈◊〉, (for quicquid 〈◊〉 de Deo, & creaturis, derivatur a 〈◊〉 ad creaturas, whatsoever is spoken of God and his creatures, is derived from God to 〈◊〉 treatures, and so that Supremacy which is in kings, is derived from God, who is supreme over all; he was able to have done all alone, and if 〈◊〉 had followed the course of the world, conceiving that author alienae potentiae aufert de 〈◊〉, or perdit suam, he that is author of another man's power takes from, or loseth his own) He would not have bestowed any part of his dignity upon another, as we see he hath imparted to Caesar. Now Caesar must not 〈◊〉 him, by breaking into the pale of God's power, which he hath reserved to himself: for (as we see) there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a division: Christ makes a distinction between quae Caesaris, and quae Dei; therefore he must be careful to leave God his own: he must not dominari 〈◊〉, 〈◊〉 〈◊〉 over the conscience, for none keeps court in the conscience but God alone. Therefore he must not command any against his allegiance to God, sealed in 〈◊〉; He must not command any thing against the word: for as S. Jerome saith, what 〈◊〉 〈◊〉 paid to Caesar against the word, is not not Caesaris vectigal, Caesar's tribute, but 〈◊〉, the Devils. He knowing God's glory to be his end, must only be custos leg is, the keeper of the law, that 〈◊〉, of all the works commanded in the law, by prohibiting outward violence against the law of God. The Minister can but exhort and persuade; and do he what he can, some will use outward violence; to restrain which is the proper work of the Magistrate. When there was no king in Israel, every man did what was 
Judg. 17. 6.  good in his own eyes; which is proved by Micha's attempt, making a Teraphim, and by the robbery of the Danites, Chap. 18. and the ravishing of the maids by the Benjamites, Chap. 19 Therefore for defending from external injuries, he must be custos 〈◊〉 tabulae, keeper of both tables. S. Augustine saith, Reges si in 
Contra Crec. lib. 3. cap. 51  suo regno quae bona sunt jubent, & mala prohibent, faciunt, non solum quae ad humanam societatem attinent, sed ad divinam religionem: If Kings command their Subjects good things, and forbid them evil, they do not only that which belongs to the preservation of humane society, but God's service also. And again, In hoc sciunt reges a Deo praecipi, 〈◊〉 Deo inserviant, in quantum Reges: Kings must know, they are to serve God as they are kings. They are then to be God's servants, as they are kings, but not to exceed the power given them by God: their supremacy must not extend to what God either reserved to himself, or committed peculiarly to the Priests. Vzziah took 
2 Chro. 26. 16  on him by his supremacy to burn incense in the Temple, which belonged only to the Priests, but God struck him with leprosy. 〈◊〉 on the other side, by his 
29. 5, 6.  supremacy, would order matters of Religion, but how? not as the former did, or 
K. H. 8.  as a late King, who would have whatsoever he proposed to be good Divinity: but he commands the Priests and Levites to do, what belonged to their office; he usurps not their office, but makes them do their duty: and this is the supremacy which a Christian Prince ought to have. Their care must be to provide for religion and God's service, to see all done by those to whom it belongs, not to act themselves. King Asa, whose heart was perfect, (as the text saith) removed not the high places. He did 
1 King. 15. 4.  jubere bona, sed non 〈◊〉 mala. King Ezekias did both. And under this we comprehend 
2 King. 18. 9  that kind of compulsion, which we see in the Gospel. Compellite ut introeant, compel them to come in: there must be foris necessit as, ut sit 〈◊〉 voluntas; a necessity 
Luke 14. 23.  abroad, to make a will within. In S. Augustine's time there were divers Donatists that by compulsion were converted, and thanked the Emperor for compelling them.  
3. Another part of the duty of a Prince is, (as he is the head of the People) to be careful to feed them. The Tribes of Israel tell King David, that the Lord told him, 
1 Sam. 11. 17.  when he made him King, That he should feed his people; Hot histriones, or canes, but 
2 Sam. 5. 2.  subditos, as a Father speaks upon Hosea 7. 5. We have the description of a 〈◊〉 by 
1 Sa. 18 11. &c  Samuel at large. He accounts all as born to be his drudges and slaves; and the Wise 
Prov. 28. 16.  man calleth such, great oppressors: and the Prophet, evening wolves (not Pastors) 
zach. 3. 3.  and roaring lions. He must not be of their minds, but like Aristides of Athens, who was so careful of the Commonwealth, that he used to wish, that either his house 
Diod.  were the Commonwealth, or the Commonwealth his household. So was it with Joshua, his care was, in the first place to divide portions for the Tribes, and afterwards had his 
Josh. 19 49.  own portion. Not like some Rulers, that choose first, and serve others last. And Nehemiah (though he had an hundred and fifty at his table, and that the precedent governor's 
Neh. 5. 14, 15, 16, 17.  had taken much money from the people, yet) did not take so much as he might for the space of twelve years together.  
Now this provision must begin with care for the soul; as Jehoshaphat did, who 
2 Chron. 17. 9  sent the Levires throughout the kingdom, with the book of the Law to teach the people; and to this end, that there may be a perpetual supply of this food, there must be a Naioth in Ramah, persons educated, as in Bethel, in Mizpeh, the schools for the Prophets, and children of the Prophets, from whence Teachers are to grow up one under other.  
2. The next care must be for the body. Pharaoh laid up corn against a time of dearth. 
2 Chron. 9 21 19 5.  And not only so, but he must send ships for foreign commodities, as Solomon did. To prevent and end injuries and contentions at home, Judges must be appointed, after Jehosaphats example.  
Lastly, to preserve them from foreign invasions, he must (with the same King) 
2 Chron. 17. 2 13. 14.  set garrisons in his own cities, and have captains and soldiers, as he had in some cities of Ephraim taken by his father.  
1. The first duty of the people, answering to these is, as the Wise man counselleth, 
〈◊〉. 24. 21.  1. Fear God and the King. 2. Not to meddle with those that are given to change, that is, with rebels and seditious persons, who would change Laws, Religion, and Government. There are divers shires and corporations in the kingdom, and every of them have their several Magistrates, and 〈◊〉 over them, but they are all under one Prince; like as the Kings of the earth, are as so many justices of peace in several kingdoms, all constituted by one God, who is over all. Now if any of these subordinate Magistrates rebel against their Prince, he is a Rebel both to the Prince, and to God, and so are all that harken to him, or join with him. Therefore as we must not obey Kings against God, so must we not obey any inferior Magistrate against 
Rom. 8. 28.  kings: ut omnia cooperentur in bonum, that all things may work together for good, as the Apostle speaks.  
2. In regard of their care over us, we are to follow Christ's example in obedience. and to know, that we are according to the right sense of his words, not dare, but 
Matth. 22. 21.  reddere 〈◊〉, quae sunt Caesaris; to render (not to give) to render his due; for we know, it is the rule of Justice, 〈◊〉 reddendum quod suum est, to render every one his own. We have 〈◊〉 of theirs in 〈◊〉 hands, and 〈◊〉 illicita 〈◊〉, dummodo quae sunt requirit, it is no unjust demand in any man when he requires but his own. As in regard that he secures out tillage he must 
Aug.  have tribute, out of our lands: for keeping the seas peaceable, he 〈◊〉 to have vectigal, custom; and in time of necessity and wars, he must have subsidies. Besides that which Nehemiah calls the governor's bread, 〈◊〉. 
Neb. 5 15.   
3. The third duty of the Prince is in cases of appeal called Canon Regis, or Regni, to do justice to all. It is justice that establisheth the Throne. Saint 〈◊〉 saith, 
prov. 16. 12.  just 〈◊〉 Regis pax est 〈◊〉, tutamen 〈◊〉 etc. The justice of a King is the peace of the people, and 〈◊〉 of the kingdom. And Saint 〈◊〉 sine justitia magna 〈◊〉 nibil aliud sunt quammagna 〈◊〉, without justice great kingdoms are nothing else but great dens of thiefs.  
And in the administration of justice he must be careful, ut osejus non 〈◊〉 
prov. 16. 10.  in 〈◊〉, that his mouth transgress not in judgement: and in so doing his kingdom 
14. 34. 11. 11.  shall be exalted, and the rather if in his time he take care. 1. That the righteous 
psal. 72. 7.  flourish, if good men be encouraged. 2. And that the evil be scattered, 
prov. 20. 8.  that the innocent be not oppressed or kept under, 〈◊〉 that the wicked have 
11.  their desert his eye must not spare them, The dross must be taken away 
Deut. 19 10.  from the silver. Take away the wicked, and the king's throne shall be established 
prov. 25. 4. 5.  in justice.  
The people's duty in regard of this Justice, is to fear him; we must fear him if we 
Rom. 13. 4.  do evil, for he beareth not the sword in vain, for he is the minister of God, a revenger, 
prov. 20. 2.  to execute wrath upon him that doth evil, as the Apostle tells us. If we 
16. 24.  do well, fear not with a servile, but a filial fear, for ruler; are not a terror 
Luc. 12. 4.  to good works, but to the evil; to whom the King's wrath is as the roaring of a lion. Prov. 20. 2. Wilt thou then not be afraid of the power, do that 
Rom. 13. 3.  which is good.  
4. The fourth and last duty of Kings, which procureth both fear and honour is, their humble and meek behaviour in government, and using their power. Not bragging of their power as Saul. Cannot I give to every of you fields and vineyards, and make you captains etc. Nor 〈◊〉 of their power as Pilate to Christ; knowest thou 
1 Sam. 22. 7.  not that I have power to crucify thee, or to release thee? this comes to pass 
Jo. 19 10.  because they cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 digest that great happiness they have, but forget that rule of the Apostle, that all is given them for edification, not for destruction: no man hath received power to do hurt, but only to do good. Haman 
2 Cor. 10. 8.  could not digest the power he had, but all the 〈◊〉 must know of it. Saint 
〈◊〉. 5. 11.  〈◊〉 gives a good rule to magistrates. Talis debet esse 〈◊〉 〈◊〉 ut is qui praeest, ease circa subditos 〈◊〉 〈◊〉, quatenus 〈◊〉 timeri aebeat & iratus amari, 〈◊〉 eum nec nimia lenitas vilem reddat, 〈◊〉 〈◊〉 severitas odiosum. 
1. 3. Moral:  Such should be the moderation in government, that he which ruleth should stand in such terms with his subjects, as that they may fear him when he is well pleased, and love him when he is angry: that neither too much lenity make him contemptible, nor too much severity bring him into hatred. 
〈◊〉. 4. 13.   
The Heathen man makes this distinction between a Tyrant and a good King. The good king will say, I am to do this, I pray pardon me, it is my duty. The Tyrant saith, I may and will do it. Therefore his counsel is, that though they may do it all 〈◊〉, yet it will be prudence in them, to take others along with them, that thereby their authority may be the less envied, and that they do sometimes depart from their right, and not urge always 〈◊〉 jus. For as the Preacher saith, better is a poor wise child, than an old foolish king, that will take no counsel. Naaman took his servant's counsel. 2. King. 5. 14.  
The conclusion of both is panciora licent ei, quam 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, He should take the least liberty of all other, who hath liberty to do what he lift. Thus he ought to think, and thus to think is a great part of that humility and meekness, which ought to be in Princes: otherwise as the heathen saith, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear, may bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flattery, but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearty good will to him.  
1. The duties to answer this is, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to fear him so much, as to be afraid of him, lest any hurt should come unto him. The 〈◊〉 〈◊〉 not let David adventure himself in a dangerous war against his rebellious son, 
2 Sam. 18. 3.  and their reason was, thou art worth 10000 of us. So again in the war with the Philistimes, they swear Thou shalt no more go out with us, and why? they esteemed him as the light of the kingdom, and say, that thou quench not the light of Israel: if he should miscarry, they accounted themselves to be but 
2 1. 17.  in darkness.  
2. Another part of their duty is, to bear with their Prince's infirmities; if they fail at any time, to cover their failings, and to bury them in silence: the contrary to this is, when men blaze abroad the faults of their governor's, and speak evil of them, a thing severely forbidden in scripture, which counts it a kind of blasphemy to speak evil of those who are in God's place. They have blasphemed thee, and slandered the footsteps of thine anointed, saith the Psalmist. Thou shalt not 
Exod. 22. ult.  revile the Gods, nor curse the ruler of thy people, saith God. And Saint Peter notes it as a high degree of wickedness, in the sectaries and 〈◊〉 professors of his time, that they despised government, presumptuous they were, self-willed, and 
2 pet. 2. 10.  were not afraid to speak evil of dignities etc. And the preacher goeth home, 
Ecclef. 10. 20.  forbidding even to wish evil to the King, though it be in thy thought, much 〈◊〉 openly.  
It is true, Elias, when Ahab became a troubler of Israel by permitting Jezabel to murder God's prophets, and set up the worship of Baal, told him from God, that he was the troubler of Israel; and thereupon this extraordinary prophet convinced the king's error, put to death the 〈◊〉 prophets, and left Ahab to God's judgements, if he amended not; this he did by 〈◊〉 and immediate commission from God, which others cannot follow, unless they have the like warrant.  
Now for under officers, what their duties are. The duties of under officers are.  
1. They must be men of courage, able men, not drawn by favour or power of 
Exod. 18. 21.  great men. They must not be drawn aside by fear, or favour of any. Now how 
Deut. 16. 19  may that be? if they fear God. This takes away all vain fear of men, and corrupt affection, and makes them constant in their way. 2. They must be true and just, not wresting judgement for 〈◊〉. 3. They must be wise, having not, only prudentiam, 
3. 11.  in general, but prudence to know how to apply general rules to particular cases, and when to use equity and moderation. Where this is not but fools are 
prov. 26. 21.  preferred to bear rule, it is as Solomon saith, as if one should gild a potsherd, or as 
13.  if a precious stone should be buried in a heap of stones. Where this prudence is wanting, power is like a sword in a mad man's hand, he is like a fool, that if he have a pellet in his cross bow, cries, have at you; and so lets it fly at any without distinction. If this be not fit in kings, much less in those which are subordinate to him. And that these qualities are in him must be known to the tribes, to those he lives amongst. 
Exod. 18. 2.   
1. If he be not courageous, he will be scared with si non facias, non es 〈◊〉 Caesaris, and so he will be an accepter of persons. So 2. if he be not just, he will accept 
John 19 12.  
Act. 24. 26.  a gift, It was the fault of Foelix. In the first case, he that respects persons will transgress 
prov. 28. 21.  for a piece of bread. In the latter, he that receiveth gifts, overthroweth a kingdom. 
29. 4.  And thirdly if he want understanding, every one will despise him, and his authority will be contemptible: therefore he must have all these qualities, that so he may judicare justitiam, and that justissime, give judgement & that most justly. He must not pervert the law, thereby to colour his oppressions, like those the Pialmist speaks of, who sit in the chair of wickedness, and frame misch 〈◊〉 by a law. If he be such a one like the unjust steward that wastd his master's goods, if he abuse his prince's 
psal. 94. 20.  authority, who hath entrusted him, he ought upon complaint to be put out of his stewardship, and that by him that put him in, that so more fit may be in his place.   

CHAP. IX.  
Of fathers by excellency of gifts. The honour due to them, is not debitum justitiae, as the former, but debitum honestatis. 1. Of those that excel in gifts of the mind. The honour due to them. 1. To acknowledge their gifts. Not to 〈◊〉 or deny them. Nor to extenuate them. Nor undervalue them: Nor tax them with want of other gifts. The duty of the person gifted. 2. To prefer such before others, to choose them for their gifts. Reasons against choice of ungifted persons. The duty of the person chosen &c. 2. Of excellency of the body by old age, and the honour due to the aged. 3. Of excellency by outward gifts, as riches, Nobility etc. Reasons for honouring such. How they must be honoured. Fourthly, excellency by benefits conferred. Benefactors are fathers. Rules for conferring of benefits. The duties of the receiver.  
WE said at the beginning, in the explication of this precept, That those duties which belong to any, propter rationem 〈◊〉 excellentiae, by reason of any special excellency, may be referred hither; and we did distinguish the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellency of the person, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principality and government, for the former may be without the other two: there may be excellency of gifts in some, who yet have no authority nor power conferred upon them, nor are put into any place of government, and in some they do all concur, as in good princes and governor's. Now where there is the first, viz excellency of gifts, though they have not power or principality, there is an honour due to such, by virtue of this commandment; for honour is nothing else but testimonium excellenty, a testimony of that excellency which is in another, and therefore such aught to be honoured, though they want the other two.  
Dignitas sometimes signifies a state of dignity and honour, and sometimes only the merit or worth of the person, whereby he deserves honour and dignity, though he have it not. Of the former we have hitherto spoken, and the honour due to persons so dignified; of the honour due to such, as have only the latter, we are now to speak. And according to this two fold consideration of dignity, there are two degrees of debitnm, duty to be performed, which the Casuists and schools call 1. debitum legis, and 2. debitum 〈◊〉.  
1. A legal duty, or that which is required by law, which cannot be denied to the party without injustice, and to which a man may be forced: such is the duty owing to parents, Masters, Tutors, Ministers, Princes and Magistrates, of which hitherto.  
2. The other is due in honesty, and though there be no compulsion, to perform it, yet if we would be such as we ought before God, this duty must not be neglected: such is the duty of honour which we owe to all men for their gifts, of the mind, body, or fortune etc.  
This being premised, we come to those that have excellency separated from dignity, who yet in regard of their excellency are to be honoured. And here according to the threefold good, there is a threefold excellency.  

1. Of Mind, as knowledge etc. which they call excellentiam doni, excellency of gifts.  
2. Of the body, as old age.  
3. Of fortune or outward estate, as Nobility, riches etc.  
4. To which we may add, the applying of any of these to others for their benefit, whereby men are said benefacere, to do good, or become benefactors. As when by the gifts of the mind, from those that are gifted, or from rich men, by their estate, or aged men by rules of experience, we receive good, they become then benefactors to us, and so an honour is due to them from us, co nomine, for that cause.   
1. For the gifts of the mind. They are called fathers, who excelled others 
Gen. 4. 21.  in any such kind of excellency. Thus are they called fathers in scripture, that have 
〈◊〉.  the gift of invention of arts: as Jubal who invented music. So likewise Joseph was called Pharoahs' father, for his wisdom, and policy, and art in governing Egypt. 
1 Cor. 12. 4.  And such gifts as these are called by the Schoolmen Gratiae gratis datae, graces given freely by the spirit of God. And upon whom these 〈◊〉 are bestowed, they are to be reverenced and honoured, in respect of the giver, and the end for which he gives them, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profit of the whole body. And though these gifts be in some that want the true love of God, (which is that gratia gratum faciens, the grace which makes a man accepted of God as a son) and that the most able and sufficient men be not always the most religious, yet there may be use made of his gifts, and his 〈◊〉, endowments must have honour; for vaspropter donum, the very vessel for the gift must have respect.  
1. The reverence to any such is: first freely to acknowledge that to be in him, which he hath, and commend it, and praise God for bestowing it on him, as if he had imparted it to ourselves, and pray that God would increase it in him, and make it become profitable to others. Not to think it a derogation to ourselves to honour him that hath it, not to be of their mind that say, Qui auget 〈◊〉 famam, detrahit suae, that he which honoureth another, detracts from his own worth. It was not ezechiel's opinion in commending Daniel for his wisdom, as in that speech, Art thou wiser than Daniel? nor of Saint Peter, that commended 
Ezech. 28. 3.  Saint Paul's Epistles, and acknowledgeth a great measure of high and abstruse 
2 pet. 3 15.  wisdom to be in him; especially considering that Saint Paul had reproved him 
Gal. 2. 11.  to his face. Nor of Saint Paul concerning the other Apostles, when speaking of James, John, and Peter, he calls them pillars of the Church. Nor of Saint John Baptist in the commendation of Christ, not worthy to lose the latchet of his shoes. 
Math. 3. 11.  And this is to be done not only to good men, but to evil also. Gedeon setteth out the deed of the Ephraimits, acknowledging his own insufficiency, in respect of their great atchievemeuts. And as in outward gifts, so in inward. Achitophel 
Judg. 8. 23.  is highly extolled for his wisdom by David, though he proved his enemy, 
2 Sam. 16. 23.  yet David accounted him as an Oracle of God. And this is the first kind of reverence due to them.  
The contrary to this is. 1. When we stand affected as Saul who (being vexed with with an evil spirit) was much moved that David's 10000 
1 Sam. 18. 7. 8.  should be preferred before his 1000 2. Secondly, as some deny, so others extenuate the gift that is in another. The manner is to say, it is 〈◊〉, he hath such a gift, but it is not so much as the world conceives it to be. As the devil said of Job, He is righteous indeed, but not as he ought, he serves God, but it is for a reward, 
Job. 1.  not freely out of love.  
3. When men can neither deny the gift, nor extenuate it, for the measure wherein it is: then they will under value the gift itself, and vilify it, saying, it is but a mean gift, little profit comes by it, either to the Church or commonwealth. It is better to be well read etc.  
4. When the gift is such, as it is rare and excellent in the view and approbation of all men, that we ourselves cannot but confess as much, than we either tax and upbraid him with the want of other gifts, or with the abusing of this; or lastly, we find some fault in his life; one thing or other stands in our way, that we have not power to reverence it for it. We see it was so in Christ's own case, when he cast out a devil, which one would think was a work worthy of honour, yet instead of that the Pharisees told the people, he wrought this miracle by the 
Math. 9 34.  power of the devil And then they fell upon his breeding: what great matter can there be in him more than others. He is but a Carpenter's son etc. and then they 
13. 55.  fell upon his life and conversation, and sift and examine that, he is a friend of 
2. 11.  publicans and sinners.  
Answerable to this, there is a duty also required in him that hath the gift. 1 That he acknowledge whence he hath it, and say with Saint James; It is desuper 
Jam. 1. 17.  from above. Saint Paul confessed as much: by the grace of God I am that I am; nothing 
1 Cor 15. 10.  grew naturally in him. And consequently this aught to teach him humility, and not to be lifted up with it, as the prophet speaks. This want of humility spoils 
Ezech. 28. 17.  all graces whatsoever. Saint Gregory saith, Qui sine humilitate virtutes congregat quasi in ventum pulverem portat. He that hath graces and 〈◊〉 without humility doth 
Hom. 6.  as it were carry dust in a great wind. And therefore S. Bernard said well, Magna superbia, 
De diligendo  & delictum maximum est, datis uti tanquam innatis, it is a great arrogancy, and 
Deo.  the greatest offence, to use things given, as if they had been natural.  
Now the best way to 〈◊〉 our humility is, by acknowledging the defect of 
Rom. 7. 24.  
1 Cor. 15. 10.  other gifts in us, or at least by confessing that we 〈◊〉 about us a body of sin with S. Paul, that so the grace or gift, which God bestoweth upon us be not in vain, as it is seen in many. For it may be in vain two ways.  

1. In respect of the Church: for it is many times seen, that there are many great and good gifts in many men without fruit.  
2. In regard of himself: A man may have gifts and never do good to himself, 
9 27.  neither in this life, nor in the life to come; he may be a Preacher to others, and yet be a probate. A man's own conceit, as the Wise man speaks, may tear his soul as a wild 
Ecclus. 6. 2.  Bull. And, as S. chrysostom saith, there are some, who fidem praedicant, & 〈◊〉 
In Matth. 23.  agunt; pacem aliis daunt, & sibi non habent: that preach the faith, and their actions are without faith; they give peace to others, and want it themselves.   
2. The second duty that we owe to men of gifts is, praeferre & praeeligere, to prefer and choose such before others; yielding most honour to them that have best 
Rom. 12. 10.  gifts. God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separate men by their gifts, and wheresoever God hath placed 
1 Cor. 4. 7.  his greatest gifts, at him he pointeth (as it were) with his finger, that we should 
12. 31.  give him the greatest honour. It is the Apostles counsel to cover the best gifts earnestly; and why the best gifts? that by them you may profit most: therefore by consequence, 
7.  they that by their gifts profit most, even de jure & lege talionis, should have the best place, to do most good therein; and so for mean gifts, mean places. Learning 
Prov. 3. 14, 15  (saith the Wise man) is to be preferred before silver and gold; yea, and 
8. 11.  precious stones. This is his order: If there were a choice to be made of gold, silver, precious stones, and learning, learning (saith the Wise man) must be chosen before the other.  
It is strange, that the first point in Moral Philosophy being that bonum est eligendum, malum fugiendum, good is to be chosen, and evil avoided; and the 2. quod melius est, magis eligendum, of things good the best is to be chosen, and e malis minimum, the least of evils, that though these be principles in Moral Philosophy, and received grounds, yet now they must be proved, and when they are proved, yet they are not followed.  
In the case of Rebellion, a sort of men, and they rebels, met and cried, The counsel 
2 Sam. 17. 14.  of Hushai is better than Achitophel's, therefore we will follow it. In the case of Idolatry, he that will make an image will take the best wood, the best timber he can 
Esay 40. 20.  get. Thus can the wicked do, yet cannot we put the same in practice, we see what is best, and will not follow it.  
They that founded Churches and Colleges had this reason. They would not give their lands to their kindred, lest they should have haeredes promiscuos, they knew not whether their heir would be good or bad: but in Colleges they were assured they should have haeredes ex optimis, the best heirs in the whole land; this was their opinion, and the ground of their institution, but now it is otherwise.  
But the neglect of this choice ex haeredibus optimis, (in Colleges) is a crossing the first institution, and a breach of great trust; for they as they left their lands and goods to so pious an intent, so they made their statutes for the most part imperative, and that they should be observed virtute Sacramenti: This is sum mandare sub virtute Sacramenti: and therefore the Canon Law saith, Clarissime exponunt Legislatores, se summe velle, quod mandant virtute Sacramenti; that which is enjoined by virtue of an oath, is most strictly required, when Founders say I charge you by your oath to deal faithfully with me, according to my will in observing these statutes; and therefore it is a grievous sin to cross these pious intentions, and not praeponere meliores, to choose the best first. There is an ill opinion, that the Electors are in this case like Potters, and the Scholars like Clay in their hands, they may choose what they will out of the same Mass, without any distinction in the person, and make vessels of honour, as they please, as if election were not res 〈◊〉, matter of reward, for those that deserve best, but that election is ex mera gratia, merely out of their good will, without any desert in the person chosen. But this is not God's mind, for he, in appointing men for any office or employment, 〈◊〉 such as he hath fitted by gifts. The Prophet was a chosen shaft in God's quiver. When Saul was rejected by God, he 
Esay 49. 2.  chose a Neighbour of his, (David) and why? because he was better than the 
1 Sam. 19 28.  other. Therefore when a better is neglected, and a worse elected, it is not Gods, but the Devil's election.  
It was Jehu's message to the Rulers of 〈◊〉, to choose the best of Ahabs 
2 King 10. 3.  sons, and 〈◊〉 him on his father's throne. The Heathen themselves observed this rule. 〈◊〉 deposeth Vasthi, and gives her royal estate to a better than she. 
Esth. 1. 19  And it was Pharaohs reason in preferring Joseph, though a stranger, because there is 
Gen. 41. 39  none so discrect and wise as thou art. Samuel was to choose a King; at first he was overseen in choosing Eliab, but when God had directed him not to regard the stature, 
1 Sam. 16. 7, 8, 9, 12.  but the gift, because God looks at that, than he goes on roundly; of all Ishai's children, neque hunc, neque hunc, neque hos, nor this, nor this, nor these were to be chosen, till he came to David, and then hic est ipse, this is he.  
1. For conclusion of this point. If right choice be made, there is a blessing promised. And if election be made of those in whom the Lord 〈◊〉 not, there is a fearful curse denounced, which should be a principal reason why care should be 
Esay 56. 1, 5.  taken in elections. 
65. 12.   
2. A second reason is, that such as are irregularly chosen prove afterwards vain 
Zeph. 3 4.  and light, unprofitable, ventres otiosi, mere bellies, fit for nothing. God never blesseth 
1 Sam. 2. 29.  them that are not rightly chosen. Eli was blamed by God, for not correcting Hophni, now it is far worse to make a Hophni, than not to correct a Hophni.  
3. It is a Maxim in Divinity, Indignum promovere decipere est, it is fraud and deceitful dealing to promote an unworthy person. It is a breach of the trust which the founder reposed in them, and so they deceive the party that gave his estate to promote those that are worthy. They deceive the world too, for they make ally to the world, and do evidently bear false 〈◊〉, for they say in effect, This man is fittest. They deceive the Church and kingdom: if any should come to a temporal Lord, and commend to him an unprofitable servant, promising one that should serve his turn, this were plain deceit; and such treachery is in their dealings, that place unprofitable servants in the service of God, or the Commonwealth.  
4. By this means they do ponere sub periculo, endanger the souls of those committed to them. For, set an unfit workman about any thing, and the work will be in danger to marred, and this danger is four fold.  
1. Those that come in by favour, know they are like clay in the hand of the Potter, and their 〈◊〉 that bring them in, and therefore consequently must be servile, to do as they will have them. Like to the Doctores Bullati, the Pope's Doctors, that must hold this rule, Quod Papa approbat, nemo potest improbare: what the Pope approves no man must gainsay. Such men must sow pillows under their Patron's elbows, and soothe them up in their sins.  
2. The second danger is, that they have not both the accusative cases; only the quem, whom to 〈◊〉, but not the scientiam, knowledge wherewith; so all that are committed to them lose both time and expense.  
3. There can be nothing well done, when the place where they are, is ingluvies onocratali, like to a maw, where there is sordes & nutrimentum, both bad and good 
zeph. 3. 1.  nutriment: we know that to have one good and one bad joined in an exercise, it can not be well performed.  
4. Lastly, the danger is, in the perpetuity of an ill condition of that place where such are chosen members of a society, for they cannot but take in such as they are themselves, they will not for shame choose any better than themselves: and so here is a hazard of the place for ever.  
Now the duty of the elected in respect of his place is, to be humble and to say with Saul, 〈◊〉 not I a Benjamite of the smallest of the Tribes, and my family the least of 
1 Sam. 9 21.  that tribe: how comes it that I am preferred to this place, I deserve it not: and with David, What am I, etc. We see here is both appetitus & contemptus honoris, a desire and a 
18. 18.  contempt of Honour. There is a laudable desire of honour, when one 〈◊〉 nothing against it 〈◊〉 agendo, when he commits not that evil which should bar him from 〈◊〉 and there is a laudable contempt, when one doth nothing that is evil for attaining of it. But to prefer one because he is of kin, or near by education, or a friend, or spe lucri, out of hope of gain, or to 〈◊〉 one that is good and fit; and that because though he be good, yet he will not be good for our turn. This is to shoulder out the gifts which should only be regarded in elections.  
2. Being in place, he must not think he is fallen into the pot, that he is in a place 
〈◊〉. 11. 3.  of rest; but he is to use that place so, that a greater preferment may befall him, to the end that he may do the more good, than he could do in a lower place.  
3. The third duty is, utendum se praebere, to offer himself that men may make use of his gifts: for 〈◊〉 accipit donum propter se, no man hath a gift for his 〈◊〉 use alone: but he must say, as the Philosopher to Antisthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I live to this end to be used by others. The Wise man saith of wisdom, that she sends out her maids, 
Prov. 9 4, 5.  [the under arts] and crieth herself to the simple, Come. And our Saviour (when 
John 1. 39  two Disciples asked him where he dwelled) 〈◊〉 them come and see: and they went with him home.  
The duty of the Inferior in this is, to make use of the gifts of him that hath more or better than himself. Eo se conferre ubi 〈◊〉 est, to resort to the place where God is: and where is that? The people are said to inquire of God, when they inquire 
Exod. 18. 15:  of Moses. So in another place, when they enquired of the Prophets. There are things too hard for some, therefore they are to be resolved by them that have better 
Deut. 1. 17.  gifts. Thus much for the excellency of the mind.  
2. We come now to bonum corporis, the excellency of the body. Old age. Canitieses venerabilis est, grey hairs are to be had in reverence. There is an 〈◊〉 law for it. 
Levit. 19 32.  Thou shalt rise up before the hoary head, and honour the face of the old man. And the Prophet joineth ancient and honourable in one 〈◊〉. And we may see that it was 
Esay 9 15.  ever accounted for a blessing to that City that did enjoy the aged. The Prophet reciting 
zach 8. 4.  the benefits that Jerusalem should enjoy at the restauration, hath this for one. Old men and old women shall dwell in thy streets. And it made Job at a stand, he knew 
Job. 21. 7.  not what to think, when he saw the wicked grow old. Sure it is, that among the curses which the man of God denounced against Eli, this was one, There shall not be 
1 〈◊〉. 2. 31.  〈◊〉 man in thy house. The Apostle therefore willeth, that Elders should be honoured 
1 Tim. 5. 4.  and entreated as fathers; which honour consists in several duties that the younger sort must perform towards them. viz.  
1. When ancient men are in place to be 〈◊〉, and lay their hands upon their mouth, 
Ecclus. 32. 9  and give them leave to speak; the reason is given by holy Job, because there is Wisdom 
Job 12. 12.  with the ancient, and in multitude of years is understanding. Elihu being a young man, Waited till Job spoke: and gave his reason, I am young and ye are old, I was 
32. 4.  afraid, and durst not show my opinion; I said, Days should speak, etc. The Philosopher's 
7.  
8.  rule was, that when we have made our own demonstrations, we must give way to indemonstrabilia, the positions of old men without demonstration, because they are grounded upon long experience. The neglect of this was the ruin of 
1 King. 12. 8.  〈◊〉, who regarded not the counsel of the ancients, but took counsel of the young men.  
1. Answerable to this is the duty of the aged. First, they are not to be 〈◊〉 centum annorum, children of an 〈◊〉 years old. S. Jerome translates it Elementarios senes, 
Esay 65. 20.  Old men that were to learn their A B C: as they have canum caput, a grey head, so they must have canum intellectum, an understanding answerable. And therefore it is said, that honourable age is not that Which standeth in length of time, nor that is 
Wisd. 4. 8, 9  〈◊〉 with number of years, but wisdom is the grey hair unto men: and in another place, O how comely a thing is judgement for grey hairs, and for ancient men to know counsel. 
Ecclus 25. 4.   
2. The second is assurgere, to rise up before them, in sign of reverence. Thou 
Levit. 19 32,  shalt rise up before the 〈◊〉 head, saith the Law; because they are in a 〈◊〉 manner the image of God, who is called 〈◊〉 dierum, the ancient of days, their 
Dan. 7. 9  hoary head is a crown to them, even a crown of glory, as the Wise man speaks, and so they have a resemblance of eternity. 〈◊〉 est vestigium 〈◊〉, old age is 
Prov. 16. 31.  a print of 〈◊〉. 
29. 29.   
There is 〈◊〉 temporis, & 〈◊〉 meriti, an age of time, and an age of merit, and there are as S. Judas speaks, arbores 〈◊〉, trees that begin to blossom in the end of harvest, when 〈◊〉 fruit should be gathered: such are true representatives of an old man without understanding; but yet, though they be such, they are to be honoured for their years, though they be not worthy 〈◊〉 pati, to receive this honour, yet it is meet for us hoc agere, to give it to them. They must not be such trees, but David's trees, bringing more fruit in their age; the older the more wisdom must 
psalm. 92. 13.  appear in them.  
2. Answerable to this, they must so live, that their age may deserve honour. The Wise man tells us how this may be. The hoary head is a crown of glory: but how? if it be found in the way of righteousness: and then (as he speaks in another place) The beauty of old men is their grey head. The Apostle describes in particular six qualities 
prov. 16. 31.  that they should be endued with. 1. Sobriety. 2. Gravity. 3. Temperance. 
20. 29.  4. Soundness in faith. 5. Charity. 6. Patience. 
Tit. 2. 2.   
3. The third duty is to provide for their ease, for age brings Weakness, therefore young boys must not sit, and ancient men stand. God provided for the 〈◊〉 of the 〈◊〉, after they were fifty years of age, they were exempted from the service of 
Num. 8. 24, 25  the Tabernacle, and yet had their allowance. The Prophet Esay mentions it as a sign of great confusion, and of judgement imminent, When children shall presume against the ancient, and the base against the honourable. If we carry ourselves thus to aged persons, sic fiet nobis, so it shall be done to us, when we come to years, and sic fiet nostris, 
Esay 3. 5.  so shall others do to our fathers, and to our children, when they grow old. Old age is a burden, but young men should help to make this burden light to old men, by giving them reverence, which if they do they shall reap a blessing, by their blessings and prayers, which are in a special manner 〈◊〉 with God: as on the other side by neglect of this duty they may expect a curse from God and the aged; for the blessings or curses of fathers or mothers are usually heard of God, and made good upon obedient or disobedient children.  
3. We come now to the third kind of excellency, consisting in bonis fortunae, the goods of fortune, as they are called; or in outward estate, as in Nobility, and Riches, etc. for noble men, and rich men are in Scripture 〈◊〉 called fathers, and consequently there is an honour due to them. Nabal was rich, and David in his message to him implicitly calls him father; Give I pray thee to thy servant, and to thy son David, whatsoever cometh to thy hand: and Naaman the Syrian was an honourable man, and his servants call him father; My father, if the Prophet had commanded thee a small matter, etc. The reason hereof is.  
1. Because of the Common good, that they may bring to the Commonwealth in times of peace and of war: 〈◊〉 reipublicae pecunia, money is the 〈◊〉 of a Commonwealth, and therefore because God hath blessed them above others in their 〈◊〉 relation, the Commonwealth doth prize and esteem them accordingly, and prefers them above others, setting them among the elders in the gate; for if they have been careful in their own house, it is like they will be so also in the Commonwealth. 
prov. 31. 23.   
Their duty answerable to this is expressed by the Apostle, to communicate their 〈◊〉 for the benefit of others, and to be rich in good works. Nehemiah had besides 
1 Tim. 6. 19  his own family, 150 others which he maintained at his table. Barzillai was a rich man, and he provided for David all the time that he lay at Mahanaim, when he was in danger by 〈◊〉 rebellion, for which David would afterward have rewarded him. So when the king of 〈◊〉 came to invade the land of Israel, 〈◊〉 the king gave him a thousand talents to 〈◊〉 him, which was levied as the text saith of all the mighty men of wealth, of each man fifty shekels of silver; and so by this means the land was preserved. Thus rich men are, and aught to be serviceable for the public, and for this cause they are to be honoured.  
2. A second reason is, because men that are rich may exercise some virtues which others cannot do, as Magnificence, 〈◊〉 erality, Alms, etc. and great men may 〈◊〉 and help forward good causes, and therefore there is reason that such should come in partem honoris, to have part of the honour. Examples of this we have in those that 
〈◊〉 Chron. 31. 6  offered liberally for the Temple, (which they could not have done, unless they had 〈◊〉) so that there was much left, which was employed for the maintenance of the Levites: and in the woman that moved her 〈◊〉 to provide and furnish 
2 King. 4. 10  a chamber for the man of God, which they could not have done, unless they had 
Mark. 6. 41.  been able: and in those that cast in their wealth into the 〈◊〉 for the use of the Temple. Thus rich men may and aught to be helpful to the Church, to the 〈◊〉, to Schools, Colleges etc.  
Answerable to this, the care of rich men ought to be, as well good, as great; when 〈◊〉 sought to pervert Sergius 〈◊〉 the Deputy, a great man in the Country, S. Paul withstood him, and laboured to keep the Deputy constant in the faith. And the same Apostle, after many lessons to Timothy, tells him, that the love of money is 
1 Tim. 4. 10.  the root of all evil, and that by lusting after it many err from the faith, and thereupon bids him take special care about rich men, intimating the danger of rich men, and the special care he should take about such, that they may be instruments of good to others. The Heathen man 〈◊〉, if he were to make Amphion's harp, he would take greater pains about it, then in making a harp for a common harper.  
Again the duty of the rich, as is there further urged by the Apostle, is not to be 
1 Tim. 6. 17.  high minded, 〈◊〉 trust in their riches. The wise man observed, that they count their 
prov. 18. 11.  riches their strong tower.  
And hence it is, that when they have any cause or controversy with another, though they have no right, yet they will think to carry all by their wealth, none must oppose them. Such a one was Nabal, so proud and surly, that no body could 
1 Sam. 25. 17.  speak to him. But such should remember, that as 〈◊〉 saith, the rich and 〈◊〉 meet, and the Lord is the maker of both; this should make them humble. And if they be thus towards others, than their duty is like David, to account themselves their sons, and them their fathers.  
4. The last kind of excellency, for which men are to be honoured, is Excellentia 〈◊〉, the excellency of a benefit. 〈◊〉 are called fathers. Job saith. 
Job. 39 16.  He was a 〈◊〉 to the poor: and whatsoever is sub 〈◊〉 beneficii, comes within the compass of this Commandment: and he that receives a benefit, is bound to 〈◊〉 them from whom he receives it  
There are three duties of the Benefactor, and as many required of him that receives a benefit.  
1. Rich men must be benefactors, they must do good to some or other.  
It's true, they are not bound to any particular person, none can challenge any thing exdebito, from them: for this is the difference between 〈◊〉 & beneficium, they may be bound to particular persons in 〈◊〉, but not in beneficio, for here they may make their choice to whom, but they must do good wheresoever they are. They must not mark men's 〈◊〉, though their benefits be ill bestowed upon such, for as the Heathen man said, Melius est ut 〈◊〉 benefis ium 〈◊〉 illum, 〈◊〉 apud te, It is better thy benefit be lost in his hands then in thine. A benefit must be freely bestowed, though the party deserve it not; we must not look at his 〈◊〉 to us, for 〈◊〉 est decipi, 〈◊〉 〈◊〉 cum daret, he is worthy to be deceived, that when he gives, thinks upon receiving again. Like to those that in the course of giving benefits, look not, 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉, not where they may place them upon the worthiest and most deserving, but upon them that will be most beneficial to them. Such a benefactor is as a man to his gelding, that when he means to use him in a journey, gives him so much provender, because he is to use him, and he will not otherwise hold out in his journey. And this takes away the honour of the Physician and Lawyer, that saves a man's life, or his estate, when they do it 〈◊〉 〈◊〉, for a reward. 〈◊〉 〈◊〉 〈◊〉, qui dat 〈◊〉 〈◊〉, 〈◊〉 loses the honour of the benefit, that looks at some reward. It's true, he cannot sufficiently be recompensed, that saveth a man's life, but if he prostitute his art for gain, he doth buy and sell, and so 〈◊〉 his honour; yet this is the course of the world, that it may be feared that in short time men will make indentures to 〈◊〉 mento be thankful, when they bestow their benefits.  
2. Another rule is, they must do it speedily. It must not stick between their fingers: for Ingratum est beneficium quod 〈◊〉 inter manus 〈◊〉 〈◊〉; 〈◊〉 sunt beneficia parata, 〈◊〉, 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉, 〈◊〉 in 〈◊〉 〈◊〉; it is a benefit little worth that sticks long in the giver's hands; and they are most 〈◊〉, that are most ready, easy to be obtained, and where there was nothing hindered them, but the modesty and bashfulness of the receiver: for indeed such 〈◊〉, are not only 〈◊〉, but costly. Nulla res 〈◊〉 constat, quam quae precibus emitur, there's nothing cost more, then that which is obtained with much suit and petition. And as it is cruelty to prolong the death of a condemned person, and a kind of 〈◊〉 (as we say) to rid him quickly out of his pain: so the prolonging of a benefit, tortures a man between hope and fear. And therefore Duplex fit bonitas cum accedit celeritas, & minus decipitur, cui negatur celerius, that benefit is worth two, that a man bestows speedily, and his expectation is less frustrate, that hath a quick denial.  
Therefore as he said, Apage homines quorum lenta sunt beneficia, 〈◊〉 〈◊〉, away with those men that are quick to do one an injury, but will consider on it before they will do you 〈◊〉 good; for now, prosunde odium simul, & instilla beneficium, men will pour out their hatred all at once, but a benefit must not be had but by degrees. They must weary out a man's patience, and then some little benefit: Seneca saith well, They must have longum spectaculum potentiae 〈◊〉, Their worships and Honour's pleasure must be attended, and at length with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift, there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some gratuity returned. Thus the benefit becomes Lapidosus 〈◊〉, gravel in the mouth, and so not thanks-worthy.  
3. The third duty is, That when a man hath done a good turn to another, he must forget it, and not publish it: for as Seneca saith, tacit danda sunt beneficia, ut not a sunt solis quibus prosint: interdum etiam ipse 〈◊〉 juvatur fallendus est, 〈◊〉 habeat, 〈◊〉 a quo accepit, 〈◊〉, benefits are to be bestowed in a silent way, that they only who are bettered by them, may take notice of them; nay sometime it is an honest deceit to keep the party that is relieved from the knowledge of his benefactor. And though Seneca were but a heathen, without the true knowledge of God, yet herein he came nigh to the prescript of our Saviour in the distribution of Alms. For indeed that is true liberality, when a man conveighes it with silence, blows not the trumpet, and when he doth works of mercy, not by way of ostentation, but supplies the necessities of men 〈◊〉, in a secret manner, that the mouth of the poor, not his own, may commend him. He that bestows a benefit upon one, ut ducat in triumphum, to make him the object of his vain glory deserves no thanks for it.  
To these we may add two more. viz.  
1. That he not only forget it, but that he upbrayde not the receiver: and why? Lacerate animum recipientis & premit frequens beneficiorum 〈◊〉, the often 〈◊〉 a man in mind of the good turns he hath received, is a great pressure and torture to an ingenuous receiver. And indeed it comes many times to 〈◊〉, that by this means good turns are turned into bad, and brought in contempt, that it reputes the receiver that he ever made suit for them: and in this case beneficium accipere est libertatem vendere, a man loseth his liberty by taking benefits.  
2. A man may give freely, readily, without boasting, or exprobration, and yet want the chief, which is the affection, For multum interest inter materiam beneficii & 〈◊〉: Itaque nec aurum, 〈◊〉 〈◊〉, nec quicquam eorum 〈◊〉 a 〈◊〉 〈◊〉, beneficium est. sed ipsa tribuentis voluntas. There's great difference between a benefit and the matter of a benefit; so that it is neither gold nor silver, nor any thing else, which a man receives, that may be called a benefit, but it is the mind and affection of him that giveth it.  
Now in giving there are also certain cautions to be observed.  
1. The first caution is Seneca's. 〈◊〉 omni 〈◊〉 dare debeas, tamen in beneficio 〈◊〉 sunt mores, though we ought to give to every one that asketh and hath need, yet in bestowing our benefits we ought also to consider the manners of them that 〈◊〉; that is, to prefer honest and well conditioned people before others, that have need; Beneficium 〈◊〉 dignis das, omnes obligas, A man obligeth all to him, that doth good to them that are worthy of it.  
2. Another is, that our liberality keep the rule of proportion. Saint Ambrose saith,, 〈◊〉 〈◊〉 〈◊〉 est, 〈◊〉 〈◊〉 benefacis, quotidie 〈◊〉 〈◊〉. We are to keep a mean in our liberality, to do well to day, that we may do well to morrow also: his reason is, Deus non vult simul 〈◊〉, sed dispensari, God would not have us pour out our estate at once, but (like good stewards) 〈◊〉 them as need shall require. Discretion is a necessary quality in a giver. Therefore we must take heed that our liberality exceed not our means, for unjust actions always follow such bounty.  
1. The 〈◊〉 duties of the receiver are these. First he that receiveth a benefit oweth a recognition or acknowledgement of it. Seneca (out of whom the Fathers have most of that they write upon this subject, and certainly but for some stoical tenets his books the 〈◊〉 are excellent and worth the reading) saith; 〈◊〉 beneficii inter duos lex est: alter oblivisci statim debet 〈◊〉, alter 〈◊〉 〈◊〉; quidedit 〈◊〉, 〈◊〉, 〈◊〉 qui accepit, the law of a benefit stands thus between the giver and the receiver: the first should presently forget what he gives, the other never what he receives; he that gives should hold his peace, but he that receives should not be tongue tied. Therefore the receiver is to acknowledge that such a one was Gods instrument to convey such a blessing to him. He must 〈◊〉 〈◊〉 habere accepti beneficii, quae fuit petiti, have the same cheerfulness after the receiving of a benefit, which was at the ask of it; because 〈◊〉 doth so soon senescere, a good turn doth so soon wax old, therefore a man's value and estimation should be still the same.  
2. There must not only be an inward acknowledgement, but also effusio 〈◊〉- 〈◊〉, the pouring out of the affection, by an outward acknowledgement in words, for this is Testimonium excellentiae, an outward testimony of the excellency of such a one, whom God hath exalted to be a benefactor, and so a performing of this duty of honour to him. If he remember it, I need not; for 〈◊〉 est satisfactio pro beneficio, he is satisfied by upbraiding me. If he forget it, I must not, but tell it, and not extenuate it, but be benignus interpres, a candid interpreter of his affection that bestowed it: as that it was a great benefit, or at least that it was great to me; or lastly, that his affection was great to me. And by so doing he shall not lose, but benefit himself; for invitat ad 〈◊〉, qui 〈◊〉 suscipit modica, he invites a benefactor to give great things, that gratefully entertains small ones.  
3. The last is to express thy thankfulness really when occasion shall be 〈◊〉, that he shall have the like need of thee, as thou now hast of him (which thou must not desire or wish) and in the mean time to acknowledge that thou canst not recompense him. I mean this 〈◊〉 must be for real benefits, for there are some so accounted that deserve not the name: men now a days call 〈◊〉 injuriae beneficium, they think they do a benefit, when they give over doing of injury; and it is a policy with some, mergere aliquos ut 〈◊〉, to throw men into the water that they may pull them out, and when they have pulled them out, they think they are beholding to them; such are not worthy the name of benefits, nor are we tied to gratitude for such, but for other benefits, if the benefactor stand in need, I must help him, if I be able, if not, yet my diligence about him, and the best counsel I can give, he must not want; I must always wish him well and acknowledge that I am never able to recompense him: otherwise I am unthankful, and unthankfulness is a great vice: benficiorum 〈◊〉, siccans fontem pietatis, the bane of liberality, and a dryer up of the fountain of goodness. Therefore if we can, we must rependere majora, requite them with greater; if not that, yet par pari, do like for like; if not that neither, than we must transfer ad Deum, commend them over to God by our prayers, and desire him to requite them.  
Yet (by the way) we are to take notice, that there are some cases, wherein a man is not to be said to be unthankful, though the benefactor so account him.  
1. As first, if a superior bestow a benefit upon an inferior, expecting, that he shall like what the other loveth, and mislike as he misliketh, and so to be at his command, or else he will repute him as an unthankful person. But unthankfulness is res gratiae, non officii, a matter of grace, not of duty, and therefore 'tis no unthankfulness not to follow him in his humour.  
2. Secondly, If he require any thing of me by way of justice or duty, it is no unthankfulness in me to deny it: for as in his benefits, there was a licet dare, 〈◊〉 non dare, it was lawful for him either to give, or not give; so in matter of thankfulness, there is a licet 〈◊〉 aut non 〈◊〉, a lawfulness to do or not do that he requires; if he require it in re 〈◊〉, by way of thanks, I will be thankful, but if in re officii, by the way of duty and justice, or for that he hath done to me, he must pardon me, and yet I am out of the mark of ingratitude.  
3. Lastly, he would have me to follow his appetite, and do an unjust act, and I refuse to consent to him in it, is this unthankfulness? no surely. For the rule is, Quod tibi fieri non vis, alteri ne feceris, a man must do as he would be done unto: that love he bears to himself, must be the square of his love to his neighbour; nor is it required, that I should do any more for my neighbour, then for myself. If any appetite than should lead me to any unjust thing, should I consent to it? no; for so I should hurt myself in consenting to sin against my own soul. In like manner, if my neighbour require m: to do a thing unjust, I must not consent, for it is against the love I owe to my own soul, which must be the rule of my love to him. And so, for the pleasure he hath done to me, he would have me do myself and him a displeasure, by my consenting to do evil at his instigation, to hurt both his soul and mine own, and so to do evil for good. There may be in this case species ingratitudinis, a show of ingratitude, at the first sight, which a good man may be taxed withal, but being weighed in the true balance, it is no unthankfulness at all. A good man per mediam infamiam bujus ingratitudinis, will tendere ad officium; this reproach of unthankfulness not deserved, will make him look the more strictly to the duty of true gratitude. And thus much for the special duties of Inferiors and Superiors required in this Commandment, and the sins forbidden, according to our first rule for expo uning the Decalogue.   

CHAP. X.  
That this law is spiritual. The 〈◊〉 of Superiors and Inferiors must proceed from the heart. Special means conducing to the keeping of this commandment. Signs of the true keeping of it.  
FOr the second rule of extension, that where anything is commanded or forbidden, 
Second rule. of extension to Homogenea.  there all that are Homogenea, of the same kind or nature are commanded or forbidden, we shall need to say nothing, all the Homogenea being already handled, under the first rule.  
3. The third rule tells us, that the law is spiritual, and reaches to the heart, 
Third rule of extension, This law is also spiritual.  and so is this law, it must be kept in heart and spirit, as well as in the outward man, both by superiors and inferiors.  
1. For the superior. We see that David fed his people not only intelligentia 〈◊〉 but in simplici ate cordis, with a faithful and true heart: and Saint Peter 
psal. 78. 73.  expresseth the duty of superiors (as it ought to proceed from the heart) by two 
1 pet. 5. 2.  words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' willingly, and readily. And because as was touched before, there may be an usurpation of power, without any just title, aswel as an abuse of lawful power, therefore none must in heart 〈◊〉 or desire to usurp authority over others, they must say with David, non est exaltatum cor meum, my 
psal. 131. 〈◊〉  heart is not haughty, and remember the Apostles rule, 〈◊〉 quis sapiat supra quam 〈◊〉, 
Rom. 12. 3.  not to think more highly of himself than he ought, but be sober minded: for as the heathen observed, it oft falls out, that there is 〈◊〉 animus sub rudi 〈◊〉, an high mind under a beggar's cloak; some are like the bramble in the Parable 
Judg. 9 15.  that would be king over all the trees, or like the thistle, that would match with 
2 Kin. 14. 9  the Cedar of Lebanon.  
2. The spiritual duty of Inferiors is, first, with a ready and willing mind to obey their superiors, as it is in the song of Barak and Deborah, the people came 
Judg. 5. 9  willingly: Not like 〈◊〉, who would have no governor's, Tumultuarii spiritus, spirits of opposition, nor yet like the Herodians (the other extreme we mentioned before) spirteus aulici, servile flattering spirits, the former obey no further than they are forced. Job tells us 〈◊〉 some like these, that assoon as the cord is loosed, 
Job 30. 11.  will loosen the bridle themselves; these are the sons of Belial: and the other sort are as far in the other extreme, who are servilis spiritus, of a servile and base spirit. To avoid both extremes, we must obey as the people promised to obey 〈◊〉. All 
〈◊〉. 〈◊〉. 16; 17  that thou commandest we will do, and whither soever thou sendest us we will go; tantum si 〈◊〉 fuerit tecum (as some read the words) only if the Lord be with thee, so long as thou dost not depart from him, we will not depart from thee. That tantum must be our direction, we must obey so far as they go not contrary to God's commands; if they command contrary, we may disobey, and yet remain good Subjects. This for the spiritual part of this Precept.  
4. The fourth rule requires the means conducing to be handled, and these also have been partly handled before, and therefore may be passed over here; only some more means we may observe for the Superior in his duty, out of the 101 Psalm.  
1. To think of his account, Quando veniet ad me? When will God come? This 
Psalm 101. 〈◊〉.  must be his thought, he must give an account, how he hath executed his place. God will demand ubi est grex 〈◊〉? Where is the flock that was given to thee?  
2. The next is in the same verse: for the well ordering of a kingdom he will begin at his own Court; if a king, if a Master of his own family, he must begin at himself, 
John 8. 34.  I will walk in my house with a perfect heart. Our Saviour saith, Qui 〈◊〉 peccatum, servus est peccati: he that committeth sin is the servant of sin, and he is not 〈◊〉 to rule over others, that is under the bondage of that, from which he should deliver others.  
3. Thirdly, his eyes must be upon such as are faithful in the land: he must pick 
Psal. 101. 6.  out those that are integri, wise, sound, and 〈◊〉, which are worthy to be in place of government. He must be careful to know such as are 〈◊〉 to be called ad 〈◊〉, to rule under him, that so when there is occasion he may employ them in public service.  
4. He must consider what they be which he ruleth over, they are the City of God, 
〈◊〉  and therefore he must not esteem of them lightly. It is God's work, and they are God's people, Citizens of God's city. The Heathen man could say to a 〈◊〉 Remember you are over 〈◊〉 men, and over Athenians, thereby admonishing him, to be moderate and careful in his government: much more should it make all Christian governor's careful, when they consider the dignity and worth of those they are set over, that they are the city and servants of God, and redeemed by the blood of Christ, etc.  
And as these are some means, the consideration whereof may work in Governors a care to perform the duties of their places aright; so again, there are means to keep men from usurping authority, and affecting, without lawful title, power over others, or aspiring to higher places than they are fit for. To this end they should labour 
1 Sam. 24. 14  to humble themselves, as David did, who accounted himself a dead dog, a flea, 
26. 20.  a 〈◊〉 and no man. And seeing the defect of gifts in themselves, to be content (With 
Psal. 〈◊〉. 6.  the Apostle) with what place soever they are called to; and with David to say, Ecce me, Behold 〈◊〉 am I, let God do with me what seemeth good to him. Thus ought a man to 
2 Sam. 15. 〈◊〉.  stand 〈◊〉 to preferment, and to say, If I be fit for the place, God can provide it for me. If he do not, what dignity soever it be, I can be aswell without it, as with it. He ought to think with himself, that though he be Dominus ingenii & lingue, have wit and 〈◊〉 at command, yet if he be servus peccati, a servant of sin, there is matter enough to humble him. And because there is in every man naturally a spirit that lusts and longs after honour as the babe longs for the breast; therefore with David, he should ablactare, wean himself from aspiring thoughts, by such considerations, as these. 
Psal. 131. 2.  Nay the same king goeth a degree further. Michal thought he abased himself too much 
2 Sam. 6. 22.  by dancing before the Ark, but he told her, he would yet be more vile and base in his own sight: so far he was from aspiring after an higher estate, that he would prepare himself to be in a lower condition, if God should please to set him lower. Thus it would be good, if we would prepare ourselves before hand, and to say as Balak did to 
Numb. 24. 11.  Balaam, though he were a Heathen king, I thought to have promoted thee, but God hath kept thee from honour: he acknowledges it to be God's hand to keep 〈◊〉 from preferment, God disposes of honours and preferments as he pleases. When the sons of Zebedee would needs sit one on the right, the other on the left hand of Christ in his kingdom, Christ tells them, Those places must be for them, for whom his Father 〈◊〉 prepared them. In Ezekiel it is said, the Prophets were like foxes in the desert: and so in the 
Ezek. 13. 4.  Schools of the Prophets, we find every one like foxes, hungry and ravening for preferment, as a testimony of that excellency that is in him. Thus we are ambitious still of higher places, forgetting that lesson of our Saviour's, of taking the lowest places. 
Luke 14. 8, 9  A good Steward (as he saith) will give to every one in the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his portion, 
12. 42.  and no man ought to expect more: he that will have more than his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his portion, requires an unjust thing of the Lords Steward.  
5. According to the fifth rule we are to speak of the signs of the performance of 
〈◊〉 fifth rule.  these duties.  
1. For Inferiors. The signs of their honouring their superiors may be gathered 
The signs.  from that speech of the Heathen, Nec dicto, nec facto, aut 〈◊〉 〈◊〉, I have not neglected my duty, either in word or deed, or by so much as an ill look: and as for 〈◊〉, the common saying of vultu saepe laeditur pietas, shows that by a wry countenance, a man may break this precept.  
The signs (in the next place) when inferiors give honour to their superiors may be these; and a man may be honoured or dishonoured, Dicto, Facto, Vultu, for these three ways laeditur pietas.  
1. Facto. We must show our reverence to them by our deeds. Our outward acts ought to be such, as that they may rejoice and take pleasure in their government, and not grief, as the Apostle speaks. David's heart smote him, when he had cut off 
Heb. 13. 17.  Saul's skirt. He did not hurt Saul in the Cave, yet his heart touched him, because 〈◊〉 
1 Sam. 24. 5.  had touched his garment, and had thereby dishonoured him, by spoiling his garment. We must not then do the least act that may reflect upon our superiors, but 〈◊〉 our honour by all acts of obedience and duty; yea, by doing more than we are bound to; this is a good sign that we do truly honour them, if we do not barely our duty, but abound in every good work, by doing more or oftener than law requires. The Apostle speaking of a duty tells the Philippians, that it was not so much the matter 
2 Cor. 9 8.  of the duty he esteemed, or weighed, the paying of tithes or maintenance, but 
Phil. 4. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fruit abounding, that should be accounted as an overplus at the day of reckoning; this was it he valued. By this means we shall not be like Simeon and Levi, 
Gen. 34. 30.  that made their father stink among the inhabitants of the land, but cast a comfortable 
Esay 9 17.  
2 King. 2. 23.  smell, that God and our superiors shall take pleasure and delight us.  
2. Dicto. Honour must be shown in words, as on the contrary contempt may be shown in words, as we see in the example of the children that mocked 〈◊〉, and were destroyed by bears; and of the Pharisees that derided Christ, which is elegant in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naso suspendebant, they took it in snuff, and expressed their derision 
Luke 16. 14.  by drawing together the nose, they made noses at him. Therefore blessed is he that speaketh to an understanding ear; an obedient ear will be willing to hear his faults 
Prov. 15. 31.  
25. 12.  without deriding or 〈◊〉 at his Superior.  
3. Lastly vultu, for the countenance. Honour as well as contempt may appear by the countenance. We see Cain liking not his brother, hanged his look, his countenance 
Gen. 4. 5.  
31. 2.  fell. Laban upon displeasure taken against Jacob, altered his countenance, it was not to him as before. S. Jerome upon the 16 verse of the 80 Psalms, saith, there is 〈◊〉 increpationis, a chiding countenance, and 〈◊〉 detractationis, a countenance that can detract, which is, as the Wise man saith, when one doth harden his face, or put on a bold face when he is rebuked, or hath, as David saith, a proud look, whereby 
Prov. 21. 29.  he doth as much as in him lies, 〈◊〉 laedere, dishonour him by his looks. Elisha saith, 
Psalm 131. 〈◊〉.  
2 King. 3. 14.  that if he had not reverenced the face of the king of Judah, he would not once have looked upon Jehoram; intimating that to Superiors especially being godly, reverence must be showed, and that it may be shown even in the looks.  
For Superiors, because as they say their power is bottomless, so their abuses are bottomless: therefore there are certain signs of a good government.  
1. The Prophet tells us, that in a good government, the eyes of them that see, shall not need to wink, and the mouth of them that can speak, shall not need to be silent, a 
Esay 32. 3, 4.  man may speak the truth freely without danger or control: a flagitious man shall not be called, Good Sir, and as it is verse 5. the base shall not be called liberal, nor the churl bountiful. He gives us to understand, that in an ill government a man must see and not see, as the Poet said, Quod scis, 〈◊〉. We may see this in the examples of Esay and Amos. Amos lived in the days of Vzziah and Jeroboam, and he tells us, that then it was a time for the prudent to keep silence, because it was an evil 
Amos. 5. 13.  time. A wise man must hold his peace, lest it should far with him, as with the Levite, when the Danites cried, Tace, hold thy peace; which he was forced to do 
Judg. 18. 55.  lest they should have slain him. It was certainly no sign of good government, when our Saviour for saying he was not bound to accuse himself before Caiaphas, was 〈◊〉 
John 18. 22.  on the face by a Catchpole: and when Ananias commanded S. Paul to be smitten 
Acts 23. 2.  on the mouth, because he pleaded his own cause; whereas Esay living in the days of Hezekiah, a good king, durst say to Shebna, Who are you? whence come you? and God deal thus and thus with you.  
2. A second sign of evil government is, when men cannot have justice, but are delayed by those that should right them. S. Paul notwithstanding his appeal to 〈◊〉, could get no justice, because Nero being upheld by his under governor's, must also uphold them. Achish could confess that David was upright, yet he 
1 Sam 26. 6, 7  told him, he must not go with him for fear of displeasing the Lords of the Philistims.  
3. Another sign is by their speech: which the Heathen observed: A good Governor saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is my duty, and I must do it. An evil Governor will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have power and I may do it: He boasts with Saul, I can give you vineyards, etc. and with Pilate, I have power to crucisie thee, and power to let thee go.  
4. A fourth sign is out of Menander, when their eyebrows swell so, that they will refuse to amend what is amiss. If there be any fault, and if you tell them not of it, they will say, Why did you not tell me of it? and if you do, they will say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we will consider of it; and than it shall be as much amended, as if it had never been mentioned: and also you shall, when opportunity serves, be remembered with some mark of displeasure, as one too busy or pragmatical. When one told Joah of Absaloms' hanging in a tree, he asked him, why he did not kill him; but the other replied, that considering the kings strict charge to the contrary, Joah himself (if the fact had been done by another) would have been ready to accuse him to the king, and to have him punished.  
5. It is a sign of ill government, when Religion is pretended to stop justice. It was much practised in the primitive times, and oft complained of by the Fathers. If any of the Rulers or Officers had wronged a Christian Bishop, and he had complained to the Emperor who promised justice, and appointed a day for hearing; then would the Deputy come and say, This man is a Christian; he ought to be patient, and to 
Acts 16. 37.  forgive injuries, and not to go to law, it's against the principles of his religion. And thus they were dismissed without justice and reproached for their labour. So it is often with others: especially, if any Clergyman seek for justce.  
6. Lastly, The thriving of the righteous is a good sign. In his days (saith the Psalmist) shall the righteous flourish. But on the contrary, when as the Heathen observed, The flatterer is chief in esteem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Sycophant the next, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lewd and naughty person is the third. This is a sign of ill government. Such a Sycophant was Doeg, who accused David to Saul, and made him pursue 
1 Sam. 22. 9  him; his crime was such, that there was no sacrifice appointed by the Law to 〈◊〉 it; and therefore David said, Let him be cursed before the Lord. It is reported, 
26. 19  that when Caesar first entered upon his tyrannical government, he gave preferment, sic 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉; & tamen inquinaret ornamenta, so that the men had no honour by them, but dishonour was brought upon the preferments, and these places of preferment are discredited, when unworthy men as Sycophants and lewd persons are placed in them by governor's.  
6. The sixth rule for expounding the precepts is, that we do not only observe 
The sixth rule, Of procuring the observation by others.  them ourselves, but cause them to be observed by others. According to this, we must not only honour our Superiors, but draw others to this duty. The negative precept is given by the Wise man, My son, Fear God and the King, and 〈◊〉 not 
Prov. 24. 21.  with those that are given to change, &c, We must neither be principals nor accessories in any rebellious course against our Sovereign, neither do any thing of ourselves, nor draw others to join with us in any such unlawful course. An example we 
1 Sam. 24. 10.  have in David, when he had Saul at 〈◊〉, he would not hurt him himself, nor would he suffer Abishai to destroy him; for who (saith he) 
〈◊〉  can stretch out his hand against the Lords anointed, and be innocent? And as they contain a dehortation from disobedience and rebellion, so e contra, we have an exhortation for obedience and subjection. Gedaliah, as he was willing to submit himself to the Chaldees, so he exhorts others, Let us serve the king of Babel, and it shall be well with us. When any shall rise in the gainsaying of Corah, against Moses or Aaron, 
2 King. 25. 24  we must not only not join with them, but withdraw others from them, and say with Moses, Depart from the tents of these wicked men, and touch nothing of theirs, 
Numb. 16. 26  lest ye be consumed in all their sins. But on the other side, if they require things directly and evidently contrary to the commands of God, Deo potius quam hominibus, we must not obey them ourselves; nay, we also must exhort others not to obey them: if their authority be lawful (though abused) we must rather suffer then resist: but if it be usurped, and without any colour of title, we may resist them, if we be able; for 〈◊〉 without title (while the lawful Governor hath not 〈◊〉 his claim) are to be accounted as public thiefs and robbers, its lawful for any to destroy them: and thus we may say with David, Quis consurget mecum, who will rise up with me against the evil doers? We must get as many as we can to join with us, to deliver us from the oppression of such as 〈◊〉 or invade the authority of our lawful Sovereign.   

CHAP. XI.  
The second part of this Commandment, A promise of long life. Reason's why this promise is annexed to this Commandment. How this promise is made good. Reason's why God sometimes shortens the days of the godly, and prolongs the days of the wicked.  
WE are now come to the second general part of this Commandment, which is the Promise, That thy days may be long, 〈◊〉. a prolongation of days. In the second Commandment, there is a general promise, to them that love God and keep his Commandments. In this there is a particular promise for them that observe this Commandment; and therefore its true which the Apostle observed, 
Ephes. 6. 2.  that this is the first Commandment with promise, that is, with a particular promise.  
Now the reasons why God adds a promise and reason to this Commandment may be these.  
1. Because (according to the proverb) Adorant plures 〈◊〉 solemn, quam occidentem, there are more that worship the rising, than the setting Sun: and old men are compared to the sun going down. Job saith, that a man towards his end is like a candle burning within the socket, or a lamp despised. So consequently our father's having one 
Job. 12. 5.  〈◊〉 in the grave, are neglected, because there is no further hopes of receiving benefits by them, whereas if they were still growing up with us, there were further expectation of good towards us. Therefore God adds this reason or motive to stir us up to give due honour to them, even when they are old, because we shall be rewarded ourselves with honour and long life.  
2. Secondly, here is a convenient proportion between the promise and the duty, which is most 〈◊〉. The Heathen man saith, Si acceperis 〈◊〉 gratis, tuere; if thou hast received a benefit, preserve it. We received a benefit in our birth from our parents, that is our life: be thankful to them, and so maintain it; for God then will have our life preserved by them from whom we had it, and that is, by their benediction if we shall continue in our honour to them. Pietas, saith S. Ambrose, in parents grata Deo, merces 〈◊〉, 〈◊〉 〈◊〉; this piety towards parents is 
In 〈◊〉 118.  
1 Tim. 4. 8.  acceptable to God, and is the just reward from children to parents, etc. And S. Paul saith, it hath not only the promise of this life, but of 〈◊〉 to come. And therefore this second 
〈◊〉. 5. 16.  reason is explained, ut bent 〈◊〉 sit, that it may 〈◊〉 well with us. For, as it is said, that if all the Adverbs, as diu, etc. were linked together, and been and male were left out, they were nothing worth. And therefore God makes a comment upon this Commandment, after he hath said [that thy days may be prolonged] he adds, that it may 〈◊〉 been well with 〈◊〉: ut non 〈◊〉 〈◊〉 sit longa, sed 〈◊〉; that thy life be not only long, but happy.  
Now parents blessing much conduceth unto this, that by their blessing we may 
Gen. 9 25. 〈◊〉:  prolong our days. The blessing of Noah to Sem, reached to life eternal, and of Japhet to this life, that he should dwell in 〈◊〉 terra, be enlarged and dwell in 
25.  the tents of Sem: and a curse fell upon Cham, both for this life, and the other, and that upon 〈◊〉 and his posterity.  
This blessing of the parents is effectual, because it is a fruit of faith, as the Apostle tells us, in the case of Isaac blessing Jacob, and of Jacob blessing the sons of Joseph; and as their blessings, so their curses are effectual; we see it in the story 
Heb. 11. 20. 21  of Isaac. He 〈◊〉 〈◊〉 fetch him venison, that he may bless him; Rebecca counsels 
Gen. 27. 7.  Jacob to prevent 〈◊〉; he dares not lest his father curse him, yet at his mother's 
12.  instigation he adventures, and Isaac blesseth him with a blessing which afterward 
28.  proved effectual, for when 〈◊〉 came to be blessed, Isaac told him, dedi fratri 
33.  tuo benedictionem, & erit 〈◊〉, I have blessed him, and he shall be blessed: yet 
25. 28.  〈◊〉 loved 〈◊〉 better than jacob; but this was the work of God's providence, that Isaac should give the blessing to Jacob.  
So likewise in jacob's blessing of Ephraim the younger before Manasses the elder, 
48. 15.  the younger should be greater than the elder, though he should be great too: a strange blessing it was (for the manner) and mighty (for the 〈◊〉) and when Jacob blessed Joseph, because he had fed his father, (a part of the honour here 
49. 25.  commanded, as was showed before) therefore he blessed him with the blessings of the heavens, of the air, and of the deep; and this blessing proved effectual, for that Tribe continued longest in prosperity, and remained with Judah, when, the ten Tribes were carried captive, and never returned. Thus the parents are 
psal. 115. 15.  the instruments which God chooseth to convey his blessings by; you are the blessed of the Lord, as the 〈◊〉 speaks; The blessing is Gods, and parents the instruments.  
Before we leave this a question must be answered.  
How is this promise fulfilled, since we see by daily experience, the contrary, we see 
Quest.  that dutiful children have died in the strength of their years, and disobedient and stubborn have prospered and lived long; and therefore that is very true which the Preacher 
Eccl. 9 2. 3.  tells us, all things come alike to all etc. 
Answer.   
1. We say, that riches honour, long life, and other outward things are but gifts of God's left hand, and are common alike to all, as well to the bad as to the good. Isaac in his blessing gave the fat of the earth to Jacob, and after, verse 39 He gives it to his brother 〈◊〉; and prosperity is the lot of the wicked aswell 
prov. 3. 16.  as the godly, ne boni nimis cupide prosequerentur, lest the good should be set too eagerly upon it; and adversity is common to the godly, aswell as the wicked, ne 〈◊〉 turpiter effugiatur, lest the godly should 〈◊〉 it basely.  
2. Again, the reason why adversity is common to both is, because if it should fall upon all the wicked in this life, question would be made, where is that judgement we look for? And if wholly upon the godly, we should be apt to say, 〈◊〉 non respicit 
2 〈◊〉. 3. 4.  
psal. 10. 12.  nos, God regards us not, his providence fails. And therefore to let us see, that his providence continues, he will give to his children some good things here, and to let us know, that he hath judgement in store, he imparts some of them to the wicked. Nor will he bestow all upon the ungodly, because than 
Hab. 1. 16.  they would be 〈◊〉 to conceive, that they were not at God's dispose, but would sacrifice to their own net, and attribute all to outward means: nor all upon his 
Job. 1. 9  children, lest the devil and his instruments say, as he did concerning Job; doth Job serve God for nought? 
Obeit.   
But how then shall we acquit God of injustice, and how is his promise of long life, to them that honour their superiors performed?  
1. The distinction of been and male, will acquit him. A promise must carry a benefit 
Answer.  with it, if not, it were better to be without it then to have it. Now long life, without that blessing of going well with a man, is a displeasure. It is the comfort 
Deut. 5. 16.  and delight which we enjoy in our life, which is here promised as a blessing. For Saint Augustine saith, non est vera vita, ubi non seliciter, vivitur, that cannot be called a true life, which brings not content and happiness with it. Eliah being persecuted by 
1 King 19 4.  Jexebel, thought his life not a benefit, and therefore quits God of his promise, Now, O Lord, take away my life. And indeed long life may be no benefit in two respects.  
1. In regard of the evil times. 〈◊〉 was a good king, but the times began to be evil, Jerusalem was 〈◊〉 long to be destroyed. Therefore Huldah the prophetess sends him word, that God would gather him to his fathers, and that he should go to his grave in peace, and his eyes should not see the evil that God 
2 Kin. 22. 20.  would bring upon that city. God shortened his days, to free him from a further evil, he being but 39 years old when he died.  
2. In regard of himself; lest he should be corrupted. The righteous is taken away 
Esa. 57 1.  from the evil to come. It is said that 〈◊〉 was raptus a fancy malitiae, taken away from seeing wickedness, lest either he should have been infected or grieved at it: and so the pleasure of his long life here, would have been a displeasure to him, by the danger of eternal death.  
2. The second answer is, to that which is secondly objected [that though God takes them out of this life in these respects, yet the compensation is more than equivalent] he makes them amends, and that fully. For as when 〈◊〉 promised 
Marc. 6. 23.  〈◊〉 half his kingdom, if he had given her all, it had been no breach of promise in him, so 〈◊〉 God give to those that honour their parents vitam perpetuam, everlasting life, instead of 〈◊〉, a long life, he performs his promise to the full, so he that promises ten pieces of silver, and giveth ten pieces of gold; and he that promiseth an hogshead of beer, and giveth as much wine, breaks not his promise.  
3. But the 〈◊〉 and most sufficient answer is this. There is no temporal thing, that doth cadere in promissum Dei, come within Gods promise further than it shall be conducing to the life to come: for this life is but via ad vitam, the way to the other, and better life. And therefore whatsoever God promiseth in the way it is but as it furthereth to the end. 〈◊〉 pars perfectae 〈◊〉 est 〈◊〉 foelicitas, earthly felicity is no happiness, unless it dispose us to eternal felicity: because (as it was said before) all things must 〈◊〉 in 〈◊〉, work together for good; 〈◊〉 it a disponatur de 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, that the less blessings 
〈◊〉. 8. 28.  may be so disposed, that they may agree with the chief good; or at lest ne periculum fiat de maximo, the greatest good may not be hazarded by it. And in this respect it is certain, that as it is not prejudicial to the life to come, God keepeth his promise. Therefore (as one saith) our lives may be ventured pro Rege, lege, & grege, for the King, the law, the flock.  
1. Pro Rege, for the king. Thus when David was in danger of being stain by 
2 Sam. 21. 16.  〈◊〉- Benob one of the sons of the Giants, 〈◊〉 hazarded his own life, to save 
17.  David's, and so rescued David and slew the Philistim. 
psal. 44. 22.  
Judas vers. 3.   
2. Pro lege, for religion. For thy sake (saith the prophet) we are killed all 
Jam. 5. 10.  the day long, Contend earnestly for the common faith, saith Saint Judas.  
3. Pro grege. As the prophets were examples, so must we.  
In these cases, if a man should be desirous of life, he may live, but this life will prove derogatory to the life to come. But if in the same cases we shall lose our lives, God doth not only reward us with 〈◊〉 the life of glory in the other world, but with vita memoriae, we shall have an everlasting memory and honour in this world. The righteous shall be had in everlasting remembrance, saith the father, and the memory of the just is blessed, saith the son: and men shall say, Praised 
psal. 112. 6.  
prov. 10. 7.  be the Lord that ever such a man was born; and say, 〈◊〉 mortuus est iste, how bravely died such a man.  
Now 〈◊〉 are some reasons also, why God prolongeth the lives of the ungodly, and though they cannot expect it by virtue of his promise as the godly may, for no promise is made to the wicked.  
1. To give them time to repent, that they may recover themselves out of the snare of the devil, as the Apostle speaks. And this we see in Saint Paul by his 
2 Tim. 2. 25.  conversion, and the not 〈◊〉 〈◊〉 of Solomon, when he had forsaken God, 
〈◊〉.  and followed strange women, and false Gods, was the cause sine qua non, of his returning to God.  
2. Secondly, God hath thereby a respect to the progeny of the wicked; If 
2 Kin. 21. 14.  God had cut of 〈◊〉 while he had been young, good Josiah had not been 
16. 20.  born: and if Ahaz had not been suffered to live, 〈◊〉 had been lost.  
3. Thirdly, 〈◊〉 〈◊〉 wicked 〈◊〉 to live, that they may be rods and scouges for the exercise and 〈◊〉 of his Church. The prophet in the person of God calls 
Esa. 10. 5.  Ashur, the rod of his anger.  
4. The last reason may serve as an universal 〈◊〉. God 〈◊〉 such men to live long, to 〈◊〉 〈◊〉 long suffering, by his patience and long suffering. The Apostle 〈◊〉 the same, when he saith, what if God willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath. But as the Prophet tells them, God will not suffer them to escape 
Rom. 9 22.  for ever.  
1. The godly shall come out and look upon their carcases, and in the mean 
Esa. 66. 24.  time they shall be but as condemned persons, nay they shall condemn one another. 
2 Kin. 9 31.  〈◊〉 condemns Zimri, had Zimri peace which slew his Master? And Absolom, 
2 Sam. 16. 17.  though he were rebellious to his father, yet he could condemn Hushai, for leaving David; is this thy kindness to thy friend.  
2. As the Prophet Esay hath it in the forenamed verse, 〈◊〉 〈◊〉 non 〈◊〉, their worm shall not die, Conscientia ipsorum paena, their very conscience shall 
Aug.  be a punishment to them. So that their life may be 〈◊〉, not 〈◊〉, long, but without delight or joy.  
3. The third is out of the same verse, ignis 〈◊〉 non extinguetur. Their fire shall never be quenched. Their misery shall never have end.  
4. And lastly (there too) they shall be an abhorring to all flesh. They shall be odious 
psal. 34. 16.  to every good man. Their name shall be forgotten. God will root out the 
prov. 10. 7.  remembrance of them from the earth. The name of the wicked shall rot.  
And though God take away the righteous betimes, yet in the way of righteousness is life, and in the pathway thereof there is no death, as the wiseman speaks. 
12. 28.   
And to conclude with the words of the Preacher, though the days of the wicked be prolonged, yet it shall go well with them that fear the Lord: But it 
〈◊〉. 8. 12.  shall not go 〈◊〉 with the wicked, neither shall he prolong his days, which are as a shadow, because he 〈◊〉 not before God.    

THE EXPOSITION OF THE Sixth Commandment.  

CHAP. I.  
Why 〈◊〉 commandment is placed in this order. How it coheres with the rest. Of unjust anger, the first step to 〈◊〉, how it differs from other affections. Of lawful anger. unlawful anger how prohibited. The degrees and fruits of it. The affirmative part of the precept, to preserve the life of 〈◊〉. The life of the body, and the degrees of it. The life of the soul, and the sins against it. The scope of this commandment.  
Non occides. Thou shalt do no murder, or Thou shalt not kill.  
WE have seen, that whatsoever duty was between men, as Superiors, and Inferiors, pertained to the fifth Commandment, which hath been handled at large. Now the duties that are called 〈◊〉, which are common to all, follow in the four next commandments. This sixth concerneth the life of man, and the preservation thereof. The seventh respects chastity, and the preservation of it in wedlock, and out of wedlock. The eighth takes care of meum & tunm, the goods, propriety, and estates of men. And the ninth concerns the reputation and good name of a man.  
This commandment conducing so much to public and private peace, is rightly and in its due order placed next to the 〈◊〉 whereby authority and government is established with due respect and honour. And the lawgiver considering the frailty of man's memory, hath in his infinite wisdom under one word [murder] comprehended a whole catalogue of sins, and made choice of this word, which signifies the highest degree of sins of this nature, to show how odious the other degrees are, and that those affections of unjust anger, hatred etc. Are murder in his sight, which otherwise would not perhaps have seemed so heinous to man, if they had not been expressed by that word.  
This commandment is expounded in the law by Moses, where not only murder itself is forbidden, but all the degrees and causes 〈◊〉 men come to it, as 
Leu. 19 16.  〈◊〉- bearing, standing against the blood of our neighbour, hatred, not rebuking a 
17.  neighbour for his sin, revenge, grudges, etc. And as in the law, so in the Gospel 
18.  by our Saviour himself there is a large comment upon this law, from the 
Math. 5. 22. &c  two and twentieth verse of the fifth of Saint Matthew to the 27. And from the 38. verse to the end of the chapter, where rash anger and malice is made murder in the heart and revenge even against enemies is severely forbidden. The like is in Saint John's Epistles almost throughout them all, but especially in one place, most plainly and especially; whosoever hateth his brother is a murderer. By which God showeth, that 
〈◊〉. 3. 15.  God rather gives his laws to the heart (the fountain of the affections) & to the affections, then to the actions, as men do their laws. And when we have well weighed these places, we shall find that to be true, which the Apostle saith, that Anger and hatred 〈◊〉 the gate of the 〈◊〉, whereby he enters into the soul; Be angry and sin not, neither give place to the Devil; for hereby is way made for strife and debate (the proper 
Ephes. 4. 27.  work of the Devil) as S. James speaks. 
James 3. 16.   
For the order and dependence of this Commandment upon the former, it is very exact. For,  
1. First, the fifth was concerning parents, the beginners and Authors of our life, therefore no object cometh better to be treated on in the next place, than life itself; which floweth as an effect from the former, and every man ought to prize and esteem it both in himself and others. And as it ought to follow the fifth, so ought it to go before the rest; for we must first have life and being before we can partake of wedlock, goods, or good name, 〈◊〉 do all depend upon life, and therefore the Commandment for preserving of it ought to stand before these.  
2. The ground of the fifth Commandment was self conceit; to restrain that conceit which men have of their own excellency, whereby they assume honour to themselves, and are unwilling to give honour to whom it is due. Hence men are apt to hate those that are better and more honoured then themselves; for omnis iniquitas mentitur sibi, all iniquity deceives itself, and we may observe that the first murder came from 
Gen. 4. 5. 8.  this, Cain hated his brother, because he was accepted and preferred before him, and the text saith plainly that he slew his brother, because he was better than himself, for 
1 John. 3. 12.  his brother's works were good, and his own evil. So was Esau's anger kindled against 
Gen. 27. 41.  Jacob, because of his prerogative of birthright which he had bought, and for the blessing which he stole from Esau. The like was in the Patriarches against Joseph: so 
37. 4. 8.  that in both cases (had they not been prevented) they had proceeded even to murder, when they hated them. All this, I say, grows upon the conceit, that we are not honoured so much, and others (in our opinion) are honoured more than they should be. Thus than we being thwarted and crossed, do as Ahab did, fall into anger and revenge, and (to obtain our desires) into murder. And therefore in the placing of this Commandment before those that follow, there is very good order observed.  
It is true, as divers have well observed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fervour of spirit or animosity, proceedeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire, and our affections are hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent and earnest. We see in natural things, fire, whose natural place is to be above, desireth to be there, and therefore it hath the quality of lightness given to it, whereby it is apt to ascend, and if it be hindered in its course, it hath another quality, viz. hear, to burn through and make way, whereby it will search, and by its own strength 〈◊〉 to remove the impediment. Such a thing is in the soul of man; for God having given us light to know what we have to do, giveth also a desire to do it, & so we make toward it, we go up; for therefore hath he given us that part of the mind which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is answerable to the lightness in the fire: and then answerable to calor heat, he hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by the zeal of it we remove all impediments in our course.  
1. Now the first step or motive to murder is anger, which is vindex laesae concupiscentiae, the revenger of our desire impaired; this being not satisfied, there naturally follows ebullitio sanguinis, a boiling of the blood, for we commonly say, when a man is crossed in that he desires, His blood riseth, upon which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anger, and a desire of removing the impediment. But this we are to understand, that anger is not of the same quality with some other affections, as namely that of envy, that doth sound ill, assoon as it is named, for it implies a grief at the good of another, which is simply and altogether sinful, as being directly contrary to the virtue of love: but anger is not simply evil in regard of the act or object, but when it fails either in the cause, or the quantity, or measure, than our Anger may be faulty. Be angry, saith S. Paul, but sin not. 
Ephes. 4. 26.  So that there may be anger which is not sinful: and when anger is a sin, often it cometh not in regard of the object, nor at any time in regard of the affection itself, which is indifferent, but when we are angry either without cause, or upon a trivial and light occasion, or when upon a just cause we keep no measure, but our anger is extreme.  
To be moved with indignation, in God's cause, or for the public good, is a virtue, and it is called Nemesis, indignation, as when a man doth see a thing committed against God's glory, that ought not to be done, or a thing that ought to be done, not done to the glory of God, or the good of the Church and Commonwealth. This is ira per zelum, a zealous anger, and is called Ira spiritus sancti, a holy anger. Such an anger was that of our Saviour against them that profaned the Temple. And that of Elias when he saw the worship of Baal set 
John 2. 14.  up, instead of the true worship of God. And this anger venerable Beda commends 
In Joh. cap. 2.  to us: Zelo domus patris Salvator impios 〈◊〉 Templo, zelemus & nos domum Dei, & quantum possumus ne quid in ea pravum geratur, insistamus: our Saviour in zeal to his 〈◊〉 house turned the wicked out of the 〈◊〉, let us be as zealous for that house, and be 〈◊〉 and careful as much as in us lieth, that no wicked thing be done there, etc.  
The other is ira per vitium, a faulty anger, or ira 〈◊〉, a fleshly anger, and that 
Matth. 5. 22.  is, when a man is angry without cause, condemned by our Saviour, who threatens 
22.  him that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a cause; or when it is extra modum, beyond all rules of moderation; when a man gives place to wrath, and lets it run out of all compass, contrary to the Apostles rule, who bids us, resist anger, and not give place to it. S. Gregory gives us a rule for this kind of anger; Ira cum delinquentium 
Rom. 12. 19  culpas insequitur, non debet menti quasi Domina prire, sed post rationis 〈◊〉 
In Moral.  quasi ancilla fumulari; when anger prosecutes the faults of Delinquents, it should not go before the mind like a Mistress, but follow reason as an handmaid: and when the affection is not thus ruled by reason, than it is no more Nemesis, but radix amaritudinis, a root of bitterness, or venenum serpentis, the poison of the serpent that infecteth our nature. 
Heb. 12. 15.   
Now this sinful wrath, which is the spawn of those sins which S. James reckoneth up, is either the first motion rising in us, or else it is suppuratio vitii, an imposthume, or inward rankling of it: and this, if it be against a Superior, it is called a grudge; if against an equal, 〈◊〉; if towards an inferior, it is termed disdain; and this grudge if it continue longer, will grow into an imposthume of envy, and so will rancour into hatred, and disdain into contempt. After which they usually break out, and have two issues. 1. In the tongue. 2. In the Countenance. If it breaks out 1. in the tongue, it is called spuma vitii, the 〈◊〉 or froth of the vice, which being against Superiors is called 〈◊〉, whispering or detraction: of such S. Bernard 
In Serm.  saith, 〈◊〉 portant in ling 〈◊〉, they carry the Devil in their tongue. And when it is against equals, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contentious railing and brawling: and lastly, against Inferiors it is scoffing and reproaching: or else 2. it breaks out in the countenance, which is called, Icterus vitii the jaundice of sin, we shall know it if it be against Superiors, per obliquos 〈◊〉, by the crooked and learing eye; if to an 
Esay 2. 11.  equal, by the whole face; and to an Inferior by high and lofty looks, as the Prophet calls them.  
3. Besides these it breaks out in actum & 〈◊〉, into execution, into the hands and feet, and then it is called Lepra peccati, the leprosy of sin, and produceth fight and bloodshedding: which Leprosy stays not within ourselves, but infects others also, Come let us smite him with the tongue. These are all a kin to murder. 
Jer. 18. 18.  And this is a brief enumeration of those things, which shall hereafter be set forth at large.  
And as in this Commandment, there is a prohibition of murder and its kindred, so is there also an injunction in general to do all things that may conduce to the preservation of our Neighbour's life: of which also we shall speak hereafter.  
The Hebrews have a saying, that every man ought to be lignum vitae 〈◊〉, a tree of life to his Neighbour. What it is to be 〈◊〉 vitae, a tree of life to our Neighbour, the Wise man tells us in sundry places: fructus justi, the fruit of the righteous is a tree of life, to deal justly with him, and offer him no wrong; and in 
〈◊〉. 11. 30.  another place, Desiderium expletum, a desire fulfilled is a tree of life, that is, by 〈◊〉 
13. 12.  and doing good; and again, 〈◊〉 〈◊〉, a gentle tongue, which gives gentle speeches. These are ligna vitae, trees of 〈◊〉, for by these we make our 
15. 4.  Neighbour to have cor sanum, a 〈◊〉, or joyful heart, which is indeed the life of the flesh, as he tells in another place; for without this, this life is, as the Heathen said, 
14. 30.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, life without life.  
It is a foolish opinion of some that think, that the body and senses are the best things they possess, and thereupon infer that murder hath only 〈◊〉 to the body: but the truth is, there is a murder of the soul as well as of the body. So that murder is referred to two lives. 1. The life present. And 2. the life to come.  
The world and the Common law account it an offence, if the body, or good estate of it be endamaged. The good estate of the body is called incolumit as corporis, the good plight and habit of the body: and this consisteth in 3 things (which are all included in murder, as degrees to it.)  

1. 〈◊〉 integritate corporis, in the perfectness of each member of the body. The body therefore is not only prejudiced, when life is taken away totally, but when the body loseth an arm, or a leg. A maim will 〈◊〉 a good action.  
2. In incolumitate sensus, in the soundness of the senses of our bodies, when we are at ease, without pain, and therefore when a man is wounded, hurt, or stricken, though no limb be taken away. This bears an action of Battery.  
3. In libertate motus, in freedom to go whither we will. When a man is unjustly committed to prison, and there wrongfully detained. The law in this case allows the party so restrained, his action against the person that deprives him of this liberty.   
Now as there is inconlumitas corporis, soundness of body: so there is of the soul too, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tranquillity of the soul, and this may also be endamaged. The good estate of the soul consists also in three things.  

1. In dilectione, in love; against which cometh in odium, hatred, with its crew 
Gal. 5. 22.  and retinue.  
2. In 〈◊〉, joy. Against this cometh that, which so handleth a man, that he falleth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into Torporem 〈◊〉, a sloth or drowsiness of soul, so that he taketh 〈◊〉 delight in any good thing, or if he fall into envy.  
3. In pace. Peace is the last, which is twofold. 1. Either within a man's 〈◊〉, quiet thoughts, against which cometh scandalum, scandal given: or 2. without, between him and others, and the opposer of this is discord and contention.   
So that not only offences against the body, or the incolumity and good thereof, but offenders contra animam, against the soul, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the good plight thereof, 
Gen. 27. 46.  are comprehended within this Commandment, as breaches thereof.  
When Esau against the will of his parents had matched himself with strange women, 
Job 10. 1.  the daughters of Heth, the text tells us, that Rebecca professed, She was weary 
Gen. 45. 26,  of her life, and this weariness of life Job calleth amaritudinem anima, the bitterness 
27.  of his soul. Esau in this act was a trespasser against this Commandment. On the other side, jacob's soul being as it were dead by the report of joseph's death, 〈◊〉 imprisonment, and Benjamins' departure, it is said of him, when he was told that 
Prov. 17. 22.  Joseph was alive; that his spirit revived, as if before it had been dead The Hebrews have a phrase 〈◊〉 animam, to kill the soul, and the English have the like, to kill the heart: and the Wise man hath one near to it: Spiritus tristis exsiccat ossa, a broken spirit drieth the bones; for grief is a cause of diminishing the natural heat, so that he that ministereth this occasion to any man, doth what he can to shorten his life, and is within compass of breach of this Commandment; for whatsoever is contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-being, is forbidden by this Commandment, Thou shalt not 
Gen. 9 6.  kill.  
The scope of this Commandment, is not any private benefit, but the public good, as was said before of the Law in general; for the sin forbidden here is, 1. In respect 
1 Cor. 12. 13.  of God himself. God will not have any man killed, and his reason he gives, because 
27.  man is his own image; and it is accounted a capital crime against earthly Princes to deface their image. 2. In regard of the Church. Christians are all one body in Christ, therefore he that shall take away any member of it, makes a rupture in that mystical 
Levit. 26. 6.  body. 3. In respect of the Commonwealth. Peace is a great benefit, and a great blessing 
Psalm 36. 9  when men shall live without fear; besides, Tutela singulorum, the safety of every private person, who as he hath received life from God, so he hath received reason, by the use whereof he is to preserve it. For as the Psalmist saith, God is the fountain of life, from whom life is derived to every man, and it is he that hath given man, nobilem rationis usum, whereby he may procure himself both incolumitatem corporis, the good plight of body, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good habit or tranquillity of soul: and with this he hath fenced him round. So much in general. Now for the particulars.   

CHAP. II.  
Of murder in general. The slaughter of beasts not prohibited, but in two cases. Of killing a man's self, divers reasons against it. Of killing another: many reasons to show the greatness of this sin. The aggravations of this sin from the person murdered.  
THe Manichees held a fond opinion, that because it is said, Non occides, Thou shalt not kill, that a man ought not to kill a beast or 〈◊〉, or cut down a tree, or 〈◊〉 up an herb, because there is life in it. But this error may be confuted, even from the Creation, for before the flood, God saith, Behold I have given you every herb bearing seed, and every tree, etc. to be to you for meat; he gave all things for the use of man, as alter the flood, Every moving thing that liveth, etc. And under the Gospel we see 
Gen. 1. 29.  it most plainly. S. Paul tells the Corinthians, that whatsoever is sold in the shambles, 
9 3.  that ye may eat. 
1 Cor. 10. 〈◊〉.   
1. The reasons are evident. First, where there is not 〈◊〉 societatis, right of society, there cannot be societas juris, not participation of right: but they have no right of society with us, because they want reason: and therefore it can be no injury to them to kill them; for where there is no right no jui, there cannot be injuria, wrong.  
2. To use a thing to that end for which it is ordained, is no sin; but the less perfect was made for the more perfect, therefore herbs were ordained for beasts, and both for the use of man.  
1. Yet in two cases we are prohibited the kill of beasts; first when it turneth to the detriment of our neighbour. It is not the kill of the beast, but the wrong 
〈◊〉. 22. 1.  and detriment done to our neighbour that is the sin.  
2. If we kill it in the 〈◊〉 of our wrath, exacting or seeming to 〈◊〉 from it that power of understanding, of which it is not capable. S. Augustine describing the impotency, or rather 〈◊〉 of the passion of anger, saith, 〈◊〉 est, cum 〈◊〉 opinio turbulent. appetitus 〈◊〉ed, 〈◊〉 facilitatem actionis 〈◊〉, 〈◊〉; 
In 〈◊〉. ad Nep.  non 〈◊〉 tantum, sed 〈◊〉 irascimur in scribendo, 〈◊〉; 〈◊〉 & frangimus, aleatores 〈◊〉, 〈◊〉 penicillo, etc. this passion so diverts a man's judgement: that we are not only angry with men, but the writer with his 〈◊〉, in dashing and breaking it, Gamesters with their 〈◊〉, Painters with their 〈◊〉, etc. when they do not please them; when they have not that facilitatem 〈◊〉. And this is contrary to God's 〈◊〉, for he saves both man and 〈◊〉: and so do the godly; The righteous man regardeth the life of his beast, 〈◊〉 the 〈◊〉 man, that is, exacts not 
psalm 36. 7.  in his passion more from his beast, then is within his strength, or capacity. 
prov. 12. 〈◊〉.   
Come we now to man-killing, which is murder here specified.  
There are two sorts of slaughter prohibited by this Commandment. 1. Sui, of a man's self. 2. Alterius, of another.  
1. For the 〈◊〉, though the Heathen we read of (as 〈◊〉, Seneca, Cato, and others) thought it a 〈◊〉 sin to kill another; yet they 〈◊〉 lay violent hands upon themselves, and thought it lawful, and were held in great 〈◊〉 for it. But Christian religion tells us, that it is an unlawful act, and that no man hath power over his own life, for these 〈◊〉.  
1. First, we must needs grant, that under the 〈◊〉 〈◊〉 of 〈◊〉 occides, is comprehended, Non occides 〈◊〉. Because, as 〈◊〉 〈◊〉 before, the 〈◊〉 rule of this Law is, 〈◊〉 teipsum, thou shalt love thy Neighbour as thyself, then non 〈◊〉 alium, 〈◊〉 non occides 〈◊〉, thou shalt not kill another, as thou 〈◊〉 not kill thyself; and therefore the prohibition of killing another, includes a prohibition of killing one's 〈◊〉; the one is against the law of charity and of 〈◊〉, as well as the 〈◊〉 for we are by nature most nearly linked and united to ourselves, and nature provides for self-preservation before the preservation of others; for it first provides alimentum 〈◊〉, by 〈◊〉 of meat in the stomach, before it gives propaginem 〈◊〉, propagation of the kind, for the 〈◊〉 is of that which remains after the 〈◊〉 of the 〈◊〉.  
2. Every man that live 〈◊〉 in a society or commonwealth is a part thereof, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at his own 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉, of the society or Commonwealth where he lives, and 〈◊〉 cannot 〈◊〉 or 〈◊〉 〈◊〉 without detriment to the whole. And therefore it was, that the 〈◊〉 〈◊〉 〈◊〉 their goods to their 〈◊〉, as it is with 〈◊〉, because the state being injured by them in the loss of a subject will be in some 〈◊〉 〈◊〉, by depriving them of power to dispole of their 〈◊〉.  
3. Our life is the gift of God (as 〈◊〉 〈◊〉 it in her long) 〈…〉, 〈◊〉 〈◊〉 
1 Sam. 2. 6.  that gives life, and we ought not to dispose of any gift of God without the 〈◊〉, or 〈◊〉 to the will of the donour. And the 〈◊〉 because we 〈◊〉 〈◊〉 with a 
〈◊〉 Cor. 7. 23.  〈◊〉, (as the Apostle tells us) which implies a 〈◊〉 from 〈◊〉 to him that bought us we are his servants. And then, as the 〈◊〉 saith, 〈…〉? who 〈◊〉 thou that 〈◊〉 another 〈◊〉 servant 〈◊〉 〈◊〉 may we say, 〈◊〉 〈◊〉 
〈◊〉. 14. 4.  qui interficis 〈◊〉 〈◊〉? who 〈◊〉 thou that 〈◊〉 〈◊〉 〈◊〉 servant? It is worse than brutish to kill, drown, or bring upon ourselves 〈◊〉 〈◊〉 death. The very swine would not have run into the sea, but that they 〈◊〉 〈◊〉 〈◊〉 
Math. 8. 32.  by the devil.  
And therefore Saint 〈◊〉 〈◊〉 the act of 〈◊〉, that 〈◊〉 violent hands upon himself rather than he would fall into the hands of 〈◊〉 〈◊〉. It is a great error for any man so hold, that a man may kill himself, 〈◊〉 1. 〈◊〉 〈◊〉 
2 Macc. 14. 37. etc.  temporales molestias, that he may avoid 〈◊〉 troubles, 〈◊〉 〈◊〉 did, whereby he doth incidere in 〈◊〉, fall into those that are eternal or 2. ut 〈◊〉 〈◊〉 〈◊〉, to hinder another man's 〈◊〉, when he shall thereby 〈◊〉 in 〈◊〉 〈◊〉, fall into a grievous sin of his own or 3. 〈◊〉 〈◊〉 〈◊〉, for his own sin, desperately, as 〈◊〉 did, there being a way to 〈◊〉 out by 〈◊〉: upon which act of his Leo 〈◊〉 thus; 〈◊〉 〈◊〉, O 〈◊〉 & 〈◊〉 〈◊〉, 
in serm.  quem non 〈◊〉 〈◊〉 ad 〈◊〉, said 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O 〈◊〉, thou wert more wicked and unhappy than all men, that wouldst not be led by repentance to God, but 〈◊〉 by 〈◊〉 to hang thy 〈◊〉. 〈◊〉 lastly, 〈◊〉 〈◊〉; that they may not 〈◊〉 like 〈◊〉, that 〈◊〉 herself, and the women in the primitive times, that drowned themselves, lest they should be 〈◊〉: for by this means 〈◊〉 in 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, They 〈◊〉 into certain sin, to avoid an uncertain. So much for sui, the kill a man's self.  
Concerning kill of another.  
2. Now for 〈◊〉, the kill of another, the reasons against it are 〈◊〉. The two first are general, and were applied in the 〈◊〉 of Sui.  
1. Diliges 〈◊〉 〈◊〉 〈◊〉, Thou 〈◊〉 〈◊〉 thy neighbour as thyself: and the rule is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vis, 〈◊〉 〈◊〉, do as thou 〈◊〉 be done unto.  
2. Thy neighbour is God's image, and thou must not 〈◊〉 it 〈◊〉 as 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉. The particular reasons are.  
1. We are all one 〈◊〉, as the 〈◊〉 speaks. And the same prophet 〈◊〉 
Esa 〈◊〉. 7.  it as a fearful judgement upon 〈◊〉, that it should come to 〈◊〉, that a man 
9 20.  should eat the flesh of his own arm. And this is done, if we 〈◊〉 and dev our one 
Gal. 5. 15.  another, as the Apostle speaks. No man never 〈◊〉 〈◊〉 own flesh, saith the same Apostle: 
〈◊〉. 5. 29.  we must not hate our brother, much 〈◊〉 kill him.  
2. This sin will make a man become 〈◊〉 〈◊〉, the devils first born, for he was (as our Saviour told the Jews that sought to kill him) a 〈◊〉 
Jo. 8. 44.  from the beginning; and by his 〈◊〉 〈◊〉, ye shall not die at all, he 
Gen. 3. 4.  brought in a certain 〈◊〉, for by one man, sin entered into the world, and death by sin, as the Apostle speaks and so by this means, as much as in him lay he murdered all the 〈◊〉 of mankind.  
3. Murder is 〈◊〉 〈◊〉 one, of the crying sins, and will not cease, till God take revenge for it; as in Abel's case, the 〈◊〉 of 〈◊〉 comes up 
4. 〈◊〉.  to Heaven and God's ears are always open to this 〈◊〉, though to others he may seem not to hear.  
4. It is a sin that God will have diligently searched after, as we may see in the case of an uncertain murder; when God appointed, that the judges and 〈◊〉 of the city shall come, and wash their hands in the blood of an heifer over the 〈◊〉 
Deut. 22. 1. &c  man, and protest their innocency, 〈◊〉 their hands have not shed this man's blood, nor have their eyes seen it. Without which 〈◊〉, God's wrath would by no means be pacified.  
5. It is a cursed sin, 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 Cain, saith God, and accursed 
Gen. 4. 11. 19  he was, for he was a banished man (by his own confession) and a 〈◊〉 and vagabond. He was cast out of God's 〈◊〉 that is, excommunicate or cast out of the church, 〈◊〉 from the place of God's 〈◊〉 worship, which is called his presence, and so 〈◊〉 of his grace and favour. This was the first sentence of excommunication, which was 〈◊〉 executed for this sin.  
6. God sets a special mark upon him for it, which the best expositors say, 
〈◊〉.  was hor rour of the 〈◊〉, which of all other 〈◊〉 doth 〈◊〉 accompany this sin of 〈◊〉. So that this sin will 〈◊〉 〈◊〉 the 〈◊〉. The 〈◊〉 found this horror: it never 〈◊〉 them from their first act 〈◊〉 Joseph, till joseph's comforting 
42. 21.  and forgiving them. 
50. 15.   
7. Cain himself passed sentence of death for his bloody act against himself. Blood for blood, according to that of the heathen. Homicida quod secit 〈◊〉. Let the murderer look for the 〈◊〉 that 〈◊〉 hath done to another. cain's fear was, that whosoever should find him, would kill him, and accordingly it falls out, that 
psal. 55. 23.  〈◊〉 〈◊〉, 〈◊〉 of blood, 〈◊〉 〈◊〉 dies. 〈◊〉, shall not live out half their 〈◊〉, a man slayer may expect that measure from others, which he hath meted out to others.  
8. God himself so approves of cain's sentence, that though the horns of the Altar were a sanctuary for other sins, yet a murderer 〈◊〉 he fled thither, was to be 
Exod. 21. 25.  taken away and put to death. It was 〈◊〉 〈◊〉 that slew 〈◊〉 and Amasa, slain 
〈◊〉 King. 2. 34.  by 〈◊〉 at the horns of the 〈◊〉.  
9 Nay God will require the blood of a man even at the hands of a beast: much 
Gen. 9 5.  more at a man's hands.  
10. Lastly, God's speech to 〈◊〉 is very remarkable; the voice of the blood of thy brother 〈◊〉 to me from the ground: the very earth, which is senseless 
4. 10.  received that which he shed out 〈◊〉 his brother's veins, and cried for vengeance, and shall man that 〈◊〉 sense let it out? He that 〈◊〉 this sin, passeth beast and earth, and 〈◊〉 creatures.  
Now an homicides fact is augmented by circumstances, for the person who is slain, is either public or private.  
1. This sin committed upon 〈◊〉 public person, is the more grievous of the two, because it is 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 against many: the offendor doth what he can to quench 〈◊〉 light of Israel. To murder a King or Prince, is of so horrid a nature, 
〈◊〉 Sam. 21. 17.  the heathens abhorred it. 〈◊〉 〈◊〉 the murdering of the Common father of a country, yea as much as in men lies, a murdering of God himself, for they strike at God in his vicegerent and therefore though divers Princes have been taken away and murdered 〈◊〉, yet never any people in the world pretended by any colour of legal 〈◊〉, or show of mock 〈◊〉 to touch the life of a Prince; (so odious they accounted it) 〈◊〉 counted it a wicked thing to crucify a King; Shall I 〈◊〉 your king? to which they could answer nothing, but that they had no King but 〈◊〉, acknowledging, that if he had been a King, (as they accounted him none) that it had been a monstrous thing.  
2. If upon a private person. 1. He is either 〈◊〉 to us in kindred. 2. Or else he 〈◊〉 〈◊〉, a stranger.  
1. To shed the blood of them that are of our 〈◊〉, or allied to us, is a most heinous sin, because super 〈◊〉 respectus, here 〈◊〉 a double respect. 1. As he is a man; so it is 〈◊〉 〈◊〉. 2. He is either father, and then it is 〈◊〉; or a brother 
Exod. 21. 15.  which is 〈◊〉, etc. He that striketh father or mother, shall surely be put to death, but if he shall kill them, there is no death answerable to his offence: the Heathen say, he should have 〈◊〉 mortem 〈◊〉 〈◊〉, a 〈◊〉 and an ugly death. And if any man have but one brother, or son etc. As the women of 〈◊〉 said to David, it is worse to kill him, then if there were more, because there was but one 
〈◊〉 〈◊〉. 14. 7.  spark left (as she said) and he 〈◊〉 to quench it.  
2. Of those that are 〈◊〉, strangers, that are removed from us; 1. they are either of strength to 〈◊〉 themselves, or else, 2. Weak and impotent, as the Orphan, widow, stranger etc. For the last sort of these; it is a more 〈◊〉 sin to kill one that is impotent, then him that is our match (as we say) and is able to resist. God himself takes especial care of these in the law, that they be not 〈◊〉 vexed or oppressed, much less their lives and blood spilt. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruelty, the 
〈◊〉. 22. 〈◊〉.  Greek comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raw, because such cruel persons are like those ra venous beasts, that eat crude or raw flesh. To such belongs that threatening of our Saviour, Qui 〈◊〉 〈◊〉 〈◊〉, He that shall offend one of those weak or little ones &c. better it were a 〈◊〉 were hanged about his neck, and that he were thrown 
Math. 18. 6.  into the 〈◊〉.  
Among those that are able to withstand us, it is far worse to lay hands upon a good and innocent man, then on a wicked: for by spilling the blood of a good man, we not only sin against the rule of charity, but against 〈◊〉 also, he being unworthy of death. We do 〈◊〉 most wrong to him, to whom we owe the most good. We sin also against the commonwealth by such an act: for a good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen man said, a common good. And lastly, we sin against God himself. If any man offer violence to them, he doth it to God; for he that 〈◊〉 
〈◊〉. 2. 8  them, 〈◊〉 the 〈◊〉 of his 〈◊〉.   

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

How a King may put offenders to death.  
YEt we must understand that kings and princes are in some cases exempted from this Commandment, and commanded to kill, and that upon pain of grievous punishment; (and therefore here falls in the rule of 〈◊〉, the rest belonging to the rules of extent) for this law only prohibits private persons from killing upon their own authority. And a lawful Prince may lawfully do it two ways.  

1. When he puts to death in a legal way those that are guilty of heinous crimes.  
2. When for the just defence of himself and his subjects, or otherwise, he undertakes a just and necessary war.   
1. For the first, there is an objection of some, that no man is to kill, or be 
Math. 5. 39  killed, upon the speeches of our Saviour, Resist not evil. But the answer is easy; for it is not public 〈◊〉, but private revenge, that is prohibited. But for public 
Deut. 32. 35  vengeance, God tells us, it is his. Which place Saint Paul quoteth. And God hath 
Rom. 12. 19  derived his power to kings, who are his delegates, who, as the same Apostle, are 
13. 4.  a 〈◊〉 to the evil, for they bear not the sword in vain; but have it given to them, to execute vengeance upon malefactors, and may by Gods own immediate warrant put an 〈◊〉 to death.  
Thou 〈◊〉 not suffer a witch to live, saith God. And a wise king (saith Solomon) 
Exod. 22. 18.  scattereth the wicked, and bringeth the wheel over them. Thine eye shall not pity 
prov. 20. 26.  (saith the law) but life shall go for life etc. For the nature of man is so perverse, as 
Deut. 19 26.  that without 〈◊〉, thou shalt kill, ne occides, Thou shalt not kill, will not be observed. God hath given this power and commandment to kings and princes, who are the supreme Magistrate, 〈◊〉 〈◊〉 〈◊〉, ne sanguit 〈◊〉. that blood should be shed, to Prevent a further shedding of blood. As in the body, the Physician prescribes, 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, an incision must be made, to prevent an excision or cutting off the member; and in curing of some diseases of the eyes, the sight must be as it were 〈◊〉 up for some days, and the eye covered that it cannot see, that so the sight may be preserved, and the eye may see better afterward. So here the shedding of nocent blood by kings and those that have authority from them (for to such and none else hath God given the sword of justice) is the way to prevent the shedding of innocent blood.  
In the beginning Government was established upon this ground, Optabilius est timere unum quam multos, it is better to fear one then many; and therefore more fit it was for one to have power to kill, then for all to have this power. And he that hath this power may lawfully use it, and cut off some thereby to preserve the whole body. For as in the natural body, if any member become so infected, as that without cutting it off, the whole body will be endangered, (as in the case of a gangrene) the rule is, melius est utpereat unus, quam unitas, better to cut off that member, than the whole body perish, so it is in the Civil body, better one offender be cut off then the whole land endangered. And as in a common fire, when one house is on fire, if water will not quench it, the best way to prevent the rest from taking fire is by pulling it down. Extinguit incendium 〈◊〉, by the ruin of that they stay the fire from doing more harm: so in the Civil state they stay further mischief by one man's ruin. And therefore God commands, Tollere 
Deut. 19 19  homicidam, ut malum tollatur ex Israele, to take a way the manslayer that evil may be taken away from Israel. And this malum to be taken away is two fold.  
1. The wrath of God against the whole land, which is defiled so long as innocent blood is shed and not punished.  
2. Liberty of offending further, (which arises by impunity) by doing justice on the offender is prevented: for, as God saith, those that remain, shall hear and 
20.  fear and shall henceforth commit no more such evil.  
Thus we see that blood may by shed without pollution of our hands, nay it is so far from that, that Moses calleth it 〈◊〉 themselves to put some to death by lawful authority; so that Tamnecesse est homines habere, qui accent alios ab 〈◊〉, quam oculis habere palpebras, it is as necessary to have men to keep others from exorbitancies, as for the eyes to have lids, for they keep out outward injuries, and that which would hurt the eyes; yea they keep and preserve the sight from hurting itself, which without eye lids would disperse itself with continual beholding the object. Therefore the Prophet David saith, that it should 
psal. 101. ult.  be his common exercise every morning to cut off all the wicked from the city of the Lord. This is or should be the study of the wise king, as Solomon saith, how to scatter the wicked, and to make the wheel to go over them. It was found at first when 
prov. 20. 26.  magistracy was established, that cain's city was the cause of Seths, and that even amongst the seed of Seth, were some of cain's spirit, which were to be restrained with the sword, or else they would like the Rams and He goats in Ezechiel, 〈◊〉 
〈◊〉. 34. 18.  at the lean sheep with their borns: and therefore that blood may be shed to prevent 
21.  the shedding of blood, is evident; for he that sheddeth man's blood, by man shall his blood be shed, and he that taketh the sword shall perish by the sword. Now it is properly God and not man that sheds the blood of wicked persons, for he is 〈◊〉 Dei, the mivister of God, to whom God hath given the sword, and he must not bear it in vain. Now as we do not impute the death of a man slain to the sword, but to him that striketh with it, so must not we 〈◊〉 the death of a malefactor to the judge or king, but to God, whose minister he is. For Quod organon 〈◊〉 utenti, id minister est iubenti, the minister is no more to him that commands then the instrument to him that useth it.  
Now jubens est Deus, the Commander is God, for as we look not at the sword, so neither must we to man the minister, but to God, whose delegates Princes are, when they cut off evil doers.  
Now as the Sheriff may not execute any man, but, ex praescripto 〈◊〉, by warrant of the kings writ, so may not the prince or magistrate do any thing in this behalf, but ex praescripto Dei, by warrant of Gods writ, and his prescript is only 
Exod. 23. 7.  against malefactors. The malefactor must die by God's command, but the innocent 
1 Sam. 25. 29.  and righteous slay thou not: his soul must be bound in the bundle of life. He must not go beyond his prescript or bounds in either case. For he that justifieth the wicked, and he that conde mneth the just, even they both are abomination to the Lord, 
Prov. 17. 15.  saith Solomon. The sparing of the guilty, and condemning the guiltless are alike 〈◊〉 sins in the sight of God: we have examples of God's anger to such as have transgressed in either kind.  
1. For the acquitting and sparing the guilty. Saul by God's command and prescript 
1 Sam. 15. 3.  was sent to destroy the Amalekites, and he having got Agag the king into his hands, spares him; but what followed? his utter rejection; because thou hast rejected the 
23.  word of the Lord, he hath rejected thee from being King. Again, God gave Benhadad the King of Syria into the hands of King 〈◊〉: whom he let go contrary to God's prescript. And what followed? You shall hear the words of the Prophet: Because thou hast let go out of thy hand a man whom I appointed for utter destruction; therefore 
1 King. 20. 34.  thy life shall go for his life. A heavy sentence.  
2. For putting the innocent to death, we see 〈◊〉 condemned of murder for 
1 King. 21. 13.  causing 〈◊〉 to be stoned: and what a fearful judgement, God denounced against him for it by the Prophet. As also against King David for the death of Vrijah. And 
21.  against Jerusalem for stoning the innocent Prophets. 
Matth. 23. 30.   
We have seen by this time, that a Magistrate may (without breach of this Commandment) put malefactors to death, with the reasons for it, and the evils ensuing upon the neglect of it, he keeping himself within the bounds prescribed by God. Now we must see what rules must be observed in putting an offender to death. And they be three.  
1. That it be not judicio perverso, it must be a right judgement. As the nocent must not be spared, so the innocent must not be put to death, his very hairs must be preserved: of which we have spoken before.  
2. Nor judicio usurpato, by an usurped judgement; every judge is to keep his own limits: Quis es tu, qui judicas alienum servum? saith the Apostle, Who art thou that 
Rom. 14. 4.  judgest another man's servant? If beyond jus gentium, the law of nations, any Prince put another man's subject to death, it is usurpation.  
3. Lastly, not judicio temerario, rashly without lawful trial. The Judges (saith 
Deut. 19 18.  Moses) shall make diligent enquiry. He that is condemned must be sons, guilty, and 
17. 6.  that must be proved upon accusation confirmed by testimony of two or three witnesses. 
19 5.  We see this practised by men otherwise wicked. What accusation bring you 
John 18. 29.  against this man, saith Pilate, in the case of our Saviour. And in S. Paul's, Foelix the 
Acts 23. 35.  Governor told him, that he would hear him when his accusers were come. Lastly, Festus pronounced it to be against the custom of the Romans to deliver any man to die, before 
25. 16.  he should answer his accuser's face to face. And S. Ambrose saith, Judicis non est, 
In 1 Cor. 6.  sine accusatore damnare: quia Dominus Judam, licet fuisset fur, cum non esset accusatus, minime abjecit: It is not the part of a Judge to condemn any man without an accuser, for our Saviour cast not Judas off, though he were a thief, because no man accused him. Nor is an accusation to be received, nor blood to be shed, but either upon the parties own confession, or upon proof by the mouths of two or three witnesses. And these are the rules, against which if any man condemn another, Qui 
De 〈◊〉. 〈◊〉 lib. 3.  ita maleficum interfecerit, homicida judicabitur, saith S. Augustine, he shall be accounted no better than a murderer.   

Of the Lawfulness of war in some cases.  
2. The second case wherein a Prince or Magistrate may lawfully shed blood is, in undertaking a lawful war, either abroad against the enemy, or at home against Rebels. For as he hath a sword to govern the people of his kingdom, his own subjects, so hath he gladium exteriorem, a sword to defend them from the enemy abroad. Certainly had not war been lawful, God would not have had a whole Chapter written 
Deut. 23.  for the direction of his people, when they went to war. Praeliaveris praelia Domini, saith Abigail to David, My lord fighteth the battles of the Lord. So that the Lord hath his battles as well as peace. And S. Augustine, Noli existimare neminem Deo placere posse qui armis bellicis 〈◊〉, in his erat sanctus David, cui Dominus 
Ad Bonif.  magnum testimonium perhibet: be not of opinion that none that followeth the war can please God, for holy David was a soldier, and God gives an ample testimony of him.  
It is true, S. Paul counselleth us to be peaceable and quiet. If it be possible, as much 
Rom. 12. 18.  as lieth in you, have peace with all men: yet it is with a si fieri 〈◊〉, and quantum in 〈◊〉 est. If we have laboured to obtain peace and cannot, than the Apostle 〈◊〉, the Magistrate bears not the sword in vain. 〈◊〉 here is 〈◊〉 to him, this 〈◊〉 gladii, to force peace from the unquiet. Suscipienda bella, ut in pace sine injuria vivatur, war must be undertaken, that 〈◊〉 may live in peace without suffering wrong. 
Cicer.   
You shall hear S. Augustine justifying the lawfulness of it. Nemo bella per Mosen 
Contra 〈◊〉.  guessed a miretur aut horreat, etc. Let no man either marvel or tremble at the wars undertaken by Moses, because in them he was not cruel, but obedient to God's command: nor was God cruel in commanding, but just in retributing to the good, and terrifying the wicked. For what is there to be blamed in war? Is it because some die therein (that have a time to die) that the rest may live in peace? To reprove this, is not the part of a religious, but a fearful man. It is the desire of hurt, cruelty in revenge, an unplacable mind, fierceness in rebelling, lust to rule, and the like, which are worthily to be blamed in war. And therefore wars begun at Gods, or his Deputies command are lawful and good. Else John Baptist would have said to the soldiers that asked him a question concerning their salvation, Arma abjicite, militiam deserite, neminem percutite, 〈◊〉, 〈◊〉; cast away your arms, forsake the wars, strike, wound, kill no 〈◊〉: but because he knew, 〈◊〉 they by being soldiers, were no murderers, but ministers 〈◊〉 justice, not revengers of their own injuries, but defenders of the public safety, he answers them, Do no 〈◊〉, 〈◊〉 no man, be content with your wages. So that he teacheth them their duty in war, but 
Luke 3. 14.  doth not take it away, nor makes it more unlawful under the 〈◊〉, than 〈◊〉 the Law. And because S. 〈◊〉 knew, that the Manichees were apt to 〈◊〉 S. John, he bids them to mark what our Saviour's opinion was in this point. Reddite 〈◊〉, etc. Give unto 〈◊〉 that which is 〈◊〉, and what was meant at that time by 
Matth. 22. 21.  Tribute money, for tribute is paid for the maintenance of soldiers in time of war. And when the Centurion had told him that he had soldiers under him, and how obedient 
〈◊〉. 10.  they were to him, Christ commended his faith, but commanded him not to desert his calling. Thus we see that a war may be under taken lawfully, without any derogation or impeachment to Christian religion. But (as we said) it must be a lawful war, and that it be so, 〈◊〉 rules are to be observed.  
1. It must be ex justa 〈◊〉, by lawful authority from the King, to whom 
Judge 1. 1.  God hath given the sword. The Israelites before they went to war consulted with 
〈◊〉 Sam. 17. 37.  the Lord. And David went not to fight with Goliath till he had king Saul's warrant. 
〈◊〉 Faust.  S. Augustine saith, Ordo naturalis mortalium 〈◊〉 accomodatus 〈◊〉 poscit, ut suscipiendi belli authoritas atque consilium sit penes principes: not only Christian religion, but even the Law of nature requires, that the authority and command for war, be from the Prince. And therefore it stands all others upon, to consider what they do, when they 〈◊〉 any war, without the Authority or 〈◊〉 of their Princes, much more if it be against him: for let the cause be never so good or specious, though it be for religion, or for God, yet without his authority to whom God hath committed the sword, all the blood they shed, be the persons never so wicked, is murder, and they murderers. Let them consider further what the Heathen man could see, That omne bellum sumi facile, 〈◊〉 aegerrime desinere, nec in ejusdem potestate initium & 〈◊〉 esse; It is an easy thing to begin, but a hard matter 
〈◊〉.  to end a war, the beginning and the end being not in one and the same man's power.  
2. It must be also in justa causa, upon a just occasion, and then it is like to speed the 
De nov. mil.  better. Si bona fuerit causa 〈◊〉, 〈◊〉 exit 〈◊〉 malus esse non potest, saith S. Bernard, If the cause of battle be good, the event seldom proves amiss (supposing withal lawful authority to warrant it.)  
The causes of a just war are the same with the causes of a just action in Law; for 
Addition 32.  ubi judicia 〈◊〉, incipit bellum, where courts of justice end, war begins. They 
Of the causes of a just war.  are generally made three. 1. 〈◊〉 defence against invasion. 2. Recovery of what is unjustly taken from us. 3. The punishing of some great injury and wrong, All which are mentioned in that 〈◊〉 of 〈◊〉 against the 〈◊〉, Omnia 〈◊〉 defendi, 
Liv. 〈◊〉. 5.  repetique, & ulcisci fas sit, to defend, recover, and revenge. Thus Abraham undertook 
〈◊〉. 14. 15.  a war for recovery of Lot, in whom an injury and wrong was offered to himself. But here it must not be every light and small injury, for which war may be undertaken, but great and notable, or a continued course of injuries. And even when there is just cause, yet until necessity enforces, war must be avoided: for as S. Augustine, 〈◊〉 
Aug. de Civ.  gerere malis videtur 〈◊〉, bonis vero necessitatis; evil men count it a happiness 
Dei 〈◊〉. 19 〈◊〉. 7.  to go to war, but good men avoid it unless necessity enforce them. Seneca could say, Non 〈◊〉 homini homine prodige utendum, one man ought not to be prodigal of another. Though David fought the Lords battles, yet God would not let him build his Temple, because he had shed much blood. The Heathen Greeks thought some expiation necessary even for them that had shed blood upon a just cause. And in the Greek Church, that ancient Canon was long observed, which for some time restrained them from the Eucharist, that had born arms even in the justest war.  
3. It must be ad 〈◊〉 justum. There must be a just end proposed before a war be undertaken. There must not be cupiditas nocendi, a desire to destroy, or libido dominandi, a lust to reign over others. But the main end must be the glory of God, and the next, 〈◊〉 in pace sine injuria vivatur, war must be taken in hand that we may 
Cicer.  live in peace without receiving injury.  
4. And lastly, It must be 〈◊〉 debito, in a right manner; according to that rule given by God to his people: When thou goest out to war with thine host against thine 
Deut. 23. 9  enemies, keep thee from all wickedness. How can men expect good success in fight against men, when by their sins they war against God. Abigail said of David, that he fought the battles of the Lord, and evil had not been found in him all his days, 
1 Sam. 25. 28.  Where this is wanting, it may be said to such, as David said of Joab to Solomon, when he gave a charge concerning him, that the blood of war was upon his girdle, and in his 
1 King. 2. 5.  shoes. And thus we see what is required to make a war just and lawful, and where it is thus qualified, as in the Prince authorising it, it is an act of public justice; so in the soldiers, it is an act of Christian fortitude, when men fight for their religion, their king, and their country, and as they said, propter populum nostrum, & urbes Dei 
〈◊〉 Sam. 10. 12.  nostri, for our people, and the cities of our God.  
There are other cases, wherein a man may kill, and yet not sin against this Commandment.  
1. The first is, when a man is suddenly assaulted, either upon the highway, or elsewhere, where he cannot make use of the power of the magistrate. In this case when the necessity is extreme, he may cum moderamine inculpatae tutelae, for saving his own life, kill him that would take it away, that is, when he cannot otherwise preserve his own life. In this case necessitas is not only exlex, without the Law, but legem dicit legi, prescribes a Law even to the Law itself. But necessity must be taken as it ought, that is, not only pro imminenti necessitate, a necessity near, but pro termino indivisibili, when at the Instant a man must defend himself, or his life is lost; in this case every man is a Magistrate. This may be confirmed out of the Law, 〈◊〉 
Exod. 22. 2.  minore ad majus, The Law saith, If a thief be found breaking up an house by night, and he be smitten that he die, there shall be no blood shed for him. Then if I may kill a man for breaking into my house to steal my goods, and not be within compass of murder, much more if he would take away my life. And this was the cause (as S. Augustine saith) that gladius Petri, S. Peter's sword may be 〈◊〉, in 〈◊〉, to terrify men from offering violence, and to preserve one from danger. And seeing the Law allows a man to carry his sword about him for his own defence, it is not for nothing, but implies that he may use it in some cases, otherwise it were in vain to wear it.  
But when the terminus is divisibilis, that the necessity is not without a latitude, nor the danger present, 〈◊〉 we are to follow S. Paul's example, who when some 
〈◊〉 〈◊〉 〈◊〉  had bound themselves by an oath to kill him, but the necessity was not present, but there was time to make use of the Civil power; therefore in this case, Paul doth not 〈◊〉 upon them, and seek to kill them presently, but caused it to be revealed to Lysias the chief Captain; and so we must reveal it to the Magistrate: but the danger being present, a man is by the Laws of God and man allowed to defend his own life, against the unjust invasion of another, though thereby he kill another; for this is not murder, but inculpata 〈◊〉, a lawful defence, which is, when there is no purpose of shedding blood, but only to preserve a 〈◊〉 own life, in order to which if blood be shed, this is only per accidens, and not intended; for every one ought by all law, plus favere vitae 〈◊〉 quam 〈◊〉, have more respect to his own life, than the life of another.  
2. Another division is here to be considered, a man may be slain either ex 〈◊〉, or praeter 〈◊〉, either of purpose, or besides it. In natural things, we do not 〈◊〉 that 〈◊〉 to nature, which is only per 〈◊〉, by accident, and not per se. Now answerable to this distinction of per se, and per accidens in things 〈◊〉, is that of ex 〈◊〉, 〈◊〉 praeter 〈◊〉, in things Moral; and therefore if blood be shed praeter 〈◊〉, without any purpose of shedding it, this is not to be accounted murder. For God himself appointed Sanctuaries to be built for them to fly unto that shed blood praeter 〈◊〉, and God would not build Sanctuaries for any sin. If one be hewing a tree in the wood, and his hatchet fall, and by chance 
Deut. 19 4.  kills his Neighbour, he having no such intent or purpose, the 〈◊〉 must 
Exod. 21. 13.  deliver him from the avenger of blood, and restore him to the city of refuge. S. Augustine 
Numb. 3. 5. 11.  goes further, and proves that the intention is so necessary in murder, that if we take what is praeter intentionem for murder, than we must cease to have, or use any thing that may be an occasion of hurt: a man must not have 〈◊〉, instruments of husbandry, as spades, axes, etc. because with these a man may be killed; nor must one have trees in his orchard, or 〈◊〉 to plow withal, because a man may hang himself on one of the trees, or the ox may gore; nor have any windows in his house, because one may be cast 〈◊〉 of a window and be slain: thus by this means a man must have nothing, because almost every thing may be used praeter intentionem, besides his intention. But absit, as he saith, God 〈◊〉, when they are kept for another end.  
Yet to make a man innocent in this case, that kills 〈◊〉 praeter 〈◊〉, besides his intention, there must be two qualifications.  
1. He must have been employed in re licita, in a lawful business, otherwise he is not to be excused. If men strive (saith the law) and hurt a woman with 
Exod. 21. 22.  child, that she die, than life for life must be paid. This in case of contention, which is res 〈◊〉, an unlawful act. The like may be 〈◊〉 in gaming, 〈◊〉, and the like.  
2. There must be debit a 〈◊〉, a due and just care taken, to have 〈◊〉 his death, as in casting timber, stone or tile from a house, to give warning: the case is set down in Exodus, of a man opening or digging a pit, and not covering it again, 
33.  as he might have done.    

CHAP. FOUR  
The extent of this commandment. Murder committed 1. Directly. 2. Indirectly. A man may be accessary to another's death six 〈◊〉. A man may be accessary to his own death divers ways. Of preserving life.  
THus much for the restraint of the Commandment, and in what cases the death of a man comes not within the compass of murder: Now for the extent of it. There are divers cases wherein a man is guilty of wilful murder, and that either 1. Directly, 2. or Indirectly. A man may commit this sin,  
1. Directly, as Joab killed Abner and Amasa. If one man smite another with any 
2 Sam. 3. 27.  
20. 10.  instrument of 〈◊〉 stone, wood, etc. whereby he kills him, he is a murderer, saith 
Numb. 35. 16, 17, 18.  the law, and 〈◊〉 die for it.  
2. Indirectly, and this is of three sorts.  
1. When it is not openly 〈◊〉 or 〈◊〉, 〈◊〉 in some colourable way: as 1. by poison, as they in Jeremy, Mittamus lignum in panem ejus, let us put some poisoned wood into 〈◊〉 meat 
* So the vulgar Latin reads it, which the Author follows. . 2. By 〈◊〉 and 〈◊〉, 〈◊〉 under the Law. 
Jerem. 11. 19  3. By kill children in the womb, by medicamenta 〈◊〉, a grievous murder, 
Deut. 18. 10.  〈◊〉 by two Councils: If a woman take strong purgations 〈◊〉 
Concil. Ancyr. 〈◊〉  
Can. 21.  partum, 〈◊〉 cause abortion, she is 〈◊〉, a Murderess. 4. If a man 
Concil. Worm.  be Cooperator, Accessory: as 1. Judas was accessary to Christ's death, by 
Can. 35.  betraying him with a kiss: he coloured the 〈◊〉 with a kiss. So did Joab 
Matth. 26. 40.  when he 〈◊〉 〈◊〉 and Amasa; He took Amasa by the beard, and kissed him 
2 Sam. 3. 〈◊〉  and then smote him under the fist 〈◊〉. 2. By bringing one into danger, as 〈◊〉 did David, 
20. 9 〈◊〉  who made him captain against the Philistims; to what end? my 〈◊〉 shall 
1 Sam. 18. 17.  not be upon him, but the hand of the 〈◊〉 shall be upon him. As Saul dealt with 
2 Sam. 11. 15 〈◊〉  David, so did David with 〈◊〉, when he wrote letters to Joab, to set 〈◊〉 in the forefront: for though the enemies slew him, yet it was Davias' murder. 〈◊〉 haste 〈◊〉 Vriah the Hittite, saith Nathan.  
3. By bearing false witness, as those that testified against Naboth. 4. By advising 
1 King. 21. 5.  the death of the innocent; thus 〈◊〉 was guilty. 5. By exhorting and 〈◊〉 〈◊〉 
6. 10.  up others; the Scribes, and High Priests did not put Christ to death, yet they stirred up the people, and persuaded Pilate etc. And therefore were murderers of Christ. 6. By consenting to the death of another; as 〈◊〉 did to the death of Steven. 7. By not hindering, when a man is in authority, and may and aught to hinder 
Act. 7. 52.  it; Pilat's washing his hands would not acquit him. The not punishing 
8. 1.  of 〈◊〉 for the blood he unjustly shed, troubled David when he was near death, and therefore he gave order to 〈◊〉 to take a time to punish him.  
2. A man is indirectly guilty, by unnecessary exposing himself to danger, when he may by ordinay means prevent it, in this case he that doth the first an 〈◊〉 〈◊〉 
Ecclus. 〈◊〉 〈◊〉  the last, is accessary to his own death. Qui amat periculum, periculo 〈◊〉, 
〈◊〉. 4. 6.  saith the wise man. Our Saviour would not thrust himself into it, we must not 
Levit. 13. 4.  tumble down, when there are stairs to go down. For prevention of danger, we see God prescribeth a law, to prevent infection of leprosy. The Leprous man was to be shut up, and if any would go to him, and endanger himself, this was presumption. and And Saint Paul, though he had God's promise to come 〈◊〉 
Act. 27. 24.  to land, yet he commanded the Centurion to use the means (when he was in a storm) 
31.  to avoid the danger, by lightning the ship etc.  
3. By neglecting the means which God hath given for the preservation of life, as Diet, Physic, moderate labour, and recreation. When a man is sick, the Son of 〈◊〉 gives good counsel, In thy sickness be not negligent: why what must a 
Ecclus. 38. 9  sick man do, but in the first place send for the physician? No, he prescribes a rule contrary to the practice of the world; first, pray unto the Lord, leave off from sin, order thy hands aright, and cleanse thy heart from all wickedness: here is prayer and repentance first, then give place to the physician, for the Lord hath created him, let him not go from thee; there is his place; not the physician of the body first, and of the soul last. And we see that in the case 
〈◊〉 Tim. 5. 23.  of diet, Saint Paul 〈◊〉 Timothy, to drink no more water, but a little wine for his stomach.  
By 〈◊〉 into excess, as into surfeiting, and drunkenness, a man may shorten his life, 〈◊〉 Saint Hilary saith, that this doth 〈◊〉 〈◊〉 adimere, & mortem 〈◊〉 〈◊〉, it not only takes away a man's reason, but life too. And 〈◊〉 saith, that 〈◊〉 & naturalem 〈◊〉 enervat, 〈◊〉 generat, mortem intempestivam 
in psal. 25.  adducit, it weakens a man's natural parts, begets infirmities, and brings untimely death: so that excess in meat and drink kills by degrees. Our Saviour gives a caveate against it, take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and so that day come upon 
Luc. 21. 34.  you unawares.  
So in those things which the Physicians call non naturalia, a man by the undue use of them may shorten his life, and by the moderate use of them lengthen it. Therefore the 〈◊〉 exhorts, that having food and raiment, let us be therewith 
1 Tim. 6. 8.  content, And make not provision for the flesh, to fulfil the lusts thereof. So likewise in the case from rest, and release of affairs. Our Saviour took the Apostles with 
Rom. 13. 14.  him apart, that they might have leisure to eat and to rest a while: for the Psalmist 
Marc. 6. 31.  
psal. 〈◊〉. 3.  tells us, it is but losti labour to haste to rise up early, and take late rest, and eat 
2 Cor. 7. 10.  the bread of carefulness: for a man may by the 〈◊〉 much bending of his mind to 
prov. 17. 22  these earthly things, bring death to him the sooner. A broken spirit doth but dry up the bones, and cause him to die before his time. Tristitia mundi, worldly sorrow brings death, saith the Apostle.  
Now as there must be no neglect in us in respect of preserving our own lives, so neither must there be in regard of our neighbours. God commanded the builder to 
Deut. 22. 8.  put battlements upon his house, lest another should fall from it. And if a man knew that his ox used to push, he was to tie him up, and if he failed, if any 
Exod. 21. 29  were killed he was to die himself for it with the ox. And if the rule of the wiseman hold good, as certainly it doth, that we must not withhold our hand from doing good, we wust not forbear to deliver them that are drawn to death, then 
prov. 3. 27.  must we not only keep them from danger of death, but by the rules of 
24. 11.  extension, we must do what we can to help them, and save their lives. Pasce 〈◊〉 〈◊〉, saith saint Ambrose. Non pavisti? occidisti, feed that sheep which is ready to 〈◊〉, if thou feedest it not, thou killest it. Hence is the use of Physic necessary, and those that are skilful, are bound to use their skill, to preserve the life of their brother. Is there no Balm in Gilead, is there no Physician, that the 
Jer 8. 22.  people be not healed,? saith the prophet: which speech implies and supposes the use of physic. The prophet Ezekiel saith, that God hath ordained plants for man's use, The fruit for meat, and the leaves thereof for 〈◊〉. And under the law 
Ezek. 47. 12.  it was provided, that if any man did 〈◊〉 infer 〈◊〉, offer violence and wound 
Exod. 21. 9  his neighbour, be should pay for his healing: by which places is implied the lawful use of physic, and the duty of the physician; which is, to preserve the life of his neighbour; whereas now by the negligence of physicians, many patients are like the woman which had a bloody 〈◊〉 in the Gospel, who had spent her whole estate 
Marc. 5. 25.  upon the physicians, and yet was never the better, but rather worse; such is the practice of some, to their shame be it spoken. As it is a great sin in them, so it is a great punishment for men to fall into their hands: which made the son of Syrach say, He that 〈◊〉 before his maker, let him fall into the the hands of the 
Ecclus. 8. 15.  Physician.  
But now as we must preserve the life of the body, so also 〈◊〉 corporis, the good plight and integrity of it, as we said before. If the least part of the body be 
Leu. 24. 19  hurt, the whole complains, and saith, 〈◊〉 me? why smiteth thou me? Neither the whole nor any part must be hurt. The law forbade, the causing of any blemish 
Exod. 21. 25.  upon our neighbour, the giving of a wound, if any rupture, or ustulation by fire happen, it is an injury, and the like must be inflicted upon the party that 
Leu. 24. 20.  was the cause: for if there be 〈◊〉 partis, a dismembering of any one part, it is 〈◊〉 ad mortem 〈◊〉, it reflects upon the whole body. And therefore the law requires eye for eye, tooth for tooth, hand for hand, foot for foot, burning 
Exod. 21. 24.  for burning, wound for wound, stripe for stripe. And he goeth further. He 
25.  that causeth but a blemish in a man, so shall it be done to him again. And 
Leu. 24. 20.  as a wound is 〈◊〉 integritatem, against the integrity and perfection of the body, 
Deut. 19 21.  and plaga contra sensum, a stripe against the sense; so is a wound, binding, or imprisonment contra 〈◊〉, against the motion of the body. David repeated it at Abners burial as a great honour, that his hands had not been bound, nor his feet put into fetters, he died not as a malefactor; for these also are accounted as injuries done 
2 Sam. 3. 34.  without authority; but lawfully inflicted by the magistrate, they are as punishments, 
Deut. 32. 36.  and then justifiable. So that next to life, this 〈◊〉 corporis, the preservation of the body in its integrity and perfection, is to be regarded.   

CHAP. V.  
Of the murder of the soul. Several signs against the life of the soul. How a man may be accessary to the death of his soul. This sin may be committed both by them that have charge of souls, and by private persons. That this law is spiritual, according to the third rule.  
Of the murder of the soul.  
〈◊〉 come now to the murder of the soul, which is forbidden, aswell as the murder of the body. And indeed the murder of this is so much the more grievous by how much the image of God is more in it, then in the body: and therefore if the blood of the body cry to God for vengeance, it is certain that 
Gen. 4. 10.  the blood of the soul will cry much louder.  
Now the life of the soul may be said to be taken away. 1. In respect of the present: 2. Of the life to come.  
1. If a man live not here with a contented mind, if his soul be not filled with good, 
Eccles. 6. 3.  as the preacher speaks, an untimely birth is better than he; that is, he had as good never to have been born: now he that ministers occasion to discourage (as the Apostle) or to discontent another, and so makes his life odious to him, he offends 
Gol. 3. 21.  against this commandment. We see in 〈◊〉 what grief can do: Simeon being detained in Egypt, and Benjamin to be carried thither, if any mischief should 
〈◊〉 42. 38.  befall him, he tells his other sons, he should be but a dead man, but assoon as 
45. 27  he heard of 〈◊〉 welfare, it is said, that his spirit revived, as we said before.  
This kill of the spirit cometh three ways, in opposition to those three things, wherein the life of the soul consists, of which we spoke before, 〈◊〉. 1. Joy. 2. Peace. 3. love. Against the first is, when men grieve others, as the Egyptians did the 〈◊〉, when they brought them in amaritudinem spiritus, into 〈◊〉 of spirit. 
Exod 1. 14.  Against the second, when they bring them as they did the Israelites, 〈◊〉 〈◊〉 spiritus, into anguish of soul, so that they would not hearker. to Moses, when he brought a message from God; when the heart is broken with sorrow, the inward peace and harmony is disturbed : for heaviness in the heart makes it stoop as 〈◊〉 
prov. 12. 25  observed. Against the third, when a man is brought to a hating and loathing of himself, and all other things, so that he can take no joy in any thing. None of these must be done to any neighbour, but least of all to the godly. It is a wicked thing to grieve the soul of a righteous Lot, for by this means we bring him to the first death, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dulness and deadness of spirit, whereby he is not fit to go about 
2 pet. 〈◊〉.  any thing that is good. This is done by provocation or 〈◊〉, (as they provoked God in the wilderness) and therefore all irritation must be 
psal. 95. 〈◊〉.  avoided.  
2. The soul also may be murdered in respect of the life to come; especially by him, to whom the cure of it is committed. And this may be done divers ways; as sometimes by him that hath the cure, as.  
1. By causing men to stumble at the law, 〈◊〉 in league, 〈◊〉 the Prophet: 
Mal. 2. 8.  or by teaching as 〈◊〉 did 〈◊〉, to cast a stumbling block before the children of Israel, which Christ taxes in some of the Church of 
Rev. 2. 14  Pergamus.  
2. Indirectly, and by negligence, in not doing his duty. The prophet 〈◊〉 of 
Ezek. 33. 6.  such, that if any perish through his default, the Lord will require his blood at his hands. Prosper upon these words 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 etc. That is to say, if thou shalt not tell a man of his faults, that he may be converted and live, I will condemn thee into everlasting fire, that hast not rebuked him, who by reason of thy silence hath sinned.  
Saint 〈◊〉 saith, Omnis qui male vivit 〈…〉, 
〈◊〉. de pastore.  〈◊〉 in 〈◊〉 〈◊〉, 〈◊〉, & forte qui 〈◊〉, 〈◊〉, 〈◊〉 〈◊〉 〈◊〉, 〈◊〉; 〈…〉, 〈◊〉 〈◊〉. He that liveth ill in the sight of those over whom he is set, as much as in him lies, kills them, and perhaps he that follows his example, dies, and he that follows not, lives, yet in respect of his cure, they both die. And therefore it is, that Prosper tells them, 〈◊〉 〈◊〉 〈◊〉 
de vit. contempl. l. 1.  〈◊〉 〈◊〉, et 〈◊〉 〈◊〉 〈◊〉 sue 〈◊〉, 〈◊〉, 〈…〉, 〈…〉, A minister ought to live piously for examples sake, and to teach so in regard of the performance of his duty, being assured, that justice will not favour him, from whose hands the soul of him that perisheth, is exacted. And Saint 〈◊〉, Penset ergo sacerdos, qui 
in Mor.  ad satisfaciendum districto judicio de sua tantummodo anima fortasse vix sufficit, & quot regendis subditis 〈◊〉 〈◊〉 apud Deum rationis tempore, &, 〈◊〉 ita dicam, 〈◊〉 〈◊〉 animas habet, let the priest therefore consider and lay to heart, how he that perhaps can hardly tell how to satisfy or answer for his own soul at the day of judgement will be able to render account for so many souls, as are committed to his charge.  
2. Though one have not the charge of souls, yet as a private person he may be guilty of the spiritual death of another's soul, if either by counsel, or otherwise, 〈◊〉, or 〈◊〉, by word, or deed, by example etc. He cause his brother to fall; 
Math. 16. 22.  as Peter by his counsel was a scandal to Christ, and would have prevented his suffering, (if Christ could have been dissuaded) and so the great work of man's redemption 
〈◊〉. 2. 13.  had been hindered. So the same Apostle by his example gave offence and misled the Jews and 〈◊〉. The like did they whom Saint Paul reproveth, who by their examples induced others, weak persons, to eat of things sacrificed 
1 Cor. 8. 12.  to Idols, with doubting consciences. Let all such as prove scandals to others, remember that woe denounced by our Saviour. That it had been 
Math. 18. 6.  better for them that a millstone were hanged about their necks, and that they were thrown into the sea.  
And in the case of the souls murder, a man may be accessary to the death of his own soul; as he may to the murder of his body.  
1 By neglecting the means of his salvation: for all must not lie on the minister, 
phillip 2. 12.  we have our parts too. Work out your own salvation, saith the Apostle, with fear and trembling. If we neglect it, we are accessary to our own perdition.  
2. By seeking after worldly things too much. The same Apostle tells us in the 
3. 19  next chapter, that they that mind earthly things inordinately, end in destruction.  
3 By giving himself over to sin, without sense, and working uncleanness with greediness, 
Ephes. 4. 19  and make no conscience of sinning. 
Heb. 10. 2.   
4. By deferring repentance from time to time, till he find no place for it, it 
12. 17.  was Esau's case. And it is the masterpiece of the devil, where he worketh this neglect. Saint Gregory describeth it excellently, Come in gravi 〈◊〉 miser homo labitur, suadet ei 〈◊〉 ne 〈◊〉, ne 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cord 〈◊〉; misericordiam 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 in 〈◊〉 
in homil.  suggerit: 〈◊〉 sic in 〈◊〉 Dei & 〈◊〉 〈◊〉 〈◊〉 & pereat. When a wretched man falls into grievous sin, the devil dissuades him from repentance, from confessing his sin, then tells him it is a small sin, then preacheth mercy to him, and promiseth him long life, and urgeth him to continue in his sin, till at last he brings him into God's displeasure and desperation with himself, and so he perisheth. And this is by deferring repentance.  
3. The third rule for expounding the law is, that it reaches to the heart, for God's law is spiritual; and so this law reacheth not only to outward murder, in in regard of the act, but to murder in the heart. The Pharisees counted it not murder, unless blood were shed, and the life taken away, but Christ's teaches us, that the law goes further, it restrains not only the arm, and the blow that is 
Math. 5. 22.  given, but the first motions and desires of the heart; If any hate a man in his heart, or be angry without a cause, he is guilty of the breach of this commandment: for the outward acts done or committed, whereby any is murdered, are nothing else but 〈◊〉 〈◊〉 the fruits of unjust anger, which is that 〈◊〉 of bitterness 
Heb. 12. 15.  from whence all outward acts spring, and this root must be plucked up; and therefore he pronounceth plainly, that out of the heart proceed murders etc. Those 
Math. 15. 19  that restrain only the outward act, are like those that apply plasters to the armour or weapon, Which will never cure the wound. The reason given by God himself, why man-killing is not sometimes capital, is, because he that killed his brother, did not hate him before; whereas he that hated his brother, and slew him, was to die without mercy, and not to have any benefit of sanctuary. And this briefly for the third rule.   

CHAP. VI  
The fourth rule of 〈◊〉 the causes of the sins here forbidden. Of unjust anger, and the fruits of it. It consists of, 1. Grief. 2. Desire of Revenge. The effects and fruits of it. 1. Towards Superiors. Envy. The causes of envy: the greatness of this sin. 2. Towards Equals. 3. Towards Inferiburs. The sappuration or breaking out of anger against Superiors. 1. By the eyes and face. 2. By the tongue, 1. By murmuring, 2. tale-bearing, 3. backbiting. Against Equals, by 1. dissension, 2. brawling, 3. railing. The fruits of anger in Superiors. 1. Threatening. 2. scornfulness. The last fruit of anger, viz. murder of the hand.  
THe fourth rule teaches us, that all the means or causes, which concur, or conduce to any act forbidden or commanded, are likewise forbidden or commanded. Here come in all those sins formerly mentioned, which are occasions, or provocations to murder, as unjust anger, and all the fruits of it.  
As it was said at the beginning when we entered upon this Commandment, that pride is the 〈◊〉 of all the breaches of this Commandment; so we say now that it is the fountain of unjust anger, and of all those sins that arise there from. Only 
Prov. 13. 10.  by pride, saith the Wise man, cometh contention and wrath: and the Apostle dehorting from provocation and envy, mentions vain glory or pride first, as the cause of both; Be not desirous of vain glory (saith he) provoking one another, envying one another. 
Gal. 5. 16.  For as was said formerly, every man sets down this with himself, That he is good, and therefore whosoever loveth him doth his duty: as on the other side, whosoever hurts or injuris him, is necessarily evil, and one against whom he may justly conceive anger; for omnis 〈◊〉 〈◊〉 〈◊〉 just a, each froward man thinks his anger just, according as we said before, omnis iniquus mentitur sibi, every wicked man deceives himself. And from this proud conceit of a man's self, arises unjust anger against all such as do any way offend him.  
This anger is compounded of two things. 1. Grief for some indignity offered to us. 2. Desire to requite it.  
1. In the first is, 〈◊〉 animi, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, animosity or inward boiling of the blood, or fretting, from which through pride we condemn the party that injured us, as evil; 
Gal. 5. 20.  and thence follows mala mens, a malicious intent towards him, the judgement being 
Prov. 24. 19  corrupted by the affections, and therefore the Apostle joins anger and malice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Ephes. 4. 31.  together, and exhorting to put away all anger, and wrath, and clamour, he adds, with 
1 Pet. 4. 15.  all malice, because this makes us condemn all his actions as evil: for hereby we 
1 Tim. 6. 4.  become busy in other men's matters, full of evil surmises, and judices malarum 
James 2. 14.  cogitationum, judges of evil thoughts: and thus we come to have an evil opinion of him that offends us.  
2. Then follows the second thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire of revenge, James and John 〈◊〉 in Christ's company, and perceiving the Samaritans not willing to receive them, would 
Lnke 9 54.  needs call for fire from heaven to consume them.  
Now if this anger be towards Superiors, or men in high place, dignity and estate, or eminent for virtue, than it produces envy, which is odium 〈◊〉 〈◊〉 respectu superiorum, quia eis non 〈◊〉, a hatred of another man's felicity in respect 
James 4. 5.  of Superiors, because we cannot be equal with them. For there is in this case, as 
Job 5. 2.  S. James saith, a spirit in us that lusteth after envy; and as Elihu saith in 〈◊〉, Envy 
2 Cor. 12. 20.  flayeth the inferior, (as some read it) because that inferiors are apt to 〈◊〉 those 
Prov. 27. 4.  that are above them, or exceed them any way. And hence ariseth in inferiors, as the 
Matth. 27. 18.  Apostle calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swellings towards others, which either presently break 
Gen. 4. 30. 1.  forth, or if they lie long and come to suppuration, or imposthume, as 〈◊〉 calls them, 
1 Sam. 18. 5.  they prove rubigo 〈◊〉, the rust and canker of the soul, which is a fearful thing, and worse than anger; for anger is cruel, and wrath raging, but who can stand before envy? saith the Wise man, this usually produces murder. Pilate saw that it was out of envy, that the Jews delivered Christ to be put to death. Therefore Seneca saith, that is casier for a poor man to escape contempt, than a rich man envy. We see it in Cain that envied Abel's acceptance. In Rachel that envied Leahs fruitfulnefse, and Saul David's happiness.  
1. The occasion of this sin is grounded especially. 1. Upon the merits, and well-deserving of others, we envy them, because they are 〈◊〉 then ourselves. S. John 
1 John 3. 12.  tells us, it was the cause why Cain slew Abel: because his own works were evil, and his brothers righteous. For every man desiring his own excellency, thinketh that he which is more excellent than himself, doth offuscare lumen ejus, darken and eclipse his light, stand in his way, and if that man were 〈◊〉, he should be more esteemed: therefore by this envy, he seeks to bring him under water, that he alone may swim above.  
This we may see in the Princes against Daniel, because Darius had preferred him 
Dan. 6. 4.  above them. And in John's Disciples, they thought that Christ stood in the Baptists 
John 3. 26.  way, and got all from him, because more people followed him. And in the elder son against the younger, who when he came home from the field, and saw the entertainment of his younger brother, he envied his brother, and out of envy would not go in: the reason was, he thought himself better than his brother, the fatted calf was never killed for 〈◊〉, etc. though he had deserved better of his father. 
Luke 15. 28.  Thus nothing can be done, but envy will make it matter to work upon. If David once come to his ten thousands, Saul will never after be brought intueri 〈◊〉 rectis 
1 Sam. 18. 8, 9, 10.  oculis, to look aright upon him, but the evil spirit will enter into him: for so we read verse 10. that the next day there came an evil spirit upon him; for there are none that the Devil can so easily fasten upon, as upon such. The making of a better coat for Joseph, and a little more love of Jacob to him then to the rest, was a marvellous moat in the eyes of his brethren; and it is true that Jacob said, though in another 
Gen. 37. 4.  sense, an evil or cruel beast hath devoured him: for envy is fera 〈◊〉 pessima, the worst of all wild beasts. S. Basil saith, Canes 〈◊〉 cicurantur, & cultu mansuescunt 〈◊〉, invidi vero ad obsequium efferantur: dogs become tame by feeding, 
De Invid.  and lions mild and gentle by nurture, but envious men, the more you observe them, the wilder they become.  
The greatness of this sin, as one saith, is such, that propter magnitudinem sceleris futura paena non sufficit, ergo & hic plectitur, so heinous it is, that hell alone is not a sufficient torment for it, and therefore it is punished here also: it is a punishment to itself; for as the Wise man saith, envy is putredo ossium, rottenness to the bones. 
Prov. 14. 30.  As he that wished himself an 〈◊〉, that he were all eye, so such as are envious cannot wish themselves a greater misery and torment.  
The Saints and Servants of God are not envious. Moses when 〈◊〉 brought him word that Eldad and Medad 〈◊〉, answered him, Enviest thou them for my 
Numb. 11. 29.  sake, would God that all the people of the Lord did prophesy, and that the Lord would pour out his spirit upon them. He would not be of Pompey's mind that could endure no equal. He was so far from envying the number and increase of the People, that he wishes, the Lord would make them a thousand times more. The Saints can be 
Deut. 1. 10, 11  content others should overtake them, yea, and go before them; but envy can endure neither. Abigail when David sent messengers to take her to wife, answered that she was not fit, Let me be a handmaid rather, to wash the feet of my Lords servants: so 
1 Sam. 25. 41.  every good man thinks himself not meet of that honour which God bestows upon him, but that he deserves some lower place.  
2. The second branch is against equals.  
And in this case, if our arm have strength, he shall feel presently what we can do. The Wise man giveth the envious three servants, Pride, Fury, Scorn. Proud and 
Prov. 21. 24.  haughty scorner is his name, who dealeth in proud wrath.  
But if he be so our equal, that we cannot presently meet with him, than we play Absaloms' part, when he was angry with Ammon, he said nothing for the present, 
2 Sam. 13. 22  sed manet alta ment repostum, but kept it in mind, which Ammon afterward 〈◊〉 at a sheepshearing, and so should David himself, if he had gone down to the feast: for as the Wife man observed, The wicked dissembleth his wrath, and Burning lips, 
Prov. 10. 18.  and a wicked heart are 〈◊〉 a potsherd covered with silver dross, for he that hateth dissembleth with his lips, and 〈◊〉 up deceit within him. This we see in 〈◊〉, who 
1 〈◊〉. 26. 23, 24.  comes to Jacob with 〈◊〉 and Phicol, that they might make a league with him, Isaac wondered, Why come ye to me, saith he, seeing that you hate me, and have put me away from you: yet they would have a league with him till they could have an opportunity 〈◊〉 revenge. And so we see it is a great part of worldly policy to keep league with one we hate, till we can 〈◊〉 perfundere, be revenged on him. Thus it proves true, 
1 John 3. 〈◊〉.  which S. John saith, Qui odit 〈◊〉 Homicida est; He that hates his brother is a murderer: for where there is hatred, it 〈◊〉 seeks 〈◊〉, or such revenge, as proceeds to murder.  
3. If he be our inferior against whom our anger is set, we look upon him with 
Prov. 18. 3.  〈◊〉 and contempt for as the Wise man saith, When the wicked cometh, then cometh contempt, although the contempt of an inferior, is a reproaching of his Maker, as 
17. 5.  he tells us in another place. This is the property of the wicked to despise and scorn 
2 King. 19 21.  others, whom they conceive to be in any gift, or in power, or otherwise their inferiors. 
Luke 23. 11.  Rabshek 〈◊〉 sends a scornful message to 〈◊〉: 〈◊〉 and his men of war 
Luke 16. 14.  
Gen. 21. 9 & 25. 34.  set our Saviour at naught, and scorned him: the 〈◊〉 mocked at his doctrine: 〈◊〉 mocked Isaac, etc.  
2. Anger as we showed before, after it hath rankled inwardly, and comes ad suppurationem, to an imposthume, appears or breaks out in the countenance, which we called icterum peccati, the 〈◊〉 of this sin: of which we are now to speak.  
Anger appears by the eye, and there is a wound given by the eye; 〈◊〉 〈◊〉 
Cant. 4. 〈◊〉.  ictu oculi tui, thou hast wounded me with thine eye, saith Solomen in the 〈◊〉, speaking of the 〈◊〉 of the eye in another sense. And among those six things which God especially hates, he reckons a haughty or a 〈◊〉 eye. It appeared in Saul's eyes when 
Prov. 6. 17.  he envied David, his eyes began to be obliqui, he looked awry at him: and the Wise 
1 Sam. 18. 9  man bids us avoid him that hath an evil eye: and our Saviour con 〈◊〉 the servant that had nequam oculum, an evil eye. So we see there is oculus nequam, invidus, obliquus, 〈◊〉 evil, envious, 〈◊〉 〈◊〉, which discovers the disposition of the heart.  
As envy, so anger and malice appear in the face, and by other outward signs. The 
Prov. 6. 13.  froward man winketh with his eyes, speaketh with his feet, and teacheth with his fingers, that is, when he doth bend his fist, and stamp with his feet, supplodere 〈◊〉, when he 
prov. 10. 10. & 16. 30.  once winks, he means no good, for he that winks with his eyes causeth sorrow. So to bite the lip, to look on one, as if he would look through him, is a sign of anger. 
psalm. 37. 12  The ungodly looketh upon the just, and 〈◊〉 at him with his teeth. An example of 
Acts 7. 14.  
Mark. 9 18.  it we have in those that stoned Steven. Sometimes it comes to spuma, the foaming of the mouth, and then the angry man is like him that was possessed with a Devil.  
It appears likewise by the tongue, which is therefore compared to a sword that wounds deep, to sharp arrows that stick fast, to Juniper coats, that will burn a long time. Of such the Psalmist complained, that had war in their hearts, and though 
psalm 120. 3. & 55. 〈◊〉 & 52. 3.  their words seemed smooth as butter and oil, yet they proved gladii acuti, sharp swords, and cut like a raisor. And here come in those 〈◊〉 〈◊〉, fruits of anger, which proceed from the tongue, which shall be handled in the ninth Commandment, as they hurt a man's name: but here as they are breaches of this Commandment. As  
1. Murmuring, which is chiefly against superiors, a sin forbidden by the Apostle, 
1 Cor. 10. 10.  Be not murmurers, as some of them murmured, and were destroyed of the destroyer. 
phillip 2. 14.  and therefore he saith in another place, Do all things without murmuring. Judas was 
John. 12 5.  angry, when he murmured at the box of Spikenard poured on Christ. Ad quid 〈◊〉 〈◊〉? to what end is this waist? he thought the money would have been better in the bag which he bore. So were the Israelites when they murmured against 
Exod. 14. 15.  Moses.  
2. Whispering and tale-bearing, 〈◊〉; this is when the party is so great, that the angry man cannot deal with him, or if he should speak openly of him he should not be credited, than he carries tales, a thing severely forbidden. Thou shalt 
Levit. 19 16.  not go up and down as a tale-bearer among thy people. And the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whisper, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whisperers, and condemns both. 〈◊〉 Wise man 
2 Cor. 12. 〈◊〉.  saith, that without tale-bearers strife and contention would quickly cease. 〈◊〉. 26 20. 
Rom. 1. 29.  and verse 22. His words are as wounds, he speaks with 〈◊〉, and seeming grief, but they go down into the uttermost parts of the belly. There are six things which God 
〈◊〉. 6. 17.  hates, and the seventh is an 〈◊〉 to him, and that is, a whisperer or tale-bearer, 
2 Cor. 12. 20.  that soweth contention among brethren. 
Rom. 1. 30.   
3. Backbiting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, detractio, a sin frequently forbidden, and condemned, such 
1 pet. 2. 1.  
James 4. 11.  are like to 〈◊〉 that sting though they be charmed. The Wise man shows how 
〈◊〉 10. 11.  they must be dealt with, a sour countenance drives them away, as the north wind 
Prov. 25. 23.  doth rain. The reason may be taken from that in Leviticus, 〈◊〉 shalt not curse the 
Levit. 19 14.  deaf. Now he that is absent, is deaf and hears us not, and therefore such as curse the deaf, all the congregation shall curse them.  
4. When men are hindered, that they cannot be avenged this way, by detraction, than they will wreak themselves by cursing. This is a 〈◊〉 of anger, which appears in the 〈◊〉, which (as S. James saith) is full of deadly poison; what that 
James 3. 8.  is, he shows in the next words, with this curse we men, who are made after the similitude of God. This is that poison, the practice of it is forbidden. They that are thus cursed 
Col. 3. 8.  
Ephes. 4. 31.  need not care, for God acquits them from curses without cause, they shall not hurt 
Prov. 26. 〈◊〉.  them, but like arrows shot against a wall of 〈◊〉, they shall return upon them that sent them.  
And as these fruits of anger appear chiefly against superiors, so there are other fruits which are seen chiefly towards equals.  
1. Wrath the first begotten (as the Heathen said) is no barren Gentlewoman, she hath a daughter like herself, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dissension, which if it be in the 
Rom. 16. 17.  heart, is called discord, if it break out, is called contention, which is 〈◊〉 acrimonia, an unseemly bitterness, taking of parts. The Apostle speaking of the Heathen, 
Rom. 1. 29.  mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as were full of debate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debates, and 
2 Cor 12. 20.  joins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, variance and dissensions, and exhorts them to live, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Gal. 5. 20.  not in strife. S. James condemns it, as against the royal law of Christ, and S. Paul 
Rom. 13. 13.  saith, that such contentious persons belong not to the Church, for the Churches of 
James 3. 6.  
1 Cor. 11. 16.  God have no such custom. It is the Church's honour to cease from strife, and it is said 
Prov. 20. 3.  of our Saviour, that he endured much contradiction of sinners. 
Heb. 12. 2.   
But now when we speak against discord, we 〈◊〉 only in 〈◊〉, in things that are good, not in malis, in evil things; for as nothing is more to be wished then peace in good things, so nothing is more to be wished then 〈◊〉 in malis, for this is as necessary as concordia in bonis, agreement in good. When S. Paul knew that one 
Acts 23. 6.  part of the company were Pharisees, and the other Sadduces, he cried out, that he was judged for the resurrection of the dead, and so set them together, and escaped himself, this was not unlawful. And not only S. Paul, but Christ himself saith, that he came to set discord and dissension in the earth.  
2. Besides this we find another, Ephesians 4. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envying or brawling: This the Lord complains of by the Prophet, He came down and looked for judgement and justice, but there was crying and roaring. It was said of Christ, non 〈◊〉, non 
Esay. 5. 7.  〈◊〉, His voice shall not be heard in the street: and such disposition as was in 
Matth. 12. 19  Christ, must be in all his members. The contrary we see in wicked men, as in those Jews, who (when S. Paul said, God had sent him to the 〈◊〉) made a 〈◊〉, 
Acts 22. 23.  and rend their garments, and threw dust in the air, etc.  
3. If 〈◊〉 must not be, 〈◊〉 lefse the third which is contumelia, railing, and yet this taketh hold on most men soon; for as the Heathen man said, Promptissima 〈◊〉 contumelia, railing is the most ready and most easy revenge. To this may be referred that of our Saviour, to say 〈◊〉 to a brother, or to say, 〈◊〉 fool, or when a man shall debase the gift of another, or speak ad contristandum, togrieve him. We find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despightful persons, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, revilers, condemned by the Apostle. Such 
Rom. 1. 30.  do grieve the saints of God, who thereupon have heavily complained. The Prophet 
1 Cor 6. 10.  David counted it a great part of his calamities that he was railed upon and reviled. Jeremy 
Psal. 79. 10, 13.  
Jerem. 20. 10.  complains, that he was railed at on every side. S. Paul saith, that at Philippi 
1 Thes. 2. 2.  they were shamefully 〈◊〉, yet they went on and preached the Gospel at Thessalonica notwithstanding. And in these consists chiefly the murder of the tongue.  
Besides there are two other fruits of anger, especially seen in Superiors, and proceeding from contempt.  
1. Threatening. Saul armed with authority, breathed out threatenings against the 
Acts 9 1.  Church; and 〈◊〉 speech when he came to the crown was, My father chastised 
1 King. 2. 14.  you with rods; but I will scourge you with scorpions, my little finger shall be heavier than 
〈◊〉. 29. 11.  my father's loins; for as Solomon saith, a 〈◊〉, (viz. in government) profundit spiritum suum, showeth all his power at once, and therefore, as was said before, government must not be committed to a 〈◊〉 person, for such a one is like a fool that 
Prov. 〈◊〉.  puts a pellet into a cross bow, and shoots at random, and therefore he 〈◊〉 stones 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉, 〈…〉 both, and that it is 〈◊〉 to meet a 〈◊〉 robbed of 〈◊〉 〈◊〉 then a furious man. Saint Peter saith 
pro. 27. 3.  of Christ, that when he suffered, he threatened not, though he had power 
. 17. 12.  enough, for he could have had twelve legions of angels to attend him, if he 
1 pet. 〈◊〉 〈◊〉  had pleased.  
2. 〈◊〉, which is the proper fruit of contempt. The faithful have complained, that their soul was filled with the 〈◊〉 〈◊〉 of the 〈◊〉. 〈◊〉 counted the reproach of his enemy worse than death, and therefore he desired his 
psal. 〈◊〉.  
1 Sam. 31. 〈◊〉  〈◊〉- bearer to kill him, lest the 〈◊〉 should fall upon him and 〈◊〉 him. Therefore the wise man's counsel was 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 the 〈◊〉, and 〈◊〉 
prov. 22. 10.  〈◊〉 cease. We find it condemned in several places, it is a special means to 
Eph. 5. 4.  
prov. 12. 18.  contristate the 〈◊〉 and bring down the hearts of good men, when they see themselves made a 〈◊〉 to the very abjects, and become as the Apostle speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spectacle to the world. Consider that mirror of patience, Job, this was one special 
1 Cor. 4. 9  
Job. 30. 1.  thing that grieved him, the very abjects came against him and derided him. The prophet 〈◊〉 also complains of it, and it is 〈◊〉 as a high degree of desperate wickedness 
Jer. 20. 9  in the people, that they 〈◊〉 the 〈◊〉. It was a great part of our Saviour's 
2 Cron. 36. 16.  sufferings, they had their fill, in scorning him, first the servants, than 〈◊〉, than 
Math. 27. 27. 〈◊〉  〈◊〉, after him his soldiers, than the High priests, and all that went 〈◊〉, as we 
31. 41.  may read in the history of the Gospel, and 〈◊〉 much for signs of anger, in the countenance and tongue.  
3. After this in the third place (as was shown before) comes 〈◊〉 〈◊〉, the murder of the hand, whereby the life or limbs of another are taken away: wherein if many join it is a 〈◊〉, and such are called by the Apostle, 
2 Cor. 12. 20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumults, in the commonwealth, which if they proceed further, are 
prov. 17. 11.  called by 〈◊〉 seditions, or rebellions, whereby the civil body is 〈◊〉 and 
1 Cor. 1. 11.  not only that, but the body of Christ the Church is also thereby 〈◊〉 and 
The 〈◊〉  torn in pieces.   

CHAP. VII.  
Of the 〈◊〉 against anger. How to prevent 〈◊〉 in others. How in ourselves. Anger must be, 1. Just in regard of the 〈◊〉. 2. 〈◊〉, for the 〈◊〉. 3. We must labour for gravity. 4. For love without 〈◊〉. The virtues opposite to 〈◊〉 anger. 1. 〈◊〉. 2. Charity. In the first, there is 1. The 〈◊〉 against anger, which consists in three things. 2. The remedy in three 〈◊〉. How charity prevents anger. The fruit of charity, 〈◊〉. 1. To the dead, by 〈◊〉 〈◊〉 〈◊〉. To the living. And that first, generally to all. Secondly, specially to the faithful. Thirdly, 〈◊〉 the poor by works of mercy. Fourthly 〈◊〉 to our 〈◊〉.  
We come now to the means against anger.  
TO prevent anger in others, we must forbear irritation, or provocation. Solemon speaks of some that will 〈◊〉 and be angry when no cause is given, 
prov. 3. 30.  whom he condemns, and on the other side there are other to be condemned, that give cause, by irritating and provoking others, as 〈◊〉, one of 〈◊〉 wives 〈◊〉 〈◊〉, when they went up yearly to the house of the Lord 
〈◊〉 〈◊〉. 1. 〈◊〉.  and 〈◊〉 her with her 〈◊〉, whereby she continually 〈◊〉 her foul, the wise man saith, that as churning 〈◊〉 forth butter, so is provocation the ordinary means of wrath. Therefore he condemns such as do 〈◊〉 〈◊〉 
pro. 30. 33.  
Eccl. 7. 8.  in bitter the spirit of any. We see by the example of 〈◊〉 the meekest 
psal. 106. 33.  man on earth 〈◊〉 it will work. They 〈◊〉 him so that 〈◊〉 〈◊〉 〈◊〉 with his lips; take away provocations, and anger will 〈◊〉. The badge of an 〈◊〉 
prov. 15. 18. and 18. 6. and 29. 22.  man is, 〈◊〉 〈◊〉 to stir up, or provoke men to strife, as we may see in divers places of the proverbs.  

1. To prevent unjust anger, in ourselves, there are divers 〈◊〉 to be laboured for. 1. Just anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indignation or anger 〈◊〉, on a just cause, for only unjust anger is here condemned, just anger is a virtue commanded. Beangry, saith the 
Eph. 3. 25.  Apostle, and sin not, so that there is a lawful anger, 〈◊〉 it be without sin, as in a superior towards those that are under him and deserve punishment, there may be magnus 〈◊〉 〈◊〉, as Solomon speaks, which is a fruit of justice. Our Saviour forbids 
drou. 19 19  anger 〈◊〉 when it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a cause, for otherwise when there was cause, 
Math. 5. 22.  
Luk. 24. 25.  he calls his disciples after his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fools, and the Apostle calls them 
Gal. 3. 1.  〈◊〉 〈◊〉, foolish 〈◊〉, and the fathers upon Luke 10. 40. say of those 〈◊〉 those many things that 〈◊〉 was troubled withal, this was one, the untowardness of the servants of the house.  
2. As our anger must be just in respect of the cause, so for the measure, it must be moderated, that it 〈◊〉 not when there is just cause, and to this end that virtue of 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 is requisite, for it moderates anger both towards those that are under us, and all others we converse with, so that all are the better for it. It beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, humbleness of mind: therefore the 
Rom. 12. 16.  Apostle begins with humbleness, and when he exhorts to meekness, he 〈◊〉 
Eph. 4. 2.  
Col. 3. 12.  humbleness before it, with all 〈◊〉 and 〈◊〉; and put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mind, 
Gal. 5. 22. 23.  〈◊〉 etc. These virtues and others of like nature he frequently exhorts to, 
Rom. 12. 9  and where he mentions one of them, he lightly sets down all the rest 
1 Cor. 13. 4.  which belong to this commandment, as we may see by inspection of 
Jam. 3. 13.  
1 pet. 3. 8.  the places.  
3. A third virtue, is gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle exhorts to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉 things are grave, or venerable, This is a special virtue, and therefore he puts in the first 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever things are venerable, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are, just, pure, or lovely &c But of this more hereafter, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a virtue specially belonging to the last commandment.  
4. A fourth virtue is mentioned by Saint James, when he tells us that the 
Jam. 3. 17.  wisdom which is from above, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without hypocrisy, and by saint Paul 
Rom. 12. 9  when he saith, let love be without dissimulation, our love must not have a show of love, zeal, etc. and be frozen in effect, as Absoloms' courtesy, which was not hearty but affected, and that of the Pharisees to Christ, who made a fair show, and called him Rabbi, and said that he was a man sent from God, and taught the truth without respect of persons, but all this was affected and hypocritical; so had 〈◊〉, so had 〈◊〉, so had the devil (take them together) their 〈◊〉; the devil told the woman (very honestly) he was sorry God had dealt so hardly with them, as to forbid them the tree of knowledge etc. As if he had been greatly moved with their condition, but it was affected, and when this affecting is, saith Solomon, he will meet you early in the morning, and salute and bless you, but I had as leive (saith he) he should curse me. And thus much for unjust wrath, and the means against 
prov. 27. 14.  it.   
Besides these there are two other virtues opposite to unjust wrath, 1. Innocency 2. Charity.  


1. Innocency takes order that we hurt no body. And 2. Charity takes order to do them all the good we can; both for soul and body.  
The first hath two parts. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The preservative, or the 〈◊〉, and the sanative, or the medicine.  
The first consists in three things.   


1. In Avoiding of offences, endeavouring to have peace with all men, as 
Rom. 12. 18.  much as in us lies, and not to think evil, or carry ourselves unseemly towards any, 
1 Cor. 13. 5.  as the Apostle exhorts.  
2. Not only this, but also in looking back, and when any evil is done to us, to take it in the best sense. The Apostle speaks of a good and right interpretation of things as they are meant, we must believe well, interpret all in the best, and so leave no place for suspicion. Saint James call such anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is without partiality, not standing upon his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discretion,, he stands not doubting what his meaning might be, but doth Candid interpretari construe it fairly.  
3. The third is a willingness sometimes to depart from ones right for peace and 
〈◊〉. 3. 17.  quietness. Saint James saith, that true wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gentle or guided by equity and moderation, and Saint Paul plainly requires it, let your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
phillip 4. 5.  moderation be shown unto all men. By these three rules anger is prevented.    
2. But now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing, after the wound is made, there are 3. other rules prescribed by the Apostles and prophets.  


1. To support, or to bear with one another, for though anger may come into 
Eph. 4. 2.  a wise man's bosom, yet it must not rest there, it rests only in the bosom of fools; 
Col. 3. 12. 13  we must therefore be long-suffering and not put in more bitterness, to make a bitter 
Gal. 5. 22.  thing more bitter. We must as the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear all things. 
1 Cor. 13. 7.  Yea we must be as the Prophet David was, fni tanquam surdus, I was as a deaf 
psal. 38. 13.  
Jam. 5. ult.  man, he was not deaf, but tanquam surdus, as one dease, and as Saint James speaks, we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cover a multitude of sins.  
2. We must not keep in mind any injuries done, but labour to forget 
Leu. 29. 18.  and forgive. Thou shalt not bear any grudge against the children of thy people, saith God.  
3. If we have done the wrong, we must seek for reconciliation, as our Saviour commands, and this must be partly with good words, for a soft answer 〈◊〉 
Math 5. 23.  
prov. 15. 1.  away wrath, and partly with gifts, for a gift in secret pacifieth anger, and a 
prov. 21. 14.  gift in the bosom great wrath. This is the way to heal anger, when it is broken out.    
2. The second virtue opposite to anger, is charity, the fruits and effects whereof, are opposite to the several parts and branches of unlawful anger.  


1. Against the inward boiling of anger in the heart. Charity makes us lie down 
psal. 4. 8.  
Eph. 4. 3.  in peace and sleep, as the Psalmist speaks, and it keeps the unity of the spirit in 
1 Cor. 13. 4. 5.  the bond of peace, as the Apostle speaks, it doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it envies 
1 pet. 38.  not, is not puffed up, and therefore Saint Peter calls such as have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as love unity of spirit.  
2. Against the icterus peccati, the outward jaundice appearing in the face etc. 
Math. 6. 22.  Where charity is, there is that, simplex oculus, a single eye, of which our Saviour 
1 Cor. 13. 5. 8.  
Col. 3. 12.  speaks, charity doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look undecently or with 〈◊〉, and 
Gal. 5. 22.  for our words, where it is, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, urbanity, and 
Heb. 13. 16.  suavity.  
3. Against the outward act of murder, charity produces Beneficence, which is the 
Gal. 5. 12.  same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness, which the Apostle mentions, which is according 
Rom. 15. 14.  to the objects divided into several parts: for.    


1. There is beneficence to the dead, By burying them, by showing love and 
Ruth. 2. 20.  
Gen. 23. 4.  kindness to their seed, according to that in the Canticles; love is stronger than death. 
Cant. 6. 8.  The grave will not quench it.  
2. There is beneficence to the living, and that either 1. general to all men, 
1 pet. 3. 8. 2.  called humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea even to evil men, as correptio fraterna, to reprove 
Tit. 3. 4.  them, and not to suffer sin to rest upon them, and to pray for them, or else. 
Rom. 12. 10.  
Leu. 19 17.  2. Specially to the Godly, we must do good to all, but especially to the household 
Rom. 16. 7.  of 〈◊〉. 〈◊〉 John makes it a sign that we are translated from life to death, 
1 John 3. 14.  to love the brethren, and Saint Paul counts it a dignity, to do good to such 
Gal. 6. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is worthy the Saints, implying, that it shows the worth and dignity 
1 John. 3. 14  
Rom. 16. 2.  of a Saint, to do good to such. And among such, those that are our own, our friends; or are near to us, are to be respected chiefly, (as was showed before when 
prov. 18. 24.  we spoke of charity in general) for a man that hath friends must show himself friendly and there is a friend that sticketh closer than a brother.     
After these, we come to another sort of people, to whom beneficence must be 
Col. 3. 12.  showed, (viz to such as need) by works of mercy and alms deeds. The Apostle requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of mercy.  
Now this consists in divers things, as in rejoicing with them, suffering with 
Rome 12. 13.  them, by sympathy of affection, when we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks, by 
1 pet. 3. 9  giving what they want, if we have it, and if we have it not, by wishing them well 
1 pet. 4. 9  and giving them comfortable speeches, and praying to God for them, by practising 
Rom. 12. 13.  that virtue of hospitality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much commended.  
Lastly, this part of Christian charity must be extended even to our enemies, whereby all these duties now mentioned 〈◊〉 illustriora, become the more illustrious 
Col. 3. 13.  and praise worthy, by forgiving them, praying for them, and assisting them 
1 pet. 3. 9  in their necessity, thereby we become perfect and resemble our heavenly father, 
Rom. 12. 20.  as our Saviour speaks, when we so far overcome our affections, that we make our 
Math. 5. ult.  sun to shine upon them with others, by doing them good, though not for their own sakes, and do not let our sun go down upon them, by stopping our benefits towards them, when they have offendedus.  
Thus we see the virtues opposite to anger, which must be laboured for as means to prevent and suppress this passion.   

CHAP. VIII.  
Rules for the eradication of unjust anger. 1. To keep the passion from rising, 4. Rules. 2. After it is risen, to suppress it. How to carry ourselves towards those that are angry with us. 1. To give place. 2. To look up to God. 3. To see the devil 〈◊〉 of the second thing in anger viz. Revenge. Reasons against it. If our anger have broken out. Rules what we must do. Of the act, viz. requiting one injury with another. Rules in going to law. The sixth rule of 〈◊〉 others to keep this Commandment.  
THere remains something more to be said about the eradication or taking away the root of unjust anger, and this may also be referred to the means.  
1. First, to keep this passion from rising in us, we must observe these rules.  
1. We must not have 〈◊〉 〈◊〉, we must be void of prejudice against 
Gal. 6. 1.  our brother, considering as the Apostle saith, that we are subject to the like temptations, and men in their anger, become corrupt in judgement for holding this principle that those that offend us are evil, we are consequently persuaded that we ourselves are good, and therefore we will show our power on those that provoke us, therefore every man must know, that he hath to deal with men of like infirmities with himself. 
prov. 22. 24.   
2. It is expedient not to join friendship with an angry man, such an one as 
1 Sam. 25. 17.  Nabal was, if he have vesparum examen, a swarm of wasps about him, as the heathen said, as such have, who have shrewd memories to requite ill turns, he must be avoided, so also a scorner must be shunned, who makes more account of his jest then of his friend, and had rather 〈◊〉 quam dicteriam perdere, lose 
prov. 22. 10.  his friend then his jest, such must be cast out, and then Contention will cease.  
3. Reject the tale-bearer. For where no wood is, the fire goes out, and where 
pro. 26. 20.  there is no tale-bearer, strife ceaseth. And therefore the wise man saith further, 
v. 24.  though he speak fair, yet believe him not, for if he be believed he will utter the gall of Asps, there are abominations in his heart which he will not forbear to vent.  
4. Strive not with a man without cause, it he have done thee no harm, 
prov. 3. 30.  saith Solomon, and meddle not with contentions that belong not to thee, except 
prov. 26. 17  it be to reconcile brethren that are at variance, as Moses did when he saw 
Exod. 2. 13.  the two Israelites strive, otherwise we may provoke anger and bring upon ourselves, the fruits of anger. These are things which the Apostles, Prophets, and other holy men of God have exhorted unto before the affection be risen.  
But now after it is risen, we must take care to keep it in, that it break not out, a wise man will defer his anger, for as Solomon saith, the spirit of a man will 
prov. 18. 14.  bear his infirmity, and more plainly. The discretion of a man deferreth his anger, 
19 11.  and it is his glory to pass over a transgression. He must not let it gush out, but suspend his affections, as one adviseth the Athenians to do in another case. If Alexander be dead to day, he will be dead to morrow and the next day, and therefore do not make bone fires too soon. This affection of anger must not be 〈◊〉 〈◊〉, sed pedissequa rationis, it must not out run, but wait upon reason, Therefore S. James exhorts us to be tardi ad iram, slow to wrath; and he gives a very good 
James 1. 16.  reason of it, because this supersluity of man's wrath, doth never operari 〈◊〉 
20  Dei, work the 〈◊〉 of God. For as the Wise man saith, the beginning of strife, is as when one letteth out water. As when one cuts a bank, it is easy 
Prov. 17. 14.  to stop the water at 〈◊〉: but after it hath got way, it carries all before it.  
Now this anger of which we speak, must be understood, either of ourselves towards others, or of others towards us. Of the first we have hitherto spoken, and of our anger against others, and the rule in general was, Resistite, resist it. Of the other we are to speak, when others are angry with us, and here. 
Rom. 12. 29.   
1. The first rule is, Cede, Give place. It is the Apostles counsel, Give place unto 
1 Sam. 25. 37.  wrath. It was Abigails wisdom not to tell Nabal of his faults in the midst of his cups, but to tarry till the next day: for anger is momentane a insania, a momentany madnesle. And this may be done, if we think not too much of it; for cogitatio iram auget, anger increases the more we think of it: and therefore the Philosopher's rule was, that this affection must be smothered with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as of joy, fear or the like.  
But there is another rule which the holy Ghost gives, which is, in our anger to see 1. God. 2. The Devil. Job ascribeth the taking away of his goods to God: though the 
Job 1. 21.  〈◊〉 and Sabeans 〈◊〉 him, yet he looked higher, he saw further, he saw God's hand in it, and therefore he bore all with patience, because he knew God would never 
2 Sam. 16. 11.  permit it, but for his good. So David, when Shimei railed upon him, said to his servants. Let him alone, and let him curse; for the Lord hath bidden him. So also the Devil may be seen in our anger, as the Apostle intimates in that speech, Be angry, and 
Eph. 4. 27.  sin not, neither give place to the Devil, because wicked men, when they provoke us, are but the Devil's instruments herein. Therefore chrysostom saith, It is a foolish thing in a dog to run after the stone that is cast at him, and to bite that, leaving him that threw it; or when one is sound beaten with a 〈◊〉, to demand that, to break it, and not turn upon him that gave the blow: and it is sure that wicked men are nothing else, but the Devils stones and staves: our part therefore is to oppose the Devil, and we cannot scourge him worse, then by this virtue of patience; for this is one of those bona opera, good works, which as we said before, are flagella Daemonum, whips for the Devil.  
Thus much for repressing the inward motion of this passion, either by keeping it from rising, or after it hath risen, to keep it from breaking out.  
Now for the outward act which consists in revenge, whereby we think to do to our adversary, as he hath done to us, we must labour to restrain it, by considering 
1 pet. 2. 23.  our Saviour's example, who when he was reviled, reviled not again; when he suffered, 
Deut. 32. 35.  he threatened not, but committed it to him that judgeth righteously; and look to 
Rom. 12. 19  God that saith, Vengeance is mine, and I will repay. We must be so far from assuming 
pro. 24. 17, 18.  this to ourselves, that we must not rejoice when our enemy falleth, nor must our heart be glad when he stumbleth, lest the Lord see it, and it displease him and he turn his wrath from him to us. Job gives us a pattern for this; He rejoiced 
Job. 31. 29.  not at the destruction of him that hated him. But the most are here like the king of Israel, who when the Syrians were brought into Samaria by the Prophet, so that he had them at an advantage; he asks the Prophet, My father shall I 
2 Kings. 6. 22.  smite them? So if we have an advantage of our enemy, we are ready to smite them. But David's practice was better, which we should the rather follow, when he had Saul at an advantage in the Cave, so that he might have 
1 Sam. 24.  smitten him, yet he did it not, but only cut off the lap of his garment; whereas if some had had him in this case, they would have cut his skirts so near, that (it is Chrysostom's saying,) efudissent e renibus ejus 〈◊〉, they would have let out the best blood in his body. This should be far from us, for we may observe that this desire of revenge is most incident to the weakest creatures: we see the least are soon angry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, habet & musca splenem, there is the Aunt's anger, and the Flies anger, and women more angry than men, and among men, those that are old, sick, and weak, & quo infirmiores, 〈◊〉 is iracundi; the weaker, the more angry ever. but he that is magnarum virium the ablest is least subject to this passion, he doth not sentire se percussum, not resent a blow.  
Now if this anger cannot be prevented that it break not out, it is to be sorrowed for and repent, and we mnst labour to stop it in regard of the measure, we must look to the suppuration or 〈◊〉, to have it healed and dried up. A man may sometime be angry, but he must not requiescere in ira, (as is said before:) S. Paul setteth us the 
Ephes. 4. 26.  longest time for keeping it, Ne occidat Sol: and the reason is, every Christian is to 
Mark 11. 25.  offer his evening sacrifice of prayer, and before we pray, we must forgive.  
The charge of this is set down negative and affirmative by S. Matthew from our Saviour's mouth, 〈◊〉 show the necessity of it. If ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not, neither will your father 
Matt. 6. 14, 15.  forgive your trespasses. And if we number our remissions or forgiving, than ours shall be numbered to us by tally; if we forgive sine fine & numero, we shall be forgiven in the like manner. So much for Suppuratio.  
Now for spuma, the foaming of it out by the tongue. He that doth this, disquieteth his friends. And yet we are to consider, that we have to do with men, and such men 
Ecclus. 28. 9  as sometime offend with the tongue, though not with the will; who is it that offendeth not with the tongue ? It is an unruly member, no man can tame it. David in 
James 3. 8.  his anger said, All men are liars, Samuel and all, because God had deferred that 
Psal. 116. 11.  which Samuel told 〈◊〉 should come to pass, the kingdom. Seeing then that there is no man but offendeth with his tongue, we should 〈◊〉 David's practice, esse tanquam 
38. 13.  surdus, to be as it were deaf, and give no regard to what we hear spoken in anger; not to be deaf, but tunquam surdus, as one deaf, is good in this case: for when one hath heard evil 〈◊〉 words, they are as the son of Syrach speaks, like a coal of fire, which if one blow on it, it will kindle, if he spit upon it, it will go out. The 
Ecclus. 28. 12.  Heathen man considered this by the light of nature. If he be thus angry without a cause, quid faciet 〈◊〉, what will he be if I provoke him, and requite one angry word with another. And therefore the Philosopher, when one reproached him, cast up dust into the air, and when the other asked him why he did so, he answered, Injicio pulverem vomitui tuo, I throw dust to cover thy vomit; and indeed it is nothing 〈◊〉, but vomitus bilis, a 〈◊〉 of choler.  
Solomon saith, He that answers such a one, whether he be in 〈◊〉, or in earnest, he shall go 
Prov. 29. 9  by the worst. If he be wise, thou art yet wiser by forbearing him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wiser for not returning word for word. Therefore he would not have a fool answered, 
26. 4, 5.  lest we become like him, and be as he that reproving a salt in another commits a greater himself, and so runs into a great absurdity; for against a fools words, magnum remedium negligentia, the best course is to neglect them: so that sometimes he must not be answered, lest we make e stulto 〈◊〉, of a fool a mad man; and yet again, sometimes he must be answered, when he is among such as himself, that think well of him, 〈◊〉 he seem wise; but if he be among wise men, answer him not, for they will regard rather, quid tu taceas, quam quid ille dicat, thy wisdom in silence, than his 〈◊〉 in speaking.  
The last thing in anger is the Act itself, or requiting of one injury with another. Now though this be no way lawful, neither is revenge allowed under the 〈◊〉 by our Saviour, though under the Law they were allowed, eye for eye, and tooth for tooth, 
Matth. 5 & 6.  because a far higher degree of love is now required under the Gospel; yet we may distinguish between revenge and reparation for the damage we have sustained in our 〈◊〉, person, or name. Revenge is, when we seek the hurt of him, with whom we are angry, though we ourselves receive no benefit thereby, and this is utterly unlawful now, either for private persons, or any others, as Magistrates, etc. But the other, viz. reparation for the loss or damage we have sustained is no way contrary to Christian love, nor forbidden by Christ, but may lawfully be sought by the hands of the Magistrate, when it cannot otherwise be had: we are not to be (as the Pope once said of England) a good ass to bear all burdens. A man may strive lawfully, especially in God's cause. Strive for the truth (saith the Wise man) and that 
2 Tim. 2. 5.  unto death, and this is 〈◊〉 far from the sin of anger, that it is accounted a virtue called 
Ecclus. 4. 28.  zeal. In the case of 〈◊〉 and tuum, we see that Abraham said to Lot, Let there be 
Gen. 13. 8.  no strife between me and thee, Abraham for 〈◊〉 departed something from his right.  
But because by so doing we many times pluck upon us a more grievous burden than we are able to bear, and thereby give occasion to men to work upon our good and quiet nature, we are warranted to have recourse to the Magistrate to relieve us by Law. And for this purpose were Magistrates appointed, and Laws made, 〈◊〉 earum 
Isider.  〈◊〉 humana 〈◊〉 audacia, that men's insolences might be restrained by fear of them.  
Yet there are some rules to be observed in our going to Law.  
1. It must be for some considerable matter, not for every trifle. Not quod opus est, but quod necesse, not for that we may do, but for that necessity drives us to: not every trivial action, but such, as if it be not remedied, will breed an inconvenience, 
Exod. 18. 22.  and 〈◊〉 as nothing but the Law can rectify and redress.  
2. Before we bring it into forum civil, before the Magistrate, we must endeavour to have it ended by Good Men (as we call them) some wise and understanding men 
2 Cor. 6. 4, 5.  to judge of it.  
3. Our Saviour being required to deal between two brethren in the case of an inheritance, saith, Who made me a judge? And in the next verse adds, Beware of covetousness: 
Luk. 12. 14, 15  we must not go to Law with a covetous mind; that is another rule.  
4. We must not by presuming upon our wealth, savour, or 〈◊〉 with the Judge, enter upon a suit, and endeavour to take away the right from the poor, that every man's suum may be 〈◊〉 must not go to Law with a corrupt mind, as the Heathen 
Esay 10. 2.  man said to the Judge in the words of the Law, Si 〈◊〉 est adversarii, habeat ille, if it be none of mine, let mine adversary carry it. This is another rule.  
5. Our Prosecution of a suit must not savour of gall: we are to preserve charity, keep a charitable mind with our adversary.  
6. The last rule is prescribed by Solomon. Strive not hastily: his reason is, lest thou 
Prov. 25. 〈◊〉.  know not the end. For many have repent of going to Law when they have come to the end. Abigail, when David was angry with Nabal, used this very argument to stop his fury; My Lord will never 〈◊〉 himself, that he hath not shed blood causelessly. 〈◊〉 a man sometimes bear injury, and refrain from evil words, he shall never repent of it, or unwish it; if not, he may often repent it.  
For the sixth rule, the procuring of this Commandment to be kept by others, we 
Rule 6.  have it commended both in the negative and in the affirmative. For the negative, Moses seeing two of his brethren, Hebrews strive, he endeavoured to hinder their 
Exod. 2. 13.  contending: and for the affirmative, our Saviour pronounces a blessing to all that make peace with others. Blessed are the peacemakers, for they shall be called the children 
Matth. 5 9  〈◊〉 God.    

THE EXPOSITION OF THE Seventh Commandment.  
Thou shalt not commit Adultery.  

CHAP. I.  
The scope and order of this Commandment. Of Marriage. The institution and ends of it, explicated out of Genesis 2. 22, 23, 24. Married persons are, 1. to leave all others, 2. to cleave to 〈◊〉 another. Rules for those that are to marry. Duties of those that are married, general and special.  
THE scope of this Commandment is to preserve Chastity, and to hinder all kind of pollution and uncleanness.  
The order of ranking this Precept in this place is this. The former Commandment provided for a man's self, this for the nearest and dearest thing to himself, next to body and life, in respect 
Gen. 2. 24.  that man and wife are by Marriage united and made one 
1 Cor. 6. 16.  body. Erunt duo in carne una; they two shall be one flesh, saith God. 
Eph. 5. 31.   
Before we come to treat of the sin prohibited by this Commandment, we will take a view of one chief cause, upon which this prohibition is grounded: which is Marriage.  
1. And first of the thing itself, Conjugium or Matrimonium, what it is. Wedlock or Matrimony is a Covenant and conjunction of Man and Woman, taken and agreed on with mutual consent, for the propagation of mankind, and the mutual good of both, instituted in the beginning by God himself in Paradise, between Adam and 
Gen. 2. 22. 23, 24.  Eve in their innocency; God only being the Maker of it, as both Father and Priest in the Marriage, before the Congregation of Angels.  
This may be easily gathered out of the story, which contains, a prophecy, a gratulation, a consent in Adam and Eve, and a law for the future.  

1. The prophecy. Adam first speaks illative by inference de 〈◊〉. This is now bone of my bone, etc. He had been asleep when the rib was taken from him, and yet could tell that the woman which was not before, was taken out of him, as perfectly as if he had been awake at the Anatomy. And secondly de futuro, for the time to come, that a man, to cleave to his wife, should leave father and mother. This should be the practice of posterity: for he had neither father nor mother, and therefore could not speak it of himself.  
2. His gratulation. Leah being fruitful after a long barrenness saith, Now will I 
29. 35.  praise the Lord. So Adam seems to say, God brought to me, so many thousands of creatures, I awake, and rightly understanding all, yet found I no helper like or meet for me, but they were all either brutish, dumb, hairy, or the like. But now at this time God hath brought me one that is bone of my bone, and flesh of my flesh, and though sleeping, yet I have found one meet and like; so like, as almost the same with me.  
3. His consent, which though it be tacit in Eve, yet he expresseth it, by acknowledging, This is now bone of my bone, and will hereafter be flesh of my flesh.  
4. In the words [Erunt, they two shall be one flesh,] there is an 〈◊〉 or statute in Heaven and earth touching marriage and therefore not to to be repealed. Prima 〈◊〉 perpetua regula. The first institution, shall be a perpetual rule; when God by 
Math. 19 6.  Adam spoke there, he spoke to posterity; be it therefore enacted, that from henceforth Erunt etc. And this showeth it to be juris divini.   
2. The next is, that marriage is an honourable estate: not only tolerable, allowable, or commendable, but honourable; and so it was ever reputed in all ages, by 
Heb. 13. 4.  all persons: we see that Christ honoured it with his own presence, and his first 
Joh. 2.  miracle. Neither is it in aliquibus sic, in aliis non, honourable in some, and not so in 
Tit. 1. 6.  others. For not 〈◊〉 the Patriarches, Priests and Prophets, under the law were 
1 Tim. 3. 〈◊〉.  married, but under the Gospel, Elders and Priests were married. So were Apostles 
1 Cor. 9 2.  and Bishops.  
3. The causes or reasons why marriage was instituted, are generally or principally two. 1. First, the 〈◊〉 and propagation of mankind. 2. That man's life might be more comfortable, and delightful to him, but these causes may more especially be enlarged to three.  

1. God in the beginning said, It is not good that man should be alone, I will make 
Gen. 2. 18.  a help meet for him. The first cause therefore was the benefit and commodity of man. For God thought that Adam could not live pleasantly and well, unless he gave him a wife. And therefore a wife is not to be accounted a necessary evil, as some phrase it, but as a help. Whosoever then hath not, nor ever had wife or children, is ignorant of a double blessing. And this the very heathen did acknowledge. He that wants a wife, is in as ill case as he that wants a hand, an arm, a foot, or an eye. But besides the blessing by procreation 〈◊〉 children, this cohabitat on or living in society with a wife is most profitable and comfortable. Her company gives a man refreshment after labour, and maketh him to forget sorrow and 〈◊〉. Nothing so grievous, nothing so burdensome, but a man and wife, living lovingly together, can well overcome it.  
2. The second cause why matrimony was instituted, was the procreation of children, and education of them, in the fear of God. That there might be semen 
Mal. 2. 15.  sanctum, a holy seed. That there might be a 〈◊〉 of propagating by succession the Church of God. It was God's care, in the creation, when he blessed Adam 
Gen. 1. 28.  and Eve, with 〈◊〉 & multiplicamini, be fruitful and multiply and 〈◊〉 the earth. 
9 1.  Thelike care he had, at the re-creation upon the general deluge, with the same benediction. 
1 Cor. 7. 2.   
3. The third cause was to avoid fornication. Let every man (for that cause saith Saint 
Heb. 13. 4.  Paul) have his own wife, and let every woman have her own husband To keep the bed 
1 Cor. 7. 9  〈◊〉. And it is better to marry then 〈◊〉, as he saith elsewhere. Therefore marriage is not to be accounted either a sin, or an act of uncleanness but rather concubitus cumpropria 〈◊〉, est castitas, lawful marriage is chastity. If thou takest a 
Chrys. Gen. 3. 18.  wife (saith Saint Paul) thou sinnest not, and if a virgin marry, she sinneth not, primus gradus castitatis est 〈◊〉 virginitas, secundus fidele conjugium. The first 〈◊〉 of chastity is pure virginity, the second faithful wedlock. So that for these three reasons marriage is good, and non est 〈◊〉 〈◊〉 esse solum, it is not good for man to be alone, said God.   
Non est 〈◊〉, it is not good, saith God, it was not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not good for me: but non homini, not for man. God's decrees are ever for our good.  

1. Solitude is not good. Society is good. Homo est animal sociale, man is a sociable creature. It is good to strengthen one, lest a man fall: and to help if he do fall. Two 
Eccl. 4. 9 11.  are better than one (saith the Preacher.) And if two lie together, they have heat, but how can one be warm alone.  
2. Solitude is unpleasant. 1. In regard of God, for his purpose and intent is to communicate his goodness with many, and not to restrain it to one. 2. In regard of itself: for 〈◊〉 est sui 〈◊〉, goodness is no niggard, or close handed and therefore 
Heb. 2. 10. obi.  God would, that there should be a generation sui similis, of one 〈◊〉 to itself.  
3. In regard of the world, not perpetuando, for perpetuity, sed 〈◊〉, for 
Gen. 24. 60.  
32. 12.  the cause of increase. 
13. 16.    
But this 〈◊〉 was necessary, may some say, when there was but one man in the 
22. 17.  world, it is not now, when there be so many thousands: when people are multiplied 
1. 2.  tiplied as the sand of the sea, and like the dust of the earth, and like the stars of Heaven. 
psal. 24. 2.  It was needful, when the earth was inanis & vacua; empty, not now, when 
Esa. 7. 20.  there is terra & plenitudo 〈◊〉: an earth full of inhabitants; and so full, that it 
Gen. 1. 28.  needs rather tonsuram, the fhaving, which the Prophet speaks of, than the command 
9 1.  of repleteterram, replenish the earth, or crescite & multiplicamini, be fruitful 
Sol.  and multiply.  
Yes it is still bonum, good to the world's end, and necessary. For though Moses saith it is good to marry, and Saint Paul to abstain. Yet if we distinguish the persons, 
Esa. 56. 4.  we shall reconcile the places, all the difference is in homini and esse. 
Math. 19 21.   
It is true, that there are some persons exempt: as 〈◊〉, and every man that 
1. Cor. 7. 7.  hath his proper gift. Yet to others not so qualified a wife is permitted, it is bonum 
9 5.  
1 Tim. 3. 2.  for others to marry, either for propagation of children, to increase 〈◊〉 
Gen. 30. 1.  Church, or for comfort, or to avoid incontinence. The three reasons before mentioned. 
〈◊〉 Kin. 1. 2.   
There are also times offorbearing; a time to refrain embracing, as the Preacher 
Eccl. 3. 5.  tells us: as in times of distress, in sad times. But again, at other times it is 
Math. 24. 19  
1 Cor. 7. 26.  good for man. All rests in this, that which course soever we take, we do 〈◊〉 
Joc. 2. 16.  Deo, draw near to God; and accordingly it must be measured and taken as bonum, 
1 Cor. 7. 6.  or not. We must not use this liberty for a cloak or veil; nor for wantonness, 
psal. 73. 28.  
1 pet. 1. 16.  nor for a snare. 
1 Tim. 5. 11.   
Therefore for the avoiding of the inconvenience of solitariness, God thought 
1 Cor. 7. 35.  fit to make another to keep man company, yet this one was to be meet for him: for a man were as good to be alone, as never the better for company. He made 
pro. 21. 19  not that one. 1. Either to molest or trouble him, such a one as Solomon speaks 
Syr. 25. 25.  of: that it were better for him to dwell in the wilderness then with her, a contentious 
prov. 31. 12.  and angry one. Nor an unprofitable one, a gadder. But one that should be able to do 
26.  him good; to be a helper to him. 1. In pietate, a woman that feareth the Lord, 
30.  not a 〈◊〉 to draw him from his religion, but such a one as may save him: 
1 〈◊〉. 16. 31.  
1 Cor. 7. 16.  that may win him to goodness by her life and conversation. 2. In prole, the 
1 pet. 3. 1.  Prophet asks the question, why God made this one? and answers himself that he 
Mal. 2. 15.  might seek a godly seed. 3 In 〈◊〉, to help him, in guiding and ordering 
1 Tim. 2. 10.  things, belonging to household. To act 〈◊〉 part in making provision. To 
pro. 31. 27.  look well to the ways of her household, and not eat the bread of Idleness. 
〈◊〉 Tim. 5. 14.  The Apostle tells us, that one part of her help must be in guiding the house.  
Lastly, God did not think every help meet for man. 1. Not beasts, they are jumenta helps: but they are too low, under our feet. 2. Nor Angels, and they are helps too, but too high, above our heads. 3. But a woman in the mid way, collateral, a latere out of the side. Like, conformable, in shape, speech and reason, quasi alter ipse, image ipsius, as another himself, his own image. And all this is a 
Eph. 5. 30.  mystery signifying the union of Christ and his Church. The Apostle saith, we are 
1 Cor. 6. 17.  members of his body, 〈◊〉, and bones, we are joined to him. Saul was told that his 
Act. 9 4.  persecution of the Saints, was the persecution of Christ. And as man is to do for the woman, and she for the man, to leave father and mother, so Christ tells us, 
Luc. 14. 6.  we must do for him. We see it plainly, that all must be left, neither father nor kindred 
Deut. 33. 9  must be owned, if they come in competition with Christ.  
There are in this law two words which every man is bound to observe. First relinquet, he shall leave; whom must he leave. And secondly, 〈◊〉, to whom he must 〈◊〉.  
1. Relinquet he must leave all for his wife. This seems to be somewhat unnatural: 
Deu. 32. 11.  for the bond of nature worketh much downward. Moses in his song, describes 
Nah. 〈◊〉. 11.  the tenderness of the Eagles to their young ones, and the Prophet tells us 
Jer. 4. 3.  of the love of lions to their whelps, and the Prophet 〈◊〉 of the care of Sea-monsters 
Fsa. 49. 15.  
Exod. 20. 12.  to their young, and the Prophet Esay makes it as a thing impossible 
prov. 30. 17.  that a woman should forget the son of her womb; yet is she within this law of 
Exod. 21. 17.  relinquet; again, we see the bond upward is greater. God commands the love to Parents, and the censure of unnatural, is heavy. The ravens of the valley shall pick out their eyes. Nay even death is to be inflicted on them, this affection is zealously expressed by Ruth, she would nor leave her mother, though but a mother-in law.  
Yet this relinquet transcends all, breaks all. We commonly leave not a thing, but for that we love better. Now if father and mother, or children etc. come in competition with the wife, or the husband, the first must be waived as a thing not so 〈◊〉 in conjunction, for the last. And indeed it is a thing 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉. 〈◊〉. 〈◊〉.  supernatural, a miracle, that a woman living with her parents, where as 〈◊〉 
Gen. 24. 〈◊〉.  said to Hadad, 〈◊〉, 〈◊〉 thou lacked with me? where 〈◊〉 wanted nothing, should 
Exod. 4. 〈◊〉.  as 〈◊〉 relinquere, leave them, to go to one that was known but the day 〈◊〉, into another country, and as the daughter of Jethro did, to go from him into Egypt with Moses.  
But it is not to be understood by that we have said, that God doth 〈◊〉 utterly extinguish our love to parents, he is so far from that, that he doth 〈◊〉 ordain and command children to love them also: as he said. But this bond or union hath this privilege and prerogative, that if it fall out, that we cannot do both, then there is no portion for us in our father's house, and we must do as Michal 
Gen. 31. 14.  did, who displeased her father to save her husband. 
〈◊〉 Sam. 19 11.   

1. The reasons are, because this 〈◊〉 the 〈◊〉 conjunction conjux qute 〈◊〉, that of the wife was before that of the father. So that the parent is in the degree of love with and of our neighbour, the wife in that degree of love wherewith we love ourselves individually.  
2. And children are aliquid 〈◊〉, some 〈◊〉 of a man's self, the Apostle makes the 
Eph. 5 28.  wife 〈◊〉, himself, he that loveth his wife (saith the Apostle) loveth himself, Thirdly, children are of seed and blood, and will be flesh and bone, but are not, The wife is bone of his bones, and flesh of his flesh 〈◊〉. 4. They are of the loins and womb; she of the side nearer his heart. So much of 〈◊〉, now of adhaerebit.   
2. Adhaerebit, he shall cleave etc. Relinquet, to leave, is one degree, and associabit to live and keep company with her is another: but adhaerebit to cleave to her is the nearest conjunction that can be. Relinquet is animi consensus, the consent of the mind. Adhaerebit is animi & corporis copula, the conjunction of the mind 
Esa. 49. 7.  and body, flesh of my flesh. This is that gluton amoris, that glue or solder of love 
Gen. 34. 3.  which cannot be loosened. Shechems' soul clavae unto Dinah. This surpasseth the 
2 Sam. 20. 2.  strongest friendship that is, even Jonathans' to David whose soul was knit to him. And the effects are 1. In 〈◊〉 or 〈◊〉, living together sine 〈◊〉, without 
1 pet. 3. 7.  severing. 〈◊〉 inseparabilis, an unseparable sticking to. 3. In reciprocatione 
22.  〈◊〉, mutual acts of love. 2. In fidelitate, in true 〈◊〉 each to other, keeping 
Eph. 5. 25.  
Heb. 13. 4.  the bed 〈◊〉. 4. In perpetuitate, not departing from each other, till God severs 
1 Cor. 7. 10.  them, and that. 1. Either by death. 2. Or else by divorce, which must not 
11. 35.  be pro 〈◊〉; 〈◊〉, for every trifle, but first, either pro adulterio, for adultery, secondly, 
Rom. 7: 3.  
Math. 5. 32.  or pro inquietatione, for unquietness. If otherwise it is 〈◊〉 〈◊〉 〈◊〉, 
19 9  a rending of one piece of flesh from another, and an act of the devil and his imps. For 
1. Cor. 7. 15.  conjugium a Deo divorttum a 〈◊〉 〈◊〉, God makes marriages, and the devil divorces 
Aug. in tract. 9  upon the part of the offender. God only permits the not offended party to seek a divorce upon just and lawful occasion.  
To avoid therefore this unsodering, two things are to be observed. First, to be cautelous in our choice before it come to 〈◊〉. Secondly, to observe and perform the duties mutually belonging to each of them, when they come to be in 〈◊〉.  

1. The cautions are many. Negative and affirmative. First, for the negative part, 
Gen. 4. 19  we are not to desire more than one: not two as 〈◊〉. Polygamy is prohibited at least under the Gospel, for if this privilege might have been granted to any. Adam of all others had most reason to have claimed it: and he was but one to one: not plures in 〈◊〉 〈◊〉 many in one flesh, 〈◊〉 〈◊〉 fecit unam 〈◊〉, one rib made but one flesh. Let every man have his own wife, and every woman her own husband; 
1 Cor. 7. 2.  saith the Apostle. 
6. 16.   
2. We must not desire another man's wife: she must be a rib from our own 
prov. 2. 17.  〈◊〉, not 〈◊〉 〈◊〉: it is a breach of a covenant. 〈◊〉 carnes, due corpora is flat adultery.  
3. We must not desire a wife of our own kindred, not 〈◊〉 patris, neither 
〈◊〉. 〈◊〉.  in the line, ascending or descending that's plain Incest Non e lumbis, sed e 
Mal. 2. 15.  〈◊〉, not out of the loins, but the side. It must be a godly seed.  
4. Seeing marriage is 〈◊〉 divini, of God's institution, and that oeconomia is propter 
1 Cor. 7. 39  〈◊〉, the doom 〈◊〉 society is for the Church, we must not match with those 
Deut. 7. 3.  that are irreligious or wanton: but in the Lord. Not the seed of Canaan, nor as 
Jud. 14. 2.  Samson, though difference in religion do not make a nullity of the marriage, yet 
Gen. 6.  there is a great incongruity in it. 
34. 12.   
5. Nor must we marry to satisfy our lust, that is Deus ventris, and it provoked God to wrath: nor for greediness of dowry, that is Deus mundi.  
6. There must be no disparity, either in condition, nature, or years. The Heathen man could give a rule for this, tuae sortis uxorem ducito, marry a 〈◊〉 of thy own condition.  
7. Nor must we marry hastily. God said not 〈◊〉, let it be done hand over head: 
Gen. 2. 18.  but faciam, I will make man a help upon deliberation. Adam must sleep upon it, before it be done.  
8. Nor must it be done without consent. 1. Of parents; Abraham's approbation 
24. 4.  must go along with 〈◊〉, and Hagars with Ishmaels'. We must not take 
21. 21.  wives, of ourselves as they did, that seeing the women fair, took them without 
6. 2.  consent this is not Gods faciamus, but sacit ipse sibi. Adam did not so; nor Eve 
2. 22.  for though they were near enough to each other, and one might easily have found the other, yet Adam stayed; & 〈◊〉 ipse assumpsit, sed Deus adduxit, he took her not, but God brought her. 2. The children are to give consent too. Laban and Bethuel told Abraham's servant, that they would know Rebeccas mind, 
24. 57  and have her consent. The woman must be pleased to dwell with him: else it is 
58.  not adduxit, but pertraxit, to force her. 
1 Cor. 7. 12.   
9 〈◊〉, this work must not be attempted without prayer, we must not trust 
Gen. 24. 11.  our own election, without God's Approbation, which is best attained by prayer. 
63  Abraham and Isaac durst not enter upon it without this.   
We have seen the negative cautions, what to avoid in our choice, now see what in the affirmative we are to take. The best rule is in the general to follow God's course; he brought Adam a meet one. Now there are but three allurements, to persuade with a man in the choice of a wise. 1. Pleasure in regard of beauty. 2. Profit in respect of dowry. 3. Virtue in relation to good qualities: of which the last is the chief, (howsoever it is made the least now adays.) Such a one and 
Ruth 3. 12.  so endowed was Ruth: she was known by all the people to be a virtuous woman. 
prov. 3130.  
1 pet. 3. 4.  This is that above all other will make her a meet one. Favour is deceitful, and 
prov. 31. 26.  beauty is vain, but a woman that feareth the Lord, she shall be praised, saith Solomon. 
14. 1.  The ornament of a meek and quiet spirit, is of great price in the sight of God: saith 
31. 14.  Peter She that openeth her mouth with wisdom, and in whose tongue is the law of 
Psal. 144. 12.  〈◊〉. Such a one was Abigail, one that by her wisdom builded her house, and 
Jer. 5. 8.  was like a merchant's ship, a good huswife and provident. If to these, she be like 
Gen. 34. 8.  a polished corner of the temple, it makes her a meet one.  
Such a one being found, we must not presently adhinnire, 〈◊〉 after her, like Jeremy's fed horses, there must not be conjunxit before adduxit (which was Shechems' 
Jo. 2. 1.  case) we must tarry till adduxit, and that in God's house, Jesus must be at 
Gen. 3. 12.  the marriage, God must give her as parent, and join both as priest by the hand 
Math. 19 6.  of him that he hath appointed in his place. And it must be in God's house, not clandestine, 
Gen. 1. 28.  and then they shall receive a blessing.  
Now for the duties general and mutual between them: they consist in two things. 
1 Thes. 4. 4.   

1. In fidelity and loyalty. They must possess their vessels, in holiness and purity, 
1 Cor. 7. 5.  and not defraud one another, but keep the marriage bed undefiled. They must 
Heb. 13. 4.  draw both one way, and bear each others burden  
2. Love. She was made of a bone meet to the heart, and that was coupled with a fellow, therefore their love must be hearty. He must love her as a part of 
1 Cor. 11. 3.  himself: and she him, as wounded for her. Again she must love him as her 
pro. 12. 4.  head, and he her, as his crown. He must be better to her then ten sons. 
1 Sam. 1. 8.  And she embrace him and his love, tanquam 〈◊〉, non 〈◊〉, as a vine and 
psal. 128. 3.  not ivy.   
1. Now severally concerning their duties. The man must dwell with the woman 
1 Pet. 3 7.  with knowledge to direct her. Provide and take care for his house and family. He must 
Gen. 30. 30.  
1 Tim. 5. 8.  cherish her, he must delight in her, rejoice with the wife of his youth. Isaac sported 
Eph. 5. 29.  with Rebekah. Suffer and bear with her infirmities, and not be bitter to her. To end this, 
Prov. 5. 18.  he must love her fervently, cooperate with her willingly, provide all things carefully, 
Gen. 26. 8.  and though he be the nobler part, not despise the less noble; give good counsel 
1 Pet. 3. 7.  seasonably, admonish her opportunely, and defend her faithfully. 
Colos. 3. 19   
2. The woman, in respect that she was not made first, but Adam, and that she 
1 Tim. 2. 13.  was taken elatere, out of his side, therefore her duty is to submit and be subject to 
Gen. 3. 16.  
Eph. 5. 22.  her husband, and do her duty at all times to please him. She is also to be adjutrix, 
1 Cor. 7. 34.  a help to him. She is a bone, part of a coupling or rafter in a building, she must gird 
Prov. 31 17.  her loins with strength, she must not be trouble some; for it were better for her husband 
21. 19  to dwell in the wilderness then with her, if she be a contentious woman. Nor must she 
6. 26.  undo him, nor 〈◊〉 out his goods. Not prove as Jobs wife, cursed; but like to 
Job. 2. 10.  
1 Sam. 25. 8.  Abigail, gracious and mild. Not like Michal David's wife, a 〈◊〉 or taunter; 
2 Sam. 6. 20.  but like the Shunamite, charitable and virtuous. Not like Jezabel, haughty and cruel; 
2 Kings 4. 9  but like the woman of Tekoah, humble. Finally, she must love her husband 
1 Kings 21. 25  ardently, serve him obediently, bear and educate her children carefully: not oppose 
2 Sam. 14. 2.  
Tit. 2. 4.  his government scornfully: So much for the cause or thing upon which this Commandment was grounded. Now to the Commandment itself.   

CHAP. II.  
The dependence of this commandment upon the former. The ends, for which it was given. The object of this Commandment, concupiscence or lust of the flesh. The several branches and degrees of the sin here forbidden. Divers reasons against the sin of uncleanness.  
Non Maechaberis  
THis Precept is as the former, in words very brief, and under the name of Adultery, forbids all degrees of uncleanness, and all those acts that dispose thereto, thereby to show what reckoning God makes of lust, and all those acts that tend to Adultery, and of all the lesser degrees of this sin, viz. that they are all 〈◊〉 in his sight, as rash and unjust anger is murder before him, as we showed in the last. Now Adultery implies not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uncleanness, but injustice too, and that in a high degree, by communicating that to many which is proper to one; for the husband hath not power over his own body, but the wife; and econtra: and therefore 
1 Cor. 7. 4.  it is injustice to give that to another, which is not in our power, but is already given to another by marriage. Thus we see by the word here used what account God makes of all those vices, which are subordinate to Adultery.  
The Commandment itself is expounded Leviticus 20. 10. in the law: and in the Gospel by Christ, in the fifth of S. Matthew, vers. 27, 28. etc. And by the Apostle 1 Corinthians 5. and 6. 15. and throughout the whole seventh chapter of the same Epistle.  
The order and dependence is this. The principal cause why murder was prohibited was, because man is the image of God: now the image of God consists especially in pureness and chastity, as one of the Heathen Poets could tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Bacchil. in princip. carn.  God is a pure mind: and therefore fitly doth this Commandment, wherein purity of soul and body is commanded, follow 〈◊〉 that wherein the defacing of God's image is forbidden. The truth of this may plainly be gathered by the contrary; assoon as our first parents eyes were opened, they saw themselves naked, being ashamed to see their nakedness, they got figleaves to cover their shame, which argued that the pureness 
Gen. 3. 7.  of this image was lost, and that they were ashamed of those irregular motions which began to arise in show.  

The ends of this Commandment are four.  
1. In respect of God, who is of purer eyes then to behold evil: therefore 
Abac. 1. 13.  we must not 〈◊〉 be pure in heart, if we will see him, or have him to see us; but 
Matth. 5 8.  we must possess our bodies also (our vessels) in holiness and sanctification, not in the 
1 Thes. 4. 4.  lusts of 〈◊〉, as the Heathen that know not God.  
2. In respect of the Church, and the good of it. God by the Prophet saith, that he 
Mal. 2. 15.  took order that one man should be joined to one woman, why? that he might have a holy seed. That the Church might be kept pure, undefiled, and unspotted; for as 
James 1. 27.  the Apostle saith, our bodies are the members of Christ, and not our own. And therefore 
1 Cor. 6. 15, 19  he 〈◊〉 against Christ the head, and the Church his body, Who takes the members of Christ, and makes them the members of a harlot. 
5. 11.   
3. For the good of the Commonwealth; wedlock being 〈◊〉 parens, the Parent of the Commonwealth, the 〈◊〉 of cities and kingdoms. And in that respect it is, that the Wise man in divers places counselleth us to refrain from strange women. 
〈◊〉. 2. 16.  Abimelech charged his people upon pain of death not to touch Abraham's wife. And 
5. 2.  〈◊〉 sentence upon his daughter in Law was no less, when he heard that she 
7. 3.  had played the harlot. So in the Law it was no less than death to offend in this 
Gen. 26. 11.  kind. And God charged Moses to admonish the Israelites to refrain from this sin, 
38. 24.  because it defiled the land, and would be a cause that they should be 〈◊〉 out of it. Lastly, 
Deut. 22. 29.  
Levit. 18. 27.  S. 〈◊〉 tells us, that Sodom and Gomorrah, and the cities about them, for giving 
8.  themselves over to fornication, and going after strange flesh, were set forth for an example, 
Judas vers. 7.  suffering the vengeance of eternal fire.  
4. For the particular good of private persons, and that two ways.  


1. That every one may enjoy that, whereof he is Proprietary, and chief Lord, and that wholly to himself. And this is occulta lex 〈◊〉, the secret law of nature. Therefore if another partake or share with him, or be but suspected so to do, it drives 
Prov. 6. 34, 35  him into jealousy, which the Wise man calls the rage of a man, and he accounts it such an injury, as cannot be satisfied with any ransom.  
2. That his name may be perpetuated by legitimate children of his own. We see that God would have no bastard enter into his congregation. And by this also a 
Deut. 23. 2.  man preserves the chastity of his wife. And these four are the ends.     
Now for the affection itself and ground of the Commandment, as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. heat, in the other Commandment; so here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concupiscence, that this dealeth withal: not that every concupiscence is evil, for the Apostle tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil concupiscence, to intimate, that there is some Concupiscence or desire, 
Col. 3. 5.  which is not evil. And in another place he willeth us, not to have providence, and care of the flesh, to fulfil the lusts of it: implying that there is a lawful care of the flesh to 
Rom. 13. 10.  be had, so that the lusts of it be not fulfilled.  
More plainly; there is in man, as in all other creatures, a desire, first to preserve himself in 〈◊〉, and secondly, in specie. And therefore in respect that these are most necessary, it pleased God to 〈◊〉 a bait for both, that men might be alured to them; for as there is a pleasure in eating and drinking for the one, so is there for the other in the act of generation. And there is a rule, in maxim 〈◊〉, maxima 〈◊〉 as maxim allicit; in things most necessary the greatest pleasure allureth most. And another, quoth maxim allicit, maxim corrumpit, that which allureth most, corrupts most. And the reason is, quia appetitus tendit ultra modum, the appetite exceeds the due measure. For we persuade ourselves, that if the doing of it once be good, the doing of it often will be better, and so we come at last to do it too much, because the appetite knows not what is enough, and so it falleth into corrupt custom. For the course of our nature is, when it avoids any evil, it avoideth it so vehemently, that sometime, if there be any good with it, it putteth out the good too: and if 〈◊〉 desire any good, it desireth the evil too that sticketh to it. Therefore moderation and temperance is to be used; for virtue stands in medio, between two 〈◊〉: yet temperance is magis in 〈◊〉, more in the want then in the excess, as 〈◊〉 is magis in 〈◊〉, more in the excess then in the want.  
This Concupiscence of the flesh, as it is in us, so it is in beasts, and therefore it hath the lowest place: and is, as Plato saith, alligata ventri, tied to the belly, as a man would 〈◊〉 a horse or an ass to the manger. Now being thus in the lowest place, yet being of necessary use, the rule is, In maxim necessariis 〈◊〉 est maxime necessarius, in things necessary, order is most necessary, and this order is that the lower desires should not take up a man wholly; when the lower is most vehement, the higher is most hindered: but the lower faculties are to give place to the superior, and not to take up the whole man. chrysostom saith, Dedit Deus corpus 〈◊〉, 〈◊〉 illud in 〈◊〉 〈◊〉, & non dedit animam corpori, ut illam in terram deprimeret; God gave the body to the soul, to lift it up to the 〈◊〉 of heaven and heavenly things, and not the soul to the body, to press it down to the earth. Therefore God's intent was, that as we may have a lawful Concupiscence for the maintenance of our life, and for propagation; so we should use them no further than this necessity requires. And this Concupiscence hath its purity. Now that is called purum, pure, that hath 〈◊〉 alieni admixtum, no mixture of any thing with it. But because in this life there will be some mixture, as the Prophet tells them, their wine was mixed with water: we must be 
〈◊〉 1. 22.  careful that the mixture be not disproportionable, as to have but a drop of wine in a vessel of water.  
The Prophet saith, that there was a time when man was in honour, but certainly he is 
Psal. 49. 10.  now so degenerate from that he was, that he hath lost his understanding, and is become like to the beasts that perish; for he serveth his lust, riches, and pleasures. For this cause it is, that another Prophet saith of the people of his time, that they were 〈◊〉 addicted to this evil concupiscence of the flesh, that they were like 〈◊〉 admissariis; 
Jer. 5. 8.  to fed horses, every one neighed after his neighbour's wife. Therefore, as the Apostle speaks of the Law in general, so we may of this Commandment, that it is Poedagogus, 
Gal. 3. 24.  
Prov. 3. 24.  our Schoolmaster to instruct us; that how sweet 〈◊〉 stolen waters are, yet the end 
Gal. 5. 16.  of them is bitter and deadly. And that we should not use our liberty for an occasion to 
1 Cor. 〈◊〉. 29.  the flesh, like brute beasts; but as knowing that we were created for greater things: and that we should have our minds lifted up to overrule our bodies, and not use our liberty, as if we had no rule to walk by.  
Having spoken of the ground of this commandment, we come now to the fountain from whence this sin arises, and then we shall speak of the means or occasions that draw us to it.  
1. For the first, the Apostle reckons up the fruits of the flesh, Gal. 5. 19 Adultery, 
Gal. 5. 19  fornication, uncle annesse, 〈◊〉, etc. which our Saviour saith proceed 
Mark 7. 21.  from the heart, where they be considered, either as they are ipsum venenum, the very poison of our nature, which the Apostle calls Concupiscentia carnis, the lust of the 
1 John 2. 16.  flesh; or 〈◊〉 suppuratio, an inward festering of this desire, an inward boiling of the 
Ezek. 24. 6.  pot with the scum in it, as the Prophet calls it.  
2. The means that draw us to this sin. 1. The first is subactum solum, when we make ourselves meet and apt ground to receive this vice. The Physicians call it 〈◊〉, when a man is disposed by evil humours tending to diseases: as those that are Plethorique have their bodies still fed with some bad humour. Now this humour of wicked lust is fed by two means.  

1 Pergulam, By intemperance, surcharging the stomach, which is called crapula, when it is with meat, and vinolentia, when it is with drink.  
2. Per desidiam, or otium, By idleness, which is either in excess of sleeping, or else in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a defect of labour and exercise.  
2. Secondly, after the subactum solum, there is another thing which is called Irrigatio 〈◊〉, the watering of the seed in the ground so fitted. It is as when a man is sick, and will not withstanding give himself to those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil for his disease: as when he that hath an ague will drink wine, or he that is troubled with the 〈◊〉, the Ptisick will not for 〈◊〉 sharp things, or he that hath the Colic will eat honey. Such a thing is in our Concupiscence. Solomon calleth it illecebram concupiscentia, 
Prov. 7. 23  the enticement to lust, and it bringeth forth the sin called Lascivia, wantonness, or immodestia, immodesty. And this is either in the body, or from without.   
1. In the body, it is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, platting of the hair, and fucus colouring of the face: or in the apparel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in the gesture, either some common gate used generally, or a certain kind of particular gate, or gesture, which by a peculiar name is called Dancing.  
2. From without, our lust is watered, either by corrupt company, or by reading lascivious books, or by beholding lascivious pictures, as 〈◊〉 in Terence, or such plays and spectacles as contain matter of unchaste love, and are apt to breed this sin in us, or by giving ear to wanton tales, or histories, or songs, that nourish the humour of lust. And thus for the means.  
3. For the signs we will use no other than them we had before. The jaundice of it is in the eyes too, and it hath its foam in sermone 〈◊〉, in filthy language. And not only that, but in frequenting such places, using such actions, and at such times, as may justly be suspected.  
Now for the outward act itself, we have first, the dispositions to this sin, such as in Physic, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grudge before an Ague, such as were in the 
Act of adultery. Levit. 13. 4.  other Commandment, quarrelling and battery before murder. Such are these here, like to the signs of the leprosy before it break forth. Of this kind are, 1. Incasta 
prov. 7. 13.  oscula, unchaste kisses. 2. Wanton embracing the bosom of a stranger. 3. Going about 
5. 20.  or endeavouring to procure the act, whether it be by waiting at the door for an 
〈◊〉.  opportunity, or by 〈◊〉, or enchantments, or any other means.  
The act itself one may be guilty of two ways, as S. Augustine saith, 1. Either 〈◊〉 〈◊〉, by ones own motion and inclination: or 2. 〈◊〉 〈◊〉, by the persuasion of another, and they both come to one and the same.  
Again it is practised, either with a man's own self, corpus 〈◊〉 secum, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 or 〈◊〉; or with another: and if with another, it is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the abomination not to be named, with beast or mankind. And with mankind, it is either willingly, or unwillingly. The party patient not consenting, it is called 〈◊〉, a rape, which may be with either sex, for there may be a rape in both: or else agreeing; and this either with male or female: with male, such an one is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 that defiles himself with mankind. 1 Cor. 6. 9 1 Tim. 1. 10. and this sin is commonly called Sodomy, or the sin of Sodom. With female, either with one or more: with more, if there be a pretence of Marriage, it is Polygamy; if without any pretence thereof, it is 〈◊〉, whoredom. If with one, it is either in wedlock, and then it called 〈◊〉, excess of lust. For there is a fault even in Matrimony, as S. Ambrose saith, 〈◊〉 amator 〈◊〉 proprie est adulter, a man may commit adultery with his own wife; or it is out of Matrimony, either with a party allied, which is incest; or with a stranger, not allied; and then we consider her, either as 〈◊〉, married to another, or as 〈◊〉, free; if married, or 〈◊〉, betrothed (for all is one) then it is Adultery. And this is  

1. When both are married, which is worst of all.  
2. When the woman only is married, and the man single.  
3. When the man only is married, and the woman single. The second is a greater evil than the third, because in it there is, corruptio prolis, an adulterating of the 〈◊〉 begotten.   
If one be free and unmarried, either he retains one peculiar to himself, and then she is not a common 〈◊〉, but a 〈◊〉; or else there is not this continual keeping; and than if she be not common, it is, stuprum, 〈◊〉, whether she be a virgin or a widow, especially if she be a virgin; if she be common, it is fornication properly, though that name be given to all.  
Besides these, the act is either once committed or often iterated; and then for distinction sake, we may call it luxuriam, lechery in the habit; and the party a 〈◊〉, when he sets himself after it: or that (which is beyond this) as there was 
Gen. 18.  〈◊〉 〈◊〉, so there 〈◊〉 〈◊〉 〈◊〉, the cry of adultery, when they dare impudently defend it. Last of all, there is 〈◊〉, and that is either private, of a particular person for his daughter or 〈◊〉, or any of his kindred, which is called Prostitution: or else public, of a 〈◊〉, in permitting and tolerating stews, as at Rome, and other places. These are the 〈◊〉 branches of the sin prohibited in this Commandment.  
Before we proceed in the handling of these 〈◊〉, let us take a view of some reasons against this sin of 〈◊〉, why it ought to be odious to man, as it is to God.  
1. It is of all sins the most brutish, and makes a man come nearest to the condition of beasts, making him to lose the nobility and excellency of his nature. And therefore it is that the Prophet compares Adulterers to 〈◊〉 〈◊〉 horses, 〈◊〉 
Jer. 5. 8.  〈◊〉; and to exen going to the slaughter. God himself saith, 〈◊〉 shalt not bring 
prov. 7. 22.  
Deut. 23. 18.  the hire of a 〈◊〉, or the price of a dog into the house of the Lord. The learned observe upon this place that a whore is compared to a bitch, that hath many 〈◊〉 following after her.  
2. The second hath a dependence upon the first, yet it hath a peculiar consideration. 
Hof. 4 11.  There is no sin whereby the light of man's reason is so much extinguished, 
〈◊〉. 4. 18. 9  nor put so much besides the pre-eminence it hath over the affections or the 〈◊〉. The Prophet saith, that it doth auferre 〈◊〉, take away the heart; for 〈◊〉, it swallows up the reason and understanding: and by this (as the Apostle speaks of the heathen, that committed all 〈◊〉 with greediness.) their understandings were darkened, and their hearts blinded. It is one of the Epithets they give to 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it steals away the understanding. We have experience of it in Solomon; we see what fottishnes he grew into after this sin had taken hold of him, even to fall down to every block and stock. 〈◊〉 by this fell into murder, and to cover one sin with another. And it is just it should be so, for the light of our Actions coming 〈◊〉 God, and our anointing coming 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 faith, from Gods anointing, he will not commit this ointment to such a stinking box. They are like swine that trample this 
Math. 7. 6.  pearl of understanding under feet.  
3. The third is 〈◊〉. Of all sins this is most inexcusable; because other sins may have some colour or excuse, but this hath none, because God having ordained a remedy for this, which is marriage, he that will not use that remedy is 
1 Cor. 7. 2.  without excuse.  
4. The fourth is, that whereas God hath been pleased, to make marriage a holy institution, and a holy resemblance of the union betwixt Christ and his Church, it is a manifest contempt of the ordinance of God; and not only that, 
Eph. 5. 23.  but whereas God hath added this 〈◊〉 to marriage; that thereby mankind should be increased; on the contrary by this means they bring the curse of barrenness threatened against whoredom: they shall commit whoredom (saith the Prophet) but not increase. So that they go about (as much as in them lieth) to 
Host 4. 10.  destroy the race of mankind: and therefore 〈◊〉 calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in genus 〈◊〉, sacrilegious breakers of wedlock, and trespassers against mankind; for not only the world 〈◊〉 the worse for these courses which would soon bring it 〈◊〉 an end; but also it takes away the resemblance between Christ and his Church in holy marriage.  
5. It is against a man's own body. For as Saint Paul argueth, every sin which a man 〈◊〉, 〈◊〉 without the body; but he that commits fornication, 〈◊〉 against his own body; and that both by defiling it, so that as Saint 〈◊〉 saith, the garments are spotted by the flesh, as also by weakening and decaying it: for as the Physicians say, the 〈◊〉 of the 〈◊〉 humour, the generative 〈◊〉 is a 
Jud. 21. 23.  special cause of preserving the life of a man: and there is nothing brings greater debility to the 〈◊〉 〈◊〉, whereby the 〈◊〉 〈◊〉, the radical moisture, is consumed, and the life shortened, than this sin: besides that, it brings rottenness to the bones, and breeds many 〈◊〉 diseases, as daily experience shows, like that water of jealousy under the law, or cursed water, 
Numb.. 5. 27  which if 〈◊〉 woman had defiled her husband's bed, caused her belly to swell, and her thigh to rot.  
6. And it is not only against a man's own body, but against others also: for it hath this peculiar to it, that whereas in other sins a man may 〈◊〉 solus, perish alone, in this he must have one to perish with him for company. There is duplex 〈◊〉, a double murder committed by this one fin.  
7. It is injurious to Christ two ways. 1. He hath bought us, and paid a price 
1 Cor. 6. 15. 16  for us. Now if we shall alienate that which is not our own, we do as if we should 
〈◊〉.  pull down another man's house, nay, 〈◊〉 Regis (as 〈◊〉) the King's Palace, to which we have no right. 2. And not only so, but being Christians, and Christ our head, and we the members, if we unite ourselves to a harlot, do we not 〈◊〉 in 〈◊〉 est, as much as we can, bring Christ to be the head of a 〈◊〉?  
8. Lastly, if all these will not move us, then let us consider the punishment of it. Shall I not visit (saith God by the prophet) for these things? yes surely he will 〈◊〉 
Jer. 9 5.  and punish, and that many 〈◊〉.  

1. It is a punishment itself, for as Solomon saith, those whom God hates shall fall 
prov. 22. 14.  into this sin; such as he hath ordained for punishment, shall be punished with this sin.  
2. It is maxim probrosum peccatum, a sin that makes a man most infamous, it brings 
6. 34.  a reproach never to be wiped off.  
3. It brings a man to beggary; for by a whorish woman a man is brought to a morsel of bread: yea the adulteress will hunt for the precious life, and Job saith, 
6. 24.  it is a fire, that will consume to destruction, and will root out all a man's increase. 
Job. 31. 12.   
4. Beyond all these, whereas every punishment should exceed, that whereof it is a punishment, the Apostle tells us, that those unclean lusts, which the heathens where given up to, were punishments for their Idolatry; 〈◊〉 that this sin seems 
Rom. 1. 24.  to exceed in some case, that of Idolatry. And therefore the same Apostle saith, that if a woman be married to an Idolater or unbeliever, and will dwell with him, 
1 Cor. 7. 12. 13  she may; but he saith not so for an adulterer: Idolatry doth not so nearly dissolve 
15.  the bond of marriage, as adultery. And, again the children of an Idolater or unbeliever (if the one party be a believer) are holy, and are received into the covenant, as members of the Church, but the seed of Adulterers is profane; a bastard must not enter into the congregation, not to the 
Deut. 23. 2.  tenth generation.   
By these reasons well weighed, we may in part conceive, what account God makes of this sin. We come now to the particular branches referring to this sin already mentioned.   

CHAP. III.  
Of the degrees of this sin. 1. The first motions, or cogitationes ascendentes. 2. Suppuratio, the festering of it inwardly. 3. subactum solum, the fitting of the soil, which is. 1. By excess. 2. By Idleness. Exc esse is. 1. by gluttony. the effects of it. Opposite to which is the virtue of temperance, which consists in modo, in measure, which respects. 1. The necessity, of life. 2. Of our calling. 3. Of pleasure and delight, wherein are. 5. Rules. 1. For the substance of our meat. 2. For the quantity. 3. For the quality. 4. Not to eat too greedily. 5. Not too often. 2. Of excess in drinking, in what cases wine is allowed.  
ANd first for the inward cause, the malignant vapours arising in the heart which we called the poison of our nature, that inbred concupiscence, and those first motions, and the 〈◊〉 ascendentes, we shall forbear to speak of them, till we come to the tenth commandment: and here we will speak in the 
1 Cor. 7. 9  second place of that which we call suppuratio, or the festering of it, which the Apostle 
Host 7. 4.  calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to burn; and the Prophet illustrateth by a similitude; As an oven 
prov. 23. 33.  heated by a Baker, so is an Adulterer: though we see no sparks without, yet there's a great heat within. Solomon saith of him, cor ejus loquitur perversa, his heart uttereth perverse things, though outwardly he saith nothing. Saint Augustine saith, Ego domine 〈◊〉 〈◊〉, cum cogitationes meaenon 〈◊〉, Lord, I oftentimes hold my peace, when my thoughts within me are not silent. And so when the oven waxeth hotter and hotter, than cometh consensus consent: and then he saith, O utinam a desire followeth, and 〈◊〉 qui facturus est jam secit, he that goeth about a wicked action, hath already acted it in his heart. Therefore we are to strive against this Cardiacal passion.  
In the next place come we to the solum subactum, the soil fitted for this sin. And this (as we showed before) is done by gluttony and idleness. Gluttony we said was in meat or drink. In meat, it was 〈◊〉 too much feeding; gula vestibulum luxuriae, the throat is the porch whereby lechery enters. And that by reason that the faculties 〈◊〉 the body are sod sposed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nutritive faculty is the shop of the generative; and that being well looked to, there's hope, that the other may be better dealt withal. The Apostle tells us, that one of the ftruits of the flesh, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uncleanness, to which he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 banqueting or revelling, as a cause of it. Fullness of bread was one of 〈◊〉 sin of Sodom. Upon which place 
Ezek. 16. 49.  Jerome saith, venture bene pastus cito disponitur ad libidinem, a belly well fed is soon disposed to lust. And again, nunquam ego edacem 〈◊〉 castum putabam, I never accounted a great eater chaste; pro qualitate ciborum est ordo memborum; according to the quality of the meat is the disposition of the members, a well fed belly will quickly wax wanton.  
This excess is injurious to God in destroying his creatures, whereas Christ appointed 
John 6. 12.  the fragments to be gathered up, that nothing might be wasted. It was 
Luc. 15. 12.  the Prodigals fault, fruges consumere male, to waste God's creatures in vain. 〈◊〉, Solomon saith, it will bring a man to poverty. Therefore it is the counsel of the son 
〈◊〉 18. 10.  of 〈◊〉, become not a beggar, by banqueting upon borrowing. The heathen man could say, 〈◊〉 patrimoniorum exitium culina, to spend a man's patrimony in the kitchen, is the basest thing that can be. This is it that makes graves of lust, when by surfeiting men hasten death, as those Israelites that longed for quails, and were smitten while the flesh was between their teeth; whereupon, the 
Numb. 11. 34.  place where they were buried, was called Kibroth-Hattaavah, that is, graves of lust.  
And indeed it is gentile vitium, our national sin; there are too many graves of lust in this kingdom. When we are sick, we call for sanitatem health, and having it, we become soon afterwards by 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betrayers of our health by surfeiting.  
Besides the ill effects it works in the body, it doth much hurt to the soul too; for it maketh all sermons, and other exercises of Godliness unfruitful, choking the good seed like the thorns. Nolte gravari, saith our Saviour to his disciples, 
Luc. 8. 14.  because the heart thereby becometh so heavy, and the brain is so unapt, 
21. 34.  by reason of the fumes that ascend from the stomach, that a man is fit for nothing but sleep: Saint Gregory saith, that perhaps he may be fit adineptam laetitiam, sed ad 〈◊〉 praeterea, for scurrilous and unsavoury mirth, and nothing else. And in another place, cum venter se in ingluvie extendit, membra in luxuriam erigit, 
lib. 7. Mor.  when the belly is oppressed with gormandizing, the members are prone to lewdness.  
Besides this, there is first, hebetudo mentu dulness of the mind; and then follows 
〈◊〉. 6. 6.  durities cordis, hardness of the heart; when men drink wine in bowls, they are not grieved at the afflictions of Joseph, there's no sympathy between them and those that want.  
Besides, as Moses said it was with Jeshurun, 〈◊〉 recalcitravit, being made fat he began to kick; so it will be with the body, which will be like Solomon's servant 
Deut. 32. 15.  that's brought up wantonly, bring up a servant wantonly, he will prove stubborn and proud, feed him deliciously, and he will be check mate with you, 〈◊〉 〈◊〉 
prov. 29. 21. 〈◊〉.  a 〈◊〉 not broken, and a child left to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become stubborn and rebellious; so doth the flesh. These desideria carnis, desires of the flesh militant 
Eccles. 30. 1  adversus animam, fight against the soul; and what folly is it to strengthen our enemy  
To avoid these inordinate lusts, we are to follow Saint Paul's example, castigare corpus, to keep our body under: and one way to chasten it is castigatio per 
1 Cor. 9 27.  damnum, by hindering it from some thing it desires; as 〈◊〉 jumentorum, to keep under labouring beasts, as when we would take down a pampered horse, the way is, to abate him of his provender. This in effect is temperance, which the Philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, promum virtutum, the butler of all virtues. Nature cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the voice of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let me not be hungry, let me not be thirsty, let me not be cold. 〈◊〉 when he was an hungry, desired jacob's pottage lentis edulium, pottage of lentiles, it seemed savoury to him: and the Philosopher saith, 〈◊〉 non 〈◊〉 aurea pocula, thirst cares not for drinking in gold: but under the colour of supplying nature, it commonly falls out that nulli defiderio resistimus, we give way to every thing we desire, and therefore we grow wanton, when we will not have it in this dish, or not have it unless thus dressed, and then venture est molestus cliens, the belly is a troublesome client; whereas of this temper ought we to be, that having food and raiment, we should be 
〈◊〉 Tim. 6. 8.  therewith content: and this is the right temperance.  
We know that we are debtors to the flesh, but not to live after the flesh, and that 
Rom. 8. 12.  God made the belly for meats, but yet we must not say with them, let us eat and 
1 Cor. 6. 13.  drink, for to morrow we shall die: nor live in pleasure, and nourish our hearts, 
15. 32.  as in a day of slaughter, as Saint James speaks: nor make such provision for 
〈◊〉. 5. 5.  the flesh, as to fulfil the lusts thereof. This is far from the rule of Temperance. 
Rom. 13. 10.   
Now temperance consists in modo, in measure, and that modus is in medio, measure is in the mean or middle, which is known by per regulam, by rule. And the rule of temperance is three fold.  

1. The first is 〈◊〉 vitae, the necessity of our life, and our life necessarily requires but convenient food and raiment: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle, having food and raiment, let us be therewith content. 
1 Tim. 6. 8.   
2. The second is necessitas officii, the necessity of our calling. The Apostle tells 
1 Cor. 9 25.  us, that he which is 〈◊〉, that striveth for the mastery, must be temperate and abstemious, and keep a strict diet. So he that is a student, and lives a contemplative life, may detract in his diet; but a husbandman that labours much, and sweats it out, may add, he must have a greater proportion. The direction in this point must be according to men's several callings and employments.  
3. The last is voluptas, quae neutrum horum impedit, so much pleasure, as will hinder neither of these. Moderate pleasure may be used in eating and drinking, so that it neither endanger our health, nor make us unfit for the duties of our callings, but if it prove hurtful, or prejudicial to either of these, if this voluptas, this 〈◊〉 in meats and drinks, be either against life, or our duty, it is peccatum, a sin. According to these rules, we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bridle our desires, we must make temperance our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our coachman, and give her the bridle, that she may aswell constringere as relaxare, bridle as let loose, as occasion shall be offered. Saint Augustine saith, Temperantia froenos gutturis 〈◊〉 & relaxat, temperance both restraineth and giveth liberty to the appetite: and the Heathen man saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venus waits on plenty and fullness. And that we may the better know how 
Eurip.  to restrain or enlarge ourselves in the use of meats, we may further consider, that this last rule divideth itself in five branches.  


1. For the substance; we must not far every day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, splendide, delicately, 
Luc. 16. 19  with the 〈◊〉 Glutton, the Israelites were weary of manna, and must needs have 
Numb. 11. 6.  quails; but for Daniel and his companions, who had, moratos ventres, no dainty 
Dan. 1. 12.  palates, but temperate appetites, 〈◊〉 served their turns well enough, and yet they looked never the worse. Elies' sons must have roast meat, they cannot away 
1 Sam. 2. 15.  with sodden, but Elias provision was no more than a cake, and a cruse 
1 King. 19 6.  of water; and Elisha provided nothing, but a pot of potrage, for the children of 
2 Kin. 4. 38.  the Prophets.  
2. For the quantity. They that have taken measure of our throat, and other parts of our bodies, say, that the throat is less in man, then in any other creature of answerable proportion, to teach us temperance, and to beware of superfluity, either.    


1. By surcharging our nature or disabling ourselves for the duties of our calling, like those 〈◊〉 whom the Prophet speaks, that make themselves sick with 〈◊〉; 
Host 7. 5.  therefore our Saviour warns his disciples, to take heed of Crapula, surfeiting, ne 
Luc. 21. 39  gravet corda, lest it overcharge your hearts with surfeiting. Saint Augustine confesseth 
Ezek. 16.  of himself, that being at a table furnished with many dishes, he was easily over taken.  
2. Or by exceeding our estate: which was Nabals' fault, who was too 
1 Sam. 25. 36.  high in his feast, by a note; he made a feast like a prince, there was superfluity.  
3. For the quality: stand not upon curiosity, or exquisiteness; it was in part Martha's fault, but Christ gave her a gentle reprehension for it. And the Apostle 
Luc. 10. 41.  chargeth us not to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, provision for the flesh, to fulfil the lusts thereof; 
Rom. 13. 14.  as those that study sapores non naturales, for exquisite sauces to provoke the appetite; for this is the way to bring him to his tears, even to weeping, because we make our belly our God, and to move God to destroy both it, and them: for as Saint Gregory saith, haec arca 〈◊〉, & quae in eo reponuntur, the belly will 
phillip 3. 19  be consumed, and whatsoever we put into it, and therefore it is folly to make that our God. This in regard of the meat. Now there are 2 rules more in regard of ourselves.     

1. That we eat not too greedily. For this is os porci habere, to have a hoggish or swinish appetite. And this made the Devil (as S. Jerome observes) to make choice of the heard of swine to enter into, because of their greediness. They were like 
Matth. 8. 32.  Cormorants given to devouring. S. Jerome saith, Vbi satietas est, ibi Daemones agunt choreas, where this greediness and fullness is, there the Devils dance. S. Augustine saith, that it was Esau's fault: Ardenter comedit, quia ardenter desideravit; he must needs eat greedily, that longed after it so earnestly, that he sold his birthright for it. 
Judas 12.  S. Judas calls this, vesci sine timore, to feed without fear. Therefore the son of Syrach 
Ecclus 31. 12.  gives good counsel in this point. If thou sit at a bountiful table, be not greedy upon it.  
2. That we eat not too often. And in this rule we must have recourse to the former, of 〈◊〉 & 〈◊〉, of our life and calling: not so often as to hinder our health, not so often as to hinder our calling. Not too early. woe to thee, O land (saith the 
Ecclus 10. 16.  Preacher) when thy Princes eat in the morning. Not too late. woe to them (saith the 
Esay 5. 11.  Prophet, joining them together) that rise up early, that they may follow strong drink, that continve till night, till the wine inflame them. This assiduitas, continuance in eating, he compares to greediness of dogs, which never can have enough; when men say, to 
56. 11, 12  〈◊〉 shall be as this day, and much more abundant. Their minds are continually occupied in thoughts of eating. All those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comessations, mentioned by the Apostle, are forbidden; as also those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drink, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vinolentia, mentioned 
Rom. 13. 13.  by S. Peter: these, though some of them are less grievous than the other, because 
1 Pet. 4. 3.  in some there is, avorsatio a fine, a direct aversion from the end; others do but in some sort, aberrare a fine, come some what wide of the end, yet all are forbidden. 
Ephes. 5. 18.  The Apostle forbids excess of wine, as well as of lusts, vinolentia, drinking too much, as well as crapula, gluttony; having regard no doubt to those secundae mensae, second courses, banquets, comessations and drink, such as are now in use.   
S. Augustine in his confessions, upon our Saviour's caveat against surfeiting and drunkenness hath this passage; Domine, ebrietas longe est a me, fac quaeso, ne unquam appropinquet mihi; crapula autem nonnunquam obrepit servo tuo, fac quaeso, ut longe absit a me: & quis est qui non rapiatur aliquantulum extra met as necessitatis? quisquis est magnus, magnificet nomen tuum, ego autem non sum, quia homo peccator sum. Sed tamen ego in his positus tentationibus, certo quotidie cum cupiditatibus: Lord I am far from drunkenness, grant I pray thee that it may never come near me: but gluttony hath often stole upon thy servant, grant I beseech thee, that it may be far from me: and who is there that is not sometime carried beyond the bounds of necessity? whosoever is perfect shall magnify thy name, such a one I am not, because a sinful man; yet being in the midst of these 〈◊〉, I strive daily with my concupiscence. And this I do further, 1. for unnecessary refections, I have clean cut them off. 2. I follow Solomon's counsel. Be not amongst wine-bibbers, amongst riotous eaters of flesh. 
prov. 32. 30.  3. Mihi sufficit apparatus meus, mine own provision contents me. 4. Whensoever I go beyond the bounds of necessity, I do not say, Cras erit ut hodie, & amplius; to morrow shall be as to day, and much more abundant. This saith he I do; and then he cometh to this exhortation, fratres 〈◊〉, quam lenissime sed tamen instantissime vos rogo, brethren, though but gently, yet most instantly I beseech you, do you the like.  
2. As gluttony or excess of meat is here forbidden, of which we have spoken; so also drunkenness, or excess of drink. The Apostle dehorting from drunkenness saith, 
Ephes. 5. 18.  there is in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, luxury or lust, be not drunken with wine, wherein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it inclines to unclean lusts. And the same saith Solomon, Look not upon the Wine, when it is red, and showeth his colour in the cup, or goeth down pleasantly, and why? Thine 
prov. 23. 33.  eyes shall look upon strange women. And therefore S. Peter doth not only forbid 
1 pet. 4. 3.  drunkenness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drunkenness, which the Fathers call voluntarium Daemonem, a voluntary Devil, when a man willingly bereaves himself of reason; but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drink or compotations, whether they be such as inflame us, and though they take not away our reason, yet kindle our blood and spirits; or whether by using them, we get such a custom and habit, that we are strong to do it, and being free from drunkenness, can behold the infirmity of others with 
Esay 5. 11. 22  pleasure; for there is a woe pronounced against this strength. And in any of these cases, the excess of drinking is forbidden; not only because it deceives a man, and the drunkard and the glutton shall come to poverty; but also because it disposes a man to 
Prov. 20. 1.  this sin: as we see in Lot, who by too much wine committed incest, even without 
23. 20.  knowledge, and unwittingly: but most commonly a man doth it knowingly, and 
Gen. 19 33.  wittingly, and so maketh himself a fit mould for the Devil's impression. The Wise 
Pro. 23. 34, 35.  man saith, that they are like to a man sleeping in the midst of the sea, when they are awaked, they return to it again. For it is such a vice, that a man having gotten a habit of it, can hardly leave it off.  
Yet are we not altogether prohibited the drinking of wine, but in some cases it is allowed, as these, and the like.  

1. For bodily infirmities, according to the Apostles counsel to Timothy. In this 
1 Tim. 5. 23.  case the use of wine is lawful. Timothy was so far from excess, that having an infirmity upon him, he would not adventure upon wine without Paul's direction.  
2. In heaviness of mind, whether natural or accidental. Give wine to those that 
Prov. 31. 6.  are of heavy heart.  
3. Upon some public benefit of the Church or Commonwealth, there may be a public gratulation, and therein a more free use of the Creatures, and whatsoever doth not hinder or oppose Temperance, may be lawfully used to solemnize a day of public joy. When the people were ready to mourn, Nehemiah forbids it, and instead 
Nehe. 8. 10.  of mourning, bids them eat the fat, and drink the sweet, and testify their joy by the lawsul use of the Creatures, for the benefit which God had vouchsafed to his Church. This is the third.   
But ont of these or the like cases it must not be used: as they did, of whom the Prophet speaketh. When God called to mourning and weeping, they fell to joy and gladness, 
Esay 22. 12.  to slaying of Oxen, and killing of sheep, to eating flesh, and drinking wine. And there be still some men that can take hold of the Apostles counsel to drink wine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but of that part of it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little,) they take no notice at all.  
The sum of all is, there must not be Redundantia, excess. It was accounted an 
Amos 6. 6.  especial fault of the Princes of Israel, They drank wine in bowls, etc.  
The five rules above mentioned you may apply to prevent this sin, and to govern yourself in the use of wine or strong drink.  
Both these vices are salved by one virtue, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temperance, a virtue here commanded. S. Paul makes it a special fruit of the spirit, and exhorts Titus to preach it, and exhort young men especially to it, and such as bend their minds to knowledge, and study of learning: and therefore S. Peter exhorts, as to add to virtue knowledge, so to join to knowledge temperance; for scientia est cum abstinentia, temperance is the way to knowledge.   

CHAP. FOUR  
Of idleness: the second thing which fits the soil for this sin. Divers reasons against it. It consists in two things: 1. too much sleep, 2. want of exercise when we are 〈◊〉. Against sleepiness. Rules, for 1. the quantity: 2. the manner. Of idleness in our callings. The remedy against sleep and idleness.  
THe second thing which makes solum subactum, fits the soil for this sin of lust, is idleness. For as fullness of bread, so abundance of idleness, was one of the 
Ezek. 16. 49.  causes of Sodoms sin. One answered by the light of nature, to him that asked what Luxury was; that it was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the passion of an idle mind. And this is a sin highly displeasing to God in many respects.  
1. Evertit consilium Dei, & finem hominis: it doth what may be to overthrow God's purpose, and the end whereto man was created. For God in the very beginning created man to labour. He put man into the garden of Eden to dress it: not only ut coleret 
Gen. 2. 15.  eum to serve him; but ut coleret terram, to till the earth, neither without the other. Afterwards when he had transgressed God's command, this labour was enjoined him as a perpetual penance for his offence. In sorrow shalt thou eat all the days of thy life: 
3. 17, 19  and in the sweat of thy face shalt thou eat bread. Nor doth the Gospel show itself more favourable in dispensing with this law. Why stand ye idle? saith our Saviour. 
Matth. 20. 6.  And it was the Apostles complaint, that he heard, that there were some that 
2 Thes. 3. 11.  wrought not at all. Nor shall it ever be abrogated. Man, saith David, goeth forth to 
psal. 104. 23.  his work, and to his labour till the evening. Therefore is it that Solomon sends the idle 
prov. 6. 6.  person to the Ant, and that the son of Syrach compares a slothful man to the filth of a 
Eccl. 22. 2.  dunghill. In this respect therefore is this sin to be condemned. 
Ephes. 5. 16.   
2. In regard of the loss of time, a thing 〈◊〉 precious, that the Apostle exhorts us 
Gal. 6. 10.  by all means to redeem it, if we have misspent it. And the Psalmist sets it down as a 
Psalm 〈◊〉. 13.  curse upon the people, that God consumed their days in vanity. 
2 Thes. 3. 10.   
3. In regard of the breach of the next Commandment which forbids stealing. For he that consumes his days in idleness, maketh use of the creatures, to which he hath no right. The Apostle saith, He that doth not work, should not eat. The Heathen call 
Ambrese  such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unnecessary burden. The Scriptures compare them to Locusts that devour all where they come; and the Fathers term them unprofitable and superfluous Creatures. The Apostle (alluding to this) saith, Let him that stole, steal no 
Ephes. 4. 18.  more, but rather let him labour.  
4. In regard of the breach of the sixth Commandment forbidding 〈◊〉. For idleness is the mother of many diseases. For as there are none of God's creatures but putrify without motion, as the air and water, stagnantes 〈◊〉 stantes aque, nec dulces nec salubres, (〈◊〉 Seneca) standing waters, are neither sweet nor wholesome; so ease in the body bringeth forth 〈◊〉, the gout, and other diseases. Computrescit in 
Joel 1. 17.  stercore (saith the Prophet,) the seed rots under the clod. And it were to be wished, that not only the loss of time, wasting the creatures, and the hurt of the body were all the prejudice that came by idleness, so that the soul might be kept untainted by it; but that also is subject to detriment by it: for from nihil agere, doing nothing, 
Ecclus. 33. 〈◊〉  comes male agere, doing ill. Idleness teacheth much evil, saith the son of Syrach, and by this comes the disease which S. Basil calls podagram animi, the gout of the soul.  
Now idleness consists in two things. Either 1. in too much sleep: or 2. in not being exercised (when we are awake) in the works of our calling.  


1. For the first, of too much sleeping. After the Apostle had told the Romans it was high time to awake out of sleep, he gives them a caveat, to walk honestly, as in the day; not in gluttony vnd drunkenness, nor in chambering and wantonness: after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 13. 11,  〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drunkenness, than he comes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate 〈◊〉, 
13.  but it is properly lying long in bed; and there is joined with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wantonness, the companion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and beginning of concupiscence. The Prophet 〈◊〉 
Amos 6. 4.  those of his time, with stretching themselves upon their beds, and not without cause, for another Prophet tells us, that by it men begin 〈◊〉 nequam, to devise iniquity, 
Micah 2. 1.  to have wicked thoughts. We see the experience of it in David, who after his sleep, was disposed to take the air in his Turret, and by that means was made fit 
2 Sam. 11. 2.  for the impression of this vice, upon the sight of a tempting object: for which cause, Solomon gives good counsel 〈◊〉 this purpose, Love not sleep, lest thou come to poverty, open thine eyes, and thou 〈◊〉 be satisfied with bread; for having spoken verse 11. of young men, that by their actions they may be known, whether their work be pure, and whether it be right, and in the 12. verse, that they may be known by this, whether they apply their ears and eyes to knowledge, as God created them, he 〈◊〉 in the 13. verse, that otherwise if they love sleep, these effects of it shall come upon them.  
For remedy hereof two things are to be observed in sleep. 1. The Quantity. 2. The manner.   


1. For the quantity. Our sleep must not be too long. Vsque quo dormis? How long wilt thou sleep, O sluggard? ultra horam, beyond the hour: there is an hour when to 
Rom. 13. 11.  arise; Hora est jam, saith the Apostle, the hour is at hand, or as we read it, it is now high time to awake out of sleep: but the sluggard when the hour cometh, when he should arise, lies still in his bed, and is as a door which turneth always upon the hinges, 
Prov. 26. 14.  and yet remains in the 〈◊〉 place.  
2. For the manner of our sleep. It must not be like that of jonah who was in a 
Jonah 1. 5.  dead sleep in a time of danger: It must not be (as S. Jerome calls it) sepultura suffocati, as the burial of one without breath, but requies lassi, the rest of one that is weary. 
Esay 29. 10.  The Prophet threatens it as a great plague from God, to be given up to the spirit of slumber, which is true of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drowsiness of the body, as well as the soul. And as jonah was in the midst of the tempest when he slept sound, so these are under God's visitation, who are possessed with this spirit of slumber.    
2. The second point of idleness is, when we are not exercised in the duties of our calling, but give ourselves to ease. Desidiae est somnium vigilantis, sloth is the 
Heb. 12. 12.  dream of him that is awake: and by want of labour and exercise, and giving ourselves to ease, we come to the hanging down of the hands, and the feeble knees, of which the Apostle speaks, and so become fit for no good thing. For as all other creatures of God by standing still grow corrupt, as we see in standing water, which putrifies, and being putrified, engenders toads and such venomous creatures; so in man, ease brings discases both in body and soul it produces in the body podagram, the gout, and it brings forth the like indisposition in the soul, which made S. Basil call it podagram animi, the gout of the soul. And therefore S. Ambrose calls idle persons, creaturas Dei superfluas, superfluous creatures of God, which do no way profit the body politic, where they live, but are as the Heathen man saith of the 〈◊〉, such qui animam pro sale 
Cicero  habent, who have their souls instead of salt, to keep their bodies sweet.   
S. Paul measureth not idleness only by doing nothing, but also by not doing 
2 Thes. 3. 11.  the duties of a man's place. As he that is placed in the University, and studies not, though he hawk, hunt, or dance, or uses other exercises that are laborious, yet because 
1 Tim. 5. 12.  he doth not that which he ought to do, he is to be accounted an idle fellow. If men be, as he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not working at all, than they become busy bodies: and if women be idle, then will they be pratlers, or tatlers, upon which cometh tale-carrying, lying, 〈◊〉 and forging, whereby they disquiet others. And not only so, but they are busy bodies, meddling out of their callings, where they have nothing to do. These are to be restrained. And because hereby groweth a disposition from the body, for evil motions in the soul; therefore S. Peter enjoins the virtue of abstinence, and commands us to abstain from such fleshly lusts, as do militare contra animam, 〈◊〉 
1 〈◊〉. 2. 15.  against the soul.  
The remedy against sleep is that which the Apostle calleth sobriety, properly 
2. 7.  watchfulness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be sober, be vigilant, saith he in another place: for sleep and drunkenness are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, works of the night, and we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, children 
5. 8.  of light, and of the day; our desires therefore aught to be after the works of the light and of the day, and we must walk accordingly.  
2. The remedy against idleness the Apostle gives us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to set our 
1 Thes. 4. 11.  selves to do our own business, and the works of our calling. And blessed shall he be whom the Lord when he cometh shall find so doing. 
Luk. 12. 43.   
We said before, that in this sin there is suppuratio, the festering of it within; and after that there is subactum solum, the soil fitted by feeding the evil 〈◊〉, by gluttony and idleness, of which we have now spoken.   

CHAP. V.  
The fourth 〈◊〉. Irrigatio soli, the watering of the soil by incentives and allurements to this sin, which are either. 1. In or about ourselves, or 2. In others. Of the first sort are, 1. Painting. 2. Strange wanton apparel. 3. Lascivious gestures. Of the second sort are, 1, Lewd company, and obscene books. 2. Obscene pictures, and wanton dance. Of modesty the virtue opposite.  
THe next thing is irrigatio soli, watering of the soil, of which we are to beware. For as we must keep ourselves from being meet or fit ground for the Devil to cast in this seed of lust or evil concupiscence, by meats of provocation, drinks and diet, or idle living; so must we also take heed of such objects and allurements, as may irrigare solum, water the ground, foment and dispose the soul to this sin.  
And these allurements or 〈◊〉 we consider, as they are in ourselves, or as 
Incentives in or about ourselves  in others. Those in or about ourselves, are divers.  
1. As the using of 〈◊〉, painting the face, which was the sin of jezabel, she painted 
2 King. 9 30.  her face, and tired her head. Of this one saith, that it is not fancies, but larva; they have not a face, but a vizard. But the Prophet tells such, In vain shalt thou 〈◊〉 
prov. 9 14, 15  thyself fair, for thy lovers shall despise thee, thou that rentest thy face (or eyes) with painting, alluding to the custom of women then, of 〈◊〉 their eye brows with stibium or 〈◊〉, as some learned think. 
Jer. 4. 30.   
2. The strange 〈◊〉 ourselves in apparel, which is condemned even in women who are rather to be tolerated herein then men, because it is mundus muliebris, 
1 Tim. 2 9  the adorning of women. Saint Gregory saith, what a deformity is it in men 
1 pet. 3. 3  when it is found fault with in women. The places before quoted condemn 〈◊〉 as used, in a wanton lascivious manner, and for unchaste ends.  

1. The platting and wreathing of the hair.  
2. The adding of gold and silver to adorn them.  
3. Rare and strange, or costly apparel: such as our Saviour implicitly 
Luc. 16. 19  taxes in the rich glatton, who was clothed with purple and fine linen. This affectation of such vanity and cost in apparel, with so much industry and care, while the adorning of the inner man is neglected, is here forbidden. For of this we may say, 〈◊〉 〈◊〉 in study vestium 〈◊〉 deesse; let no man conceive or 〈◊〉 himself that he can be free from sin, that takes too much care about apparel. As for vestitus peregrinus, strange apparel, God by the Prophet threatens 
Zeph. 1. 18.  to punish such as are clothed with strange apparel. Saint Paul's reason against such care to adorn the body is, because it becomes not those that profess the 〈◊〉 of God. And Saint Peter hath two reasons against it. 1. Because the chief care should be about the hidden man of the heart: for as Cato once said, 〈◊〉 corporis 
1 pet. 3. 4.  〈◊〉, 〈◊〉 magna mentis incuria, where there is great care of the body, there is usually greatest neglect of the mind: therefore not the outward, but the inward man is to be adorned. 2. The Saints in old time did not thus apparel themselves, not Sarah etc. Therefore follow their examples.   
3. Another allurement is, the gesture; a proud allureing gate. God threatens that he will devise evil against such as go haughtily. Esay describes the particulars, 
Mic. 2. 3.  and tells us the manner of their proud walking. 1. They are haughty, going on 〈◊〉. 
Esa. 3. 16.  2. They have erectum guttar, stretched out necks. 3. They have 〈◊〉 ants oculos, rolling and wanton eyes, looking wantonly. 4. minutos passus, a mincing or tripping gate: they go as if they were 〈◊〉, shackled. And the Prophet for these thundereth against the daughters of Zion, but much more would he have 
Ambros.  done against the sons of Zion; gestum natura dedit, sed gratia 〈◊〉. There is a generation, saith Agur, whose eyes are haughty, some have proud 
prov. 30. 13.  gates naturally, but though nature hath given it, yet grace can amend it.  
Now we come to the watering of our lust by those proucations and incentives 
The incentives without 〈◊〉. psal. 50. 18.  which are without us.  
1. The kingly Prophet tells us of some which have consortium cum adulteris, are partakers, or keep company with adulterers. The wiseman (speaking of a young man that had entered into the company and communication with a harlot) saith, he goeth after her, as an ox to the slaughter, or a fool to the stocks, or a bird to the pitfall, and feels it not, till the dart strike through his 
prov. 7. 〈◊〉.  liver.  
And indeed lewd company is very dangerous for this sin, as we see by that the Apostle tells us, modicum fermenti corrumpit totam massam, a little leaven 〈◊〉 the whole lump. Which though it may be applied to any vice, yet Saint Paul 
1 Cor. 5. 6.  there applieth it particularly to this; showing that this vice hath an especial quality in it to infect and leaven others. The holy Ghost bids us beware of evil company: and not only of those that are notoriously evil, but of suspicious company, and 
prov. 7. 8. 9  〈◊〉 times. The young man (in the Proverbs) went to a suspected house, and at a suspected time, in the twilight when it was now dark: and these two disposed to this vice. 1. Haunting suspicious places. 2. At suspicious times. We are not only to refrain from evil, but from the show of evil; and we must provide for 
1 Thess. 5. 22.  things honest, not only coram Deo, before God, but also 〈◊〉 〈◊〉, before 
2 Cor. 8. 21.  men, as the Apostle exhorts.  
Under bad company, come bad books, that speak broadly of filthy and obscene matters. The heathen man called his books comites, his companions. Though he were solus alone, yet as long as he had his books to bear him company, he was nunquamminus solus, quam cum solus, never less alone, then when he was alone. 
1 Cor. 15. 33.  Evil books contain many evil words, and evil words corrupt good manners, 
prov. 9 17.  as the Apostle tells out of Menander, speaking of the sayings of the Epicures; 
7. 〈◊〉.  and evil words are like stolen waters which are sweet, and as bread eaten in secret which is pleasant.  
2. To ill company and bad books may be added such things, as by the eye and the ear make the same impression in the soul: as namely, imagines obscaenae, obscene and filthy pictures, such as that of Baal-Peor: which they carried about for public view, to stir up lustful thoughts; 〈◊〉 longed to look on it, and as it is in the psalm, they joined themselves to Baal-Peor, and eat the offerings of the dead. It was 
Host 9 10.  the counsel of Balaam, to bring them to see the image and offer to it, and then to draw 
Numb. 31. 16.  them to commit whoredom with the daughters of Moab: and therefore the Apostles advise is, ne scortemur, let not us commit whoredom. We know what he saith in 〈◊〉, the parlours were hung with Danae, and Jupiter coming to her; and you may see his conclusion. The wiseman tells us of the harlot's chamber, which was hung with Tapestry, which was very like to be such as 〈◊〉. And by analogy 
1 Cor. 10. 8.  hereto, all Choreae 〈◊〉, wanton dance, as that of Herodias, Ludi Theatrici, 
prov. 7. 16.  
Math. 622.  stage plays, become allurements, by stirring up the mind by the eye or 
2 Macch. 4. 14.  ear, and are therefore forbidden. The reasons, as the Councils allege them are 
Concil. Agath  very good. 
Can. 28. Carans Concile.   
1. Because our eyes thereby behold much vanity. 2. Because a man cannot go upon 
〈◊〉. 3.  hot coals, and his feet not be burnt. Or can he touch pitch and not be defiled, or 
Can. 23. 〈◊〉  see wanton actions, and his affections not be moved; and. 3. There is loss and expense 
psal. 119. 37.  of precious time. 
prov. 6. 28.   
So that by what means soever the concupiscence and spirit of fornication is watered, 
Ecclus. 13. 1.  whether it be by lascivious words, songs, or sights, by the eyes or by the cares moved to wanntonnes, it is said to be baculum lascivientium, the supporter of lasciviousness, and casteth off the cords of discipline, and is the beginning of all wickedness. 
1 Tim. 2. 9   
Now the virtue of modesty is proper to restrain these, the object whereof is honestum: 
〈◊〉 〈◊〉 restrain them.  which as it hath only an inward beauty, so is it only by an inward eye discerned and for this the Saints love one another; as the outward beauty allureth the adulterer's eye. Therefore it is, that Saint Paul in divers places standeth much upon this 
Eph. 5. 3.  point; as it becometh the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we must look to that which the 〈◊〉 like, and which is decent in their eyes.  
There are two sorts of likers.  

1. There is a sort of men, to whom if we do not conform ourselves in the 
1 pet. 4. 4.  same excess of riot, they think it strange: and they that are used to it, think it becomes them well: but these shall one day give account to him that judgeth both quick and dead.  
2. There is another sort of likers mentioned by the Psalmist, I will wait on thy name, for thy saints like it well. That is decent and meet, which the Saints like of; and so we must judge, quid 〈◊〉, & quid offendat sanctos, what is liked or disliked by the Saints, and therefore the Saints go all by this rule, quid deceat, 
Math. 18. 6.  what becometh them; and ne quid 〈◊〉 〈◊〉, that they do nothing to offend Christ's little ones.    

CHAP. VI  
The fith degree, the breaking out of this sin. 1. The eye. Secondly, in the speech. Thirdl by the symptoms 〈◊〉 the act. The virtue opposite is. 〈◊〉. Of the outward acts of uncleanness. 1. Self pollution or nocturna pollutio, whether always a sin. 2. Bestiality. 3. Sodomy. 4. Whoredom, scortatio. 5. Polygamy. whether lawful. How this sin of uncleanness may be committed in matrimony, some rules about marriage. How out of matrimony. 1. With one allied, which is incest. 2. With a stranger too us, but married to another, which is adultery. Many aggravations of this sin. 3. With such as are not married 〈◊〉. 1. By keeping a concubine. 2. By deflowering. 3. By 〈◊〉 and wand'ring lust. 4. By prostitution. The highest pitch of this sin, is to defend it.  
THe son of Syrach speaks of some men, who may be know what they are, 
The! breaking of this sin.  when one sees them. Their apparel, gesture, and gate, declare what is in them; and the prophet speaks of an outward pride in Israel, that will testify to her face; so for this sin where it lodges, it discovers itself by outward signs: which are either in the eye, or in the tongue.  

1. For the eye, our Saviour saith, he that looks upon a woman to lust after her, 
Math. 5. 28.  hath committed adulltery with her in his heart: and therefore by the glances of 
〈◊〉. 7. 22.  the eye, the adultery of the heart appears; and hence Saint Peter speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
2 〈◊〉. 〈◊〉. 14.  an adulterous eye, and of some that have eyes full of adultery, some passively, 
Gen. 6. 2.  others actively,; and of this we have divers examples. The sons of God 
39 7.  saw the daughters of men, and we see what followed. Potiphars wife cast her eyes 
12. 14.  
34. 2.  upon Joseph and lusted. The egyptians upon 〈◊〉. And Shechem the Prince of 
2 Sam. 11. 2.  the country upon 〈◊〉. Lastly, King David upon Bathsheba, upon which what 
prov. 6. 25.  evil followed, the story may inform us. And therefore Solomon gives us this caution. 
Eph. 4. 29.  
Col. 3. 8.  Let her not take thee with her eyelids. 
prov. 12. 14.   
2. For the speech; which is the froth or some of this sin, it is forbidden 
Math 12. 36.  by the Apostle by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo putridus, rotten or corrupt communication, which must not once be named; because, a man shall eat the fruit of his lips. And if every idle word shall be accounted for, much more shall we account for all wanton and broad speeches of filthy matters. Nay we are not to speak too plainly of lawful and conjugal duties, betwixt man and wife, we see the holy Ghost maketh choice of modest words in that kind, and 〈◊〉 out choice terms to express them: as Adam cognovit, Adam knew Eve his wife: and it ceased 
Gen. 4. 1. 18.  to be with Sarah after the manner of women. And matrimonial duties are called 
11.  by the Apostle due benevolence; to teach us, to use the like modest expressions 
1 Cor. 7. 3.  in these matters.   
Now as it is sure, that impudicus 〈◊〉 〈◊〉 est impudici animi, a wanton eye is the discoverer of an unchaste mind: and impudicum labium signum impudici cordis, an unchaste tongue a sign of a wanton heart; so it is as sure, that to speak broadly 
Heb. 12. 28.  concerning secret things is, inverecundia, want of shame, which is against that 
1 Tim. 2. 9  Godly fear and shamefastness mentioned by the Apostle: for our conversation should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and fear, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with shamefastness and sobriety; and as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthiness and filthy talking, they should be far from us, as the Apostle urges: and lest any should object and say, 
Eph. 5. 4. 6.  that stolen waters are sweet, he prevents them, saying, Let no man seduce you with vain words, for, for these things comes the wrath of God upon the children of disobedience.  
Before we come to the outward act, we are to consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they 
The Prosymptomata, or foregoing symptoms.  are called in Physic, the Antecedents, or as it were grudge before an Ague, such as go immediately before the act. And they are either in Conatu; the endeavour, or attempt, as first, by Sorcery and Witchcraft to provoke lust, when they are passed the 
2 Kings 9 22.  flower of their years, as did 〈◊〉: 〈◊〉 calls them 〈◊〉. 2. By laying 
Job 31. 9  wait at the door of our Neighbour. 3. By alluring speeches, Numb. 31. 16. all which are the more horrible, when they are accompanied with murder; For the adulterous woman, as Solomon saith, hath cast down many wounded, and many strong 
Prov. 7. 26.  ones have been slain by her. Or else Praeludia, Previous actions, that bring on the outward act: As 1. Amplexus impudicus, Immodest embraces, embracing the bosom 
Prov. 5. 20.  of a stranger, impurum osculum, an unchaste kiss. The Harlot (in the Proverbs) had a strong or impudent face, she caught him (the young man) and kissed him. 2. Touching with the hands those parts that ought to be kept secret; the woman was to be put to death, that puts forth her hand, etc. though it were to deliver her Husband from those that strove with him. 3. By making them drunk, that they 
Deut. 25. 〈◊〉.  may discover their nakedness. And above all these, there are some things, in naming 
Abac. 2. 15.  whereof the Apostle is at a stand, and saith, that there are some things (which he 
Ephes. 5. 12.  wrappeth in silence) of which it is a shame even to speak.  
Against these is opposed the virtue called 〈◊〉, shamefastness. The Apostle 
〈◊〉 〈◊〉. 4. 7.  saith, God hath not called us unto uncleanness, but ad sanctimoniam, to purity and holiness; 
Phil. 4. 8.  and that every one ought to 〈◊〉 his vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in sanctification 
James 3. 17.  and honour; and instead of giving ourselves to those things, we ought to think upon 
Deut. 22. 12.  
Gen. 9 〈◊〉.  such things as are honest and pure: For as S. James tells us, The wisdom which is from above, is pure in the first place; and therefore God took order under the Law, that such unseemly parts might not be seen; which Cham seeing and not turning away had a curse pronounced against him.  
We come now to speak of the act itself. Within the act of incontinency are 
The outward act. Self pollution.  comprehended.  
1. That with ones self, which the Apostle calls 〈◊〉, or self pollution or defiling 
Col. 3. 5.  of one's own flesh; or filthiness of the flesh; opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holiness, he 
Gal. 5. 19  
2. Cor. 7. 1.  makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this defiling of the flesh, 2 Cor. 7. 1. 1 Thess. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
1 Thess. 4. 5.  the lust of uncleanness, which includes the act; for the act of this sin is nothing else 
2 Pet. 2. 10.  but the bringing forth of those inward lusts. But more plainly S. Peter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lust of uncleanness, or the desire of polluting: with which, Judas 
Judas 8. 23.  speaking of wicked men, saith, Sopiti inquinant carnem, these filthy Dreamers defile the flesh, and not only their flesh, but their garments are polluted also; and such hatred he would have against this sin, that we should not only hate the sin, but even the garment spotted and defiled with it. For besides the diseases and weakness which it brings upon the body, it likewise, by polluting the body, is opposite to our Baptism, in which there is an outward washing of the body, as well as an inward of the soul.  
Now because of these words of S. jude, here falleth in this particular, Nocturna 
Nocturna pollutio.  pollutio, nightly pollutions.  
If it be therefore, 1. By reason of infirmity and weakness of nature. 2. Or Ex 〈◊〉 vasorum, from the fullness of the spermatick vessels. 3. Or upon the laxitas partium, looseness or dissolution of those parts upon violent exercise, or heat, by hard riding, etc. and not proceeding from lust; in these and the like cases, it is no sin: yet with this proviso, that (though it proceed from some or all of these causes) there be ingrata recordatio, a regret and sorrow in remembering it: otherwise it will be imputed as a sin; but if (it being not in his thought) seed pass from him against his will, and without his knowledge, if he be grieved at it, when he feeleth or knoweth of it, in that case it is no sin.  
But on the other side, if a man be given to drunkenness, or other excess, and by reason thereof it issue from him, though it be not sin ratione actus 〈◊〉, by reason of the act subsequent, which is involuntary, there being no purpose to commit the sin, yet it is a sin, and liable to punishment, ratione actus praecedentis, by reason of the precedent act, that is, drunkenness; for that which is not voluntary in the act, may yet be voluntary, and therefore sinful in the cause; and thus if from surfeiting there come 〈◊〉 seminis, this is a sin: or if by often rolling of wanton cogitations in the day time, it be procured in the night; or that willingly by day 〈◊〉 night he spill his seed, as Onan did, it is a great offence in God's sight. The Apostle 
〈◊〉. 38. 9 10.  calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleanness, the father's Mollitiem, effeminateness, and the law terms it, the sin of Onan, and the censure of it is, it was exceeding wicked in God's eyes.  
2. If it be cum alio, with another, then comes Bestiality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abomination 
Bestiality.  not to be named, buggery with a beast, forbidden by the law, and punished with 
〈◊〉. 18. 23.  death both of man and beast; and not only with the death of the body, but with 
20. 15.  that of the soul too. Without shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable buggers. They which make a confusion (as it is called) between themselves and beasts, shall be brought to 
Rev. 21. 〈◊〉.  
Leu. 18. 23.  worse than a beastly confusion in the end.  
3. If it be with mankind, it is either with consent of both parties, and then it is a sin in both; or if either party, whether male or female be forced by violence, 
Rape.  and seeketh to resist, but cannot, that party is innocent: but the enforcer 
Deut. 22. 25.  commits a double sin; one in the violence, which is against the former commandment; and the other in the very act 〈◊〉, against this; and therefore by the law he was to die.  
4. Of those that yield consent, they are either males or females: for so strong 
Sodomy.  and strange is our concupiscence, that any thing is sufficient to stir up the coals and kindle it: and the heathen could say, Quoth in foeminis sexus facit, id facit in puero aetas, that which the sex causeth towards women, the age causeth towards boys. Thou shalt not lie with mankind, as with womankind, saith the law: and why? for it is an abomination. And the offenders against this law are to be punished with 
Leu. 18. 22.  
20. 13.  death. There are two reasons for it.  

1. It is an unfruitful work of darkness, and contra bonum prolis, against the benefit of procreation, which is one of the principal ends of matrimony. 
Eph. 5. 11:   
2. It is also against nature, altogether unnatural, the natural use being in the other 
Rom. 〈◊〉. 26  sex, therefore the Apostle makes it the sign of a reprobate mind. And not only a 
27.  sin in itself, but a punishment also of other sins: For, for this sin it was, that God himself 
28.  came down and sat in judgement against the five Cities, which plot of ground 
Gen. 19 〈◊〉.  is an unprofitable Sea to this day, called Mare mortuum, the dead sea, because it nourisheth no living thing in it: and it is also called Lacus Asphaltites, of the unfruitfulness of it, answerable to the sterility of this sin.   
5. With the female this sin is committed, and that either with more than one, or 
Whoring.  with one alone; with more, either without law, or with colour of law. That without all colour of law, is called Scortatio, Whoring: and this is not only forbidden, but in the 
〈◊〉. 23. 〈◊〉  next verse, the Whore is resembled to a Bitch, and Whoremongers to a company of dogs. 
18.   
For the punishment of it; by the light of Nature it was punished with Death, the 
Gen. 38. 24.  offenders were to be burnt, as we see in Thamar. And because the civil laws of men inflict small punishment for this sin, therefore God himself will punish it, Whoremongers 
Heb. 13. 4.  and adulterers God will judge: yea, God will judge it both in the world to come, for the whoremongers are 〈◊〉 among those that shall have their portion in the fiery Lake; and also in this life, with strange and extraordinary judgements, as Lue Gallica, with the French Pox, an abominable and filthy disease, not heard of in former Ages.  
6. Under colour of law, or pretext of marriage comes Polygamy, a fault wherewith 
Polygamy.  sundry of the Patriarches and others were entangled, yielding to the corrupt customs of the Countries about them, not enquiring after Gods will. But nature itself might have taught them that where the care of both sexes is required for education, there the very beasts of the field, and fowls of the air are, coupled but one with one: but where the dam alone, or female may bring up the young, there it is otherwise.  
This is plain even from the Creation, where it is said, male and female created he them: 
Gen. 1. 27.  but more plain from that of our Saviour, And they twain shall be one: flesh; where we 
Matth. 19 5  
Mark 10. 11.  see the number set down expressly: as also from another speech of his, whosoever shall put away his wife and marry another, committeth adultery. In the Law it is forbidden; Thou shalt not take one wife to another, or take a wife to her sister. The terms of brother 
Leu. 18. 18.  and sister are applied to any thing that is alike, even to inanimate things: as if to one half of a thing the other half be added, it might well be called the brother or sister of it; therefore by sister may here be understood another wife: but whether it be so to be understood or no, yet the reason added there [lest thou vex her] is sufficient. The very vexation and trouble in the house. This what it was, we see in Abraham's house, 
Gen. 21.  while Hagar remained in it; and in jacob's, while Rachel envied Leah; and lastly, in Elkanahs 
30. 1.  between Hannah and 〈◊〉. So that the inconvenience which hereby arises, 
1 Sam. 1. 6.  in hindering bonum oeconomicum, the peace of the family, is reason strong enough to evince the inexpedience, if not the unlawfulness of it.  
But it is objected, that it was lawful at the first, for the increase of 〈◊〉, and 
Object.  propagation of the world.  
In answer whereof we say. That indeed, if ever it had been lawful or allowed, it 
Answ.  had been so in the beginning. But the Prophet Malachy calleth men to the beginning in this very point, and tells them (as our Saviour told the Pharisees) ab 〈◊〉 〈◊〉 〈◊〉 
Ma 〈◊〉 19  sic, from the beginning it was not so; and that God having plenty of Spirit and power 
Mal. 2. 15.  to have made more, yet made but one: one Eve for one Adam: and wherefore one? because he sought a godly seed. And therefore Polygamy was unlawful from the beginning, and much more in all ages that should follow 〈◊〉.  
Again, the first that the holy Ghost noteth to have had two wives was wicked 
Gen. 4. 19  Lamech of 〈◊〉 race: and though Jacob had two also, yet he learned it in 〈◊〉 Aram among the Idolaters. The Prophets therefore having spoken against it, and Christ also. And the Apostle directing, let every woman have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 own 〈◊〉, and 〈◊〉 
1 Cor. 〈◊〉. 〈◊〉.  husband have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own wife: whatsoever 〈◊〉 and 〈◊〉 have been devised to defend it, it is utterly unlawful.  
In Matrimony this sin is committed uxore propria, with ones own wife, for we 〈◊〉 to not left to ourselves in Matrimony, to use our liberty as we please. 〈◊〉. 〈◊〉. Ambrose and 
The 〈◊〉 use of 〈◊〉 marriage bed.  others of the Fathers, use often a saying of Sixtus a Philosopher, that 〈◊〉 est 〈◊〉 uxor is suae ferventior, 〈◊〉 man may commit adultery by too much 〈◊〉 of love to his 
Levit. 18. 19  wife. This 〈◊〉 was forbidden by the Law, and punished. There aught to be no approaching 
20. 18.  〈◊〉 in 〈◊〉, no, not to a man's own 〈◊〉, if it were, both parties were to be cut off from among the people.  
But because here we may fall into infinite questions about marriage, and not very pertinent to this place. we will therefore here content ourselves only with these few considerations, because we have spoken of them more largely already.  

1. We must have Abraham's care, not to match with the Canaanites, with the wicked, 
Gen. 24. 3.  
1 Cor. 7. 39  but as S. Paul directeth in Domino, in the Lord.  
2. Secondly, consent of parents must be had. Speak to the King, saith Tamar to Ammon, for he will not withhold me from thee: 〈◊〉 thereby that she had not 
2 Sam. 13. 13.  power to bestow herself.  
3 As God brought Eve to Adam, and gave her to him, so must we desire that our 
Gen. 2. 22.  wife may come by the hand of God, and he to make the match: which is when the marriage is made by the Priest (God's deputy) in the face of the Church.  
4. Which more nearly concerns this place. In marriage we must so behave our selus, 
1 Cor. 7. 29.  in having wives, as if we had none, and to be content to master our lusts so, that for 
5.  the duties of Christianity, we may separate ourselves for a time.  
5. We must not depart or divorce ourselves, but only in case of Adultery, according 
Matth. 5. 32.  to our Saviour's rule.  
6. After we are divided by the death of one party, so to abide if we can: or at least 
1 Cor. 7. 40.  not quickly to wax wanton and marry again, but to stay for a time, till the body of the 
1 Tim. 5. 11.  party deceased be dissolved into earth, from whence it came.   
Out of matrimony we commit this sin, 1. Either with one allied to us. Or 2. with a stranger. 
Incest.   

1. If she be allied to us, either by father or mother, as agnata or cognata, it is called incest, and is forbidden by the Law, and punished with death. It is set down as a principle, Thou shalt not discover the shame of thy mother, because she is thy mother; 
Leu. 18. 6.  nor of thy sister, because she is thy sister: as though by the light of nature, the very 
20. 17.  naming of mother or sister were enough to keep us from meddling with them. No man was hotter against this, than 〈◊〉 in his 〈◊〉 〈◊〉. And yet this sin 〈◊〉 a time was winked at. But the land 〈◊〉 out the 〈◊〉 and the Perizzites for this abomination. And 〈◊〉, before the Law, for this very sin of incest, 
Levit. 20. 23.  forfeited both his right to the kingdom (which went from him to 〈◊〉) and to the Priesthood, which went to Levi. Possess your vessels (saith the Apostle) in 〈◊〉 and honour. Now the honour we are to give to them of our own flesh, is, that 
2 Thes. 4. 4.  we do not approach or come near them. Other reasons 〈◊〉 are.  


1. The nearness of education, of those that are our 〈◊〉, or joined in consanguinity with us, is such, that it would prove a great 〈◊〉 of 〈◊〉, and a great occasion of this sin, if such marriages were allowed with those that usually live together in the same house, as parents and children, brothers and sisters, etc. usually do.  
2. Because not only a family within itself, but also one family with another, should have friendship and 〈◊〉, which is most especially procured by marriage. Now if 〈◊〉 should be made within the same family, every house would be a commonwealth within itself; whereas by marriages abroad, there is unity and familiarity contracted between one family and another. It is true, the consideration of Adam's children, who could marry with no other, makes 〈◊〉 〈◊〉 to decide, how far that consanguinity or 〈◊〉 extends, wherein marriage is prohibited; yet this is agreed upon by all, that in the right line it was never permitted nor allowed in any case; as for the collateral it may be said as before of 〈◊〉, and divorces, they were winked at for a time, but never allowed as 〈◊〉. God saith, that for this sin of incest, or marrying within the degrees prohibited, the 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉, the 〈◊〉, because of such 〈◊〉 〈◊〉 was punished for 〈◊〉, as we showed before: and for the 〈◊〉, 〈◊〉 〈◊〉 stood to it, and 〈◊〉 in the quarrel, that Herod 〈…〉 wife. And the Apostle saith, that one should have his father's 
Mark 6. 18.  wife, was a fornication not 〈◊〉 named among the Gentiles. And the Prophet saith, that 
1 Cor. 5. 1.  a 〈◊〉 and his father 〈◊〉 go in to one maid, is a 〈◊〉 to the holy name of God, and that 
Amos 2. 7.  he will not spare them. So though for necessity it were tolerated in the beginning, yet of itself it is unlawful.    
2. Come 〈◊〉 to those that 〈◊〉 strangers and not allied 〈◊〉 us, and they are either, 1. married: 〈◊〉 or free and 〈◊〉. 
〈◊〉   



1. If married or 〈◊〉 (which is all one) it is adultery, and forbidden by the law, 
Levit. 18. 20.  and punished with the death of both parties. God is pleased continually to liken 
20. 10.  〈◊〉 to this 〈◊〉 of adultery, 〈◊〉 there is 〈◊〉 〈◊〉 he 〈◊〉 〈◊〉 himself against; 
〈◊〉. 22. 22.  and under this name, all kind of pollution or uncleanness is contained, that so the heinousness of this sin may be the more discovered. And though the politic Laws of men have not made it so, yet by the judgement of many Divines, it is capital. And good reason it should be so. For it is the perverting of the whole estate of those two Families, whereof the parties delinquent are members. If it be not known (which God seldom suffers to be kept secret, for though he deal otherwise in other crimes, 
Numb. 5. 12.  yet here he stays not for a legal accusation, but gives the reins to the jealous man to put the womanto her purgation, though he cannot directly accuse her) then if it be kept close, and the fault be in the woman, there is a 〈◊〉 thest committed: for the man nourisheth and bringeth up a child, that is not his, and layeth up inheritance for it, to the great wrong and prejudice of his other children. If it be known to the parties, than God giveth this sin a plain 〈◊〉, by taking away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural affection, both from the children to the parents, & contra, from the parents to the children.  
Besides this, such children shall not take deep root, they shall be rooted out at the 
Eccl. 23. 25.  last: as appears by Augustus' dealing with his Bastards; Medea with her issue; by Absoloms and Adonijahs fall. It fared so between 〈◊〉 and his brethren, there was no natural affection between them.  
In which soever of them the fault be, there is a sin against the rest of the children; yea, and a sin against one that is not, namely against him that is to be begotten: for he shall be born a Bastard: and consequently such an one as shall not be accounted or reputed one of the congregation of the Lord, to the tenth generation. 
Deut. 23. 2.   
It is also against the state of the Commonwealth, for it polluteth the Land, so 
Leu. 18. 27.  that it will spew out the inhabitants, and the Land cannot be quit of pollution without bloodshed. And therefore it is certain, that if adultery be not punished, it makes way for the ruin of the Land, rather than other things committed against the public state, as Murders, Poisonings, etc. (the fruits of this sin) which yet were punished with death by the Lex julia: the ground of which Law is, because the adulteress living with the lawful wife, hath opportunity to mingle poison with her meats: and therefore every Commonwealth hath cause to make it capital. David after adultery falls to murder: and Herodias, because John Baptist reprehended it, could not abide him, and never left till he had got his head off. Whereas a good wife is a possession above pearls, the heart of her Husband may safely trust in her, as the 
Pro. 31. 10. 11  Wise man saith.  
Besides this, two mischiefs more attend this crime. 1. Incest, where the fault is kept close; for by this means, those that marry, not knowing how they are allied, nor who is of their race or lineage, it falls out, that sometimes they may join themselves with those they are near unto, and so commit incest, 2. Frequent divorces, or separations, when one party knows or suspects the incontinency of the other, from whence hatred and debate usually arise; and it is plain by the whole course of profane Histories, that the greatest Wars both foreign and domestic in many Nations have from hence had their original, because there commonly followeth an extreme hatred of each other upon this occasion; as Ammou hated Tamar exceedingly: 
2 Sam. 13. 15.  so that his hatred, after he had knowledge of her, was greater than his love was to her before.  
To this we may add the breach of the ninth Commandment; Persidiam, unfaithfulness, and of the third, Perjurium, perjury: For at the solemnisation of marriage, there 〈◊〉 a mutual and solemn Oath, and vow unto God in the presence of the Congregation, to keep the marriage-bed undefiled.  
Besides, God by the Apostle tells us, that this sin shall darken the understanding 
Ephes. 4. 18.  of the wise, and make them foolish; which effect we see it wrought in Solomon: and 
Host 4. 11.  the Prophet tells us, that Aufert cor, it takes away the heart of the strong, as it did in 
Judg. 16.  Samson.  
By all which we see, that this vice is prejudicial to the Commonwealth; for the curse of God for it, is not only against the parties offending, but upon the Commonwealth too. God saith, They shall commit adultery, but shall not increase; and 
Host 〈◊〉. 10.  where there is defect of men to till the ground, there must needs be barrenness, a 
Jer 23. 10.  just punishment of this barrenness of the womb. For this fault were the two Tribes punished, as the ten Tribes for Incest. So that the Commonwealth is endamaged by this sin, and therefore accordingly was the punishment made Capital. 〈◊〉 Baker was taken out of the same prison, where Joseph was committed upon a false 
Gen. 40. 22.  accusation of this crime, and was hauged: so that it seems among the Egyptians to have been capital. Among the Babylonians Adulterers were burnt with fire, as may be gathered by that threatening of the Prophet against Ahab and Zedekiah, that for committing 
Jer. 29. 21, 22,  villainy with their neighbour's wives, the king of Babylon should roast them in 
23.  the fire. And the comparison made by Solomon showeth, that Adultery is worse than 
Prov. 6. 30. &c  thest.   
2. Of them that are solutae, free and unmarried, either the party continueth with 
Keeping a concubine.  us, and then it is called concubinatus, the keeping of a Concubine, or a 〈◊〉 that is not common: for such being servants, and by that means base, men would not marry 
Gen. 21. 10.  with them, because it is a disparagement. God hath showed how he 〈◊〉 this, by 
35. 22.  continual crossing it; first in Agar, Cast out the bondwoman and her son. Then in Jacob, 
Judg. 19 2.  
2 Sam. 3. 7.  by Reubens incest with Bilhah. A Levite took a Concubine, and assoon as he had 
16. 22.  taken her, she began to play the whore. Saul was punished in his Concubine Rizpah, to 
1 King. 11.  whom Abner went in. And David was punished in his Concubines, with whom Absalon lay in the sight of all the people: and Solomon's Concubines with his wives turned away his heart from God, to set up Idolatry.     
In the next place the act is committed, either once only, or often. Once only is called stuprum, deflowering, which may be done, either to a widow, or to a virgin. This 
Deflowering.  God forbiddeth by the Law, and punished with death. We see God's hand was upon a 
Dent. 22. 23.  whole city, for the rape of Dinah, a virgin. And we know what should have followed 
Gen. 34. 25.  upon dishonouring of Tamar, a widow; for a virgin, and widow, when they are 
38. 25.  not in potestate sua, sed in potestate patris, in their own, but their father's power, there is in both cases by deslouring them, an injury done to the parents, as well as tothemselves.  
The act often committed is called fornication: which word, though it be many times used for the general sin, yet it is more properly called vaga 〈◊〉, a wandering 
Fornication.  just, or vagus concubitus, a promiscuous use of many. This sin we find reckoned up 
1 Cor. 10. 8.  among those other of the Heathen Romans, for which God gave them up to their 
Numb. 25. 9  
Judg. 20. 18  own desires: and the same Apostle makes it one of the fruits of the flesh. The punishment 
Prov. 2. 19  of this sin we find mentioned by the Apostle out of the book of Numbers, 
5. 12  in the case of Zimri and Cozbi, where twenty four thousand were destroyed: and for 
23. 27.  the abuse of the Levites Concubine, twenty five thousand, almost a whole tribe. This 
7. 10.  is a bewitching sin. Solomon saith, They that enter into it, shall hardly return again: and at last, he that useth it shall wonder at himself, and say, how have I been deceived? The falling into this sin, is like to the falling into a deep narrow pit, where a man cannot help himself, and therefore shall hardly get out. The harlot's guests are in the grave, they that are buried in the grave, can never rise again by any ordinary power; and so they that are given over to this sin, can never return, without special and extraordinary grace; nay, her guests are not only in the grave, but even in the bottom of hell, whence there is nulla redemptio, no redemption; she strikes a man into so deep a pit, that he can hardly ever get out again without the special grace of God, as Solomon did, who spoke this out of his own experience.  
Beyond all these, there is prostitution, which is either of private persons, which is 
Prostitution.  called prostitution, when a man prostitutes his daughter, sister or kinswoman, or a 
Levit. 19 29.  woman prostitutes herself, etc. This is also severely forbidden in the law. Or publicly 
Ezek. 16. 24.  allowed. They built stews or brothel houses in every street which he there detesteth. 
1 Reg. 15. 12.  And so have Godly princes ever been careful to remove them, as Asa did.  
The last pitch of this sin is defensio, defending it, as we know some have done by public writings. And this maketh it a crying sin. The cry of Sodom and Gomorrah, 
Defence.  is great, saith God, because their sin is very grievous. The Sodomites 〈◊〉 out upon 
Gen. 18. 20.  
19 9  Lot, when he reproved them for it, justifying their wicked act. And Solomon saith, 
prov. 30. 20.  that the Adulteress is so impudent, as to wipe her mouth and say, I have done no 
Jer. 3. 3.  wickedness. And this is it, which the Prophet calls frous meretricis, a whore's forehead. 
Numb. 25. 6.  〈◊〉 brought a strumpet before Moses and the Congregation, when they were at 
phillip 3. 19  their 〈◊〉 openly into his tent. And of such it is, that the Apostle speaketh. That glory in their shame.   

CHAP. VII.  
The remedies of this sin. 1. Chastity of a single life. 2. Matrimonial chastity. The means to preserve us from this sin. Of drawing others to keep this Commandment.  
NOw against these vices there are two virtues opposed as remedies.  
1. Castitas coelibatus, chastity of a single life. 2. castitas conjugalis, matrimonial 
1 Cor. 7. 8.  chastity, both commended by Saint Paul.  
1. For the first, there's no doubt but it is better than the other, either, if we take 
of chastity.  it simply, He that giveth not his virgin in marriage doth better; or in regard of the 
vers. 38.  present necessity, which is to be thought upon; for the Apostle would have men 
26.  to be without carefulness. But in a married estate, there is the care and 
The benefit of a single lise  trouble of a family to attend it; she that is married careth for the things of this 
32  world.  
Besides; the married must neither watch, nor fast, nor pray without each others consent, which the unmarried may do freely, at their own will, without the consent of another. Besides, he that is single may better provide for himself, and shall not need to be chargeable to others, which was one of the Apostles motives to preach the Gospel freely, that he might not be burdensome, hereby also a man may live more free from covetousness, and exercise the virtue of liberality the better.  
And lastly, as the Apostle urges, the unmarried may the better attend upon the Lord without distraction. They may be more constant in adhering to Christ, and suffering for his cause, more willing to die and to follow Christ, Minus mali metuit, qui minus delicias gustavit, he fears the evil of affliction the less, who hath had a least taste of the delights and pleasures of the world, whereas those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural affections of parents, and married persons, beget in them a greater care of res familiares, their domestical affairs, that they may provide for their children etc. Whereby they are more wedded to the world, and more distracted in their devotions, and easilier drawn from God and from Christ. For these reason's chastity of single life is chiefly to be desired. But if we cannot attain to the first, to castitas coelibatus, than we must fly to the second, which is castitas conjugalis, conjugal chastity, which is the remedy provided against concupiscence.  
Now the means of preserving ourselves from this sin of concupiscence, we thus consider. 
The means 〈◊〉 preserve us from this sin.   
1. To know, that it is not tentari, to be tempted, but uri, to burn, that the Apostle speaks against. Not to be tempted, but to be set into a heat, and inflamed. His meaning is not, that the gift of continency includes within it naturalem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privationem 〈◊〉, privation of natural sense, but the motions of the flesh, he shall have do what he can.  
The inward boiling, 〈◊〉, a man may examine thus.  
1. Whether it be in him, as a punishment for sin or, only as a temptation (for 
Causes of inward burning  it is certain, that adultery, and unclean lusts are oftentimes, a punishment of pride) 
Host 5. 4. 5.  The spirit of whoredom is in the midst of them (saith the Prophet) and in the next verse follows the reason. The pride of Israel doth testify to his face. And whosoever can accuse himself of pride, he may well fear, that the spirit offornication is in him.  
Saint Paul observes, that when the heathen Romans grew so proud, as to think 
Rom. 1. 22.  themselves wise, than God gave them over to uncleanness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & to 〈◊〉 
24.  affections; we see also in Adam, that when he would needs be quasi Deus, as 
Gen. 3. 7.  God, the first punishment that came upon him for this pride, was his need of fig-leaves to cover the shame of his nakedness, God punishing thereby contumeliam spiritus, with contumelia carnis, the contempt of the spirit, with the reproach of the flesh.  
2. Again, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sadness or heaviness in man concerning spiritual things, 
2 Sam. 11. 2.  an unlusttines to good exercises. He must first sleep and then 〈◊〉, and so he comes just to David's case when he lusted after Bathsheba. A man must have pleasure in some thing or other: and because he hath it not in the spirit, he will have it in the body: and when he once feeleth it in him, then beginneth his mind evagari circa illicita to wander about unlawful things; and so by degrees there come in, first importunitas mentis, an importunity of the mind, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opportunity; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, petulantia; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, final destruction.  
2. If it be a Tentation only, it proceeds from a cause, either without, or within. 
Temptations without us.  Without. 1. Company. If a man's eyes or hands offend him, he must pluck 
Mat. 5. 29, 30.  them out, and cut them off, much more must he refrain the society of evil men, 
Prov. 23. 20.  though they be as dear to us as our eyes and our hands. Be not among evil persons: 
1 Cor. 5. 6.  For Modicum fermentum, A little leaven leaveneth the whole lump. A man must 
1 Pet. 4. 4.  forsake the company of riotous persons.  
2. Pleasing Objects; as the allurements of the eye. In this case the Wise man adviseth 
Prov. 5. 3.  what is to be done, Come not near the door of her house: we must do as Job did, 
Job 31. 1.  Make a covenant with our eyes. Impera Evae & cave serpentem, & tutus eris: sed tutior si lignum non aspexeris. Command Eve, and take heed of the Serpent, and you shall be safe, but more safe you shall be if you come not near the tree to look upon it. By the eye, men begin to love what they see, and that love which at first is pretended to be chaste and lawful, proves afterward lust; such begin in the spirit, but end in the flesh. Therefore the Apostle exhorts to admonish the elder women as mothers, the 
1 Tim. 5. 2.  younger as sisters, In omni castitate, in all chastity: and S. Peter would have love to 
1 pet. 3. 2.  be, cum omni puritate, with purity, and so love as far as you will: But a man must watch over himself, & vereri omnia opera sua, be jealous of all his works, because it is most certain, that naturally we are subactum solum, fit soil to receive the seeds of this sin.  
Within. Either from the Body or the Soul,  
1. For the body, as by the eye first, for by this member concupiscence receives its 
1 John 2. 16.  greatest watering. S. John calls it it the lust of the eyes. And our Saviour saith, Whosoever 
Mar. 5. 28.  looketh upon a woman to lust after her, hath committed adultery already. S. Peter 
2 pet. 2. 14.  tells us, that there are eyes full of adultery. So also we see, that by the eyes men have 
Gen. 9 22.  fomented this sin. It is laid as a fault, that I'm looked upon his father's nakedness. 
Ab. 2. 15.  woe to him, saith the Prophet, that giveth his neighbour drink to look upon his nakedness.  
The Devil, when he would work mankind a mischief, used this argument to our first parents to transgress God's commandment, that their eyes should be opened. But 
Gen. 3. 5.  our Saviour's counsel is, ut claudantur, to close them up: because that whatsoever passeth the eye, affecteth the heart. It is the broker of lust; and therefore let no man say, Quid nocet vidisse? what harm doth it to see? or as they did in the Psalm, concerning 
psal. 12. 4.  their tongues; so here, we are Domini oculorum, our eyes are our own, who shall 〈◊〉 
prov. 17 24.  
Eccl. 2. 10.  us? for the eyes of a fool (as the Wise man tells us) will be ranging: and Whatsoever (saith Solomon) mine eyes desired, I kept not from them. Qui innocens aspicit, aspectu fit nocens; though a man be innocent when he looks upon an ill object, it is rare, if he become not an offendor by it. And non libet inspicere, quod non licet concupiscere, it is not lawful to look on that, which is not lawful to desire. But we ought rather to pray with David, Averte oculos, turn away mine eyes from beholding vanity; 
psal. 119. 37.  and with holy Job, make a Covenant with our eyes. Can a man take fire in his bosom, 
Job 31. 1.  
prov. 6. 27.  and not be burnt.  
And as we ought to keep our own eyes from this sinful looking upon others, so are we also not to draw the eyes of others to such unlawful looking upon ourselves. For it is Ejusdem libidinis videri & videre to see and to be seen, proceed from the same lusts. It is all one, Emittere suos, and admittere alienos, To glance with our own eyes, or draw others to look upon us.  
Now by the Rules of Logic, if the eyes are to be restrained, no less are the other parts of the body, as the hands, feet, mouth. Touch not, taste not, handle not, saith the 
Col. 2. 21.  Apostle. For as Christ said, If thine eye offend, pluck it out: So in the Law, The 
Mat. 5. 29.  hand that offended in touching the secret parts was to be cut off. It was with the 
Deut. 25. 12.  hands that Potiphars wife caught Joseph, when she said, Lie with me. We must 
Gen. 39 12.  
Ephes. 5. 3.  therefore Pactum facere, make a covenant with all our members. As with the eye and the hand, so with the mouth and feet, and ears: For the tongue and ears, There is (as the Apostle saith) uncleanness not to be named, neither to be spoken nor heard. And let no corrupt 〈◊〉 proceed out of your mouth. The feet are offenders also in this kind in passing to the house of a strange woman, so also may the whole body, if it be too much pampered, for 〈◊〉 〈◊〉 〈◊〉 when it waxeth sat, it is apt 
Deut. 32. 25.  to kick. Therefore we must castigare corpus, keep under the body, to make it chaste; 
1 Cor. 9 27.  there is Physic prescribed in scripture to this purpose, labour and painfulness, avoiding of excess in diet, and apparel: to be in hunger and thirst, in cold and nakedness 
2 Cor. 11. 27.  in watching, and fasting, and to avoid excess of sleep.  
2. If it be from the soul; flee fornication, and youthful lusts. Saint Ambroses rule 
1 Cor. 6. 18.  is, vide ne ingrediaris conflictum, stand not resisting or combating, but fly, and withdraw 
2 Tim. 2. 22.  thyself from solitude, to good company.  
And together with this, because it hath pleased God, to make his word as a tree of life, and the leaves thereof as medicines for those that are soul-sick; the reading of God's word will be profitable for us in this case, especially if we read and meditate upon such places, as do ex diametro pugnare, flatly oppose this vice. 
Gen. 18. 20.  As in Genesis, where God accounteth this a very grievous sin, and that he hath appointed a remedy against it, Marriage. And that he suffers not a man to fall into 
1 Cor. 7. 2.  it, unless he be angry with him. That it is so infamous a sin, that it maketh a man as 
prov. 22. 14.  one of the fools of Israel. It bereaveth a man of his gifts. It is a brutish 〈◊〉, 
2 Sam. 13. 13.  
Eph. 4. 18.  which causeth a man to live like a beast: and as Saint Jerome saith of it, delectat in 
Host 4. 18.  momentum, cruciat tamen in aeternum, it is delightful for a small time, but will torment a man for ever.  
Besides all these, we must use prayer. It is an especial sign of wisdom, to keep 
prayer.  one's self from a strange woman. And wisdom is such a gift of God, as cometh not, 
pro. 2. 16.  but by prayer. And if our own prayers will not prevail, we must seek other men's 
6. 24.  prayers; Abraham prayed for Abimelech. We are to make our necessity herein known 
7. 5.  to other men: and say as Simon 〈◊〉 did to Peter, pray ye to the Lord for me, and as 
〈◊〉. 1. 5.  Pharaoh did to Moses, entreat the Lord for me. Vae soli, 〈◊〉 〈◊〉 〈◊〉, 
Gen. 20. 〈◊〉.  〈◊〉 in hoc vitio, woe to him that is alone, but most of all, if he be tempted to this 
Act. 8. 24.  〈◊〉. 
Exod. 9 28.   
And if all this will not help, but that there still remains 〈◊〉, a 〈◊〉, than there is a remedy provided for it, he must know that he is called to enter into the state of matrimony, which is an holy estate, instituted by God in Paradise. And this 
1 Cor. 7. 9  must be the last refuge, to preserve continency: thus by labouring to keep down the body, by avoiding excess in diet, ease, sleep, etc. and giving ourselves to sobriety, fasting, prayer, with watchfulness and modesty in all outward things 〈◊〉 〈◊〉, Chastity in a single life, or per 〈◊〉 conjugalem, chastity in a married estate, we may perform this commandment.  
The last rule is, that as first, we ought to give no ear to them that persuade us to this vice, but oppose them with all our might, for therefore the Israelites did by 
The last rule concerning others.  God's command vex the Midianites, for laying this stumbling block before them: so in the next place, we must endeavour to persuade others to the virtue of chastity, 
Gen. 39 9  as Joseph did his Mistress. And Tamar Ammon. Do not so, for no huch thing 
2 Sam. 13. 12.  ought to be done in Israel, do not thou this folly.    

THE EXPOSITION OF THE Eighth Commandment.  

CHAP. I.  
The coherence, and dependence of this commandment, upon the 〈◊〉. The object of it; the desire of riches. The scope of the lawgiver, in respect of. 1. Himself. 2. The 〈◊〉. 3. The commonwealth 4. Private persons. Of right and propriety. How meum & tuum came in. Of right by first occupancy, and prescription Reasons. for propriety. Of propriety, jure belli, four things 〈◊〉 in propriety.  
Thou shalt not steal.  
QVo 〈◊〉 e carne transitur in mundum, By which commandment we pass 〈◊〉 the flesh to the world; from the heat 
The connexion and dependence of this precpt and the foregoing  of young men, lust; to the desire of old men, wealth. From Baal-Peor the idol of the flesh, to Mammon the God of the world. In worldliness and worldly dealing, whatsoever is prohibeted or prescribed, is pertaining to this commandment, as all concerning the flesh, in the former. The original of the breach of this commanment is from that, which Saint John calleth concupiscentia 〈◊〉, the lust of the eyes, as of the former commandment, the lust of the flesh. 
1 Jon. 2. 16.   
The larger expsition of this commandment you may find in Levit. 19 11. 13. 
Leu. 19 11.  And from the. 35. verse, to the end. In Exod. 〈◊〉. 1— 16. Deut. 15. 1— 22. In the new 
Luc. 12. 15.  Testament, by our Saviour in Math. 5. 42. etc. And more largely Luc. 12. 14 and 46. 
Eph. 4. 28.  Saint Paul setteth down both the affirmative, and the negative parts of it in one verse 
1 Thes. 4. 5. 6.  Let him that stole, steal no more; but rather let him labour etc. And in another place, after he had expounded the seventh commandment, he cometh to this. Let no man go beyond, 〈◊〉, oppress, or overreach his brother.  
So that from these places and the like, a general equity of what shall be handled in this commandment is drawn. But we are to remember withal, what was said in the beginning, that it is not the outward act itself alone, not the civil theft of the hand contrectatio rei alienae the touching of other men's goods, which is meant here, but it is the mind also that God dealeth with. 〈◊〉 cor interrogat, non manum, God examines the heart, not the hand only, for as there is not only manus adultera, sed cor adulterum, an adulterous hand, but an adulterous heart too; so there is not only manus fur, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also, as the heathen man saith, the heart is a thief aswel as the hand.  
The dependence of this commandment upon the former two is very exact: for in the two former commandments order was taken for the actions of that part of the soul, which is exercised about nutrition and generation, or the desires that all men naturally have of meat, drink, and apparel for the preservation of themselves, in individno, and to increase and propagate in the world, for the preservation of their species or kind, for when there is a desire stirred up by hunger, desiderium 〈◊〉 motum, that desire sets a man a work, and because for the preservation of life, we need food and raiment, and therefore we fall into that question, What shall we eat? 
1 Tim. 6. 8.  or what shall we drink? or where with shall we be clothed? And when we have children 
Matth. 6. 31.  or posterity, we must also provide for them, as part of our family: and so by Consequence 
1 Tim. 5. 8.  every man is to labour and take care in this world, and that either propter os 
Eccl. 6. 7.  suum, for his own mouth, as the Preacher speaks; or else (as the Apostle) to lay up for 
2 Cor. 12. 14.  his children. Now from hence ariseth this worldly concupiscence, which is the Object of this Commandment, and so the ordering of this worldly desire very fitly follows the former.  
The end of this Commandment is to moderate that desire of Riches, which of it 
The end of this Commandment  self is no sin, but lawful and good; for as a desire suscipere prolem, to have issue in the right way is lawful, (as we showed in the former Commandment;) so procurare necessaria, to provide necessaries is no less lawful and good in this. But, as in the former, there is first a desire, which is lawful, and then we come reduplicare amorem, to double our love, by inordinate desires, which brings forth insaniam, madness: so here in this, there 〈◊〉 first a desire of that which is 〈◊〉, and then we come reduplicare desiderium, to double that 〈◊〉, and to covet for our vanities and pleasures, and from thence to double again, and to have for our 〈◊〉 desires and lusts, and so we see how men come from fleshliness to worldliness, and withal, how this Commandment hangs upon the former.  
In the book of Wisdom, man's life is divided into two parts. 1. The first part is 
Wisd. 15. 12.  Ludus, sport, or pastime; They counted (saith he) our life a pastime, and this part is acted by young men, whose zeal is for pleasure and mirth, etc.  
2. The second is Nundinae, a fair, or a market, as it follows, Our time here is as a market for gain; for say they, we must be getting every way, though it be by evil means: and this part is acted by men, when they grow in years; for than their zeal for pleasure is gone, and their zeal is wholly for the world, than their life is a 〈◊〉 for gain, and as the Apostle saith, they account godliness to be nothing but gain. Now then as at first a man's appetite hath relation to the first of these, the pleasures and lusts of the 
1 Tim. 6. 5.  flesh; so secondly, because (as the Wise man saith) though feasts are made for laughter, and wine to make men merry: sed argentum respondet omnibus, but money answereth 
Eccl. 10. 19  all things; which, as the Philosopher saith, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fidejussor pro omnibus, undersuerty for every thing; therefore from this second affection ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of money; and then, if they have money, they promise to themselves an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love of money.  an all sufficiency, that they shall want nothing. And therefore the Poet Menander showeth, that the cornu Amaltheae, of which the Poets feigned so much, was nothing else but money: for if that be once had, there is no fear, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, friends, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, helpers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, witnesses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, company to dwell with 〈◊〉, and all will be supplied abundantly. And this persuasion of self-sufficiency, being thought a great part of felicity, is that which in the first place makes men so dote upon money: and then secondly, there is 
Gen. 26. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a power and grandour joined with it, as it is said of Ishmael and his sons. Hereby 
Prov. 18. 11.  men grow mighty, and Solomon saith, that the rich man's wealth, is an high wall, 
Gen. 26. 16.  and a strong tower of defence. 〈◊〉 growing rich, made Abimelech fear that he 〈◊〉 grow mightier than himself, and therefore entreated him to be gone.  
This then is that which setteth men so forward in this course, because they look to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  find in money, a sufficiency, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which because they find not according to their expectation, hence ariseth a desire of more, and so comes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covetousness, and desire of more: and as the heathen man observed, when they have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than they must have another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond that, and another beyond that, and so it still proveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this is the suggestion of the Devil, If you had more it would be better for you, and the reason that you are in no better case, is, because you have too little. And so man goes forward by degrees, till he come to that which the Preacher speaks of, He 
Eccl. 5. 10.  that loveth silver shall not be satisfied with silver: and to be like the 〈◊〉 of the 
Prov. 30. 15.  Horseleech, that always cries, Give, 〈◊〉: and thus he either goeth on in infinitum, 
〈◊〉. 4. 〈◊〉.  and though he have none to care for, yet he ceaseth not to gather; which he describeth to be a Monster; or else he returneth to the flesh again for the natural conclusion of riches is that of the Rich man, Ede, bibe, lude, Soul, eat, drink, and take thine ease, 
Luke 12. 19  thou hast enough, and so redit 〈◊〉 in circulo, he returns as it were in a circle. And thus we see, that the gathering of riches, hath either a monstrous end, when they are gathered for no end, or else they return to their natural end, to satisfy the desires of the flesh.  
Now the scope and aim that God the Lawgiver had in giving in this 〈◊〉, 
The 〈◊〉 and end of 〈◊〉 Comandment.  that every man may enjoy his outward estate; for after he had taken order about the 〈◊〉 of his body, as well from violence as impurity by the twoforegoing Commandments, which concern his 〈◊〉, he comes here to that which men in the next place 〈◊〉 esteem, viz. their wealth and outward estate: and therefore God takes order here, that this may be preserved to them, and that for divers reasons.  
1. In respect of himself, that we might be like him, in showing mercy and doing 
1 In respect of God.  good to others, that we may be able to communicate to the necessities of our neighbours, 
Matth. 5. 43.  by acts of mercy and love; for herein God propounds himself in a special 
Luke 6. 36.  manner, as a pattern for us to imitate. Be ye merciful (saith Christ) as your heavenly father is merciful.  

2 In respect of the Church.  2. In respect of the Church, which is Communio Sanctorum, the Communion of Saints. S. Paul chargeth Timothy, servare depositum, to keep that which was committed 
1 Tim. 6. 20.  to his trust. chrysostom saith, that not only Timothy, but every man hath one depositum 
2 Cor. 12. 15.  or other, whether it be wealth, learning, art or strength, it is his depositum, and put into his hands, to the end that he employ it to the benefit of the whole Body, that there may be a communion of saints, in these outward things, as well as others.  
3. In respect of the Commonwealth, that outward peace may be preserved, 
3 In respect of the Commonwealth.  which is not only in preventing murder and bloodshed, forbidden in the sixth Commandment, but also by preventing oppression and 〈◊〉, that every man may enjoy 
1 Cor. 6. 7.  his own, and by restiaining all injuries to any in their estate, which is done by this 
Matth. 22. 21.  Commandment; for we ought 〈◊〉 to be ready to part from our own right then 
1 Tim. 5. 18.  to do others injury. And in this regard, that we be able to give to Caesar that which 
Esay 10. 2.  is his right, Tribute and Custom. To the Labourer, his hire. And lastly, the Priest 
Levit. 27. 21.  hath a right, as appears by the Law, by a statute for ever. They that sow to us spiritual 
Num. 18. 11.  things, must reap our carnal things. 
Rom. 15. 27.   
4. Lastly, in respect of every private person, this law is the fence of his possessions; 
4 In respect of private persons  that he may enjoy his own in peace, and 〈◊〉 the labour of his hands, while he lives; and when he dies, he may dispose of it to his children.  
Before we come to the things forbidden and commanded in this Precept, we must 
Exod. cap. 21. 22, 23,  
Eccl. 2. 24.  first treat of Right and Propriety, which is jus 〈◊〉, and also of Alienation, called 
Psalm 128. 2.  by the Lawyers jus 〈◊〉, right of transferring of that a man possesses to another  

2 Cor. 12. 14.  Because the distinction of Res alienae & nostrae, of what belongs to another man, and what to us, is the ground of the prohibition of this Commandment, and the unjust taking and detaining of that which is not our own is the matter of this Commandment, comprehended under this word steal, and the object of the desire here moderated, is 〈◊〉 & 〈◊〉, Mine and thine.  
1. We must know the meaning of the word furtum, stealth.  
The Civil Lawyers define furtum, stealth, or furari, to steal, to be rem alienam 〈◊〉, to lay hands 〈◊〉 on that which is another man's. Divines go further, and say that it is theft, Consentire fraudulosae 〈◊〉 〈◊〉; to consent to the fraudulent laying hands on that which is another man's: and in the handling of the tenth commandment, we shall see, that concupiscere rem 〈◊〉, est furari, even to covet another man's goods, is to steal.  

The original of Propriety.  But how cometh it to pass, that there is Res mea & 〈◊〉, mine and thine, or a propriety of goods in one and not in another.  

psalm 24. 1.  Certainly, the earth is 〈◊〉 Lords (as the Psalmist speaks.) And the land is mine (as he 
Levit. 25. 23.  himself tells us.) And as the land and the earth, so every beast of the forest is his. All 
Psalm 50. 10.  the World and the Creatures in it are the Lords; he is Lord Paramount: and withal the 〈◊〉 tells us, how men came to have propriety in things; for after God had 
115. 16.  made all, Caelum Caelorum Domino, terram vero dedit 〈◊〉, hominum, The heaven of heavens is the Lords, he reserves that for himself, for there his throne is placed: but the earth he gave to the children of men; so that there God gives over his right to the earth, to the sons of men, that is, he communicates and derives a secondary right to man, whereby he is not only usu fructuarius, but also 〈◊〉, he hath not only the use of the world and the things therein, but also a right, so that he is truly Lord and Owner, but yet God hath the original right 〈◊〉 in himself, he remains Lord Paramount, even of what he hath given to the sons of men. The earth then, God hath given to the Children of men: not only ut replerent terram, to replenish 
〈◊〉. 1. 18.  it, but to 〈◊〉 it also, and rule over it, dominari, and over the Creatures that are therein, as we see his first Charter made to Adam; and after man had forfeited this Charter, God renewed it after the flood to Noah and his sons. This in the general. 
Gen. 9 2, 3.   
Now more 〈◊〉 for the division of what God had thus given, and for the 
How meum & tuum came in.  propriety amongst men. It is true, that if man had continued in innocency, there would not have needed any division of the earth, every one would have been content with that which had been sufficient for him, and none would have been troubled with that unruly appetite and desire of having more, and the earth would have been sufficient for all. But when sin entered, it was then necessary there should be a division, and a meum & tuum, among men. And though the first occasion hereof was evil, (as commonly good Laws arise ex malis moribus, from evil customs) yet God was pleased with it, and approved it. cain's persecution of Abel, and others, was the cause why Seth, and the rest that feared God, severed themselves from him and his posterity by a public profession of the worship of God, and would not live in common 
Gen. 4. 26.  with them. The first enclosure of what was formerly common, or the first impropriation to particular persons, that we read, of was that of Cain, when he built a City, Gen. 4. 17. He chose out a plot of ground, and built a City, and called it after his son's name. This act of his gave occasion to the Fathers and Patriarches, hereby seeing 
Gen. 4. 17.  that Cain would else usurp government and power, and considering the expediency of it for their peace and safety, in well ordering of private possessions, to do the like: and thus came in propriety before the flood.  
After the flood, when all the world was common again, and all private interest was destroyed, Noah having all the world before him, had all jure primae occupationis, by right of the first possession, or first seizure, and his sons from him: and whether by Noah's allotment of the chief parts of the world to his three sons; Africa to Cham, Asia to Sem, and Europe to Japhet; or whether it were by mutual agreement among themselves, its plain, they had all by this right of prima occupatio: and thus propriety came in presently after the flood. Other examples we find afterward, when Terah came out of Ur of the Chaldees with Abraham and Lot, etc. they came to Haran in Canaan, where they dwelled by right of first occupancy: and afterwards, when Abraham and Lot came out of Egypt into Canaan, where they lived together, a while in common, upon occasion of their herd-mens' strife, they agreed to part the country between them; and Lot, though he were younger, had the choice: thus we see how things stood at the first. Epictetus showeth it by a familiar similitude, when a dish is brought to the Table, before it is cut up, it is common to all that sit at the Table; but after it is cut up, and every man hath taken his share, then quam quisque occupavit partem, what part soever a man hath taken to himself, that is proper to him and not common to the rest, so that it were neither justice, nor civility to take it off his trencher. Thus at the first all the earth was common to mankind, but then by the first 
Deut. 11. 24.  occupancy or possession, or by consent, it came to be divided. Omnem locum quem calcaverit pes vestra, every place whereon the souls of your feet shall tread (saith God) I give unto you, it shall be yours. So that it was pedis occupatio, or calcatio, the treading of the foot, or first occupation, that entitled every man to his first right.  
Thus if a people possesseth a country, either not inhabited before, or which is terra derelicta, a country forsaken by the former inhabitants, primus Occupator, the first possessor or discoverer hath the right to it: as we read that the posterity of Simeon, entered into the land of Gedor, seeking pasture for their flocks; and they found 
1 Chro. 4. 39  pasture fat and good, and the land was wide and quiet, and peaceable, for they of Ham 
40.  had dwelled there of old. So that now the land being uninhabited, they took possession of it, and that lawfully.  
The rule is, Immobilium est 〈◊〉, mobilium usurpatio. Prescription carrieth things immovable, and usurpation movable. And there is good reason for it.  
1. Because it much concerns the Commonwealth to look after terrenam pacem, 〈◊〉 lights oriantur in insinitum; that controversies arise not perpetually to the disturbance of the public peace. Therefore to prevent such inconveniences, we must have 〈◊〉 to Prescription and possession. And this jus praescriptionis is no new thing. In the treaty between the Amorites and Jephthah, they claim restitution of certain lands which the Israelites had taken, as they passed from Egypt to Canaan. Jephthah 
Judg. 11. 13.  answereth, That they had enjoyed them 300 years, and asks them, wherefore did you 
26.  not recover those lands within that time? And having this right of prescription kept them.  
2. Another maxim, and which hath more show, is Interest Reipublicae, ut re sua quisque bene utatur; it concerns the Commonwealth to take care, that every one use his own well. For if an Owner neglect his possessions, unless the Commonwealth look after them much detriment may arise; and therefore it takes order to punish such for their negligence, by depriving them of all claim. And thus if one leave his ground untilled and unmamanured so many years, or such a prescript time, he shall lose it. And upon these reasons it is, that men have right by prescription and possession.  
And in these forenamed cases of right either in communi or proprio, because men are thus lawfully vested in that they possess, it is a sin to put any out of possession invito domino, without the owner's consent. The Law saith, Thou shalt not remove thy neighbour's 
Deut 19 14.  land mark, which they of old time have set in thine inheritance. And under the 
Philip. 14.  Gospel S. Paul tells Philemon, that without his mind he would do nothing to his prejudice.  
Now that it was Gods will, that the earth should be thus divided, appears plainly 
Deut. 32. 8.  in Moses his song, where he saith, The most High divided to the nations their inheritance, when he separated the sons of Adam, and set bounds to the people: and after the flood, it is said, That God scattered the people over the face of the earth, and 
Gen. 11. 9  
Acts 17. 26.  S. Paul saith, That God determined the bounds of the habitations of mankind.  
And that private propriety, is agreeable to his will, may appear both out of the Old 
The lawfulness of propriety.  and New Testament.  
We see that Abel (the son of the first proprietary) offered Sacrifice of the firstlings 
Gen. 4. 4.  of his own flock. Of Abraham the Scripture reporteth, that he was rich in flocks and 
13. 2.  
24. 35.  cattle, silver and gold. His servant reported the like of him to Laban; The Lord hath blessed my Master greatly, and he is become very great: and he hath given him flocks and herds, and silver and gold, etc. which he possessing proprietatis jure, by the right of propriety, left to his son Isaac, and he to Jacob. So that the Patriarches before the Law, had goods of their own.  
Again we find, that when God had brought the people into the land of promise, 
Josh. 13. 7.  Joshua divided it by his appointment, to the Tribes: some by lot, and some by consent. 
14. 2.  
17. 17.  As also viritim to particular men, as to Caleb; and the people invested Joshua 
14. 13.  himself. There are many passages to confirm this in the Proverbs of Solomon and the 
19 50.  Prophets: as Drink waters of thine own 〈◊〉, and running waters out of thine 
Prov. 5. 16.  own well. And in Ezekiel, The Prince himself was not to thrust the people out of their 
Ezek. 46. 16.  inheritance.  
Now these places and the like, though they show the lawfulness of propriety, yet the Anabaptists are not satisfied in that, because they are not out of the New Testament, and so not binding to us Christians. But in that also we may find testimonies sufficient to confirm this point. S. John had a house of his own, from that hour 
John 19 27.  (saith the Text) that Disciple took her to his own home. So had Mary the Mother 
Acts 12. 12.  of John.  
It is true that we read in the Acts of the Apostles, (the place chiefly urged by them) That all that believed were together, and had all things common: but in the 
2. 44.  same book S. Luke tells us what kind of Communion this was. Neither said any 
4. 32.  of them that ought of the things which he possessed was his own. By which we may collect that the Christians of the Primitive Church possessed houses, lands, and goods of their own, yet so that in the use they were common to others, and though the propriety 
5. 4.  rested still in the possessors; yet when there was a necessity they sold them, to supply the poverty of them that wanted, lest they might return to Judaisme. And if they sold them, certainly they were their own. S. Peter clears this fully in his speech to Ananias, While it remained, was it not thine own.  
And as they had propriety in lands and possessions, so in goods too, which we 
〈◊〉. 25. 35.  may thus prove. Our Saviour promised a kingdom to such as fed the hungry, gave drink to the thirsty, harboured the stranger, 〈◊〉 the naked, & visited the sick, and them that were in prison, and by this did grant that the faithful had a propriety in their goods, by which they might be charitable, and beneficent to the needy. For take away propriety, and take away all beneficence, and alms. Out of a common 
1 Tim. 6. 17.  stock, a particular man cannot be said to give that which is his own. And 
18.  Saint Paul teacheth rich men how to employ their wealth, and directeth the Corinthians what proportion they shall lay aside for the poor, out of their 
1 Cor. 16. 2.  estates.  
In the Acts we read of many that had the disposing and use of their own estates, 
Act. 9 36.  as of Tabytha that was full of good works, and alms deeds, witness the coats and garments which she made for poor widows. Cornelius the Centurion likewise 
39  was a devout man, and gave much alms. And these good works cannot be conceived 
10. 2.  to be done, but out of that, which they possessed, as their own. Saint Paul 
20. 33.  
Math. 27. 57  saith, he never coveted any man's silver, or gold, or apparel. We find also many 
Act. 16. 14.  of the faithful to have been rich, as Joseph of Arimathea; and Lydia the seller of 
8. 27.  purple; as Candaces, Eunuch. Divers other testimonies might be produced, but these may serve sufficiently to prove a propriety of possessions and goods to be lawful for Christians.  
Besides those original ways of propriety, there is also a propriety, by the right of war, or law of Arms, because the Magistrate hath power and authority, in divers cases to use his sword abroad aswel as at home, and may punish a foreign enemy in some cases, even by expelling him his land. It is true, that the Apostle counselleth, if it be possible, as much as lieth in you, have peace with all 
Rom. 12. 13.  men, but not long after, he addeth, the Magistrate beareth not the sword in vain. Saint Augustine upon the war of the children of Israel against the nations that opposed their passage into Canaan, saith, nec belli per mosen gesta 〈◊〉 quis aut horreat, quia in illis divina secutus imperia, non saeviens, sed obediens 〈◊〉. Let no man marvel or be astonished at the battles fought by Moses, because in following Gods command, he was not cruel but obedient. Now by these battles he conquered 
Deut. 2. 24.  land from many nations, as from the Amorites, which we saw even now were held 
psal. 105. 44.  to the time of Jephthah and long after. And the Psalmist tells us in general terms, that 
Gen. 48. 21.  God gave them the lands of the heathen. We see that long before Moses time 
2 Sam. 8. 3.  Jacob bequeathed to Joseph, that which he had gotten from the Amorites, jure 
Jer. 27. 3. 6.  justi belli, with his sword and his bow. As also David conquered the land of the Philistims. And God gave the kings of Edom, Moab, Ammon and Tyre to his servant Nabuchadnezzar, as the Prophet styles him. Lastly, 〈◊〉 recovered from Benhadad, the cities which he had taken out of the hand of his father, by war. And so much of the right of propriety.  
And in this Jus proprium, Right of propriety, or having a thing thus proper to one's 
Four things. in propriety.  self, are included four things.  

1. He hath not only Dominium, the Lordship and dominion over it, but 〈◊〉, the use also: As a Man may use his Horse to ride on, or the like.  
2. He hath Fructum, the fruit and profit of it, as in goods, so in lands. The 〈◊〉 having left her house and land, because of Elisha's prediction to her of a Famine, at her return was not only restored to it by the King, but to the mean profits 
2 Reg. 8. 6.  of it also from the time she had left it.  
3. Next he hath Consumptionem, the right of spending that he possesseth. The Preacher saith, It is good, etc. to eat and drink, and enjoy the good of all his labour, etc. for it is his portion. And we see in the Gospel, the woman spent all that she had to recover her health, thus a Man may kill his Horse or any other Beast.  
4. Lastly, he hath Alienationem, right of alienation, as by selling, or giving it away, he may either retinere keep it, or transfer, dispose of it to another, and that either 
Math. 20. 15.  freely, or upon a valuable consideration. 1. In the parable of the labourers, the Lord of the vineyard faith to one of them, licet quod libet facere, it is lawful for me to do 
Ezech. 46. 18.  what I will with mine own. And the Prophet saith, that not the Prince himself shall take away any man's inheritance, nor thrust him out of possession. 2. He may transfer in posteros, leave it to his posterity. The same Prophet tells us, That if the Prince endow a man with possessions, the inheritance thereof shall be his sons, it shall be their possession by inheritance. And to that purpose it was, that God prescribed rules for it. The father in the Gospel tells his eldest son, (after he had given his youngest a portion) son all that I have is thine. And this is either liberal and free, as just gift, or illiberal, as to let out a thing to hire for a time. It is also, either a translation of the whole, aswel the use, as the propriety and thing: or only of 〈◊〉 fructum, the use and profit thereof, and that either for a time, or for ever. See it in particulars.    

CHAP. II.  
Of alienation and the several sorts of it. Of free all 〈◊〉. Illiberal, by contracts, which are of three sorts. 1. Do ut des. 2. do ut facias. 3. facio ut des. Of contracts by stipulation, promise, writings. Real contracts, by caution, pledge, etc. Personal, by sureties, hostages etc.  
TO alienate the propriety, with the use for ever, without any consideration, is called 
Alienation and the several sorts of it.  donatio, a gift, as when Pharaoh gave sheep, oxen, asses, and servants to Abraham, and this is either done by one in his life time, and then it is usually called a gift, or at his death by his will, and this is called a legacy; and so the right of succession is translated to the child, by the the father's death.  
Now if the thing itself be translated liberally or freely, but for a time, there it is called mutuum, a loan which is free and without consideration. But if not the thing itself be transferred, but the use of it only, than it is properly called commodatum, when a thing is borrowed freely, to be used, though this is commonly taken for that which is lent for some particular use, when the end is named. And these are the 〈◊〉 of free alienation.  
2. Illiberal 〈◊〉 is, when a thing is put out upon consideration, and is usually called contractus 〈◊〉. This is of three sorts, and is usual with us.  

1. The first is Do, ut des, I give, but you must give 〈◊〉; as when a man lets a farm, with 〈◊〉 that his tenant shall husband it and pay him a rent, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
2. The second is, Do, ut facias. I give, but you must do something for it, as Homage, fealty, or service.  
3. The last is, Facio ut des, I do for you, that you may pay me for my pains, as in work and wages, and this they call contractum servilem, a servile contract.   
1. Do, ut des. And this giving in lieu, is either First, Rei pro re, of one thing for another, or Secondly, Rei pro pretio, of some thing at a price.  

1. When it is, thing for thing, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Commutatio, or Permutatio, Exchanging, and this was the first brood, after men grew weary of 〈◊〉. If 
1 Reg. 2. 21.  it be money for money, it is called cambium Exchange. If of one thing for another, it is Bartering. Ahab would have bartered in this kind with Naboth for his vineyard.  
2. When a thing is for a price, if it be pecunia pro Re, money for goods &c. then 
Gen. 42. 25.  it is emptio buying, joseph's brethren carried money into Egypt to buy corn. And God told Moses, that the people might buy meat of the posterity of Esau, for money. If it be rei pro pecunia, of goods &c. for money, than it is venditio, selling. Sihon 
Deut. 2. 6. 28  king of the Amorits refused to sell the israelites meat and drink for money. Ephron sold the cave of 〈◊〉 to Abraham for four hundred shekels of silver currant 
Gen. 23. 16.  money. If a man sell by whole sale, than it is negotiatio, merchandizing; if it be by parcels, it is 〈◊〉.   
Besides the Alienation of the thing itself, there is alienation of the use only, and not of the property, which if it be usus rei pro pecunia, use of a thing for money, it is locatio, letting. If 〈◊〉 pro usu rei, money for the use of the thing, it is conductio, hireing.  
2. Do, ut 〈◊〉. To give, that one may do something in lieu of the gift, as Homage, fealty, or service. Thus we may see of old there have been 〈◊〉 ex jure Regio, kings have created them, when they gave lands to be held upon some service. Joseph on 〈◊〉 behalf, when he had bought the Egyptians lands, restored them again, upon condition of a fifth part of the increase to be paid into the king's exchequer.  
3. Facio, ut des, to do something for which a man looks to be paid, or to receive something for it. And this is 1. either 〈◊〉, pro opera, one work for another. 〈◊〉 
Judg. 1. 3  said to Simeon his brother, come up with me into my lot, that we may fight against the 〈◊〉, and I likewise will go with thee into thy lot, which is facio, ut facias Or 2. Opera pro pretio, work for a price. As when the labourers in the vineyard received a penny a day: which is facio, ut des, to work for a hire, or wages. As our Saviour saith, the workman is worthy of his hire. 
Math. 20. 2.   
Now in the cases of Alienation of property before mentioned, because sometimes we suffer one to have the use, but dare not trust him with the property, there arise contracts of divers natures, as by words, by writing, by pawns, pledges and suertiships etc.  
At the first, we see they durst trust one another up on their bare word. This in him 
Several kinds of contracts.  that requires it, is Stipulatio, a stipulation, or indenting; in him that giveth it, 
Stipulatio.  it is Sponsio a promise, or covenant. 
Sponsio.   
After, 〈◊〉 their contracts were by writings (which with the other kinds hereafter mentioned are proles humanae 〈◊〉, the issue of men's breach of promise) 〈◊〉 the one 
Chirogrophum.  party were content with the other parties own writing alone, this is called chirographum, his handwriting; if other men's hands be joined with it, it is 〈◊〉, a 
Syngrapha.  writing subscribed by many. Thus when 〈◊〉 bought a 〈◊〉 of 〈◊〉, there were writings drawn between the parties. 〈◊〉 subscribed, and sealed the evidence, and witnesses were taken. Tobit when he left his country and departed into Media, committed ten talents to the trust of Gabael, yet for his better 〈◊〉, he took a writing under his hand for it. The unjust steward caused his Lords debtors to make bills under their hands for what they ought.  
Besides these assurances by words and writings, there are others which are either 
Real contracts.  real or personal; real, are either in regard of some oath, which is 〈◊〉, a 
Caution. pledge.  caution, or for the recovery again of something received and delivered, which if it be something movable, it is called, pignus, a pledge or pawn; as when a raiment. and an upper millstone were prohibited to be taken in pawn, whereby may be inferred, that something, might be lawfuily pawned. If immovable as 
Mortgage. 〈◊〉. 5. 4.  lands, it is called Hypotheca, a mortgage. As we find that the people borrowed money upon their lands.  
If it be personal, it is either in war, and then called Obses an Hostage: such as Jehoash king of 〈◊〉 took of Amaziah king of Judah, when he had over come him, and taken Jerusalem; or in peace, and this is either for a public receivers who 
Sureties.  is accountable to the common: wealth, which is called praedes, when the goods of him which is surety for such an one, are liable, or for private persons, as in actions, they which under take for others, are called 〈◊〉, their bail and in matter of money, or debt, or promise, 〈◊〉, sureties. As Saint Paul was for Ouesimus. The wiseman counselleth him that is surety for another, to make his peace as soon as he can.   

CHAP. III.  
Of the desire of 〈◊〉. For regulating whereof we must consider. 1. The order, in respect of. 1. The end. 2. The means. 2. The measure of our appetite which must be guided by four rules. Of the suppuration of this sin, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of money, the branches of it. Of subactum solum, the soil fitted. Icterus the jaundice of it. 1. In the eye. The foaming at the mouth. The 〈◊〉 of theft here forbidden committed. 1. In getting. 2. In the use of riches.  
NOw that we have seen the object of the desire which is here moderated, consisting 
Of the desire of wealth.  in 〈◊〉 and 〈◊〉, let us see, how our desire of it ought to stand affected, wherein we may take notice of two things. 1. The order. 2. The measure of the appetite, which is regulated by this commandment.  

1. For the order. Whereas there are two things that a man's desire is carried unto 1. The enjoying of the end itself. 2. The means which tend to the enjoying 〈◊〉 that end there must be therefore (laith Aristotle) a division of the faculty, a double desire, a double love, or a double concupiscence, because there are two things, of which, one is greater than another: the first is the end, viz. God and eternal happiness in him, of which we desire, the 〈◊〉. The second is the means, which we do appetere, desire as they may further us to the end. Therefore the end being the greater of the two, the love of that must be Prior & Major first and greater than the love of the means, to wit, the things of this life, which must be desired in the second place, and in ordine ad spiritualia, 〈◊〉 in order to our spiritual and eternal good.  
2. For the measure. As in Physical administering of medicines to the Body, there is a certain quantity and measure prescribed, which if it be lessened, it purgeth not all the peccant humour; if it be more, it not only purgeth that humour, but somewhat which it should not purge; so in the affections and appetite of the soul: there is in some, a desire of these things, which is defective, and too careless, as in idle persons, or such as 〈◊〉 of a superstitious conceit, or otherwise, count it unlawful to desire them, or look after them. And in some other there is such an immoderate and excessive desire, and affection to worldly things, more than there should be, that they will forget their duty to God, rather than neglect them; such are called profane persons in scripture, and likened to Esau, who would forgo his birthright, his blessing which God did bestow upon him, for a mess of pottage. Therefore it is very expedient, that we take the measure first, what we may desire. And that we may do after this order.   
1. Remember that which the Apostle directs us to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having 
Rules to moderate our desires.  food and raiment be therewith contented. A contented mind is a great treasure, and if God bestow no more upon us then these, we must not murmur for want of super 
1 Tim. 6. 8.  fivities: for God, as he hath plenty of spirit, so he hath plenty of wealth, and 
Jud. 16.  could have made all men rich, if he would. And it was out of his great wisdom that he made some poor, that as the rich might have 〈◊〉 benignitatis, the reward of their 〈◊〉, so the poor might have mercedem patientiae, the recompense of their patience, as Saint Ambrose saith; and so as Solomon saith, the rich and poor meet together, for the Lord is the maker of them both. Therefore every man is to rest contented, if God shall call him no higher, nor bestow more upon him, he must avoid distracting cares, which breed noisome lusts, when he sees God's will and pleasure, and thus he must stand, then, as the Apostle alludes to the gathering of Manna, he that gathereth much shall have nothing over, and he that 
Exod. 16. 18.  gathereth little shall have nothing less, when they die. This is therefore the first 
2 Cor. 8. 15.  rule concerning the measure to be observed, we must not desire more, nor seek to rise higher than God will have us.  
2. Though we must be contented with our estate, yet is it lawful to gather in 
Heb. 13. 5.  Summer, and to provide against winter, which care the wiseman commends 
prov. 30. 25.  in the Ant, and 〈◊〉 before us for our imitation, to provide for the future, by all honest and lawful means, with a sober and 〈◊〉 mind.  
3. A man may 〈◊〉 more, and take care for those that belong to him, and thus when he seeth his household increase, his care in providing for it ought to be the more provided; that his desires be still limited with the former conditions. He must provide for his household with Jacob, that so he and they may drink out 
Gen. 30. 30.  of their own cisterns, and not be chargeable to others, but rather 〈◊〉 habeat 〈◊〉 
prov. 5. 15.  qui deriventur foris, ut tamen juste ipsorum 〈◊〉 sit, that he may have wherewith 
2 Cor. 12. 13.  to be liberal to others, yet have enough to live of himself.  
4. Lastly, a man may lawfully desire to have, not only for himself, and his 
Excd. 30. 12.  family, but also wherewith to pay his half shekel, his offering to the Lord; to 
Math. 22. 21.  help the Church: to pay tribute to the King, to be beneficial to the commonwealth, 
〈◊〉. 4. 28.  to relieve the poor Saints, and others that have need.  
Thus far if lawful means be used, and a sober mind kept, the measure is kept. But if we go 〈◊〉 this, than we come to that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of money, which is the root of all evil, from which root, these branches spring. 1. 〈◊〉, that others are in better condition than ourselves. As the 〈◊〉, when they wished they had tarried in Egypt, they preferred the life in Egypt, before that in deserto in the wilderness. The flesh pots of Egypt before the Manna, that God gave them from Heaven. 2. 〈◊〉 and overcaring, and 
〈◊〉. 6. 31.  taking thought, Quid comedam? quid edam? quid 〈◊〉? what shall I eat? what shall I drink? wherewith shall I be clothed? This distracting care, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which divides the soul is incident to rich men, when they have much. The rich 〈◊〉 in the Gospel, thought within himself, what shall I do? 3. It breeds a nest of Horseleeches 
Luke 12. 17.  
Prov. 30. 15.  and 〈◊〉, that have 〈◊〉 bisulcam, a cloven or forked tongue, that cry give, give: and unde habeant nihil refert, sed oportet habere; it skills not how we have it, but have it we must: and in this there consists that Suppuratio Concupiscentiae, a festering of the desire.  
Now, in the next place for the making of 〈◊〉 solum, the soil 〈◊〉, the way is, 
〈◊〉 〈◊〉  to carry a bigger sale than we are able to bear: by soending more than we are able, and wasting plus quamopus est, more than needs. For by this means men fall into want, whereby they become fit soil for the Devil to cast in his seed; for the Devil finding a man to be thus fitted, moveth him to stealth and other unlawful 〈◊〉. In the parable of the prodigal, we see that the prodigal fell into riotous company, among wasters, & sic dissipavit patrimonium, and so he wasted his substance. It a man 〈◊〉 such company, they will set him supra analogiam, above his allowance, he must spend disorderly till all be gone, and then he saith, as they in the Proverbs, Come with us, let us lay wait for 〈◊〉, let us lurk privily for the innocent without cause; 〈◊〉 us swallow them up alive as the grave etc. We shall find precious substance, we shall fill our houses with spoil, etc.  
The 〈◊〉 or Jaundice of this vice is likewise discovered by the eye. Ahab saw 
〈◊〉 in the Eye.  a thing which served for his turn, and lay well for him, and he was sick till he had it, 
1 Reg. 21.  though he had enough of his own: and when he could not obtain it by lawful means, he made a shift to get it by wrong, even by the blood of an innocent.  
For the foaming of it at the mouth, there be many of the speeches of such men, 
Foaming at the Mouth.  mentioned by the Heathen, Menander is full of them: and much to this purpose is 
Eccl. 7. 11, 12  in the book of Ecclesiastes, and in the Wisdom of Solomon. They say wisdom is good, but with an inheritance; and as wisdom, so money is a defence, etc. 
Of the act forbidden.   
Concerning the act itself of theft, forbidden in this Commandment.  
The several ways whereby men become guilty thereof, we may conceive by those several uses of wealth, which we said were lawful; which are by Lawyers and Divines reduced to those two. 1. The attaining or getting of riches. 2. The use of them. In the first, respect is to be had to justice: in the second both to justice and charity, for as we said before, they are given us, not only for ourselves, but as the Apostle saith, for the exercise of our liberality towards those that want; and so we find in 
2 Cor. 9 11.  the Law, that God took order, that out of the substance of the rich, the Levite, 
〈◊〉. 16, 〈◊〉  Stranger, Widow, and Poor, should have their portion. Thest therefore is committed 
12.   
1. Either in the attaining and getting of wealth and riches, from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acquisitio, possessio. 2. Or in the use and dispensation of that we have gotten, which is 〈◊〉, usus. For he is fur 〈◊〉, qui male acquirit, a thief to another man's estate, that gets an estate unjustly: and he is fur sui qui male 〈◊〉, a thief to his own that useth it 〈◊〉. And therefore in the getting there must be a respect of justice: and in the use and dispensation, there must be regard both of justice and charity.   

CHAP. FOUR  
Of unjust getting in general. The kinds of unjust getting. 1. By rapine and violence, 2. By fraud. The first is either under pretence of authority, or without any pretence. The former is. 1. For a man's own benefit. In times of war, or in times of peace: and this is either by power or authority, or by pretence of Law. 2. For his Neighbour's detriment. unjust getting without any pretence of authority or Law, is either piracy by sea, or Robbery by land. The affirmative part. 1 That every one have a lawful calling. 2. That he labour in it.  
Of Theft committed in getting Wealth, in acquisitione.  

Of 〈◊〉 getting in general.  THings in the beginning by the Law of nature were common, and since, though men have gotten a propriety (as aforesaid) in them, yet in case of extreme necessity as the Wise man saith, Men do not despise a thief, if he steal to satisfy his soul, when 
Prov. 6. 30.  he is hungry: and the law saith, When thou comest into thine neighbour's vineyard, thou 
Deut. 23. 24.  〈◊〉 eat grapes thy fill, at thine own pleasure, but thou shalt not put any into thy vessel. In of extreme necessity, a man might make bold with his Neighbour's corn field or vineyard for his present necessity, so he carried none away. And we see still that in all positive Laws, whereby propriety is distinguished, there is none of them that hold in case of extreme necessity. And there is a right which every man hath in things which remain common to this day; as in feris Naturae, wild beasts, appropriate to no man; fowl and fish, and in such things which are found on the sea shore, as Pearls, Gems, etc. concerning which the rule is jus occupanti, the propriety is invested in them that find them; because part of the possession of every country is allotted to remain to the benefit of the poor.  
Afterwards, for the proprieties which arise by public right, we laid down four, viz. 1. Seizing on a country uninhabited; 2. on those things which were left and forsaken by the owners, which are res derelictae, things given over; 3. Pre. scription; 4. the right got by the bow and sword, or the right of war.  
And for private right, there are liberal and free, and illiberal alienations, of which we have spoken; and in all these there is justa acquisitio, a just way of getting.  
Contrary to which are the unjust ways of getting, whereby theft is committed, which may be reduced to three heads.  
1. The first two we may find in Leviticus, Non extorquebis, neque fraudabis proximum 
Levit. 19 13.  tuum, Thou shalt not rob thy Neighbour, neither defraud him. The first is rapina, robbery. which is extorquere per vim, domino invito, to extort any thing by force, the owner being unwilling. The other is furtum, theft, which is fraudare, inscio domino, to deceive any man without his knowledge; both are set down also in one verse by 
Host 7. 1.  the Prophet. And a third is Parsimonia or parcitas, Parsimony or Niggardliness, of which afterwards.  
The Genus to these is briefly set down by the Prophet; Congregare non sua, to 
Abac. 2. 6.  gather or increase that which is not his. And our Saviour mentioning this Commandment, 
Mark 10. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Do not steal, presently adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Defraud not; for stealing and defrauding are very near of kin. And it is certain, that they which desire riches, fall into many temptaetions: and as the Heathen man saith, Qui vult dives fieri, vult cito 
1 Tim. 6. 9  fieri, he that hath a desire to be rich, hath a desire also to be quickly rich: and this impetuous desire of being suddenly rich, makes him that he cannot be innocent, but 
Prov. 28. 20.  must be entangled, with some of these three, either with Rapine, Fraud, or Niggardliness.  
Now that which is gotten by any of these ways, is not without a curse: as 1. Of that which is got by Rapine, Force, and Extortion, God saith by the Wise 
Prov. 25. 7.  man, That it stayeth not with them that get it, but semper erunt in 〈◊〉, poverty ever 
11. 24.  
12. 27.  attends them. And the Prophet saith, Vae tibi qui spolias, nam tu ipse spoliabere; We to 
Abac. 2. 8.  thee that spoilest, for thou shalt be spoiled. 2. For the deceitful man that gets his wealth 
Prov. 22. 23.  by fraud; the Psalmist saith, Non dimidiabit dies suos, he shall not live out half his 
Psalm 55. 23.  days. 3. For the Niggard it is said, that he that putreth his confidence in riches shall fall. 
Prov. 11. 28.  The Heathen man could say, that they shall be as sponges, and some mightier than themselves shall squeeze them, till they be dry again.  
But howsoever it fareth with them in this world, they shall have a great curse 
1 Cor. 6. 10.  hereafter; for they shall never inherit the kingdom of Heaven. In the mean time the 
5. 11.  Apostle tells us, that they are not to be accounted brethren of the Church, for he prohibits us from keeping company or eating with them. And this for the sin in general.  
In particular, the sin of unjust getting by force or violence may receive this division. 
The particular kinds of unjust getting.  1. Some there are that set themselves to spoil their Neighbours in suum commodum, to benefit themselves. 2. Others that do it only or chiefly, in detrimentum & damnum proximi, to hurt and damnify their Neighbours.  
1. Them that do it for their own benefit, we may consider thus. 1. They do it, 
1. By 〈◊〉 and violence.  either cum pretextu, under colour of authority, or 2. sine pretextu, without any such pretence.  
1. They which do it cum pretextu, under colour of authority, do it either. 1. In 
〈◊〉. For men's own benefit.  〈◊〉, in War, 2. or in Pace, in time of Peace.  

1. In time of war, if a man spoil or make havoc 〈◊〉 all he meeteth, he is called 
In time of 〈◊〉.  Praedo, a robber. And this is that which John Baptist counselleth the soldiers to beware 
Luke 3. 14.  of, when he saith, Do 〈◊〉 to no man. 
Ezek. 38. 10, 14.   
2. In time of peace, there are divers that commit this sin, and that divers ways. 
In time of peace.    
Some do it 1. partly by their authority and power: and 2. partly under colour of 
Esay 3. 15.  Law, and justice, and this either 1. immediately by themselves, or 2. by their under officers and servants.  
1. The Prophet tells us that there are Principes socii furum, some Princes that are 
By power.  Companions of thiefs: and Ezekiel of some that were like wolves ravening for their 
Esay 1. 23.  prey: and Zephany, some that are as roaring lions. These are they that say with Laban, 
Ezra 22. 27.  It is in my power to do you hurt: and with Pilate to our Saviour, Knowest thou 
Zeph. 3. 3.  
Gen. 31. 39  not, that I have power to crucify thee, and have power to lose thee? They have power 
John 19 10.  in their hands, as the Prophet speaks, and presuming upon it, take away from others, 
Micah 2. 1, 2,  that which is not theirs, by force and violence. Dost thou govern the kingdom of Israel? 
1 Reg. 21. 7.  saith Jezabel to Ahab, that is, hast thou so great power and authority, and canst not take a vineyard from Naboth? Elies' sons could execute and make use of their power, 
1 Sam. 2. 16.  and take the meat by force.  
And these unjust acts some do exercise by usurpdtion, as the children of Dan, who 
Judg. 18. 25,  went and robbed Michah of mount Ephraim, and afterwards spoiled a whole 〈◊〉, 
27.  Laish: and Abimeleches servants, who by violence took from Abraham's servants a 
Gen. 21. 25.  well of water, for which Abraham reproved Abimelech.  
Others by extortion, when they are no usurpers, but rightly possessed of their places, yet by colour of their offices and places exact upon others. This was the fault of Shebna: and of this the Psalmist speaketh, when men do ponere molestiam praeter statutum, vex and oppress beyond law, exact 〈◊〉 no statute will warrant: against such the Prophet pronounces a woe, woe be to them that decree wicked decrees, and write grievous 
Esay 10. 1.  things which they have prescribed. So did the Servants bear rule over the people, besides the governor's, whereby they were exceedingly oppressed, and unjustly took 
Nehem. 5. 15.  from men, that which was theirs by propriety. Therefore the Baptists rule to the Publicans and toll-gatherers was, Require no more than that which is appointed unto 
Luke 3. 13.  you.  
And in this place we speak not only of Princes and Magistrates, but also of petty Lords and Gentlemen, of whom as S. Augustine saith, that magna regna, great kingdoms, so he might have added magna latifundia vel dominia, great lordships or possessions, remota justitia, magna latrocinia sunt, without justice are but great robberies. The answer that the Pirate made to Alexander the great, taxing him for his piracy, is worth the observation; Thou robbest whole countries and nations (saith he) with a great army, and I only some few passengers with one ship, and a small company of Seamen. And the Lawyer made this difference between these great and little Thiefs to be only this, that the one wears a Chain of Iron, and the other a Chain of gold.  
The like may be said of Noblemen, Gentlemen, and hard Landlords in respect of 
Esay 3. 14, 15  their poor Tenants, of whom the Prophet saith; The spoil of the poor is in their houses: and that they beat the people to pieces, and grind the faces of the poor. And 
Micah 3. 3.  Micah that, They plucked off their skins, broke their bones, and chopped their flesh as small 
Esay 3. 14, 15,  as herbs to the pot. The meaning whereof is, that they bind their poor Tenants to such hard Covenants, as neither by justice they ought, nor can their estates bear; and then when they come to be indebted to them, they use them, as that evil servant did his fellow servant, whom he took by the throat, and bid him pay what he ought, and 
Matth. 18. 28.  because he could not, he cast him into prison; which practice we see is condemned by our Saviour in that parable. And in the Law, If a man lent any thing to his brother, 
Deut. 24. 10.  he must not go into his house to fetch a pledge (as if he were Lord of the house) but 
11.  he must stand without till the other bring him a pledge, and if he were poor, he must not sleep with his pledge. But by oppression and exaction, men become such as Esay speaketh of, that join house to house, and field to field, till there be no place; that 
Esay 5. 8.  they may be placed soli, by themselves in the midst of the Earth. Soli they will be, they will dwell alone, by Enclosures and Depopulations. Lords alone. Rulers and Magistrates they will be alone, and have the sale of things alone. Monopolizers also they will be, and will sell all things alone themselves, and at their pleasure and price; especially if they can fortify and arm themselves by authority: when things come to this pass, it goes hard with the Commonwealth in general, but chiefly with the poor.  
2. The other sort are they which oppress their Neighbours under colour of Law, 
By pretence of Law.  which should be a sanctuary and a rock to the poor. Do not the rich oppress you by tyranny, 
James 2. 6.  and do they not draw you before the judgement seats? saith the Apostle. And the 
Psalm 94. 20.  Psalmist saith, there are some that frame mischief as a law. The Preacher tells us, that 
Eccl. 3. 16.  he saw wickedness in the judgement seat; Ye have turned judgement into gall, [by corruption] 
Amos 5. 7.  and the fruit of righteousness into wormwood, [by protraction] 〈◊〉 the Prophet. 
6. 12.  
Esay 10. 2.  They keep the poor from justice, making a prey of the widow, and spoiling the fatherless.  
The same Prophet tells us the reason, why men fall into this 〈◊〉: Every one loveth 
1. 23.  gifts, and followeth rewards, which hindereth them from judging the fatherless, nor doth the widow's cause come before them. Of the same mind is the Prophet Amos, They afflict 
Amos 5. 12.  the just, and oppress the poor: and what is the reason? they take bribes or rewards. And therefore, when Moses directed the people to choose them Judges, he forbids 
Deut. 16. 19  them the taking of rewards, and giveth his reason; for a reward (saith he) blindeth the eyes of the wise, and perverteth the words of the just. We see the experience of it in the sons of Samuel, after they were made Judges; They took rewards and 〈◊〉 
1 Sam. 8. 3.  
2 Sam. 16. 1.  judgement. And David himself, by taking Ziba's presents, awarded to him Mephibosheths' inheritance, upon a misinformation.  
Now these sins, as by the very light of nature they were odious, so by the law of God were they to be punished severely, being crying sins. If you oppress a stranger (saith 
Exod. 22. 21,  God) or vex and trouble the widow or fatherless, that they cry to me, I will surely hear 
22, 23.  their cry, and my wrath will be kindled, and I will kill you, etc. And holy Job reckoneth up a catalogue of these sins, and in the end of that Chapter, tells what punishment 
Job. 24. 〈◊〉 ver. 2. ad 9  shall fall upon the transgressors. 1. Their portion shall be cursed in the earth. 2. The grave and the worms shall consume them. 3. The pitiful man shall forget them. 4. Their remembrance shall be extinguished. 5. They shall be broken like a tree. 6. And though they be exalted for a time, yet they shall be brought low, destroyed, and cut off, as the top of an ear of corn. Nathan the Prophet representing David's sins in a parable of a rich 
2 Sam. 12. 5.  man, that had taken away the poor man's sheep, David (conceiving it to be a real story) swore that the party so offending should surely die. And his son Solomon gives this precept: Rob not the poor, because he is poor, nor oppress the afflicted in judgement. 
Pro. 22. 22. 23  His reason is, for the Lord will plead their cause, and spoil the soul of those that spoil them. So much for those that spoil their neighbours in 〈◊〉 commodum, to their own benefit.  
There are a second sort that do mischief, in detrimentum & damnum proximi, to the 
2. For their neighbour's detriment.  detriment and hurt of their Neighbour, without benefit to themselves: and these are they ofwhich the Psalmist speaks, that offend of malicious wickedness. As they that 
Psalm 59 5.  turn cattle into another man's field or vineyard, that out of malice, spoil other men's corn, to 
Exod. 22. 5.  their great hurt, and for no good to themselves. As also they that set their neighbour's 
6.  houses, barns or stacks on fire: These are called Incendiaries. And likewise Sorcerers 
7.  
18.  and Witches, that wreak their malice upon their neighbour's cattle and goods. These 
Job. 1. 16.  are the Imps of Satan, who to vent his malice upon Job, did him much harm in this kind.  
Come we now to the other sort, that commit this sin sine pretextu, without any 
unjust getting without pretence of law or authority.  pretence, either of power or right. O trust not in wrong and robbery, saith David: for this is not a course to live by.  
For Robbery, it is either upon the sea, and then it is called Piracy: or upon the 
Psalm 62. 10.  
Ezra 27. 26.  land; and these are either, predones and Latrones, such as rob on the high way, of which 
By robbery, by sea or land.  our Saviour makes mention, in the parable of him that fell among thiefs; or 〈◊〉, such as commit Burglary, by breaking houses open. These are capital sins, 
Luke 10. 30.  
Exod. 22. 2.  O my soul come not thou into their secrets: they make the ways unoccupied, and travellers 
Gen. 49. 6.  to walk in by paths. Thus much concerning the first kind of unjust getting, 
Judg. 5. 6.  viz. by rapine or force, we come now to the second, which is per fraudem, by fraud.  
Non fraudabis, thou shalt not defraud. And in this, as in the other, the theft is 
Levit. 19 3.  either furtum manifestum, manifest 〈◊〉, or occultum, close; and herein those men that are called receptores, receivers, or sacularii, are guilty as well as the actors, for as the proverb is, It is all one to hold the sack, and to 〈◊〉 it, the receiver and concealer 
Exod. 22. 4.  being as deep in the sin, as the stealer, with whom the stolen goods are found, he is to 〈◊〉 the law. To receive res raptas & furtivas, goods stolen, knowing them to be so, is to be a plain thief.  
Now because the Apostle setting down the Affirmative part of this precept, requireth two things in every man. 1. A calling. 2. And secondly, to labour in that calling; Let every man labour and work with his hands, the thing which is 
Eph. 4. 28.  good: and 〈◊〉 he will not have any man eat, that will not work; we will speak 
2 Thes. 3. 10.  of them that have 1. no calling at all, or else 2. an unlawful calling, or that have 3: an 〈◊〉 calling; or lastly, 4. that have a calling, but live idle in it; all which are sins against this Commandment.  

1. The first are, Quibus nulla vocatio, they that have no calling at all, such as 
Of such as have no calling.  the civil law divides, into, beggars or rogues, and 〈◊〉 gentlemen, as the one ought not to live, 〈◊〉, by begging, for as much as in us lies, there must 
Deut. 15. 4.  be no beggar in Israel; so the other, because they are idle and will not take pains in a calling, are against the public good of mankind. In paradise, our first parents 
Gen. 2. 15.  were placed in the east part of Eden ut operarentur, that they might dress and keep 
3. 19  the garden, out of Paradise, they were to eat their bread in care, or in the sweat of their brows, which these men do not; and therefore are thiefs, and are justly here ranked amongst them.  
2. The second are Quibus vocatio mala, that have an unlawful calling, and do that which is either altogether evil, such was 〈◊〉 the silver smith, who made Diana's 
Act. 19 24.  shrines. And such are they that were prohibited by God's law: Harlotts, Bawds, 
Deut. 23. 17.  
18.  and keepers of Brothel houses, or else that which is vain and unprofitable. As 
Leu. 19 29.  those that use curious arts, fortune-tellers Gypsies, Jugglers, Stageplayers, and the 
26.  like, and these are no better than the former; God putting no difference between 
31.  nequam and 〈◊〉, an idle servant, and no servant, an ill calling, and no calling, is 
Act 19 19  all one in the sight of God.  
3. The next are Quibus incerta vocatio. They that have an uncertain calling, that are so fickle, that no calling will please them long. They are like a wheel, ever 
psal. 83. 13.  
1 Cor 7. 20.  turning. The Apostle gives a rule opposite to this, Let every man walk in the same 
1 Thes. 4. 11.  vocation wherein he was called, and let him meddle with his own business, for while he cannot settle himself, and follow constantly that vocation whereunto God hath called him, and wherein he may live cheerfully, and serve God faithfully, he falls into poverty, God not giving a blessing to such inconstant people; but (as the Psalmist saith) they become as stubble before the wind, and as it is in our proverb, they 
psal. 83. 13.  are like the rolling stone, that gathereth no moss.  
4. The last are they, Quibus est vocatio, sed in illa otiose vivitur; That have a calling, but live idly in it; Quibus 〈◊〉 〈◊〉, whose labour is in play and idleness, that sleep in harvest, these are opposite to the state of mankind both in and 
prov. 10. 5.  out of Paradise, as we showed before.   
And as at the first, the Lord appointed, that man should be a labourer, so at the last, when he shall give his hire and reward, he will say to his steward voca operarios, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call the labourers, and give them their hire; so when he cometh to punish, 
Matth. 20. 8.  he will not only punish servum 〈◊〉, the wicked servant, but also, servum 
Matth. 25. 30.  〈◊〉 & 〈◊〉 id est, superfluam creaturam, the idle and unprofitable servant, that superfluous creature, and cast him into utter darkness.   

CHAP. V.  
The second way of unjust getting. viz by fraud, or close thest. the lawful ways of acquiring. 1. By gift. 2. By inheritance. 3. By industry wherein are to be valued. 1. Labour. 2. Hazzard. 3. Charges. Of right, by damage. Of money, the measure of contracts,. Close theft is. 1. In contracts. 2. Out of contracts. In contracts, is 1. By selling that which cannot be sold, as, the gifts of the spirit, things annexed to spiritual offices, things consecrated to God benefits, as loan of 〈◊〉 etc. 2. When there is not a proportion between labour and praemium. 3. About buying and selling, in respect of. 1. The measure. 2. The commodity. 3. The price.  
WE are now to come to the second part of unjust getting, which is by fraud, or close theft, which is properly and usually called Furtum, theft. But first we must show the lawful ways of acquiring, to which theft is contrary.  
1. A man may come to have a right, Donatione, by donation or gift. Nunquid dabitis 
Lawful ways of acquiring.  mihi de substantia vestra? Will you give me of your substance? saith Job, and this 
1. By 〈◊〉.  which is given must be our own, and not another man's. 
Job 6. 22.   
2. By inheritance, Haereditate: as may be gathered, by Abraham's reasoning, when 
2. By inheritance.  he had no son, Ecce servus meus haeres erit, Lo my servant shall be my heir. And God took order in the law, that a man's estate should descend to his children, both sons and Daughters; so that the Lex salica, the Salic law in France is a foolish law, and against both the law of God, and the law of Nature: and when our Saviour 
John 4. 38.  saith, I have set you to reap where you have not laboured, he showeth that there is power to convey, not only our lands, but also our labours to others, who may hold them by a good tenure. 1. Donatione. 2. Haereditate. 1. By gift. And 2. By inheritance.  
3. By industry and pains, a man may have a right to those things which he hath 
3. By industry, wherein are to be valued,  neither by gift, nor inheritance, and that in a threefold consideration, viz. In respect of his 1. Labour. 2. Peril or hazard. 3. Cost or charges, which he may lawfully value, in any contract, as in buying and 〈◊〉.  

1. In respect of his labour. Therefore Laban told Jacob; It was no reason, he 
1 Labour.  should serve him, and labour for him (though he were his brother's son) and have nothing, and therefore saith he, tell me what shall be thy wages. Whereby it plainly appears, that labour requires, Compensationem, a recompense. Our Saviour saith, Dignus est operarius mercede, The labourer is worthy of his hire. There is a rule of equality to be observed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle, that there may be an equality. So 
2 Cor. 8 14.  there is an equality between opus & merces, the labour and the reward, and therefore 
〈◊〉. 24. 15.  God commands, that the wages of the labourer be not detained, and if it be detained, it is peccatum clamans, a crying sin. So that he is a thief, who detains the reward of him that takes pains for him.  
2. In respect of his peril and hazard, which may be estimated, and so ought to 
2 Hazard.  be. Caleb made Proclamation, that whosoever can get Kiriath Sepher (which was 
Josh. 15. 26.  a well fenced City, and hard to be won) should be rewarded, and when Othniel won 
1 Sam. 17. 25.  it, he had his daughter for a reward: The same course took Saul, when Goliath the Philistim came to defy Israel, he that will venture upon that Philistim. 〈◊〉 be my son in law, and shall marry my daughter, etc. and when David slew the Philistim, he had Saul's daughter. The like we find about Jebus, which held out against David; He that getteth Jebus, shall be Captain of the host, whereupon Joab went up 〈◊〉, and 
1 Chro. 11. 16  was made Captain. And for this cause it is, that because the Merchant's 〈◊〉 is greater than the Husbandman's, because the one ventures only his seed, the other his estate and life, therefore his gains ought to be greater.  
3. In respect of his cost and charges. Thus Joseph having been at charges, in laying 
3 Charges.  up corn, and providing houses for Granaries, and furnishing himself with more 〈◊〉 was needful for 〈◊〉 alone, only in bonum publicum, for the public good, might therefore sell the corn at a price answerable to his charges, which they call multiplicem usuram, a multiplied usury; and so we find God, allotted to Cyrus, when he 
2 Chro. 36. 〈◊〉.  gave him all the kingdoms of the earth, that which they call, usum preciosum, a most rich reward.   
Besides these three which arise from Industria, industry and pains, there are two more. 1. Damnum or Detrimentum, damage or loss. For if a man's beast feed in 
1 Damage.  another man's field or vineyard, he shall make satisfaction. 2. Money, which is praetium 
Exod. 22. 5.  
2 Money.  indeed, for money answereth all things, and so God appointed that it should be 
Eccles. 10. 19  the ground and measure of buying and selling under the law, and gave rules accordingly 
Levit. 25. 14. & 27. 18.  in buying and selling.  
These things premised, we come to that in which is Furtum occultum, close theft, 
〈◊〉 close theft.  which is either in contracts, or out of contracts. In contracts, theft is committed, either about things which cannot or ought not to be sold, or about things which may be lawfully bought and sold.  
1. In contracts of the first sort a man may commit theft. 
〈◊〉 〈◊〉 Contracts.   
When that is sold which cannot be sold, because it cannot be valued, being of a higher nature than gold or silver, as the grace of God, or gifts of the Spirit. 
Acts 8. 20.  When Simon Magus would have bought the gift of the holy Ghost, s. Peter (abhorring his motion) said, Thy money 〈◊〉 with thee: this ever since had the denomination of Simony from him.  
2. Of the like nature to spiritual things (which cannot be valued for money, and therefore cannot be sold) are also those which are annexed to spiritual things, and therefore cannot be transferred but to those which have those spiritual things, as cure of souls, right of receiving tithes, etc. which are annexed to the order of Priesthood, and therefore cannot be sold.  
To this Head may be referred the converting of things to a common or 〈◊〉 use, for gain, etc. which are consecrated and appropriated to sacred and spiritual uses. Such theft was committed by them that bought and sold in the Temple (a place appointed for prayer and divine worship) whom our Saviour drove out of the Temple, and tells them, they made the house of God a den of thiefs. For though it were lawful for some to sell, and others to buy what they needed for sacrifices or offerings in the Temple, yet to buy and sell in that place, consecrated to God (which they did, thereby to get the greater price) was unlawful, and therefore Christ calls it theft.  
And as Simony is committed thus, in re sacra, in selling of holy things, so there is a kind of Simony in selling of Justice, which is a sacred thing: and therefore s. Augustine and s. Ambrose say, that Quid dabitis mihi, ut faciam justitiam? what will you give me to do justice? is all one with Quid dabis mihi ut vendam tibi Deum? what 
Esay 5. 23.  will you give me to sell God to you? Therefore the Prophets cry out against these, 
Mic. 7. 3.  that justify the wicked for a reward, and against Judges that ask reward. And we see 
Acts 24. 27.  this sin in the Apostles times, Foelix hoped for money from S. Paul, to acquit him.  
A third thing to be comprehended under, Selling that which cannot be sold, is the selling of gratuita beneficentia, what ought to be freely and liberally given without reward. Thus for an Usurer to sell the loan of money, is Vitiosus contractus, an unlawful 
Psal. 112. 5. & 37. 21.  contract. The Psalmist makes it a note of a good man to lend freely, and our Saviour bids us lend freely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, looking for nothing again; and that we may 
Luke 6. 35.  not think we shall be losers, he adds, your reward shall be great, and ye shall be the children of the highest. Gratuitum & mutuum, loan, and no hope of recompense, must go together. He that doth inscribere pretium liberalitati, set a price upon his liberality, corrupts the virtue. For as Donatio liberalis est alienatio, sine omni mercede in aeternum; Giving is a free alienation of our right to a thing for ever, without recompense: so Mutuatio est liberalis alienatio, sine omni mercede ad tempus, Lending is a free alienation of a thing for a time without any recompense: both lending and 
Psal 112. 5.  giving aught to be free. A good man is merciful, and dareth. If his lending be with expectance of reward, the virtue of mercy is utterly lost.  
2. In things that may be bought and sold, because two things are required in contracts. 
2 In labour, and the reward of it.  1. In some there is Labour & merces, the labour and the reward. 2. In others Res 〈◊〉 & pretium, the thing prized, and the price: therefore there may be theft committed in all these. 1. About the labour and reward, when either of these is wanting, or where an equality between them is not observed. The Magistrate hath tribute paid him for his care of the public, and the Levites portion is due for his service at the Altar. Now if they kill the fat, and clothe themselves with the wool, and instead of feeding the flock, care only for feeding themselves, they are 
Ezek. 34. 3.  as the Prophet calls them, Companions of thiefs and robbers: Fures officii, thiefs in their office.  
So when a Scholar hath Pretium sapientiae, the price of wisdom, the reward of 
Prov. 17. 16.  study; if he have not curam sapientiae, a care to attain wisdom, by taking pains in his studies, he is Fur, a thief in study, because there is not an equality between the reward and his labour. So on the contrary, if any of these do labour in their place, they must have their reward, and it is theft to defraud them of it, for the labourer is worthy of his hire: yea, the labourer in God's Vineyard must have Decorum pretium, a 
Deut. 24. 15.  goodly price, or a rich reward, (as may be gathered by the contrary from that in Zach. 11. 13.) there must be a proportion between the labour and the reward: He must have a reward, and that a liberal reward. God required that a servant, which 
Deut. 15. 14.  after six years' service was set free in the year of Jubilee, should be furnished liberally at his departure: and if for bodily service such a free and liberal reward be due, much more for the service of men's souls: to defraud such therefore of their reward, or to pinch them in it, is theft.  
2. As theft may be committed in those contracts, where there is Labour & praemium, labour and reward; so in those other, where there is praecium & res appreciata, 
In buying and selling.  as in buying and selling, wherein are to be considered; 1. Mensura, the measure. 2. Merx, the commodity sold. 3. Praecium, the price. In 〈◊〉 which a theft may be committed.  


1. For the measure, if we thereby understand, that which is the measure of all commodities 
1. The measure viz. Money.  & their value, viz. Money. Here may be a kind of theft, either bycorrupting the measure, when men do 〈◊〉 pecuniam, counterfeit money, or mingle a base substance with the metal, whereby as the Prophet complained, The silver is become 
Esay 1. 22.  dross; contrary to which was Abraham's practice, who when he bought the field of Ephron, He weighed him 400 〈◊〉 of silver, currant money with the Merchant. Or by clipping and lessening it in the weight or quantity; for God appointed under the law, that the shekel should be of just weight, containing 20 Gerahs'. Whosoever therefore do adulterate money in the quality or goodness, or lessen it in the weight or quantity, make a general disproportion in all contracts, and bring in an universal confusion, commit theft, and in civil societies are punished Vt 〈◊〉 majestatis reos, as men guilty of treason.  
Again, if by measure, we understand that standard whereby the commodity to be sold is to be measured, to lessen or falsify, this is theft; and therefore the law commands a just weight and balance: and the Scripture saith, that false balances, and divers weights or measures, are abomination to God. But this properly comes under the next branch, when the buyer is cozened, in the quantity of the commodity which is sold.   
2. For the Merx, the commodity sold, theft may be here divers ways committed. 
2. The commodity.   


1. In the substance of it, if it be false or counterfeit, or mingled and mixed with other 
In the substance  things, the Prophet Amos reproves them that sold quisquilias frugum, the refuge of wheat; and Esay speaks of wine mixed with water. Thus the wares may be corrupted 
Amos 8. 6.  in the substance. 
Esay 1. 22.   
2. In the quantity, it is plain theft, when a false weight, or a deceitful balance is 
Quantity,  used, which Solomon saith are an abomination to the Lord. 
Levit. 19 34.   
3. In the quality, when there is some fault in the commodity, which the seller 
Prov. 20. 10. & 11. 1.  knows, and either declares it not to the buyer, or abates not the price accordingly: 
Quality.  this is theft, condemned by the Counsels, as turpe lucrum, filthy lucre, and forbidden by God himself, under the name of deceit, or false dealing, Levit. 19 11. Ye shall not steal, or deal falsely, etc.  
4. Lastly in the manner of uttering it. When the seller takes advantage of the ignorance 
Manner of uttering.  of the buyer, and seeks to overreach and deceive him. Jacob would have his sons to take no advantage of an oversight in another, when they found 〈◊〉 money 
Gen. 43. 12.  in their sack's mouths, Take double money with you, and carry it again in your sacks, 
Levit. 19 1.  perhaps it was an oversight. The Prophet reproves those that devised how they 
Jer. 9 5.  might go beyond their Neighbour; and the Apostle 〈◊〉, See that no man go beyond 
1 Thess. 4. 6.  or defraud another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and he gives a 〈◊〉 reason, for God is the avenger of all such; though they may deceive men, yet they cannot deceive God. This is all 
Luke 19 8.  one with Stellionatus, gross cozening, such as Zacheus had been guilty of, and 〈◊〉 at his conversion, promising to make four fold restitution, as knowing else he could not be forgiven by God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If I have overreached or cozened any, I restore him four fold.    
3. For the price; herein also theft is committed, when the price is not given, but 
3 The price.  men work upon the ignorance or necessity of one another; for men must not think when they come to buy and sell, that they come to a spoil, where they may catch what they can get: Solomon reproves those that 〈◊〉 a commodity, or undervalue it for their own advantage; It is naught, it is naught, saith the buyer, but afterwards, 
Prov. 20. 14.  when he is gone, he boasteth of his pennyworths. And the Prophet pronounceth 
Amos 8. 6.  a woe against those that sell the needy for shoes; which is by Expositors said to be, When men being in need, so that they must have money upon any terms, the buyer will wring them so hard, that they shall have life or nothing for the ware. This the Prophet Micah calls Hunting our brother with a net. Such frauds as these are 
Mich. 7. 2.  severely forbidden in Scripture: Under the Law, whosoever had deceived his brother, 
Levit. 6. 5.  was to make restitution, and to add a fifth part in the day of his trespass offering. The Psalmist tells us, None shall be admitted to stand in God's holy place, who 
Psal. 24. 4. & 15. 4.  hath sworn deceitfully. Nay so far we must be from this, that if any swear to his own hurt, he must not change: And s. Peter makes it a note of our new birth, to lay aside 
1 Pet. 2. 1.  all guile, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laying aside all guile, etc.    

CHAP. VI  
Of theft out of contracts. This is 1. In the family, by 1. Purloining. 2. Mispending. 3. Idleness. 4. Withdrawing one's self from service. 2. Without the family, is 1. Of things consecratea: by Sacrilege. 2. Of things common, and those either public or private. Of theft personal and real. The aggravation of theft, in regard of the poor, etc. Against enclosing of Commons. The conclusion, about unlawful getting.  
NOw of thefts that are without contract, these are either Domestica, within the family, or forinseca, without.  
1. The first, of, or within the family; as a bad servant. For Fur domesticus, fur maximus est, the domestic thief is ever the greatest thief; and the reason is, because of the trust he receives. And such an one may be a thief, these four ways.  

1. Intervertendo, by purloining their master's goods, or (according to the sense of 
Tit. 2. 10.  the word) by turning the profit out of his, into their own purses. This was the 
Luke 16. 6.  
2 Reg. 5. 22.  unjust Steward's act, and Gehezies; and the text saith, that Judas (one of our Saviour's 
Jo. 12. 6.  Disciples) was a thief, because he diverted privily somewhat to his own use, out of the bag: this is furtum domesticum, theft within doors.  
2. Dissipando, by wasting and misspending his goods, in drunkenness, riot, and 
Deu. 21. 20.  other excess: Like that servant, that in his Master's absence began to smite his fellows, 
Prov. 29. 3.  
Luke 16. 1.  and to eat, and drink, and to be drunken. And the prodigal son, that spent his 
12. 45.  father's estate upon Harlots.  
3. Torpendo, by consuming his estate by idleness: this is Fur laboris, one that steals 
Ephes. 6. 6.  his labour from his Master, and by that means wasteth his estate. For servants should 
Luke 17. 9  not do eye service only, or that which they are commanded alone, for that is not thankworthy; but labour faithfully, and be as provident for their Masters, as they should be for themselves. But if instead of doing faithful service, they grow negligent and idle, they are within the compass of the breach of this Commandment. The Wife 
Prov. 18. 9  man saith, that He that is slothful in his work, is even the brother of him that is a great 
Mat. 25. 26. 30  waster, and shall receive that doom, Thou wicked and slothful servant, etc. Cast that unprofitable servant into utter darkness, etc.  
4. Lastly, Subtrahendo se per fugam, by withdrawing himself from his Master's service, and becoming a fugitive, robbing his Master of his service; for a servant is part 
Eccl. 2. 7.  of the Master's possessions. Though Agar served a hard Mistress, and thereupon left 
Gen. 16. 6. 9  her service, yet the Angel sent her back, and bade her humble herself. And though s. Paul could have been contented to have retained Onesimus, yet because he was philemon's 
Phil. 13.  servant, from whom he had fled, he returned him back.   
Theft without the family is either of things consecrated to God, and this is called 
Theft without the family.  Sacrilege. 
Sacrilege.  things common and profane.  
1. For the first; there was a Law for it, That if any should by ignorance take away 
Leu. 5. 15.  things consecrated or holy to God, he should bring a trespass offering. The Apostle matches it with idolatry, Thou that abhorrest idols dost thou commit sacrilege. God 
Rom. 2. 22.  himself immediately punished this sin, in Ananias and Sapphira, and that with capital punishment, with death, and that a sudden death, giving no time for repentance; thereby to show how he hated this sin, and what a severe avenger he is of it. It is noted of Abimelech (though a King) that he took seventy 
Judges 9 4.  pieces of silver out of the temple of an Idol, his god Baalberith; and what followed appears in the same Chapter, He was slain by a woman with a 
v. 53.  piece of millstone which broke his scull. Athaliah the Queen, with her sons, had broken up the house of the Lord, and took the things that were dedicated to God, 
2 Chron. 24. 7  
23. 15.  and gave them to 〈◊〉; she was drawn out of the Temple, (the place she had 
24. 7.  〈◊〉,) and then slain, and her sons had no better end. The alienating of the sacred vessels of the Temple, and applying them to profane uses by Belshazzar at his feast in Babylon, caused that terrible hand-writing on the wall; which made all his 〈◊〉 to shake, and foretold him, that the Kingdom was translated to 
Dan. 5. 2.  the Medes and Persians, which happened presently after, for he was 〈◊〉 that same 
Verse ult.  night.  
2. Theft of things profane or common, is either, 1. Of such things as are public. 
Public theft.  Or 2. private.  
1. Public, when things belonging to the Public State or Commonwealth, are 
Peculatus.  stolen; as if one rob the Exchequer, etc. And this is called Peculatus, when the King is robbed, or any thing stolen out of a public place; such also were those Balnearii fures, that stole out of the Bath (a public place) the clothes of them that were bathing. And to these may be added, such as receive moneys out of the public treasury, and convert it to other private use. Such were the Priests 
2 Kings 12. 15  in the time of 〈◊〉, who received every man's half shekel, brought in upon the King's Commandment for the repair of the Temple, but neglected the reparation: whereupon an other course was fain to be taken; a Chest was provided with a hole in it, into which every man put his money for that use.  
personale, of living things, as 1 Men, 2 Beasts. 2. Private theft is either Furtum 
Private theft, personal and real.  real, of things inanimate.  
1. The stealing of men, is called Plagium, and such thiefs Plagiarii. This sin was punished with death, by the Law, He that stealeth a man and killeth him, 
Exod 21. 16.  shall die the death; yea, if he were only about such a thing, he was to die for 
Deut. 24. 7.  it. Saint Paul accounts it so great a sin, that he reckons Man-stealers among 
1 Tim. 1. 10.  
Gen. 40. 15.  Whoremongers, Buggers, Perjured persons, and other the most grievous sinners. This was part of Judas his sin, who sold his Master for thirty pieces of silver, though 
Matth. 26. 15.  withal there was herein a betraying him into the hands of his enemies who he knew would put him to death.  
2. The stealing of beasts is called Abiegatus, and the men Abigei, stealers of cattle; such were the Sabeans and 〈◊〉 that took away Jobs Oxen, his Asses, and Camels. 
Job 1. 15. 17.  Against this we have an express law, wherein the offender is to restore in some 
Exod. 22. 1.  cases four fold, and in some five fold.  
2. Real theft, is the stealing of things inanimate, that have no life, as of 
Exod. 22. 7.  Money, 〈◊〉, Apparel, etc. for which the offender by the Law was to restore two fold.  
Thus we see the several sorts of theft. Now all these are aggravated, in regard 
The aggravation of all.  of the person against whom they are committed; as to rob the stranger, the poor, the fatherless, or widow: this brings a greater curse upon the fin, and makes it become peccatum clamans, a crying sin; If they cry unto me (saith God) 
Exod. 22. 21, 22, 23.  I will surely hear them. Therefore there is a special prohibition against taking a 
Deut. 24. 17.  pledge of the Widow, and Job mentions it as an act of men transcendently wicked, 
Job 24. 3.  〈◊〉 drive away the ass of the fatherless, and take the widow's ox for a pledge. And Solomonn advises, Not to enter into the field of the fatherless, for their Redeemer 
Prov. 23 10.  is mighty, and he will plead their cause with thee. 
11.   
And here, partly under this Head, and partly before, cometh in the Enclosures 
Against enclosing of Commons.  of Commons, which may well be reckoned among those peccata clamantia, crying sins: For this theft is aggravated by this circumstance, that it is against the poor.  
For as when Countries were first seized upon, and possessed, and the first partition was made, 〈◊〉 man had his own peculiar, distinct from other men's; (as Caleb had Hebron allotted him by Joshua,) which became their inheritance. So there was 
Jos. 14. 13. 14.  consideration had of that protestation of God, That there should always be some poor among their brethren, as objects of their charity and mercy, and therefore there was left for them a division of Lands in Common, whereupon they might live, which ought not to be alienated: for God takes order under the Law, 
Deut. 19 14.  that those ancient Land marks should not be removed, which they of old time had set: and there is good reason for it, because all the parties therein concerned cannot at once be pretent, and therefore the right cannot be alienated; for all the poor from the beginning to the end, are interested herein; and those that are not born cannot consent to any such act. Hence God appointed (to show the greater detestation of this sin, and to deter the people the more from attempting any such matter) that the curse should proceed out of their own mouths. All the congregation was to curse them that did any such thing. Solomon's censure 
Deut. 27. 17.  against such as remove the Landmarks, is, That GOD himself will plead the cause with them. The Prophet Hosea when he would set forth wicked Princes by as odious a comparison as he could, saith, they are like those that remove 
Host 5. 10.  the landmarks. How odious this was, may appear by the setting up every where Metas terminicas, upon the borders; and the imprecations against them that should remove them. The Prophet Micah threatens it as a great judgement upon a people, and which should bring doleful lamentation upon them, that the portion of 
Mich. 3. 4.  the people should be changed, and their fields divided, etc. And Job though without the Law, yet saw so much, that he reckons this among the practices of wicked men, to remove the land mark 
Job 23. 2.   
And thus much for the ways of unjust getting, and the several sins committed therein.  
When we begun to speak of the act of theft, we showed that it might be either in the unlawful getting of riches, or in the unlawful use of them; and the several ways of lawful getting we reduced to two heads. 1. Furtum, theft, which is getting by deceit. 2. Rapina, which is by violence. They are distinguished by Nazianzen thus; in the one there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manus injecta, the laying on of hands, whereby a thing is taken by violence, In the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a compassing by 〈◊〉 or deceit. Now whatsoever is got either way, is not to be accounted as a 〈◊〉 from God: And therefore chrysostom upon that petition in the Lord's Prayer for temporal things, (Give us our daily bread) saith, Habere convenit etiam malis, habere autem de manu Dei, sanctis tantum, the wicked may have these outward things, but to receive them from the hands of God, as blessings from him, is peculiar to the Saints; for Deus parare non vetat, sed cum peccato parare, qui enim cum peccato parat, ei diabolus dat quod manducat, non 〈◊〉: God forbids us not to get them, but to attain them with sin; for what any attains by sinful means, he receives it as a gift from the Devil, not as a gift from God, nor can he justly make this petition to God; and he that thus receives his daily bread, receives also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pledge of some judgement that shall 〈◊〉 him.   

CHAP. VII.  
Of the virtues opposite. 1. Just getting. 2. Restitution, commanded both in the Law and Gospel. That we must make restitution, not only of what is unlawfully got, but of some things lawfully got. As 1. Of what belongs to another by gift. 2. Of things deposited. 3. Of things found. 4. Of things lent. 5. Of what will prejudice the public, if it be detained for our private benefit.  
OPposite to this vice of unlawful getting, is the virtue of just getting: 
Of the virtue of just getting.  which is the subject we are now to handle. It is called studium honeste rem parandi, an endeavour to get by honest means, where men do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grow rich without fraud. Concerning which every man ought to be persuaded, that as Solomon saith, A little which the righteous hath, (viz. which is got by lawful means) is better than the great revenues of the wicked 
Prov. 16. 8.  (got unjustly.)  
The Apostle sets both down together in one place, where speaking of covetous 
Tim. 6. 5.  men, who set themselves to get by any means, he saith, they are men of corrupt minds, and destitute of truth, and gives the reason, because this is their position, that gain is godliness: gain got by any means they count lawful, let men say what they will, they applaud themselves in their unjust gains; like the Heathen that said, Let me have the money in my bag, and let the people call me pillar and poller, or what they will. But in the next verse he shows the practice of just getting, when a man can invert the proposition, and say, that 〈◊〉 is gain; accounting only that the true gain, which is got in the way of godliness. This is indeed the true gain, which is got according to God's prescript, not by man's overreaching; when a man can say 
Gen. 43. 12.  concerning all his gettings, as Jacob did to Laban; call me to account when you will, 
Gen. 30. 33.  Cras respondebit pro me justitia mea, my righteousness shall answer for me in time to come.  
Now though to this virtue of just getting, it belongs, to keep and preserve 
Of Restitution.  us from evil and unjust dealing; yet because the World is full of it, and most men have mentem malam, a corrupt mind, and run on in an unjust course of acquiring, till the conscience be touched and awakened, whereby they are stopped. Therefore to this must be added a second virtue called Restitution, which is absolutely necessary if a man have over-shot himself in the way of unjust getting.  
It is one of the most frequent and principal common places throughout the Fathers. saint Augustine sets down this for a Canon, Non remittitur peccatum, nisi restituatur ablatum, the sin of an unlawful purchase, or getting, is never pardoned, unless restitution be made of what is unjustly got.  
The ground of this is laid both in the Old Testament, and in the New. In the Old, God appointed, that he that had trespassed against his neighbour, should confess his sin and make recompense, adding a fifth part more. Agreeable to which is 
Numb. 5. 7.  that speech of Zophar, before the Law, He shall restore his labour and devour no more, 
Job 20. 18.  according to his substance shall his restitution be, etc. The reason is added in the next verse, For he hath undone many, and spoiled houses that he never built. And as this was known before the Law, so we find it practised under the Law. For after the return from Babylon, when divers had oppressed their poor brethren by usury, etc. Nehemiah gave order, That they should restore their lands, and vineyards, 
Neh. 5. 11. 12.  and houses, and the hundred part of the money, the wine and the oil which they 
13.  exacted of them. And they said, We will restore and take nothing of them: Whereupon he called the Priests and took an oath of them, that they should do according to this promise. And Nehemiah shook his lap, and said, God shake every man from his house and from his labour, that performs not this promise, etc. to which all the congregation said, Amen.  
If we come to the Gospel, S. Paul gives a general rule, to render to every man his 
Rom. 13. 7.  due; and in the repentance of 〈◊〉, this was one part, which he publicly protests 
Luke 19 8.  he would perform, 〈◊〉 if he had wronged any man by cozenage, forgery, or falsehood, he would restore him four fold.  
And as restitution must be of goods 〈◊〉 got, so also there is a restitution to be made of some things, which are got by a lawful contract.  
1. As first of things which belong to another, by donation or free gift, they must be restored, God takes order, that the inheritance shall be given to the first born, though 
Deut. 21. 15.  he were by a wife not beloved, because of right it belongs to him. 
16.   
2. Of things which are committed to our trust, the Depositum must be restored. So under the Law, If any man did deliver money to his neighbour to keep, or Ox, or 
Exod. 22. 7. 10  Ass, etc. he must make restitution to the right owner, or else there is a violation of Justice.  
And with these Depositarii to whom things are committed in trust, are likewise to be reckoned, Fiduciarii (as the Civil Law calls them) trusties, such as are put in trust with children and their 〈◊〉, while their parents are living, or Tutors and Guardians after they are dead. They must make account for the Depositum, the thing committed to their charge. For the latter, we have the example of Mordecai, entrusted with Hester, his Uncle's daughter, the text saith, he brought 
〈◊〉 2. 7. 〈◊〉  her up, as if she had been his own child, which is the utmost that could be expected. And for those that have charge of children during their parents lives, as Masters and Tutors, they must according to that of Solomon, utter and write to them many times excellent things in Counsel and knowledge, etc. They must diligently read to them, and instruct them, and give a true account to their parents of what they receive for their use, and not with the unjust Steward write down 50 for 80.  
The same also belongs to Executors, 〈◊〉 such as are put in trust with administration of the goods of the dead, and to Feoffees entrusted with conveyance of lands, or disposing of them to pious uses. David was entrusted by Jonathan with his posterity, 
1 Sam. 20. 15.  and he promised not to cut off his kindness from his house for ever, which trust we find, he accordingly performed, when after the death of Saul and Jonathan, he enquired 
2 Sam. 9 1.  if there were any left of the house of Saul, to whom he might show kindness for Jonathans' sake. The contrary practice we find in those wicked husbandmen, in the parable of the vineyard, who when the Heir was sent to receive the 
Luke 20. 14.  fruit, said among themselves, This is the Heir, come let us kill him, 〈◊〉 the inheritance shall be ours, for which we see how grievously they are threatened, and what a woe the Lord of the vineyard denounces against them.  
3. With those things which go, sub ratione 〈◊〉, under the name of trust, are joined such things as go sub ratione inventi, as strays, of which the law is, If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again; 
Levit. 6. 4, 5.  or if thou be far from him or knowest him not, thou must keep it, till he seek after it, 
Numb. 5. 8, 9  and then restore it; and if the owner never come for it, either by ignorance, not knowing where it is, or by 〈◊〉, not requiring it, we must not convert it to our own use, but restore it to his kindred, or if he have no kindred, than it must be given to the Lord, to be employed in pios usus, for pious and charitable uses.  
4. To these may be added those things which are lent. As, 1. those things the use whereof is freely given us for a time, these must also be restored; for as S. Augustine saith, tametsi benigne dimittitur, tamen non injuste repetitur, although it were freely lent, yet it may be 〈◊〉 demanded again; and therefore he that restores not what is lent, is unjust: God took order under the law, that it should not only be restored, but also, if any hurt befall it, it shall be made good, and if it perish, another shall be given 
Exod. 22. 14.  for it. 2. For those things that are hired, and not freely lent, order is also taken for their restitution; It shall be restored if it perish not, and if the owner be by, it shall not 
Exod. 22. 14.  be made good, for it is a hired thing, it came for the hire.  
And because the unfaithfulness and breach of trust in men hath brought in writings, as Bills, Obligations, Pledges, Sureties, etc. therefore even for them also hath God taken order in his word, that every one must perform, what he hath once undertaken. The Psalmist makes it a note of a good man, not to change if he have once sworn, though 
Psalm 15. 4. & 37. 21.  it be to his own loss and hindrance; and for restoring the pledge, both the Law and the Prophets insist upon it; he that restores the pledge. etc. shall live, he shall 〈◊〉 die: and e contra, for the surety, the Law was strict, he must not 〈◊〉 spared, and the world was 
Exod. 22. 26.  
Eze. 11. 7, 12. & 33. 15.  come to that pass, that they would take the garment of him that was surety, and let the other go free; therefore Solomon advises him that is surety, not to rest, till he hath 
Prov. 22. 26. & 20. 16.  discharged what he hath undertaken: and if he that is surety ought to be thus careful, 
& 6. 1, 4.  much more ought he for whom he is surety, because the care and trouble brought upon the other is by him.  
5. Lastly, in regard of the Commonwealth, there is an unjust detaining, when a man for his own private benefit, keeps back any thing to the detriment of the public, in 〈◊〉 case restitution is also to be made; therefore Solomon saith, that he that withholdeth corn, the people shall curse him, etc. And thus much for the several branches of this Virtue of restitution.  
The Casuists, who are very copious upon this subject, and have involved the matter by many intricate and needles questions, have yet well reduced all to certain heads, comprised in a Distich, 
Reginald. 〈◊〉 paenit. lib. 10. tract. 3. n. 135   
Quis, quid restituit, cui, quantum, quomodo, quando,  
Quo ordine, quove loco, quae causa, excuset iniquum.  
We shall first premise a few things, for the better understanding of what follows. 
〈◊〉. cas. cons. tract. 32. cap. 1   
1. By restitution is meant, an act of commutative justice, whereby equal compensation is rendered, or satisfaction given to him from whom any thing is unjustly taken or detained, or who is unjustly damnified by another.  
2. The necessity appears by the 〈◊〉 of Scripture already mentioned, wherein 
Addition 35.  it is expressly 〈◊〉, as necessary to 〈◊〉 of sin, and so to salvation, necessitate 
Concerning 〈◊〉. This Should have been at fol. 475 The Casuists, etc.  〈◊〉, though not 〈◊〉.  
3. If any ask the 〈◊〉 why it is so little urged by our Writers, and Preachers, and the practice of it become such a stranger to us, seeing 'tis so necessary; I answer, that among many reasons that may be rendered, these two are apparent.  

1. The abuse and mistakes about the doctrine of free justification, and about the 
Ezek. 33 15. 18. 6, 12  difference between the Law and the Gospel, (of which some touch was given before) 
Luk. 19 8, etc.  for divers make the Gospel to consist of mere promises, as if all precepts were 
See the fourth Addition p. 58.  legal, and that there could be no 〈◊〉 remission, if any thing be required of us, though only by way of qualification to make us capable, and not by way of merit: which as it is directly contrary to the whole current of Scripture, so it opens a gap to all libertinism, and makes the whole duty of Christian obedience, and this of restitution in special, merely arbitrary in relation to pardon, and therefore it is no wonder, that where such 〈◊〉 are sucked in, that the practice of this duty is neglected.  
2. The neglect and 〈◊〉 of people's examining themselves, and advising with their Pastors concerning the estate of their souls before they come to the holy Eucharist, few take their counsel and directions concerning their actions in particular, but content themselves to hear them in the pulpit, where they speak only in general: hence people go on headlong in unjust courses without check of Conscience, and no restitution is made, but what Law enforces; whereas, if the Priest knew the state of his flock, restitution would be made, without any noise or breach of charity, or multiplicity of Law suits; and hence it is, that the Lawyer hath got this part of the Priest's office, and all matters of restitution are removed from the court of conscience, forum conscientiae, where the Priest as God's Delegate might determine things of this nature without trouble or charge to any, to the forum civil, the courts at Westminst. where, by those Pests of the Commonwealth, unconscionable Lawyers, suits and quarrels are maintained, to the shame of Christianity, and the great hazard of people's souls.   
Now for the particulars above mentioned, we shall resolve them briefly.  
1. Quis, who is bound to restore? The answer is, 1. He that hath any thing of 
Exod. 21. 13 19 22, 3. 14. 14. 15. 23. 1.  another man's, by Loan, 〈◊〉, etc. or that hath unjustly damnified another, either in the goods of his soul by scandal, etc. or of his body by wounding, maiming, kill, etc. 
Deut 19 19  or of his 〈◊〉 and good name, by slander and disgrace, or of his outward estate (which is most proper for this place) by theft, rapine, fraud, deceit, extortion, or any other unjust act: 2. All that partake with him, as causes of damnifying another; these are set so 〈◊〉 that Distich, 
Thom. 2a. 2ae. q. 62. a. 7. 〈◊〉. l. 10. 〈◊〉. 3. 〈◊〉. 135.   
Jussio, consilium, 〈◊〉, palpo, recursus,  
〈◊〉 mutus, non obstans, non manifestans.  
Here are nine sorts of persons included as participating, some by words only, as 
Filiucius' tract. 32. cap. 1, etc. 2 Sam. 14. 30. & 12. 7.  the four first, by whose command, counsel, consent, or commendation, another is induced to wrong his brother; others by fact, as the receiver, and the helper, and these concur by a positive 〈◊〉; others by a negative act, as they that hinder not, by word, 
Psalm 50. 18.  or by deed, when they might and ought (ex officio, and not only ex charitate) to have hindered, or do not manifest it after, when they are bound ex officio so to do. All such are tied to restitution, if they be effectual causes of the damage. For the Rule of both Laws 〈◊〉 and Canon is, Qui 〈◊〉 〈◊〉 dedit, damnum dedisse 〈◊〉.  
2. Quid, what must be restored? whatsoever of right belongs to another, or if 
Rom. 13. 7, 8.  the thing be lost or perished, than the value, together with the fruits and profits, and 
〈◊〉. 24. 13, 14, 15.  the damages 〈◊〉 by unjust detention.  
3. Cui to whom? To the party 〈◊〉, as the former places show: but yet in 
〈◊〉. 22. 13. 14  
Levit. 6. 5.  some cases, Interdum non est officium reddere quod acceperis, saith S. Ambrose, a man is not bound to restore what he hath received, as when the restoring will be to the hurt of the owner, or to the public damage of Church or Commonwealth: thus a sword is not to be restored to a madman, but to him that hath the keeping of him. If the owner be dead, then to him, to whom his goods of right aught to descend, Numbers 
Matth 25. 41.  
〈◊〉. 4. 27.  5. 7, 8. If the owner be not known, then to God, who is Lord of all; the Lord Paramount to whom it escheates, and to Christ the Heir of all, that is, to the Priest for God's worship, Numb. 5. 8. and to the poor members of Christ.  
4. Quantum, how much? The whole damage, if it be certainly known, if it be doubtful, then as it shall be valued by honest and indifferent men.  
5. Quomodo, in what manner? It may be either a by man's self, or by another, who is known to be honest and faithful; otherwise, if he 〈◊〉 in his trust, this excuses not the party. 2. If the damage be secret, one may provide for his credit, by using a 〈◊〉 to restore it, for he is not bound to open restitution, if he can do it otherwise. 3. If 
Luke 19 8.  the whole be to be restored, it must notbe done by parts.  
6. Quando, when? presently without delay, for otherwise the sin is continued and increased, so long as restitution is deferred: the negative precept (of not keeping that which is another man's) included in the affirmative, binds semper, & ad semper. Say not to thy neighbour come again to morrow, saith Solomon. If it be meant of the 
Prov. 3. 27.  poor, to whom we owe only ex charitate, it follows a fortiori, when any thing is due ex debito justitiae.  
7. Quo ordine, in what order? Where a man is able to satisfy all, he is not tied to any order? otherwise he must follow the Laws under which he lives.  
8. Quo loco, in what place? This is not much material, when any question arises about this, the positive Laws determine it.  
9 Quae causae excusant, what causes free a man from restoring?  

1. The disability of the party; for as God in this case accepts of a willing mind, 
2 Cor. 8. 12.  so oughtman: but this excuses only, so long as he is not able.  
2. The session, or giving up of all his estate to satisfy his Creditors, this frees him 
Cod. qui bonis cedere possunt: & ff. de cessione bonorum.  by the Civil Law, provided, that if he be able afterward, he satisfy to the full.  
3. The express or tacit consent of the Creditor, provided that this forgiving be, 1. by him that hath lawful authority: 2. that it be free and not extorted.  
4. When the present restitution might endanger a man's life, or damnify him more than the other should have benefit thereby: this for a time may be a just cause to defer restitution.  
5. Ignorance, not of the Law of restitution, for this noman ought to be ignorant of, and if he be, he ought not to take advantage by his own negligence, but of the fact, when a man knows not that he hath damnified another, provided, it be not gross, 〈◊〉 wilful and affected ignorance.  
6. If there be a compensation made to the party wronged some other way, either by moneys, commodities in trading, etc. or by something equivalent to the damage; this frees him in foro conscientiae.   
The larger explication of these particulars must be had from the 
* See Thom. 2. 2. q. 62. Cajet. Valent. & reliq. ibidem. Summist. verb. 〈◊〉. Scholastici in Sent. 4. dist. 15. Soto de Just. & jure lib. 4. q. 6, 7. Lessius de Just. & jure lib. 2. cap 7. Azor. to. 3. lib. 4. Molin. tract. 2 Disp. 714, etc. Navar. Enchirid. cap. 17. Covar. ad Reg. peccatum. 2 Par. n. 5.  Casuists.   

CHAP. VIII.  
Of the second general, viz. unjust keeping. The right use of riches is, 1. in respect of a man's self: the sins opposite, 1. Parsimony, 2. prodigality; two degrees of it, 1. to spend unreasonably, 2. Above ones means. 2. In respect of others, viz. the poor, where we are to know two things: 1. How we hold our riches, or by what tenure: 2. What we are to conceive of the poor. A threefold necessity, 1. of nature, 2. of our person, 3. of our estate and condition. Several motives to communicate to the poor.  
HItherto we have spoken of the right getting of riches, which is, when we have not increased our estate, either by detaining from others, that which is none of ours, or by taking away from others, that which they have right to, but want power to retain, or by that which they call generatio pecuniae, the increase of money, by usury; when our gettings are by none of these ways, then are we just Lords and owners of what we have. It is well said, 〈◊〉 justitia est condus, ibi Christus est Dominus, where justice is the layerup, there Christ is Lord of those goods, and of such we have a good tenure, but the devil is the Lord of what is got otherwise; S. Augustine 
Luke 8. 14,  upon the parable of the seed saith, that worldly gains are thorns, and a thorn non 〈◊〉 sine laesione, is not gathered without danger of 〈◊〉, it may run into ones hands, and hereupon comes that proverb, Omnis dives iniquus, aut haeres iniqui, every rich man is either an unjust man, or the heir of an unjust man.  
But now, when a man's estate is justly got, then in the next place, he is to take care 
Of the right use of riches  about the use of it, which is the second thing to be considered.  
This use respects, either a man's self, or others. Of the first the Wise man speaks, 
Eccl. 6. 7.  when he saith, that all the labour of a man is for his mouth, (that is, for his own necessities:) Of the second the Apostle, when he exhorts the Corinthians to be rich in liberality, by considering the necessities of others. He offends against the first, who when God hath given him riches, wealth, and honour, so that he wants nothing for his soul 
Eccl. 6. 2.  of all that he desireth, yet God gives him not the power to rule thereof, but a stranger eateth it: this is vanity and an evil disease. And he offends against the second, who looks only at himself, and wants bowels of compassion to wards others.  
These two uses are both comprehended by Solomon in two verses, Drink waters of 
Pro. 5. 15, 16.  thy own cistern there is our own use; and than what follows, let thy fountains be dispersed abroad, and rivers of waters in the street, here is the use of others. The Apostle speaks of a double sowing, answerable to this two fold use of riches, a sowing to the 
Gal. 6. 8.  flesh, and a sowing to the spirit, whether it be propter piosusus ecclesiasticos, for pious uses that concern the Church, and the Ministry, or propter usus civiles, for pious uses which concern the Commonwealth, as the relief of the poor, etc. Both uses may be best and plainlyest seen in Christ's practice, who when he bade Judas dispatch, the 
John 13. 29.  rest thought, that because he bore the bag, that Christ's meaning was, either that he should he buy such things as were needful, that is, for their own use; or else that he should give something to the poor, which is the second use, so that by the words of the Disciples it appears, that those were the two uses of our Saviour's purse; first, to provide things needful for themselves, and secondly to contribute to the necessities others, of these two uses we are now to speak severally.  
For the first use which concerns ourselves, we must know, that here is a double 
The first use, which concerns ourselves.  extreme to be avoided.  

1. Niggardliness, or parsimony.  
2. Profuseness, or prodigality. 
Two extremes to be avoided.    
1. For the first of these. As a man may kill himself, and thereby become felo de se, and 
1 Niggardliness  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uncleanness may be committed with a man's self; so there may be furtum 
Eccl. 4. 8.  in se, theft against a man's self; for as the Preacher saith, there is one alone, etc. for whom do I labour, and bereave or defraud myself of good, quare defraudo animam meam? 〈◊〉 is a fraud and theft committed against a man's self.  
S. James tells such men their doom. Their rust shall be a witness against them, and shall eat their flesh, as it were fire: upon which place S. Ambrose saith, Esurentium est 
James 5. 3.  cibus etc. it is the bread of the hungry that grows mouldy by thee, and the drink of the thirsty that sours by thee; so that he is guilty of a double theft, against himself, and against the poor. Of this man, by the consent of Interpreters, 〈◊〉 the Prophet Hosea, when he saith, that he soweth to the wind, and reaps the whirlwind, 
Host 8. 7.  the stranger shall reap the fruit of his labours.  
The common plague of this sin, as the Heathen man observed, is, that Quod profunda hausit avaritia, when the prosound avarice of one, hath gathered much together, there shall come another, qui luxu pejore retundet, whose profuse vanity shall scatter it. And the hand of the Lord is often upon such men, by disappointing them of their ends; for wherea, their sparing is, either 1. that they may enjoy their riches in their latter days, when they are old, as the rich fool in the Gospel, who said, Soul, take thine ease, eat drink, and be merry, thou hast much goods laid up for 
Luk. 12. 19, 20  many years, etc. God disappoints them, (as it is in the next verse, this night they shall take away thy soul, and then whose shall all these things be, etc. or 2. that they may be kept therewith in the day of sickness: here likewise they fail of their ends, when they are in sponda languoris, upon their sick bed, they can have no comfort in their 
Psalm 41. 3.  riches, their wealth cannot ease them of their pain, they grow worse and worse, and ofttimes though they spend all their money upon the Physicians, as the woman that had the issue of blood, yet they are never the better, (as the Rabbins use to say) they shall not shift from the sick man's pallet, to the bed of health: or 3. that they may leave great estates to their children: in this also God often crosses them, 
Job. 20. 10.  so that as Elihu speaks, Their Children shall seek to please the Poor: they shall be 〈◊〉, as we see by common experience, that a prodigal son is usually the heir to a niggardly father.  
2. The other extreme, is profuseness or prodigality. He that rightly uses his riches, 
2. 〈◊〉  is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a steward, and his work a dispensation, but he that runs into this extreme is a prodigal, and his work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wasting, he flings his money from him, as if he cared not for it, or were angry with it; as Seneca saith, Ita se gerit, ac si iratus esset pecuniae, he behaves himself, as if he were fallen out with his money.  
As the inordinate desire of riches, began from that other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that lust mentioned in the foregoing Commandment, so lightly it ends in the same, when men spend what is unjustly got, in lusts and pleasures, vain and sinful, and sometimes monstrous and unnatural. And herein the prodigal, as well as the covetous, is fur sui, a thief of his own; for being profuse and prodigal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where he needs not, he steals from himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what he may need, he wastes and consumes himself in superfluities, so that at last he wants such things as are necessary.  
The Philosopher observed, that they which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quick and eager in such things as concern themselves, and the satisfying their own lusts and pleasures, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dull and heavy in any thing that is good; when any charitable or good work is offered to them, as the redeeming a captive, etc. they are very sparing and backward, though profuse and prodigal in other matters, as in a riotous supper.  
But as we must remember, that as justice, justice must be our condus, our layer up, so we must have a promus, a layer out too, and who that is, the Heathen man tells us in that speech of his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Temperance be thou my steward. And that to avoid this extreme of prodigality, we must avoid that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whetstone of riot, which is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain glory, which if one can take away, he may know the Compass of his own 〈◊〉, and so shall never fall into this sin.  
And although it be true which some may say, that how much soever they spend, yet they have enough, they are able to do it, though they do with the rich man in the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fare deliciously every day, yet their abundance will not 
Luke 16. 19  excuse them from riot, seeing they are but stewards, and must give account to God of what they have, and how they use it. The Heathen man could say of those that spend profusely, because they have enough, that this is no reason, for (saith he) if you should allow your Cook a bushel of salt, for the use of your house, and he by putting too much into the pot, should make the Pottage too salt, if he should answer and say, he did it because he had enough, you would not be satisfied with such a foolish answer. No more will God, who hath given abundance to some men, be satisfied with their answer, that they spend riotously, and say they may do it, because they have enough.  
And if this be a sin, in those that abound and have 〈◊〉, much more grievous is the sin of them that spend above their ability, whereby they spend that which is another man's, and run themselves into debt, to the ruin of themselves, and those that depend upon them.  
Now of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prodigality and excess there are two degrees.  

1. When they spend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseasonably, upon no just occasion, daily, or oftener than needs, as the rich Glutton, who fared deliciously every day.  
2. When they spend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above their strength, which is, either above their means and faculties, further than their estate will bear, or else above their condition, (though their estate will bear it) of the former we have an instance in him that began to build 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tower, which he was not able to finish, of the other 
Luke 14. 28.  in Nabal, who though he were rich, yet it was above his condition to 
1 Sam. 23. 36.  make a feast like a king, it is not lawful though a man be able, to live above his rank and condition, much less if his purse will not reach. Therefore David 
Psalm 69. 22.  prayed that his enemy's table may become a 〈◊〉 to them, because by excess it becomes a snare both to the soul and body, to the soul which will hereby, despumare in libidinem, wax wanton, and to the body by bringing diseases upon it for as 〈◊〉 saith, such shall 〈◊〉 at the last, when the flesh, and their body is consumed, 
Prov. 5. 11.  and not only to soul and body, but to the estate also which is hereby wasted and consumed. Thus that speech of Zophar is made good, though (wealth, unjustly got) be weet in the mouth, and the covetous hide it under his tongue: though it be 
Job. 20. 13, 14 15.  sweet in the getting, (and we may add, in the spending too) yet it shall be bitter at the last; Though he swallow down riches, yet he shall vomit them up again, God shall cast them out of his belly, etc. And thus much for the first use of riches, which concerns ourselves.   
2. Come we now to the second use of our outward estate, viz. That which 
The second see of riches, 1. Concerning others.  concerns others. As we must provide for ourselves, so we must give to the poor: we must sow to the spirit, and not spend all upon the flesh: and as we must drink out of our own Well, so we must let our Fountain run abroad. Now a day's men sow only to the flesh; though as we showed before, this ground brings forth nothing but rottenness and corruption; meat is for the belly, and the belly for meat, but God will destroy both the belly and it. But we must sow to the spirit, if we 
Acts 20. 35.  would reap eternal happiness. Our Saviour's saying was, Beatuis est dare quam accipere, it is a more blessed thing to give then to receive; and this it seems was his common saying. Those that are in want count it a blessed thing to receive, but he tells us, it is a more blessed thing to give; and the Apostle makes men rich by giving, Being 
2 Cor. 9 11.  enriched in every thing to all bountifulness.  
To stir us up the better to this duty, it is expedient for us to know:  

1. How we hold our riches, or how we come by them.  
2. What we are to think of the poor. 
We must know two things.    
1. For the first, we may see in Deuteronomy 26. that men may know that all they 
1. By what tenure we hold our riches.  have is from God's gift, God took order that they must acknowledge it by performing an homage to him. 1. The man must bring his basket with his 
Deut. 26. 2. 10  first fruits, to the place where God should place his name, and the Priest must take it and set it before the Altar, and then he that brought it must say, A Syrian ready to perish was my father, etc. He must acknowledge that God brought him out of Egypt into that fruitful land, and that there was nothing in him or his progenitors, why God should deal so bountifully with him or them, and that in acknowledgement that he holds all he hath of God as Lord Paramount, he brings his first tenths as a token of his homage.  
2. Having brought his basket before the Lords he must say, Sustuli quod sanctum 
Verse 13.  est de facultatibus, verse 13. I have taken out that which is hallowed (viz. the fruits and first-fruits, etc.) out of my substance, I have not spent it upon myself, but have taken it out, and given it, ad usus Ecclesiasticos, for the Levite; and ad usus civiles, For the stranger, the fatherless, and poor, and that not as an arbitrary thing done of his own accord, but by necessity of duty, for he must say, he did it according to God's commandment. So that we see here, every man must confess, 1. that all he hath is held of God, ex libera elemosyna, as free alms from his hands. 2. That there is a rent, a duty to be paid, which is a tenth at least, for holy uses, for the priest and Levite, and the service of the Altar, and after that a second tenth for the poor, and 3. that both are due by God command.  
2. For the second point, what we are to conceive of the poor, the Psalmist saith, 
2. What we are to conceive of the poor.  that the man is blessed that judgeth wisely of the poor, men are apt to err in their judgement of them, for the common conceit of them is, as of persons 
psal. 41. 1.  that concern us not. To rectify our judgement, we must judge of them, as God judgeth, whose judgement we are sure can never be reversed. How is that? As himself tells us in Deuteronomy, he hath taken this order, that there shall ever be some 
Deut. 15. 11.  poor in the land; and there I command thee (saith God) (it is not counsel or advice) that thou open thy hand to thy brother, and to thy poor, and to thy needy in the land: so that the poor are appropriated to us, they are made nostri, ours: we cannot shake off this affixum, this hanger on, which God hath fastened upon us: and consequently he hath given strict precepts for their relief, 1. Negative, Non obsirmabis cor, 
Verse 7.  thou shalt not harden thy heart against them, and nec claudes manus, nor shalt thou shut thine hand: we must neither be hard hearted, nor close fisted towards them, 
Verse 9  nay, there must not be an evil thought in our heart against them, 〈◊〉 they cry unto the Lord against us, and it be sin to us, the wages whereof is death, as the 
Verse 8.  Apostle speaks. 2. Affirmative, Thou shalt open thy hand wide unto him, and shalt surely lend him sufficient for his need in that he wanteth. There is a double estate of the poor, some are so, that if any thing be lent, they can employ it so that they can live thereby and pay it again. Others are so impotent, that lending will not help them; therefore God takes order for both, we must lend to the first, and give freely to the other. Our Saviour joineth both together, Give to him that asketh, 
Mat. 5. 42.  and from him that would borrow turn thou not away.  
Again, s. Augustine's counsel is, if we would have the word to fructify in us, not to let thorns grow among the seed, but to 〈◊〉 the seed with a hedge of thorns, which is the proper use of them, and this is, when our riches are bestowed in works of mercy, or else we must inserere verbum spinis, 〈◊〉 upon these thorns, by relieving our poor brother. Here is a science to be 〈◊〉, we must open our hand and lend him, or if that will not serve, we must give him. Thus we must graft, and then we may look for fruit in abundance.  
Christ tells us, that God hath given us our talents to this purpose. Negotiamini 
Luke 19 13  dum venio, Occupy or trade therewith till I come; we must employ them for his advantage. Now this occupying is, as himself saith in another place, by improving our talon, and laying of it out for the use of the hungry, the 
Mat. 25. 35. 40  naked, and the sick, if we expect the blessed reward from him: this is the best way of increase, and the surest way to bind him to reward us: For he hath to this purpose made a new promise in the Gospel, that what shall be done to the least of these his brethren, he will account it as done to himself. As for those that the Wiseman speaks of, which have viscera crudelia, cruel bowels (the mercies 
Prov. 20. 10.  of the wicked are cruel,) or as the Apostle speaks, 〈◊〉 viscera, no bowels. or 
Phil. 2. 1.  as saint John speaks, Viscera clausa, close bowels shut up, so that no fruit of 
1 John 3. 17.  mercy comes from them; the love of God abides not in them, 〈◊〉 can they expect any part of this reward.  
Under the Law God took special order to meet with this sin; six years they 
Exod. 23. 11.  were to plough and sow the land, and what should come of it, they were to gather in 〈◊〉 themselves (the tenths both for the Priest and poor still deducted) but in the seventh year, they must let it lie, that the poor of the people may eat; and so they were to do for the Vineyards and Olives. And when they did reap their 
Leu. 19 9, 10.  fields, they were not wholly to reap the corners of their fields, nor to gather the glean of the harvest, etc. but must leave them for the poor and stranger. And by an 
Deut. 22. 1.  argument a comparatis we may gather, that if when a man saw his brother's Ass go astray, or any harm befall him, he must not pass by, but help him, much more must he help his brother, if any weakness befall him.  
Nor because our own necessities must be regarded in the first place, for our direction 
A threefold necessity.  in this case, we must know, that Divines speak of a threefold necessity, which some reduce to two, including the third under the first. 
Tho. 2. 2. q. 32. a. 5. 6.   

1. Necessitas naturae, the necessity of nature; thus every man is to provide for 
Cajet. tom. 2. opusc. tract. 5. c. 6.  himself food, apparel, house room, and such necessaries to sustain nature.  
2. Necessitas personae, personal necessity, which extends not only to ourselves, but to those also of our household, for which if a man provide not, the Apostle saith, 
Navar. Enchir.  
c. 24. n. 6.  he is worse than an Infidel. 
1 Tim. 5. 8.   
3. The third is necessitas status & conditionis. When besides the former, we would have wherewithal to live according to our state and condition, and this consists not in indivisibili, in an indivisible point, but admits a great latitude according to the several ranks, callings, and conditions of men. Thus if a man have 300 l. he hath as much as will serve him in his condition, and yet if another hath 3000 l. he hath no more than will serve him in another condition.   
Now when a man hath what is necessary in the two 〈◊〉 respects, than he must prefer the necessities of the poor, before his own in the third respect; for then that precept of Christ takes place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give alms as much as you are able. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quantum potestis maximè, it a respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That is, when the two first necessities are served: for if there be necessity either of our nature or person, we are not then bound to give, but of the surplusage, which we have over and above, unless it be in case of extreme necessity of our brother, or of the public necessities of the Church, (our own necessity not being present or extreme) as those Corinth's commended by the Apostle, who though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in deep poverty, yet they gave to their 
Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  power, yea, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beyond their ability. 
Deut. 16. 〈◊〉.  
2 Cor. 8. 23.   
chrysostom gives this reason why we should part with cur money, in works of mercy, because else, saith he, we do not love it: For though covetousness be the love of money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they which are most covetous, have the most close bowels, and are most loath to part with it, yet he proves that they do not love it aright; for the true love of a thing is not amor concupiscentiae, to desire a thing for our own use, as a man loves meats and drinks, but amor benevolentiae, when we love a thing for itself, desiring its good: for the true act of love, is Velle ejus bonum, quod, vel quem amamus, to wish the good of that thing or person which we love; and therefore if a man love his money, he wishes well to it, Vt bene sit ei. Now the well-being of every thing is, when it is so, as God hath appointed; for the bene esse, the well being of every thing in the world is, Ita esse ut Deus ordinavit. Therefore if any man do wish an esse to his money, in that order which God hath ordained, than he wisheth the good of it, and consequently loves it; otherwise he wisheth the evil of it, and consequently loves it not. Now God's ordinance is, that every thing that is good, should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sui diffusivum, of a communicative nature, diffusive of itself, and the end of money in special, is to be communicated, and so if we communicate it in a right manner, it attains the end for which it was ordained, and so we 〈◊〉 that we love it. 〈◊〉 a miserable case were we in, if the Sun should not communicate his heat and light to us, but should keep it to itself; or if the Earth should keep in her fruits, and not yield the same to us; we should say, this were contrary to their nature, and to the end for which they were made, and contrary to their well-being, as well as ours: and so it is contrary to the nature and end of money, to keep it to ourselves, and not to communicate it to others.  
Among many notes and signs of the Church, it hath pleased God to make choice of this one, as an infallible sign that we are true members of it, If we communicate to the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle, communicating to the necessities of the Saints. Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fellowship and communion. Again, this virtue is called 
Rom. 12. 13.  liberality, by the Apostle; because that when we are Liberales, liberal and 〈◊〉, we 
2 Cor. 9 13.  do liberare animam a vitiis, free ourselves from vices. It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ministry, because it is a service we owe to the Saints, a debt or a rent we must pay to 
2 Cor 9 1.  them. Again, he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a free gift, because it must be freely and readily given. 
2 Cor. 8. 19  Now a day's men give nothing freely, rather do ut des, or do ut facias, is in use, men give to those that shall give to them, or they give to them that shall do something for them, but this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a free gift, which the Apostle requires: and 〈◊〉 he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a blessing; because by doing thus, this fruit shall come, the poor 
2 Cor. 9 5.  shall bless us, and God also shall bless us. Thus by all those several expressions of the Apostle, it appears, that the use of riches, is to have them communicated; and therefore if any do appropriate that to himself, which God would have common, he perverts the use of it.  
Again, this use of communicating to others appears, in that good works are compared 
Gal. 6. 8.  to seed, and doing good, to sowing. He that sows to the spirit, shall of the spirit 
Host 10. 12.  reap life everlasting, saith the Apostle. And sow in righteousness and reap in mercy, saith the prophet. 〈◊〉 parce seminat, parce metet, & qui seminat in multis benedictionibus, 
2 Cor. 9 6.  metet in multis benedictionibus; He that sows sparingly, shall reap sparingly, and he that sows bountifully, shall reap bountifully. A man may so love his seed, that for pure love he lets it lie in his Barn, till Worms breed in it, and consume it; and then he doth amando perdere, by loving lose it: Therefore he doth truly love his seed, that doth projicere semen, cast his seed into the ground, which returns him fruit an hundred fold: this is truly amare semen, to love his seed. Thus we see if the temporal blessings of God be seed (as in truth they are) there must be a casting of them away and a scattering of them, that we may receive them again with increase.  
And yet in this casting them we do not lose them, nor our right and interest in them, for when a man hath sown an Acre of ground, if one ask him, whose is that seed, he will not say it is the grounds, but his that sowed it: so if a man could be brought to this persuasion, that semen est serentis, non recipientis, that what is sown in works of mercy, is his that sows it, and not the grounds on which he sows it, he would not sow sparingly. Thus we see the true state of riches, they are seed which must be sown.  
Now as the Husbandman doth credere illud quod non 〈◊〉, believe that which he sees not, that when he casts in one grain, and sees it rot, and though many showers and suns do fall upon it, yet at last he believes an Autumn will come, and that he shall reap an ear for a 〈◊〉; so if God enlighten our eyes, and give us hearts credere quod non videmus, to believe what we do not yet see, we shall reap the fruit thereof, which shall be videre quod credimus, to see and enjoy what we believed; and so we shall find, that this seed of good works, though at present it seem to be lost, and cast away, yet it is serentis, it belongs still to the sour, and that an Autumn or harvest will come, when it will return an hundred fold.  
And thus we see the ways of just getting, by lawful means, without deceit or violence; and when things are unjustly got, the necessity of restitution.  
We have seen also the right use of riches, both in regard of ourselves, against prodigality and covetousness, the two extremes; and also in respect of others, by bounty and liberality, and so we see what is forbidden or commanded in this Commandment.   

CHAP. IX.  
That this Commandment is spiritual. Of Covetousness: divers reasons against it. The means to keep this Commandment. 1. Contentation. 2. To walk in our ways, which that we may do. 1. We must have a lawful calling. 2. We must be persuaded that riches are God's gift. 3. We must live according to our means. 4. Observe the rules for getting and using of riches.  
ACcording to our former method, we must now show, as the third rule of extent 
The third rule, That this Law is spiritual.  requires, that this Commandment is spiritual, and looks at the heart. Christ saith, that thefts, covetousness, deceits, etc. come from the heart; and so all unjust gettings 
Mark. 7. 22.  being of affinity with them, come from the same fountain, which fountain must be stopped or dammed up, if we will be observers of this Commandment: and therefore the Apostle mentions the corruption of the mind first, and then covetousness 
1 Tim. 6. 5.  after, when men account gain godliness.  
If man had continued in the state of innocency, his desires both natural and oeconomical 
Of covetousness  would have been ruled and guided by reason; but by the loss of that estate, the mind or rational part, which should be guide of his actions is corrupted, whereupon his desires are irregular and immoderate, so that he comes appetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to desire fullness and 〈◊〉.  
The belly hath an appetite beyond that which is sufficient for it: and so by the corruption of the mind, the appetite is unruly, whereby we are disquieted by continual craving. This within us, like the daughters of the Horseleech, cries still, give 
Prov. 30. 15.  give, bring bring, etc. Against which there must be one within us, that saith, there is enough: to which end there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a self-sufficiency, or contentedness of mind; for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, luxury or excess, is the corruption of our nature, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or contentedness, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the riches of our nature.  
But now where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covetousness, or a desire of more, the Apostle 
1 Tim. 6. 9  shows us how the case stands which such a heart. 1. That such men will be rich, this they resolve upon, and because it holds especially in evil things, that quod volumus, valde volumus, whatsoever we desire, we do earnestly desire and long after it, in so much that as Solomon observed, even the slothful covet greedily all the day long, and 
Pro. 21. 15, 16  what they desire they will get as quickly as they can: therefore such men will berich as soon as they can; and then, as the Wise man saith, He that makes haste to be 
Prov. 28. 20. & 20. 21.  rich, shall not be innocent: and an heritage though it be quickly got at the beginning, yet the end of it is not blessed.  
2. That because of this greedy desire, they fall into divers temptations: the Devil sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a temptation, some round sum, or great gain which he offers them, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare, wherein they are caught. He requires some small thing of them, nothing but a false asseveration, a few words, or a false oath, or with the unjust 
Luke 16. 6.  steward, only a dash of a pen to set down 50 for 80; thus the bait is laid to draw them into the snare.  
3. That God seeing them thus resolved and willing to be catcht, he 〈◊〉 them fall into the snare, in his just judgement, as a punishment of their inordinate desire of 〈◊〉, and 〈◊〉 inflicts further punishments, as that of the Preacher, He that loves money, shall not be satisfied with it; the reason whereof is, because the mind cannot be 
Eccl. 5. 9  satisfied with any thing but God. And then from many desires, vers. 10. the covetous man falls into many cares; for when goods increase, they are increased that eat them, and what good comes to the owners thereof, but the beholding of it with their eyes; so that as his desires increase, so do his cares, as we see in the rich fool, Quid edam? quid bibam? quid induam? What shall I eat? What shall I 〈◊〉? what shall I put on? Or if he be rich, than his care is, quid faciam? what shall I do? I have not barns enough; rich, but not rich to use it.  
4. Besides this, he adds, that (being thus distracted with worldly cares) such men shall err from the faith, not only by falling into damnable errors, but by not believing, nor regarding either the promises or threatenings, or the Commandments of God. This was the punishment of Judas, who because he was covetous and defrauded his Master, for, fur erat & loculos 〈◊〉, 〈◊〉 was a thief and bore the bag, therefore, 
John 12. 6.  as we 〈◊〉 afterwards, he came to make so little account of Christ, or of the doctrine which he preached, that to show he believed it not, he sold his 〈◊〉 for thirty pieces.  
5. And from this which is very heavy, such men fall further, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into destruction and perdition. 1. Into destruction of the substance they have got. The Prophet Zachary speaks of a flying book, wherein were written the curses of 
Zach. 5. 4.  God, which should enter into the house of the thief, and the swearer that swears falsely, and should consume the Houses with the timber and stones thereof, so that no good 〈◊〉 shall come of what is unjustly gotten. And therefore the 〈◊〉 man could say, If you would have your chest full of 〈◊〉, and would have them to continue with you, see that you get them well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever is unjustly brought into the house, hath no safety or sure footing, either God will take it from them, and as Zophar saith, they shall vomit it up again; or else he will 
Job. 20. 15.  take them from it, by shortening their days, Non dimidiabunt dies suos, they shall not live out half their days. Dies Deiveniet tanquam fur, nulli autem ita 〈◊〉 fur, ut furi, the 〈◊〉 of the Lord will come suddenly as a thief, but to none so like a thief, as to the thief. But this is not all, for 2. they shall fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into perdition of the soul 
〈◊〉. 25.  too. At the last day, they must hear that sentence, Go ye cursed into everlasting 〈◊〉, etc. 
35. 40. 45.  such as have 〈◊〉 taken any thing from others, non controvertitur de iis, there shall be no question of them, but they must go into perdition, and therefore they are not mentioned, nor is there any plea or excuse for them. As for those that have not given to others, they plead for themselves, and their plea is answered, non dedist is, you have not given to me, saith Christ, because you gave not to my brethren: but for 〈◊〉, such as taken from others, by fraud or violence, there is no question made of them. 〈◊〉 they shall 〈◊〉 that true which the Prophet speaks, They have 〈◊〉 themselves for an 〈◊〉 of barley, and a piece of bread: they have gained a handful 
Ezek. 13. 19  of 〈◊〉, and have lost the kingdom of heaven; they will then find, that it will advantage them nothing, to win the whole world, and to lose their souls. And because the 〈◊〉 man compare, the 〈◊〉 man's desires to hell, as if they were insatiable 
Prov. 30.  and would hold as much as hell, and as if there were an affinity and just adequation between them and Hell; therefore like must go to like, Hell is the place prepared for them; for the Apostle 〈◊〉 down this conclusion, that no thief, nor covetous man, nor 〈◊〉 〈◊〉 〈◊〉 the kingdom of God. 
1 Cor. 6. 10.   
We come now according to the fourth rule, to the means and helps we must use for 
The fourth rule concerning the means that 〈◊〉 〈◊〉 the 〈◊〉 of this commandment.  the 〈◊〉 this Commandment.  
And because Covetousness, which is the root of all, is in the heart, therefore to 〈◊〉 it and pluck it up by the roots,  
1. We must labour for a contented mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let your conversation be 〈◊〉 〈◊〉; how is that? in the next words it follows, and be content with 
1. Contentation  those things you have, that is, when a man, for his personal and natural necessity, hath 
Heb. 〈◊〉. 〈◊〉.  that which is sufficient, he must rest and be contented therewith; and for the supply of what is necessary for his estate and degree, which admits a great deal of latitude, and hath not his medium, in indivisibili, consists not in an indivisible point, he must 〈◊〉 trouble himself with anxious cares, but must cast himself upon God; yet he may lawfully take what God in his ordinary providence shall cast upon him by lawful means: but if he have not this, if he have what is necessary in the former respects, he must be content.  
When a man is not contented, there comes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dividing and disquieting of 
Matth. 6. 25.  the soul, and then he distrusts the Providence of God, whereas, S. Peter out of the 
Luke 6. 22.  Psalm tells us, that the righteous cast their care upon him, because he careth for them: 
1 Pet. 5. 7.  they have this persuasion, that God will not let them want (they using lawful means 
psalm 55. 23.  and relying upon him) yea, that the very lions shall rather want than they. It is true, 
1 Tim. 5. 8.  Paul allows men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, providence and industry, for procuring necessaries for their nature and person, and they that want this care, he saith are worse than infidels, and have denied the faith. But there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, providence, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anxious care, for the one doth not possess and take up the soul, but leaves the heart wholly to God, and may consist with prayer to him; but the other takes up all, or most of the heart, so that one cannot attend to prayer, and other duties of God's worship, as we see in Ezekiels hearers, who when worldly cares took up their hearts, regarded not the exercises of Religion, as the word preached to them; insomuch, that the Prophet taxes them, that with their mouths they made feasts, but their heart 
Ezek. 33. 31.  ran after covetousness, so that do what he could, he could not draw them from it. The Prophet Hosea saith of such, that cor eorum 〈◊〉 est, their heart 〈◊〉 divided, viz. between God and the world, so that through their worldly desires and cares, joined with distrust of God, when they come to present themselves before God, he cannot have it whole and entire, nay, many times the world takes it up wholly, so that God can have no part: therefore to prevent and avoid this, Contentedness, resting upon God's providence, not excluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the first thing.  
2. The second thing is laid down by the Psalmist. Blessed is the man that feareth 
Psalm 128. 1.  the Lord, and walketh in his ways. This is when a man so looks up to God, that he 
2. To walk in our ways, that is,  also uses lawful means, and walks in those ways which God allows: and this includes in it divers things.  

1. He must set himself in a lawful calling, he must eat his bread, either in the care and 
1. To have a lawful calling.  study of the mind, or in the sweat of his brows; either jure manus, or jure oculi, by the labour of his hands, in bodily works, or of his eyes, by reading and study. S. Paul saith, that those that live idly, live altogether out of order, and such he would 
2 Thes. 3. 11.  have to be avoided; and therefore this is certain, that every man must keep himself in an honest calling.  
2. Being settled in a lawful calling, he must stand thus resolved: first, he must 〈◊〉 
2. To be persuaded that riches are God's gifts.  not to be chargeable to others; and secondly, not only so, but also to be helpful and beneficial to others, if God please to enable him.   
Now to attain this, he must be persuaded, that as God will have some to be poor, so it is he that maketh rich, and that whosoever would have divitias sine verme, riches 
1 Thes. 3. 8.  without cares and sorrows, as S. Augustine saith, must be persuaded, that riches 
Ephes. 4. 28.  are the gift of God; and that whomsoever God would have to be rich, he would 
Deut. 15. 11.  have them use only lawful and direct means for the attaining of them, that is, to do nothing, but according to the strict rule of God's will, for the attaining of them.  
Those that keep to this rule, we shall find that God hath extraordinarily blest them, we may see it in Isaac, God blest him strangely, so that he made him feared of 
Gen. 26. 11.  the Philistims; and so it's said of Jacob, that his righteousness in his service to Laban 
Gen. 30, 33.  would answer for him, vers. 33. and that he increased exceedingly in cattle and servants. 
43.  etc. and although, as himself confessed, with his staff he came over Jordan, yet 
Gen. 32. 10.  when he went back, God had increased him to two great bands, etc. Thus God will have some rich, and these are Divites Dei, God's rich men, rich indeed, such as use only lawful means. And there are others that shall not grow up, God will have them poor, they shall not have Isaac's increase, but their labours shall be 〈◊〉 no further than God sees needful for them.  
Again, there are some evil men that grow rich, but withal God adds sorrows with their riches. But Benedictio Dei ditat, saith Solomon, the blessing of the Lord makes rich, and he adds no sorrow with it. This is the difference between those that are Gods rich 
〈◊〉  men and others. The Heathen man divided riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are got by violence, and such as are the gift of God, and he saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as come by the gift of God are far the better. There are some that would come by them by evil means: and though they use what means they can, as Balaam did, yet 
Numb. 24. 11.  they cannot be rich, who, when all came to all, he could get nothing, but lingering after 〈◊〉 of preferment, at length lost his 〈◊〉: and so Judas, though he stole out of the bag, and sold his Master, yet it prospered not with him, it brought him to the halter. And we see daily, that Witches and Sorcerers though they give their souls to the Devil for riches yet not one among them proves rich; and if any get wealth by unjust means, this is not the gift of God, but only by his permission. Thus God will have some rich and some poor, that the one, being poor in spirit, may wear the crown of patience; the other, being rich in good works, may wear the crown of bounty. Every man therefore must stand thus persuaded, If God will have me to be rich, he will so bless me by lawful means, that I shall be rich: 〈◊〉 not, he must say as David did concerning the kingdom, Here I am, let him do what seemeth good in his own eyes: 
2 Sam. 25. 26.  and with S. Paul, he must learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be content in every condition, he had learned 
phillip 4. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to suffer need, etc. and to be content therewith, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to abound, and in every condition to behave himself, as one submitting to the will of God. This indifferency every one must labour for, and to stand so affected, that acknowledging riches are 〈◊〉 God, and that both states and conditions, viz. of Riches and Poverty, are from God, he can be content with either. If God exalt him, he will bless him: if he will not, he can say, I can suffer want. And he that is not thus persuaded, and resolved, God usually punishes him, either by letting him fall into covetousness, and then, dum semper metuit ne indigeat, indiget, whilst he is continually afraid he should 
prov. 5. 12.  want, he is in want, and so is punished with the evil he fears: or else, as the Wise man 
6. 12.  observes, strangers are filled with his wealth: and this strange judgement God brings upon it, that it thrives not with him, it decays and melts away, no man knows how, nor can any give a reason of it, and sometimes when his bags are full, and his barns too, he dieth, and cannot enjoy what he hath so carefully 〈◊〉 up.  
3. In the next place, being settled in a calling, and brought to this resolution, he 
3. To live according to our means.  〈◊〉 take away the whetstone which sharpens the edge of men's desires after riches, viz. living after too high a sail: and as S. Paul exhorts, he must live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Tit. 2. 12.  〈◊〉 and justly. First he must keep within his measure and scantling, by living soberly, and then he shall live justly; for justice is always wracked and stretched, if sobriety be broken. If a man be brought under the power of his 〈◊〉, that he must have such meat, and such apparel, than he must have money to provide such things, and if it cannot be gotten by direct means, than justice must be wracked to obtain it by indirect; and 〈◊〉 this is another rule which he must set down, he must sobrie 〈◊〉, live soberly, that he may live 〈◊〉, righteously, he must be a note too low rather then a note too high.   

CHAP. X.  
Rules to be observed, 1. in just getting: 1. By Donation. 2. By Industry. 3. By Contracts, wherein must be considered, 1. The need we have of the thing sold. 2. The use. Three degrees of a just price. 1. Pium. 2. Moderatum. 3. Rigidum. 2. In just using, wherein are rules. 1. Concerning ourselves, 1. For preserving our estate. 2. For laying it out. 2. Concerning others, giving 1. to God, from whom we receive all. 2. to the poor. Rules for the measure and manner of giving. Motives to stir 〈◊〉 up to give to the poor. Of procuring the keeping of this Commandment by others.  
When a man is thus affected and prepared, then there are other rules to be 
4. To observe the rules for getting and using of riches.  observed, both for the getting, and using of riches, as we showed before.  
1. For getting by gift or donation, as 〈◊〉, gifts, or inheritances, the rule of the world is, I will take what I can get, or what any will give; but this is an evil rule: for I must not desire to take of every man, but 〈◊〉 mercedem, or debitum; 
1. For getting by donation, gift, etc.  where I have done good offices, and deserved well of their 〈◊〉. We see the practice of Abraham, who though he might reasonably have taken a good booty of the king of 
Gen. 14. 23.  Sodom, yet he would not take a shoe-latchet of him, lest he should say, he had made 〈◊〉 rich: and when the field of Ephron was offered him for nothing, yet he 
Gen. 23. 16.  would pay for it; so that it cost him four hundred shekels. And in after times we read, 〈◊〉 refused great offers from 〈◊〉 the Syrian; and when he had a lodging 
2 King. 5. 15.  provided by the Shunamite, he studied to requite it. Courtesies and gifts 〈◊〉 not 
2 King. 4. 11.  be received of every one, but there must be a choice made, and discretion used. S. Paul, because he had a good 〈◊〉 of the Philippians, received a gift of them, but of no 
Phil. 4. 15.  other Church: and Lydia entreats, If ye have judged me to be faithful, come into my 
Acts 16. 15.  house. We must therefore make choice of those, to whom we must be bound; the 〈◊〉 would have not only beneficium, a benefit received, but judicium also, he would know from whom; for some are like him the son of Syrach speaks of, That open their mouth like a town crier, to day they 〈◊〉, and to morrow they will ask it again.  
2. For getting by Industry. 1. A man must be faithful in that he undertakes, when 
2. By 〈◊〉.  he expects any thing for his pains. S. John gives 〈◊〉 a good Commendation, for dealing faithfully; and of Jacob it is said, that he did his service faithfully with all 
3 John 3.  his power; and those that that were to partake of the holy things, were to approve 
Gen. 31. 6.  their fidelity: this is the first thing. 2. The second is a branch of sobriety, to be content 
2 〈◊〉. 31. 18  with ones wages, as S. John the Baptist answered the soldiers; he must not be like him in the Parable, whose eye was evil, that was discontented, because he had not more than another labourer. He that repines, and thinks he hath not enough, will be unfaithful in his work, and not go on with it; like those murmuring Israelites, that 
Exod. 16. 3.  murmured in the wilderness, and 〈◊〉 they were in Egypt, by the fleshpots again.  
3. For getting by Contracts. We laid down divers rules before, concerning the 
3. By contracts wherein must be considered,  adequation of the price to the value of the thing contracted for. To which we may add some other things considerable in the prising of things.  

1. 〈◊〉 need of the thing, for it is not only the intrinsical worth, but the need of 
1. The need of the thing sold.  it also, which makes it valuable; for as S. Augustine saith, unus panis, one loaf of bread is worth twenty flies and one field better than a great company of mice, not in respect of their nature by creation, for living creatures are more noble and of more worth than things inanimate but in regard of the need we have of them; for thus sometimes a good horse is more esteemed, than an unprofitable man, because there is more need of the one, then of the other.  
2. To the need they add the use, for if a thing be fit for our purpose, if it be durable, 
2. The use.  if it have manifold uses, this increases the price.   
Now, because the want of things is varied many ways, therefore the price is varied accordingly. As in regard of the place, thus in the middle of the land, sea fish is dearer, then near the sea. So in regard of the time, as corn presently before harvest is dearer, because every man is to look to the getting in of his corn; and the longer from harvest, the cheaper it is. So also the scarcity of a thing may increase the price, because there are but few that have it to sell; as also utentium inopia, the scarcity of such as use it, when there are but few that will use it, and great pains is taken to make it, this makes the price uncertain.  
The need of a thing being uncertain, makes the price uncertain, so that it consists not in termino indivisibli, in an indivisible point. And then further, a man's charges which he is at, and the damage he sustains for the getting of it, and his care for the keeping of it, and his labour to polish and trim it, and the danger he passes thorough in attaining it, these are all valuable: but now, what a man's pains is, and what cost he is at, is not easily known. And therefore because this justitia contractuum, this justice and equity in bargaining cannot easily be brought under certain rules, because men will take too much liberty for their own gain and profit, we must avoid the extremes, and labour to 〈◊〉 the medium, or the mean price, and here it is best sumere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take the mean or middle, with some breadth or latitude; so if a man in bargaining, set himself to come just to the middle point (for the price) though he miss a little, he is not therefore unjust. If he decline the extreme, before he attain the medium, the point he argues at, till he be better informed, or have learned otherwise, he is not therefore to be censured, as unjust.  
This medium, is that which they call justum pretium, a just price or value, which 
In a just price are 3 degrees.  as I said, admits a latitude, for of this they make three sorts or degrees.  

1. Pium pretium, an easy rate, as when for public uses either Civil or Ecclesiastical, 
1. 〈◊〉.  we part with a thing at a lower rate, than we could sell it for.  
2. Moderatum, the moderate price, when there is a moderate proportion between 
2. 〈◊〉.  the thing and the price, when the thing is worth so much (as we use to say) to a brother.  
3. Rigidum, the rigorous price, when the utmost value is stood upon; as one would 
3. Rigidum.  seh (as we use to say) to a Jew, and above which if we should go, it were 〈◊〉 injustice. So long as one exceeds not any of these degrees, it cannot be said, he is unjust, but yet the safest course is, to come as 〈◊〉 as we can to the medium, the middle or mean price,   
And for our better direction herein, all circumstances are to be considered, as we 
Levit. 27. 13.  see under the Law, when God gave rules for sale of cattle, oflands, houses, unclean 
15. 19 27. 31.  〈◊〉, tithes, etc. In all these cases he takes order, that the value of the thing be given for it, and 〈◊〉 partem, a fifth part more for the gain. And before that, under the Law of Nature, we see, that when Joseph bought all the lands of the Egyptians, 
Gen. 41. 24.  he 〈◊〉 a 〈◊〉 part of the increase for Pharaoh, when he gave them seed to sow their ground. So also in point of equity, length of time is to be considered in 
Leu. 25. 16. 14  the price; when any land was to be sold, they were to reckon till the year of Jubilee, and according as it was nearer, or further off, so the price was to be lessened, or increased: and thus, according as a thing is more or less durable, or which must seldom or often be renewed, so is the price to be set. As for Merchants, because of the danger and hazard they run, in venturing their goods, and sometimes their lives too, and because their 〈◊〉 are great, etc. therefore a greater proportion of increase by way trade, is to be allowed them, then unto others.  
4. For restitution there need no more to be added, then is said before. If any 
Rules for restitution.  thing be unlawfully gotten, it must of necessity be restored. If it be debt we owe, 
Numb. 5. 7.  we must not sleep till it be paid, or if we cannot presently pay it, we must say with 
Prov. 6. 4.  him in the Gospel, Have patience with me, and get a longer day, If the thing we 
Matth. 18. 26.  have be none of ours (though we have strength to keep it) we must not withhold it from the owner. And these are rules to be observed in the getting of wealth.  
2. In the next place, these rules are to be considered which are for the use of it, both 
2. Rules for the use.  for preserving of it, and for laying out.  
1. For the preserving of it, Solomon's rule is, that every man should know his 
1. For preserving our estate.  own estate, and the estate of his cattle, etc. and that he should not commit all to the trust of others; for as they say, the Master's eye makes the horse fat, and his steps 
Prov. 27. 23.  the ground; and he gives a reason in the 〈◊〉 verse, 〈◊〉 non sunt 〈◊〉, riches 
Verse 24.  are not for ever, as they will not fly into a man's mouth, so if he look 〈◊〉 to them, they will fly away.  
And as he must take care himself, so secondly, he must not by superfluous courses diminish them; but remember that rule of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, buy what is 
John 13. 29.  necessary, and what there is use of, not with Esau, to sell a birthright for a mess of pottage, he might have taught his belly better manners.  
2. For the use in laying out our riches. 1. Concerning ourselves: this is Christ's 
2. For 〈◊〉 it out.  rule, Gather all that is left, that nothing be lost, there must be nothing wasted. Under the Law, when they came before the Lord, after the third years tithe paid, they 
Luke 6. 12.  were to make protestation before the Lord among other 〈◊〉, that 〈◊〉 had not 
Deut. 26. 14.  spent or wasted any part of it upon themselves, or suffered it to perish by evil looking to, ctc. The Kites, the 〈◊〉, and Vultures have not devoured it; for as one saith, the prodigal man's goods, are laid up in Rocks, and high trees, where 〈◊〉 〈◊〉 Vultures and Ravens can come at them. To prevent which waste, God gave the Israelites a law, Bake what you will bake to day, and seeth what you will seethe, and 
Exod. 16. 23.  what 〈◊〉, keep till the morning. As there must be a Sanctus Bonifacius, a Saint Getter, so there must be a Sanctus Servatius, a Saint Saviour: there must be a good Saviour, a good Getter, and 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 those words, Look what you left of what was baked on the sixth day, lay up for the seventh. The Rabbins say, that if a man do not gather in vespere Sabbati, on the evening of the Sabbath, he shall esurire in Sabbato, be hungry on the Sabbath day.  
And when we have thus done, we must observe that other rule mentioned by 
Luke 14. 28.  Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man must sit down and reckon what his estate will reach too, and 〈◊〉 our layings out accordingly: and then that we observe that rule of the Heathen (implied in that of Christ) that our condus be fortior promo, and promus debilior condo, that our layer up be stronger, than our layer out; for if it be weaker, than our estate will go out too fast, and then a man shall not sufficere rebus suis, have sufficient for his own affairs, nor shall resejus, his estate, sufficere sibi, be sufficient for himself, and then he will break the rules of justice to supply his wants.  
2. For that other use in laying out, which concerns others, we see, that a man 
Rules for relieving the poor  must judge wisely of the poor, and that some poor are appropriated to us, and that we 
psalm 41.  are in respect of our goods, but negotiatores, Stewards that must give account of them. 
Deut 15. 11.  We receive all from God, and consequently there is a rend charge, which we must 
Matth. 25. 45.  pay out of them, juxt a benedictionem Domini, as the Lord hath blessed us, and by acknowledging 
Deut. 6. 16, 17  (as before) that there is nothing in us, or our Progenitors, why God 
Deut. 26. 5.  should deal so liberally with us, and that therefore we owe an homage to him out of 
10. 13.  our estate, which we must perform.  
We must remember that Charity doth not only not seek her own, but giveth to others, and is bountiful; and the Apostle makes an opposition between stealing, and 
1 Cor. 13. 5.  labouring to have wherewith to give to others that need, to show that the poor must 
Ephes. 4. 24.  be always in our mind, and that every one must say, I work for them, as well as for myself.  
David speaking of the materials for the temple, saith to God, Quod de manu tua accepimus, damus tibi, What we have received of thy hand, we do return to thee again: 
1 Chro. 29. 14.  he saith not with Judas, Ad quid perditio hac? to what end is this waist. We 
Mark 14. 4.  must give then, and that of the best: God took order, that nothing which was 
Deut 15. 21.  maimed, or blind, or that had any deformity, should be offered to him: and Solomon 
prov. 3 9  exhorts to honour God with our substance, and with the first fruits of all our increase. On the contrary, if a man detain any thing due to God, God calls it a spoiling or robbing of him, and saith, that such are cursed with a Curse. Therefore S. Augustine 
Mal. 3. 9  tells us, that Date, & Dabitur, Give, and it shall be given you, are Brethren.  
In particular the rules of giving to the poor.  
1. Because, as we showed formerly, it is a sin not to give, therefore every one must give, except he himself be in extreme necessity; out of which case every man must give somewhat, according to his ability. The reason is given by the Apostle, Every man shall be accepted according to that which he hath, and not according 
2 Cor 8 12.  to that which he hath not. The Widows two mites are accepted, and she greatly 
Luke 21. 4.  commended by our Saviour: and he that gives a cup of cold water in Christ's name: 
Eark 7. 41.  shall not want his reward.  
Giving in some cases, and lending in other, are both enjoined by our Saviour: 
Matth 5 42.  and we have rules prescribed for the measure. Those Believers in the Acts, gave to 
Acts 2 45.  every one, as they had need, they had respect to the necessity of the party; they were not like the prodigal, of whom the Heathen said, that he fared the worse for his luxury. Alms should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chaste virgins; but they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, harlots, when they are prostituted without regard to the person. Neither as the Apostle saith, must men so give, that others may have, and themselves want, that others may find case, 
2 Cor. 8. 13.  and themselves disease; like those that have the passio diabetica, who can hold nothing, but give promiscuously to any so long as they are able, for by this means, their liberality doth perire liberalitate perish with liberality.  
2. As for the measure, so also for the manner God gives rules; as, that we give freely, God doth not love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not one that gives of necessity, but a cheerful giver: Charity must not be wrung out of us. As we must not give promiscuously, but use discretion, so we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not search too curiously after the party, nor 〈◊〉 or weigh too much their worthiness; for as the Heathen said, we must give not homini, to this man, but humanitati, to mankind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fellow feeling compassion is due to nature, and to the Law we must give our approbation.  
2. Another rule is given by the Wise man, Say not to thy Neighbour, go and come 
Prov. 3. 28.  again, and to morrow I will give thee, when thou hast it by thee: we must give presently, lest we be like him that S. Ambrose reproves, Qui pauperi dabit potum cum acidum, panem cum mucidum, who will give the poor his drink when it is sour, and his bread, when it is musty.  
These are the rules 〈◊〉 which we must be guided in giving, and by thus doing, as the Psalmist saith, a man shall be sure to eat the Labour of his hands. The Lord will keep 
Motives to works of mercy  him in his sickness, he will be his Physician, and his seed shall not want. 
psalm 128. 2. & 41. 3. & 37. 25.   
Neither shall he receive only Corporal blessings, but by this means he shall abrumpere peccata, break off his sins.  
For when a man finds his bowels open to the poor, it is a good sign and symptom 
Dan. 4. 27.  of God's mercy and forgiveness to him. When Cornelius gave alms, his calling 
Acts 10. 2.  was near. Our Saviour saith, Give alms and all things shall be clean 〈◊〉 you, 
Luke 11. 21.  speaking of Ceremonial cleanness under the Law: and S. James saith, this is a part of that moral purity required under the Gospel, for pure religion and undefiled before 
James 1. 27.  God, is to visit the fatherless and widows in adversity, etc.  
Besides all this, we shall hereby as the Apostle saith, lay up a good foundation against 
1 Tim. 6. 19  the time to come, when we shall be called to give an account of our stewardship; for this is that which will come in rationem, to be accounted for at the last day, the relieving 
Matth. 25. 27.  or not relieving of Christ in his members: I was hungry, and ye fed me, or fed me not, saith Christ. In the 〈◊〉 of the talents, the Lord asks the unprofitable servant, why he gave not his money to the exchangers. S. Ambrose on that place, asks who be those 〈◊〉, those money changers? and he finds at last, that Pauperes are Campsores, the poor be those money changers. And therefore he saith, If a man be to go into another country, where he shall need money, if he be in danger of thiefs and robbers by the way, or if his money will not be currant in the place whither he is to go, he goes to the exchanger, delivers him his money, and takes a bill of his hand, which he carries with him, and so he fears neither robbers by the way, who he is sure will not rob him of a piece of paper, nor that he shall want currant money in the place he goes to: so saith he, is the case of every man in this life, he is travelling to his heavenly Country, and therefore he should do like a Traveller, who will neither load himself with that which may endanger his life, nor will pass for currant in the place to which he goes, but will so lay it out here, that he may receive it there.  
Now, as Job speaks, We came naked out of our mother's womb: and as the Apostle 
Job 1. 21.  saith, We brought nothing into this world, and it is certain we can carry nothing out of it, 
2 Tim. 6. 7.  for if we would, we are sure to be stripped of all as we go. The proud are robbed, saith the Psalmist, they have slept their sleep, and when they awake in the morning, they find 
psalm 76. 5.  nothing in their hands. And then secondly, if a man could carry any thing in his hand, yet it is not gold and silver that will serve there, it will not be currant in an other 
Job 35. 7.  world. Therefore the best couse is, in our passage hence, to make friends of the temporal Mammon, to deliver it here, that we may receive the worth of it there. And this is, as Ambrose speaks, to be dives in libro sigillato, rich in the sealed book; as 〈◊〉 was, whose alms came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into God's book of remembrance.  
This is the committing of our wealth here to Christ's factors and exchangers, the poor, for whom he himself is surety: what ye do to them, saith Christ, ye do to me, I will make it good: he gives us his bill for it, which is the very gospel, the word of God, which cannot fail, wherein he hath promised, that not a cup of cold water, but shall be returned. This is our warrant for delivering here, and receiving it there.  
The Heathen man said, that works of mercy do swim out with us; and the Scripture saith, that the just, when they rest from their labours, opera eorum 〈◊〉 〈◊〉, their works shall follow them; for when as others are like him that dreams of a great dinner, 
Revel. 14. 13.  but when awakes, he is hungry: they that are rich in these works shall be surely rewarded, their works shall be accounted to them: to them shall be said, Come ye blessed of my father, etc. 〈◊〉 conclude, he that follows after righteousness, by just dealing, both in getting and restoring, and after mercy, in using of his 〈◊〉, He shall find life, and righteousness, and honour and 〈◊〉 hereafter in the world to come.  
The last thing to be touched is according to the sixth rule, to procure the keeping 
The 6. Rule.  of this precept in others, the Psalmist makes it a sin, not only furare to steal, but 
〈◊〉. 50. 18.  currere cumfure, to run with a thief; and Solomon saith, That he that is partner with 
Prov. 29. 24.  a thief, destroyeth his own soul, therefore we must not communicate with others in this sin. And not only must we observe this in the Negative part, but also in the Affirmative, we must draw others from the breach of the precept, as the Psalmist, who exhorts others, not to trust in oppression and robbery, and if riches increase, that they 
Psa. 62. 10.  set not their hearts upon them. The like doth Solomon, when he saith, that bread of deceit 
Pro. 20. 〈◊〉  is sweet to a man, but afterward his mouth is filled with gravel, and therefore he warneth every one, not to let mercy and truth forsake him, so he shall have favour in 
Prov. 3. 3.  the sight of God and man. Thus to avoid this sin of theft both in themselves and others, hath been the practice and endeavour of the Saints in all Ages.    

THE EXPOSITION OF THE Ninth Commandment.  

CHAP. I.  
The words expounded. What is meant by (Non respondebis) in the Original. Addit. about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere. What by (witness.) Four witnesses. 1. God. 2. The conscience. 3. Men and Angels. 4. The Creatures. What is meant by (false,) what by (contra, against) what by proximum, Neighbour.) The coherence and dependence of this Commandment. The scope and use of it. 1. In respect of God. 2. Of the Church. 3. Of the Common wealth. 4. Of private persons.  
Exod. 20. 16. Thou shalt not bear false witness against thy Neighbour.  
FOr the exposition of this Commandment we must have recourse to those places of Scripture, where the sin here forbidden is prohibited, and the duties here employed, are commanded, as in the 
Levit. 19 11. 16. 17.  Old Testament, to Levit. 19 11. 16, 17. Ye shall not lie one to another: and, Thou shalt not go up and down as a tale bearer among thy people. And, Thou shalt not hate thy brother in thy heart, etc. And to Zach. 8. 16, 17. Speak ye every man the truth to his Neighbour: And, Love no false oath. And in the New Testament, to Matth. 12. 34, 35, 36. 
Zach. 8. 16. 17  Out of the abundance of the heart the mouth speaketh, for a good man out of the good treasures of his heart bringeth forth good things, etc. and to Ephes. 4. 25. where we have 
Mat. 12. 34. 35, 36.  both parts of this Commandment. The Negative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cast off lying; 
Ephes. 4. 25.  and then in the next words, the Affirmative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Speak every man the truth to his Neighbour.  
First, to make plain the words, and the meaning of them. This Commandment 
The explication of the words.  is not delivered in one word, as some of the others, but consists of divers words, which rendered according to the Hebrew run thus, Non respondebis testimonium falsum, super vicinum tuum, thou shalt not answer a false testimony concerning thy Neighbour.  
The words non respondebis, thou 〈◊〉 not answer, must be understood according 
1. What is meant by Non respondebis, the first words.  to the Hebrew 〈◊〉; in which, to answer is (to speak) whether there be any question asked or no. So the Evangelists often begin a story, thus, Jesus answered and said, though no man spoke to him, nor demanded any thing of him. So that by answering 
Mat. 11. 5.  is not meant only, speaking the truth when it is demanded, but also to speak truth 〈◊〉 we speak, though no question be asked of us. For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 〈◊〉 to speak or utter one's mind, and therefore we find it used to express singing, as in Exod. 32. 18. where Moses saith he heard vocem cantantium, the voice of them that sung, 〈◊〉 the same word is used, so that it signifies to speak, either by way of question, or answer, or otherwise.  
Although it be true, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify generally to speak, and so is often rendered 
Annot. of the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere.  by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondeo; and though all contained under the general signification may be reduced hither, yet it is more probable, that literally and properly in this place the word is strictly taken for answering, because the custom was among the Jews, that the Judges did adjure the witnesses, by the name of God to speak the truth, to which the witnesses made answer? and therefore whereas we read, Levit. 5. 1. If a soul sin and hear the voice of swearing, and be a witness, &c, 
Levit. 5. 1.  The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered by the Greck 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 〈◊〉 the voice of one adjuring, etc. as referring to the adjuration of the Judge, to which the 〈◊〉 was to answer. So also guilty persons or such as were accused, were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be 〈◊〉, as we see in the example of Achan adjured by Joshua, and of our Saviour adjured by the High Priest. The form of such adjurations was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Jos. 7. 19:  Give glory to God, as in that place of Josh. and John 9 24. or in other words equivalent, 
Mat. 26. 63.  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I adjure thee to speak the truth to me in the name of the Lord, 1 Kings 22. 16.  
The next word is, witness. Thou shalt not bear false witness, etc. which we 
The second word Witness.  〈◊〉 applied four ways in Scripture.  
1. To the great and chief witness, God himself. When 〈◊〉 was 〈◊〉 accused 
1. God.  
Job 16: 19  by his friends, he appeals to this 〈◊〉, Ecce testis meus est in Coel. s, 〈◊〉 my witness 
1 John 5. 7.  is in heaven; and S. John saith, There are three that bear witness in heaven, the 〈◊〉, the Word, and the Spirit, every person in the Deity is a 〈◊〉 of the truth, and 〈◊〉 witnesses we have of our thoughts, words, and 〈◊〉, whether they be 〈◊〉 or evil. These are true and faithful 〈◊〉, God is often styled the God of 
Rev. 3. 14.  〈◊〉, and 〈◊〉 is called that true and faithful witness, yea, truth it 〈◊〉; and the 
John 14. 6.  Holy Ghost is Spiritus veritatis, the Spirit of truth. These are the witnesses, with 
John 14. 17.  whose testimony we must 〈◊〉 ourselves: This must be our comfort, 〈◊〉 our praise is not of men, but of God, who only can judge of the sincerity 〈◊〉 our 〈◊〉. 
Rom. 2. ult.  〈◊〉 men may often be applauded by the wicked, when a good man shall be slighted; 〈◊〉 such 〈◊〉 shall not stand a man in stead; it is not the 〈◊〉 of 〈◊〉 that makes one praise worthy, nay, it 〈◊〉 a great judgement, to be well spoken of and 〈◊〉 by wicked men. Woe be to you, saith Christ, when all men shall 〈◊〉 well of you. Qui 
Luke 6. 26.  laudatur ab hominibus vituperante Deo 〈◊〉 salvabitur ab hominibus damnante 〈◊〉, He that is praised by men when God abhors him, shall not be saved by men when God condemns 
Rom. 2. 29.  him: He is not a Jew that is one outwardly, but he that is one inwardly. whose praise is not of 〈◊〉, but of God. Therefore the Apostle, when the 〈◊〉 past rash 
1 Cor. 4. 3.  judgement upon him, tells them, 〈◊〉 pro minimo 〈◊〉, etc. It is a small matter for me to be judged of you, 〈◊〉 that 〈◊〉 me is the Lord.  
2. Now 〈◊〉 this great witness, in the second place cometh 〈◊〉 witness which 
2 The conscience.  the Apostle 〈◊〉 of, Rom. 2. 15. Attestante ipsis conscientia, Their conscience bearing 
Rom. 2. 15.  them witness: and Rom. 9 1. I 〈◊〉 the truth in Christ, my conscience also bearing me 〈◊〉. Of 〈◊〉 the Heathen man said that it is 〈◊〉 testis, as a thousand witnesses, 
Rom. 2. 18.  because it is the knowledge of ourselves, and of our own 〈◊〉, and 〈◊〉 he 〈◊〉 him Miserum, miserable, Qui contemnit 〈◊〉 testem, that despiseth this witness: For 〈◊〉 that regards not the testimony of his own conscience, will not 〈◊〉 〈◊〉 of this Commandment, in bearing 〈◊〉 witness against his brother; and when men 〈◊〉 not to the voice of their conscience, it is the beginning of all apostasy both in faith and practice; and therefore the Apostle saith, that the wrath of God is 〈◊〉 from Heaven against all such as suppress or smother the truth in unrightcousnesse. 〈◊〉 when men have a wicked affection or inclination to any sinful act, and though their consciences speak unto them and tell them, this they ought not to do, and they will not hearken unto it, than they detain the truth in unrighteousness, for they suppress and keep down the truth as a prisoner, which would shine forth in their hearts: For 〈◊〉 the Heathen man said, the foundation of God's justice begins here, when he speaks in the hearts and consciences of men, and they will notwithstanding do the contrary, for this moves God to leave them to themselves; and as 
2 Thess. 2. 11.  s. Paul saith, to give them over to strong delusions, that they may believe lies.  
And though this witness be great, yet God is greater than our consciences, as s. Paul 
1 Cor. 4. 4.  and s. John say; and therefore S. Paul saith, that though our hearts acquit us, yet are 
1 John 3. 20.  we not thereby justified: Men do often dream strange things of themselves, and are deceived in their judgement and purposes, for the heart of man (as the Prophet speaks) is deceitful above all things, and therefore when our consciences come to be 〈◊〉 up, coram magno judice, before that great Judge, it will appear, that in many things we have been mistaken, which made S. Paul say, That though he knew nothing 
1 Cor. 4. 4:  by himself, yet was he not thereby justified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For he that judgeth me (saith he) is the Lord. 〈◊〉 we give to Conscience the second place.  
3. Because God doth not now speak from heaven, and a man's conscience may be seared, that it will not speak, and when it speaks, it speaks only to a man's self, and cannot be heard by others: therefore a third witness is requisite, which is, that one man bear witness to another. Vos est is mihi testes, saith Joshua to the people, Ye are my witnesses, that ye have chosen the Lord to serve him, and they said, Sumus testes, we are witnesses. And concerning this kind of testimony is this Commandment specially given, that the truth may be established by witnesses, 〈◊〉 which this 
Deut. 17. 6, 7.  〈◊〉 was made, that in the mouth of two or three witnesses, every truth should be established; 
Mat. 18. 16.  he that is worthy of death must be convict by two or three witnesses, but at 
John 8. 17.  the mouth of one witness he shall not die. And the hands of the witnesses must be 
2 〈◊〉. 13. 1.  
Heb. 10. 28.  first upon him to put him to death. 
Jos. 24. 27.   
4. 〈◊〉 all these, there is a fourth witness, viz. the dumb and liveless creature. 
4 The senseless creatures.  When Joshua had made a covenant with the people, he took a great stone and pitched it under an Oak, saying, Behold this stone shall be a witness unto us, etc. there is the witness of a stone: and the prophet 〈◊〉 saith, That the stone in the wall 
Hab. 2. 11.  shall cry out, and the beam out of the timber shall answer it, and shall testify against men for their covetousness and oppression; here is the witness of a piece of wood. s. James saith, The rust and canker of their gold and silver shall be a witness against 
James 5. 3.  the rich men of those times: Here gold and silver bear witness. All which show, that because man is unfaithful, therefore recourse must be had to other creatures to be witnesses against him.  
Thus Moses begins his Song, and Esay his prophecy, with Hear O Heavens, and 
Deut. 32. 1.  give ear O Earth, etc. And the Prophet Micah, his plea with the people, Hear O 
Esay 1. 2.  mountains the Lords controversy; and this counsel was taken, either because no men 
Mich. 6. 2.  were lest who were fit to be Judges of the matter, and therefore he speaks to the mountains; no man was free from prevarication, and therefore none was fit. Or else because this is testimonium facti; as when men's actions do testify for or against them, as the rust of their gold and silver, did testify their covetousness in hoarding it up.  
There is not only vox linguae, a voice or testimony of the tongue, but also, vox operis, a voice and testimony of the work: job saith, That the wrinkles of his face, 
Job 16. 8.  and his leanness, did bear witness against him. And so there is Falsum testimonium facti, a false 〈◊〉 in fact, as in Hypocrisy; as well as falsum testimonium dicti, a false testimony in word. Now of these four witnesses the two former belong to the first Table, the two latter to this Commandment.  
The third word to be explained is (False,) Thou shalt not bear false witness, 
The third word (〈◊〉.)  etc.  
The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath three significations, whereof the Latin word (Falsum) will bear but one, for it signifies, 1. Falsum, a falsehood. 2. Mendacium, ally. 3. Vanum, a vain thing.  

1. Falsum, falsehood, is to speak, aliter quam se res habet, otherwise then the thing itself is, when sermo non est adaequatus 〈◊〉, when the speech is not agreeable and consonant to the truth of the things.  
2. 〈◊〉, to lie, is, (as the common derivation is) ire contra mentem to go contrary to our own mind, which is, when a man speaks, aliter quam ipse sentit, otherwise then himself thinks, the contrary of which, is that which David requires, to 
Psal. 15. 2.  speak the truth from the heart.  
3. Vanum, a vain speech, is such as makes not for the end of speech. Now speech was ordained for two necessary uses; whereof the one concerns the life to come, the other this present life. The first end, is to build men up in faith and piety towards God, the other to maintain justice and charity among men: whatsoever speech therefore conduces not to one of these two ends, is vain, because it is signum mendax, a false or lying sign, for it wants the signatum, the thing signified. And therefore all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish talking, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filthy or unsavoury speech, condemned by the Apostle, 
Ephes. 5. 4.  are here forbidden, as not conducing to the ends of speech, and therefore are 
Col. 3. 8.  vain and frivolous.   
The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in socium tuum, which we render (against thy Neighbour) 
The fourth word contra against.  upon which translation many have undertaken to maintain the lawfulness of Officiosum mendacium, an officious lie, because it is not against our neighbour, but for his good; as if one tell a lie to save a man's life or goods: but the words of the Commandment do not infer it: for they may be generally rendered, super socium, or proximum, about or concerning our neighbour, whether for him or against him. As that place in Psal. 15. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our translation renders, contra innocentem, against the innocent: And Tremelius, Pro innocent, for the innocent, may be better rendered super innocentem, concerning the innocent, whether it be for him, or against him.  
To lie 〈◊〉 our neighbour is apparently unlawful, the very 〈◊〉 have condemned it: But the law of God, and Christian charity condemn it, when it is for him, even to help him It were good in 〈◊〉, that the interpreter would observe this rule, to let the words stand in as large and broad a sense as they will bear, for so if need be they may be restrained by other places; but if they be rendered in too narrow or strict a sense, as here, pro or contra, for or against, the ignorant and unstable will take occasion to wrest them, as here to exclude from the prohibition, whatsoever is not against our neighbour. Therefore the words here may be best rendered, (concerning thy neighbour,) which may signify and include both, (against) & (with) our neighbour. For as the word signifieth (against) so also it signifies (with), and is so rendered in Genesis 30. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my righteousness shall answer (for me) and so the proposition may have a general sense including both.  
Lastly, here is (Neighbour) mentioned, to parallel this Commandment with the 
The last word proximum Neighbour.  third, which do herein meet, as it were ex aequo, that both prohibit the abuse of the tongue, and differ in regard of the Object, which in the third Commandment is God, in this, our Neighbour. For as there we are forbidden to use our tongue in any way which may be derogatory to God, by the unhallowing of his Name; so here we are forbidden to use it against our neighbour, in any way which may bring damage, or be prejudicial to him.  
Thus far 〈◊〉 the explication of the words.  
For the coherence of this with the foregoing Commandment, and the dependence 
The coherence and dependence of this Commandment.  thereof upon it. Some give this reason. That whereas in the former, all unjust ways of getting are forbidden, amongst which lying and false speaking is one: For the Heathen man said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Where a lie must be made, let it be made: And where must a lie be made? he answers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when any gain is to be got by it. Therefore to meet with this common 〈◊〉 of men, God restrains all lying and false testimony in this Commandment. And this reason of the dependence hath some show in it.  
〈◊〉 conceive, that as God established authority in the fifth Commandment, for the good of humane society, and in the three next gave order for promiscuous duties, which are common to all, so here in this, if there should be any breach of those three last, whereby men must have 〈◊〉 to Judges, and make use of their authority, 
Exod. 22. 8.  because those in authority must proceed upon evidence and proof by witnesses, Therefore God sets this Commandment in the next place, wherein he takes order for witnesses to speak the truth, and not to give false testimony against any. This seems to have 〈◊〉 from several places of Scripture; for if any should violate the sixth Commandment, the Elders of the City were to examine the matter, and sentence was to be given upon him, by the testimony of witnesses: So for the seventh: If any man should 〈◊〉 his Wife, the Elders of the City must judge of the 
Deut. 22.  matter, and the father and mother of the woman shall witness of her virginity: And for the eighth, the like order is taken, 〈◊〉 goods deposit stolen 
Exod. 22. 8, 9  out of a man's house; if 〈◊〉 thief could not be found, the master of the house must be brought before the Judges, to speak whether he put out his hand to the stolen goods. So that we see, for the rectifying of whatsoever is amiss in those three Commandments, this was added. It is not enough to have authority, and Judges, etc. but there must be witnesses to prove matters of fact: And 
Leu. 5. 1, 5.  
Deut. 17. 6. 7.  therefore under the Law, God gave special 〈◊〉 both for giving witness, and for receiving the testimony of witnesses.  
Others, upon the comparison which the holy Ghost makes between credit or good name, and wealth, preferring that before this; and because that honesta fama, an honest report, or good name, is alterum patrimonium, another patrimony, therefore they give this reason of the coherence; that because order was taken for other patrimonies in the next before this, therefore here he takes order for the preserving of a good name, which is that secundum or alterum patrimonium, a second patrimony.  
But the second opinion is most probable, to which the best Expositors incline. For the Prophet Esay reproving the people for departing from God, by lying, and uttering words of falsehood, adds, that judgement was turned backward, 
Esay 59 13. 14  and justice stood afar off, because this was Germanus effectus, the proper and natural effect of false witness, to pervert justice and judgement; and therefore it is, that false testimony is abomination to God, For lying lips (saith the Wiseman) 
Prov. 12. 22:  are an abomination to the Lord. And therefore God took order, that if a false witness should arise against any man, to testify falsely concerning the breach of any of the other Commandments, the Judges should inquire and punish him 
Deut. 19 16. 21  with the same punishment, whether pecuniary or corporal, which the party wrongfully accused should have suffered.  
Now for the scope and purpose of the Lawgiver: in this precept it is four 
The scope of this Law.  fold. 
1 In respect of God.   

1. In respect of himself, his own glory, which is manifested by truth; for in himself God is truth, and his Spirit is the spirit of truth, his Mercy, Justice, and other Attributes are manifested by his truth and fidelity; God therefore would have truth preserved; truth in Religion makes for his glory: Therefore Christ 
John 18. 37.  who aimed in all things at the glory of his Father, saith, For this cause he was born, to bear witness of the truth, and so by proportion it is the end for which every man is born, to be a witness to God's truth: If any shall speak or preach any falsehood or untruth as from God, they dishonour him, and therefore the Apostle saith, that if Christ were not risen from the dead, himself and others 
1 Cor. 15. 15  who had preached the same, would be found false witnesses against God, by preaching an untruth. And not by truth in matters of Religion, but also in civil 
Jos. 7. 19  judicatures God is honoured by speaking the truth. And therefore when Achan was questioned about the 〈◊〉, Joshua says, My son give glory to God, when he would have him for to confess his fault: So that confession of the truth brings glory to God, as well in judicial matters, as in matters of Religion.  
2. In respect of the Church, saint Peter speaks of some, (as he calls them,) 
2 In respect of the Church.  Magistri mendaces, lying Masters, or false Teachers, who endangered the souls 
2 Pet. 2. 1.  of them that heard them. For, besides the dishonour of God's Name by false Teachers, there is also a hazard of the people's souls, by their false Doctrine. Quis est mendax, nisi qui negat Jesum esse Christum, (saith Saint John?) Who is a liar, but he that denies that JESUS is the CHRIST? He that affirms any 
1 John 2. 22.  Heretical false Doctrine is a liar, and by his lies endangers the souls of the people. The preserving of truth then, not only in regard of God's glory, but also for the safety and good of the Church, is another end of this Commandment.  
3. In respect of the Commonwealth, that 〈◊〉 and Peace might be preserved 
3 In respect of the Commonwealth.  by witnessing the truth. Abraham called the Well which he had digged, Beerjheba, the Well of the Oath, and that he might peaceably enjoy it, gave Abimelech seven Lambs, to witness that the Well was his: and that Cumulus testimonii, that heap of witness, was a heap of stones placed, as a witness of the covenant between 
Gen. 31. 47, 48  Jacob and Laban, that they would live at peace, as friend, and allies. So under the Law, all proceedings of justice, were to be established by truth, which must 
Levit. 5. 5.  be by the testimony of witnesses; and therefore all public acts 〈◊〉 justice were to be grounded upon the truth of some witnesses. (Save only in the case of Jealousy.)  
4. In respect of every private man, this Commandment is the fence of every 
4. In respect of private persons  man's name and credit, which is of much worth: For a good name fasteneth a man's bones, saith the Wiseman: It doth him much good within, and so it doth 
Prov. 15. 30.  without also, for it casts a sweet savour, and therefore is compared to a sweet 
Eccles. 7. 1.  ointment poured forth; and if it come to be prized, it passeth gold and silver, For a good name is rather to be chosen then great riches, and loving favour rather 
Prov. 22. 1.  than silver and gold, as Solomon saith. And indeed it is the cause of both, especially of the latter; for a good name or credit brings favour, and withal riches. Gamaliel being a man of note, and of credit, all gave ear to him. Men 
Acts 5. 34. 40.  will go to Physicians that are well esteemed, for their advice; and a cunning Lawyer shall be sure of many Clients, and a good Tutor of many Scholars: And most customers will resort to such as have most credit, and the best report.    

CHAP. II.  
The necessity of a good name. The sin forbidden in general. Wherein. 1. The root of it. 2. The Suppuration or rankling of it inwardly, by false surmises and suspicions. 3. The fitting of the soil, by readiness to hear false reports. 4. The watering of the soil, by busying ourselves in other men's affairs.  
NOw for an entrance into that which follows; it will be needful to show the 
The necessity of a good name.  necessity and use of a good name and credit among men. Though in respect of God's judgement of us (by which we must stand or 〈◊〉) it matters not much what men think of us; yet there is an injunction laid upon every man, to Let his light shine before men, that they may see his good works, and glorify his Father which is in Heaven. 
Matth. 5. 16.  It is a duty of every man to do what good he can to others: now there is little or no good to be done by that man that hath an evil report; so that there is duplex necessitas, a double necessity laid upon every one; he must have bonam conscientiam 〈◊〉 se, a good conscience for himself, and bonam famam propter 〈◊〉, a good name for others, as s. 〈◊〉 faith.  
And therefore howsoever in respect of God, and our duty to him, setting scandalum 〈◊〉, and scandalum 〈◊〉 aside, we 〈◊〉 stand resolved, as the Apostle 
2 Cor. 6. 8.  was, to go through good report and bad report in doing our duty, thereby 
Phil. 4. 8.  to do good to others; yet if with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever things are true, whatsoever things are honest, whatsoever things are just, a man can join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever things are of good report, this is the best course and the best way to be taken, to do good both to ourselves and others; and little use will be made of a man's gifts without it.  
It is true, a man must regard the testimony of God, and his approbation before the testimony of his own conscience, and the testimony of his conscience, before the witness of men; he must say with the Philosopher, Malo viri boni famam, 〈◊〉 conscientiam perdere, I had rather lose the name and report of a good man among men, then hazard the loss of my conscience; but yet where all these can 〈◊〉 together, a man should desire them all, because by this means his gifts will be useful, for the enlarging the Kingdom of Christ, and edifying of his Church; and therefore the care of the Apostles was, though they were counted deceivers, yet they were true, and would 
2 Cor. 6. 8.  give no 〈◊〉 of offence; and the reason is given, that their ministry might not be blamed, and so by that means they should be the less able to do good.  
Besides, in regard of a man's own self: A good name should ever be carefully regarded, because whilst a man hath it, he will be the more wary and circumspect over his ways, that so he may keep it: Whereas 
Jer. 3. 3.  when it is 〈◊〉, he puts on that frontem meretricium, spoken of by the Prophet, 
Psal. 58. 4.  a 〈◊〉 〈◊〉, and like the deaf Adder stops his ear against all admonition.  
In all these respects and considerations therefore, it is a sin for a man to neglect his good name. The Heathen man so esteemed of it, that he said, Excepto probro, reliqua omnia maledicta nihil existimo, Except slander and reproach (which reflected upon his good name) he would endure all other rail; for the wound made by a slander will hardly be so 〈◊〉 but that some scar will remain. For in this case, he that is slandered is disabled from doing that good which otherwise he might; good men will be suspicious of him, and evil men will never speak well of him, and therefore every man should be very careful of his good name.  
We proceed now to the offence itself, or the sin here forbidden, (False witnessing.) And this our Saviour tells us, proceeds from the 〈◊〉, For Out of 
Matth 15. 19  the 〈◊〉 proceed evil thoughts, etc. and among other things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, False 
Mark 7. 22.  witness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Foolish speaking. So that the root of this sin is in the heart, where there is (as we showed in the former Commandments) a natural inclination, Grassari ad famam, to rob a man of his good name, thinking thereby to be better thought of ourselves, and by casting dirt upon other men's faces; to make our own seem the fairer.  
But in the next place, when men come to that which Esay speaks of, to 
2 The suppuration.  dig deep, to hide their counsel; or with those in jeremy, To consult and devise devices against their neighbour, how they may smite him with the tongue, and slander 
Esay 29. 15.  him so that none may credit him, this goes further; for this is Suppuratio, 
Jer. 18. 18.  the rankling of it inwardly. To this we refer those evil surmisings mentioned by the Apostle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Light suspicions, which are upon little or no ground. 
1 〈◊〉 6. 4.  These we handled before in the sixth Commandment as occasions of unjust anger, and by consequence of murder: But here we speak of them, as they are hurtful or prejudicial to another man's fame, or credit.  
And from this saint james saith, that men proceed further, viz. From 
Jam. 4. 11, 12.  groundless suspicions and surmises, to take upon them the office of the Lawgiver, viz. To judge and condemn: And not only to give wrong judgement upon their brother, but to judge before the time, as saint Paul saith, and so 
1 Cor. 4. 5.  they judge too hastily. And not only to judge of some outward actions, from which no necessary conclusion can be drawn, but also of secret and inward thoughts, and of matters doubtful, which might be well interpreted and taken in a good sense; as we see the Jews did with Christ, and john Baptist: Of whom the one, for not eating, but abstaining, was said to have a melancholy 
Matth. 11. 19  Devil; and the other, who came eating and drinking, was accounted a wine-bibber, 
Luke 7. 34.  a friend of Publicans and Sinners. And thus, whereas some outward things may be done to good or bad ends, they judge hastily De rebus seriis, of the most weighty matters, not regarding, 〈◊〉, or consequentia, what went before, or follows after; with other circumstances which may often vary the nature of outward actions.  
Now this test is repentinus, this sudden witness, nunquam vere judicat, never 
Prov. 12. 19  gives a 〈◊〉 verdict; as we see in those Barbarians, who no sooner saw the Viper 
Acts 28. 4.  cleave to Paul's hand, but they concluded, that he was a murderer. Thus men give sudden judgement: whereas they ought as the Apostle speaks, With meekness to instruct them; waiting, if God at any time will give them repentance. 
2 Tim. 2. 25.  And whereas they should keep to the Apostles rule, That some men's sins are 
1 Tim. 5. 24.  open beforehand, going before to judgement, and some follow after: men give judgement presently without distinction. No sooner is a Viper seen upon the hand, but they pass the verdict.  
And whereas GOD takes order, that Vbi malum contingit, ibi moriatur, that private faults should be privately buried: Contrary to this, 〈◊〉 discover the secret sins of others, whereby they become slanderers, though they speak the truth. The Wiseman condemns him that revealeth secrets; and it was 
Prov. 11. 13  the 〈◊〉 aggravation of Cham's sin, to tell his brethren of his Father's nakedness, Whereas Joseph being a just man, and finding that Mary was with child, supposing it might be by one with whom she was pre-contracted, would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make her a 〈◊〉 example, but was minded to put her away privily.  
Neither do 〈◊〉 only discover the private faults of their brethren, but amplify them, and make them greater than they are, as he that brought news to David, That Absolom had slain all the King's sons, there was not one of them 〈◊〉, when only Ammon 
〈◊〉 Sam. 13. 30.  was slain. Thus the common rumour goes, when but one is killed, that all are killed. And beyond all these, when they have once spoken of a fault, they never leave it, but go over it again, and so as Solomon observes, By repeating a matter they separate very 
Prov. 17. 9  friends; when the wound seems to be whole, and repentance made, yet they will refricare cicatricem, 〈◊〉 over the wound again, and make it bleed afresh. These are some degrees of an affection or appetite that 〈◊〉 after envy, especially that of judging the worst in doubtful matters for if one will reason, as Shemei did against David, 
2 〈◊〉. 16. 7.  that because Joab and Abner were bloody men, and adhered to David, therefore David was a man of blood; and so will proceed ex dubiis, upon doubtful and uncertain grounds, it will open a window to all other degrees of the sin here forbidden.  
3. In the third place we proceed (as in the former Commandment) to subactum 
3. The fitting of the soil.  solum, the fitting and 〈◊〉 of the soil for the seeds of this sin; and this is, when there is, pruritus aurium, the itching of the ears; or as the Wiseman speaks, a willing hearer, or one that gives ear to a naughty tongue: For, as we say, if there were 
Prov. 17. 4.  no receivers, there would be no thiefs: so if there were no itching ears that itched after the nakedness of others, there would be no Cham's to tell them of it. And the Psalmist among the notes of a good man, gives not only, that he will not slander nor 
Psal. 14. 3.  backbite another, but also that he will not take up, or receive a false report against his neighbour. For if a man do but Vultum contrahere, draw his 〈◊〉 together, and shake off the slanderer, it is certain he will not return again. Discet non libenter dicere, cum didicit non libenter alios audire, he will learn not to be forward to speak, when he perceives others unwilling to hear, as S. Augustine saith.  
In some men, there is first a delight to hear of men's imperfections, and secondly, a credulity or readiness to believe, as we see in Potiphar. No sooner was the word 
Gen. 39 20.  out of his Wife's mouth, but presently Joseph was clapped up in prison; she was believed without examination: Whereas the righteous are like to Gedaliah in 〈◊〉, 
Jer. 40. 16.  as S. Augustine saith, who when Jonathan told him that Ishmael would slay him, he would not believe him, because he would not suspect any such thing by him. They are not 〈◊〉; and will not easily admit a tale-bearer, nor indulgere, give regard to him by believing what he saith, or concluding it to be true, or by any gesture show respect to him, without due proof and examination of the matter.  
4 In the fourth place follows, Irrigatio soli, the watering of the soil being thus 
4. The watering of the soil.  prepared, and this is, when men do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, busy themselves in another's Diocese. This curious searching after faults in others, is the note of an Hypocrite, as our 
1 Pet. 4. 15.  Saviour shows. Thou 〈◊〉, Cur aspicis? why spiest thou a mote in thy brother's eye? not cur vides? why seest thou? it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to espy, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to look or see other men's 〈◊〉, to inquire after them what they say or do, which makes men breakers of this Commandment. This arises partly from idleness, as the Apostle shows (of which we spoke formerly) for when men begin to be idle, they become 
1 Tim. 5. 13.  tatlers, and busybodies, going about from house to house. This is an affection not becoming a discreet man.  
A perfect resemblance of this vice we have in Ahimaaz, who was so earnest to carry the news to David, that many would not have sued so earnestly for the best Office in all jury, as he did to carry tidings. It is noted as the vice the Athenians 
〈◊〉 Sam. 18. 19  were infected with, they minded nothing in the 〈◊〉 but to listen after 〈◊〉. Surely by this means, when men look only outwardly what others do, 〈◊〉 show either a neglect of themselves, or they fall in jucundum spectaculum, into a pleasing dotage upon themselves: for as S. Jerome saith, Qui sua non 〈◊〉, aliena carpunt, they that are careless of 〈◊〉, are always observing other men's carriage, they are still noting other men's practices. They are ready to ask questions concerning others, as Saint Peter did concerning Saint 〈◊〉, What shall this man do? to whom Christ answers, What is that to thee? follow thou me. 〈◊〉 
John 21. 22.  had a desire to know, what John should do; but Christ reproves this pragmatical humour in him, and bids him look to himself, and keep within his own Diocese. Thus every one must, as the Apostle exhorts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do his own business, he must 
1 Thes. 4. 11.  search into his own actions, and then he shall have little leisure to look after other men's. And for the remedy of this, let him remember that of the Heathen, Qui confidit virtuti 〈◊〉, non invidet 〈◊〉, he that is confident of his own virtue, will never envy another man's. And thus we see, how this sin riseth first in the heart, and rankles there, and what it is, which 〈◊〉 the soil for it, and waters it to make it fertile: we come now to the outward act.   

CHAP. III.  
The outward act, of which two branches. 1. False words. 2. Idle and vain words. Of false speaking in general; this is two fold. 1. In judgement. 2. Out of judgement. In judgement, by false witness. Of lies in general. Six persons in every judgement, who may be guilty of false witnessing. 1. The Judge. 1. By cherishing Law suits. 2. By deferring justice. 3. If his judgement be, 1. 〈◊〉, 2. rash, 3. perverse. 2. The Register by making false records. 3. The Accuser, 1. By accusing falsely, 2. upon uncertain grounds. 3. by prevaricating. 4. The Defendant, 1. by not confessing the truth, 2. by appealing without cause, 3. by not submitting to the sentence. 5. The 〈◊〉. 1. by not declaring all the truth, when 〈◊〉 is lawfully called. 2. by not delivering the innocent, though he be not called, 3. by delivering the wicked by false testimony. 6. The Advocate, 1. by undertaking an evil cause, 2. by perverting the Law. Of giving false testimony in Elections.  
THE Act of this sin consists specially in words, which are, as our Saviour speaks, 
5. The outward Act.  according to the treasure of our hearts. Now there is not only an evil treasure of the heart, out of which a man brings 〈◊〉 evil things, but also an idle treasure, out 
Mat. 12. 35, 36  of which a man brings forth idle things, viz. idle words, for which a man must give an account.  
Under these two heads we may comprehend the branches of this sin, which may admit this division, of 1. false words, and 2. vain or idle words.  
1. False words are, either when our words disagree from the truth and essence of 
1. False words  things, or when they disagree from our own mind. And both may be considered, either as they concern ourselves, or our brethren; for whatsoever speech is either prejudicial to ourselves, or our neighbour, is condemned, as against the rule of charity. And though it be neither hurtful to us, nor to our brethren, yet if it contain falsehood, it is against the truth of God, and therein we are, as the Apostle speaks, found false witnesses against God. 
1 Cor. 15. 15.   
False doctrine is here included, as opposite to true doctrine, but not as it is in the third Commandment; for there it is forbidden, as contrary to God's glory, here, as hurtful to our brethren, and their spiritual good. We must not add to his word, nor take from it, nor change it, by making any other way of salvation, as those false teachers did among the Galatians, that preached another gospel, which, as the Apostle saith, 
Prov. 30. 6  is to preach alium Jesum, another Jesus. This was touched before, and therefore we 
Gal. 1. 9  shall say the less 〈◊〉. Only this we add, that it is a good rule given by S. Basil; not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only all lies and falsehoods, but also all turnings and wrest of Scripture are condemned, as among others, he specially instances in one, viz. the making of the literal sense typical, or turning the Scripture into allegories, and from thence inferring doctrines which the Holy Ghost never intended. This gives occasion to all Heresies, when men choose what opinions, they themselves please, and make the Scripture a nose of wax to patronise them. As to make Adam the reasonable part of the soul, and Eve the senival, and thereupon to infer this as a positive doctrine, That if reason command sense, we shall avoid the temptation of the serpent; but if the sensual part prevail against reason, we shall be overcome by the Tempter, as Adam was by harkening to Eve; this is to pervert the Scripture: we may indeed 〈◊〉 to such things in Scripture, as the Apostle doth to Sarah and Hagar; but to say, this or that is meant by such texts, is to make the Scripture like a 〈◊〉 man's hose, or Cothurnum, a 〈◊〉, that will serve either leg, and makes all Religion uncertain. Ezekiel makes it an 〈◊〉 to God, to say, In obscuris 〈◊〉, I have written to you in dark or doubtful speeches; but by this means all is made doubtful, so that people shall be doubtful what to hold in any point.  
We come now to false speaking in particular, and here we must consider, 1. false 
False speaking 

1 In judgement.  
2. Out of judgement.    testimony which is given in judgement: and 2 falsehood uttered out of judgement.  
This distinction is intimated by Solomon, Proverbs 19 5. where he saith, A false witness shall not be unpunished, and he that speaketh lies shall not escape: where we 
Prov. 19 5.  see, he make this division, that some are false witnesses, viz. such as speak falsehood from judgement; and others speak lies at other times, that is out of judgement; and the very same we find by him repeated in the ninth verse. The same may be inferred in the words of this Commandment; for when it is said, Thou shalt not bear false witness against thy neighbour, that is in judgement: this 〈◊〉, that there may be also falsum testimonium, false witness that is not contra proximum, against our Neighbour.  
Before we speak of these in particular, we shall only say this briefly in 
Of lies in general.  general, concerning all lies, That all lies are from the Devil, who was a liar from the beginning; for the first word that ever he spoke was a lie; those then that utter lies 
John 8. 44.  belong to him. The Psalmist makes it the proper mark of wicked men, whom he describes by this, they speak lies from the very womb. And that this is no small sin, appears 
Psalm 58. 3.  by that sea: full threatening against liars, Perdes omnes, qui loquuntur mendacia, 〈◊〉 shalt destroy all 〈◊〉 that speak lies. All lies, whether they concern ourselves, 
Psalm 5. 6.  our Neighbours, or none, make us false witnesses to God. And therefore we find in the Revel. that in the place of torment shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one that loveth or maketh a lie, he that either loves to hear it, or that speak it, so that lies are condemned, both actively and passively, if we make them, or love to hear them. 
Revel. 22. 15.   
Come we now to him that speaks false in judgement. And for this false witness, Solomon gives us a good comparison, for he saith, A man that beareth false witness, 
Of false speaking in judgement  is a hammer, a sword, and a sharp arrow. Now thus he is compared, partly because his 
Prov. 25. 18.  face is hardened, so that he blushes at nothing, be it never so false; for having once lost his 〈◊〉, he comes to have frontem meretricium, as the Prophet speaks, a whore's forehead, 
Jer. 3. 3.  and 〈◊〉 known to the one party, viz. to him that hired him, to be a Knave, he grows impudent, and testifies any thing, and so strikes like a hammer, or a sword, or whatsoever doth wound the deepest, he sticks at no mischief he can do to the party against whom he speaks: and partly, because that as S. Bernard speaks, there are three parties, who are 〈◊〉 by him at once, by one and the same tongue.  

1. Judici est Malleus, He is a hammer or maul to the Judge, whose judgement 
A false witness is, 1. A hammer  and understanding he 〈◊〉, so that like a man astonished by a blow on the head, he knows not how to determine aright.  
2. To the party that hired him, he is gladius, a sword; for, though he speak for 
2. A sword.  him, yet 〈◊〉 is a sword to destroy his soul. He makes him believe, that by his purse he hath prevailed against the truth, and having done so once, he may do so at other times, and so he 〈◊〉 him in this evil course.  
3. He is a sharp arrow to him against whom he witnesseth, though he hath the 
3. An Arrow.  least harm, if he can bear it with patience; for his false testimony is like an arrow that sticks in him, it wounds him, either in his goods, or life, or at least his good name is blemished by it.   
Now this bearing of false witness, is not to be referred to the witness alone, but it takes hold of all 〈◊〉 persons that have to do in judgement, either as parties, or others that act in it. 〈◊〉 Accuser is called a witness, If a false witness rise up against 
Deut. 19 16.  any man, etc. and so by like reason, may also the Defendant, reus, the party accused, be called a false witness. The Actor, or Accuser by an untrue accusation, and the other by an untrue defence, may bear false witness. And so may the Judge, by a wrong determination: and the Notary or Register, by recording the sentence, otherwise than it is pronounced, or by leaving out, or inserting any thing into it: And so may the 〈◊〉, by pleading for a bad cause: for in every judgement there are these six. 1. The Judge. 2. The Register. 3. The plaintiff. 4. The Defendant. 5. The 
In every judgement are.  〈◊〉. And 6. the Advocate.  

1. The Judge: it is not perilous on his side, if he give wrong Judgement. He 
1. The Judge.  had need be a man of wisdom; for it is said, that judicium est 〈◊〉, the judgement is 
Deut. 1 17.  Gods; and therefore whosoever he be, that being a judge giveth a wrong sentence, facit Deum mendacem, he maketh God to speak a lie: and whosoever induceth a judge by 〈◊〉 witness, or otherwise, to give false judgement, he perverts the course of nature, and as much as in him lies, changes God into the Devil.  
2. For the Notary or Register, he is guilty by making false records, or decrees. 
2. The Register  Artaxerxes Notaries could 〈◊〉 a decree upon search, that Jerusalem had of old time 
Ezra 4. 19  been a rebellious city, and had made insurrection against Kings, which were false records; 
Ezra 6. 2.  for when Darius a good king came to reign they could find in the Palace, in the house of the Rowls, where the treasures were laid up in Babylon, that they were so far from rebelling against those, to whom they were subject, that they would not attempt, so much as to build the Temple, without Cyrus his decree.  
3. For the plaintiff or Accuser, there was order taken under the Law, that he must 
3. The plaintiff  
Levit. 5. 1.  utter, what he hath seen or known, not any thing false or uncertain, and if he do not 
Gen. 39 7.  utter it, he must bear his iniquity. He must not accuse any falsely, as Potiphars wife did 
〈◊〉. 3. 8.  Joseph, that he would have lain with her; or as Haman did the Jews, that they 
1 Sam. 13. 3.  observed not the King's Laws; or as Ziba did Mephibosheth, of aspiring to the kingdom; 
Daniel 6. 13.  nor out of malice, though the thing be true, as they did Daniel, for praying thrice a day.  
4. For the Defendant, he must confess what he hath done, being required in due 
4. The Defendant.  form of Law, before lawful Authority. Achan confessed all to Joshua. 
Josh. 7. 19, 20.   
5. For the Advocates, They must follow, as the Law saith, that which is altogether 
5. The Advocate.  just; it is spoken not only of Judges, but also of Officers. Now those Officers were causarum cognitores, knowers and followers of causes, such as Attorney's Counsellors 
Deut. 16. 20.  etc. they must not undertake the patronage of an evil cause, nor encourage their Client, when his cause is bad, they must inform him aright what to do, not misinform the Judge, nor wrest the Law, nor respect persons, nor protract causes, nor extort bribes, and draw from their Clients, more than their usual and lawful Fees.  
6. Lastly for Witnesses, God took order, that if any did accuse another, and did 
6. The Witnesses.  testify a false matter, look what penalty the other should have undergone, if he had 
Deut. 19  been guilty, the same should be inflicted upon him, if the thing proved false. Thus ought the judgement seat to be established on every side.   
To go over these more particularly.  
1. For the Judge. He may be guilty of the breach of this Commandment divers 
The Judge offends, 1. by cherishing law suits.  ways.  

1. By cherishing Law suits, whereby untruth is uttered in the judgement seat. The Apostle said, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fault for brethren to go to Law one with another, meaning 
1 Cor 6. 7.  it was a fault in those that begun, not in those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constrained to answer, therefore it must necessarily follow, that it is a fault in a Judge, to encourage men to go to Law. There must be untruth either in the plaintiff or Defendant, for there cannot be truth on both sides; and if the Judge shall encourage men to go to law, there must needs be much untruth spoken at the judgement seat, which is highly derogatory to God, (as the confession of truth is for his glory.) Therefore S. Paul's advice is, that Law suits should be diminished and lessened, as much as may be, and that there should be no suit, but when there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a defraudation, or hurt, or wrong done that cannot be borne. The cherishing therefore of Law suits by a Prince or a Judge, is the way to open a wide window to breaking of this Commandment.   
And therefore to prevent this mischief, which is a judgement upon this land, now since the Reformation, it were good that some order were taken herein: as,  

1. That there might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Examiner's and Inquisitors of all causes, as there were in Greece, such as were to approve or allow of quarrels and suits, and to judge whether they were fit to be prosecuted or no.  
2. Or else as they had in Rome, that men should contend ex sacramento, each man should lay down his pawn when he went to law, in manum Pontific is ad sacros usus, in the hands of the High Priest for sacred uses, and if his cause or quarrel proved not good, it was to go to the repairing or adorning of the Temple.   
If some such courses be not taken, Law cases will multiply, there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a 
Deut. 1. 〈◊〉.  fault. The judgement seat was erected by God, that hard and difficult cases only 
〈◊〉. 18 〈◊〉.  should be brought thither, and not for every trivial matter. But we see the contrary to say that the matters now usually brought before the Judges, are matters of difficulty, were 〈◊〉 and untrue.  
2. The Judge may 〈◊〉 by delaying justice; he ought to give quick dispatch, to 
2. By delaying justice.  delay justice is injustice; therefore Moses though he were very able for dispatch, being excellent in knowledge, yet that causes might be the sooner ended, he appoints 
Exod. 18. 23.  more Judges, as his father in law counselled him. Jethro thought it absurd, that the 
Exod. 18. 14.  people waited, and their causes depended from morning till night. How absurd then is it for causes to depend from year to year? This that thou dost is not well, said Jethro, that the people should wait thus, and verse 23. he tells him, if this which he advises be done, the people might go home quickly. This would be the benefit of quickdispatch. As multitude of suits, are causes of much falsehood, and false witness; so also is the long depending of suits, by non-suits, dilatory pleas, and other shifts, to delay justice.  
3. The Judge may offend, if his judgement be, as we showed before in the fifth 
How the judge may be 〈◊〉.  Commandment, 1. Vsurpatum, usurped. 2. or Temerarium, rash and hasty, or 3. Perversum, perverse and wrong.  

1. Judgement is usurped, if he give judgement in a cause of which he hath no cognizance, or upon one, over whom he hath no jurisdiction. To such may be said, what the Apostle saith in another case, who art thou that judgest another man's servant? 
Rom. 14. 4.  to his own Master he stands or falls.  
2. His judgement is rash, either when it is suddenly given in a hard case, or before 
Deut. 1. 17.  both parties be heard. It was a blemish in David, by a rash judgement to give away 
2 Sam. 19 29.  Mephibosheths lands to Ziba, and after with much ado, to let him have the one half, and Ziba the other. By the Law both parties were to meet before the Lord, before any thing was determined: and that Heathen Judge said, It was not the custom of the 
Acts 25. 16.  Romans to condemn any, before he have his accusers brought face to face, and be heard speak for himself, Solomon gives the reason, He that is first in his own cause seems just, 
Prov. 18. 17.  but his neighbour cometh and searcheth him. Therefore this is one step to rash judgement, to give credit to the party that speaks first; by this means Ziba so far prevailed, that though 〈◊〉 prove all the lands to be his, yet he must be content with one half.  
3. He ought not to give perverse judgement, but must say, All the words of my 
Prov. 8. 8.  mouth are righteousness, there is nothing froward or perverse in them. The Law is express, Thou shalt not pervert judgement. Now judgement may be perverted, either 
Exod. 23. 2.  when the wicked is absolved, or accounted just, or the just is condemned and accounted wicked, both which, Solomon saith, are abomination. The words translated according 
Prov. 17. 15.  to the original are, He that justifies the unjust, or unjustifies the just, etc. because it is all one in case of justice, to affirm a thing to be, and to make it so. He must not in some cases, release the guilty upon any pretence: under the Law, no satisfaction was to be taken for the life of a murderer, but he must die; for blood cannot be 
Numb. 35. 31.  cleansed, but by blood: when God therefore appoints the punishment, it is not in 
32, 33.  the power of the Magistrate to remit it, yet in some cases it is left to his Arbitrement; but with two conditions: 1. That it be expedient, or not against the good of the Commonwealth. 2. That the party wronged be content with it.   
2. For the Notaries or Registers. The Prophet saith, That as some decree wicked 
The 〈◊〉.  decrees, that is the Judges; so there are some that write grievous things, which may 
Esay 10. 1.  be applied to Registers, and a woe is denounced against both; for the Register many times, makes the record more grievous than the decree, which if it go not exactly, according to the sentence pronounced, it is a false record. And to such as do thus, it may be said, Quando justitia revertitur ad judicium, when righteousness shall 
Psalm 94. 15.  return to judgement, when Christ the true righteousness shall come to judgement, they 〈◊〉 answer for it.  
3. For the Accuser, he may be guilty of the breach of this Commandment three 
How the Accuser may be guilty.  ways.  

1. 〈◊〉, by slandering, when he brings a false Accusation, as Haman, who 
Esth. 3. 8.  slandered the Jews, that they were not observers of the King's Laws, upon which false accusation, the King gave temerarium judicium, rash judgement against the Jews.  
2. When he accuses any upon uncertain grounds, as those that accused S. Paul, and 
Acts 24. 13.  alleged sundry 〈◊〉 against him, which they could not prove, and yet he was still detained 〈◊〉, till 〈◊〉 proof could be made.  
3. By prevaricating, 〈◊〉; when there is collusion used in pleading, so that he which accuses pleads faintly against another, being reconciled to him underhand. It is a Metaphor taken from those that were (vari) such as had crooked legs, bending inward 〈◊〉 the knees, the feet being 〈◊〉 asunder, who by wearing long garments down to their feet (as was the use of old 〈◊〉 some Commonwealths) might easily deceive those that looked upon them, the garment covering their deformity, as if their knees had been as far asunder, as their feet. Hence those that did contend, and strive together in public, and yet were friends privily, were called pravaricatores, prevaricators; thus when a man seems to accuse, and yet is friends with him whom he accuses, he prevaricates, and is a mere mockery of the place of judgement. And as the plaintiff himself, so he that is Advocatus Actoris, the Advocate for the plaintiff, is guilty in like manner of prevarication, when he 〈◊〉 the cause of the 〈◊〉 whom he represents, by weak proofs and grounds. We read in Ezra, that 
Ezra 4. 5.  there were Counsellors about Artaxerxes, that made show of such as would advise him for the public good, whereas they had been hired and bribed against the Jews, by their enemies, to hinder the building of the 〈◊〉, which was not for the good of Artaxerxes: and so he that is to represent another, and is to advise for his good, and yet is corrupted to do the contrary, is 〈◊〉 to be blamed for prevaricating.   
4. For the 〈◊〉, or the party accused, he may be guilty three ways. 
How the Defendant is guilty of the breach of this Commandment.   


1. If being demanded or required to answer in due form of law, he use excuses, or 〈◊〉 to avoid the matter objected against him, though it be true, or which is as old, if he seek to excuse 〈◊〉 by accusing others. This was Adam's fault tergiversari, to use tergiversation. The question was, whether he had eaten or 
psalm 141. 4.  
Gen. 3.  no, he makes no direct answer, but lays the fault upon the Woman. The woman which thou gavest me, she give me of the fruit, etc. Job therefore makes it part of his 〈◊〉, that he had not hid his sin, as Adam did, concealing iniquity in his bosom. 
Job 31. 33.  Being lawfully commanded therefore to answer, in matters where there is public fame and probable ground precedent, we must answer, for we must not add 〈◊〉 evil to another; to be evil is evil, and to seem good when a man is evil, is evil also: and therefore he that being evil would seem good, by 〈◊〉 the truth, adds one evil to another.  
But yet a man is not bound to accuse himself, when he is not lawfully proceeded against, nor before a competent Judge: when the High Priest interrogated Christ 
John 19 9  concerning his doctrine, he bids him ask those that heard him. If any could accuse him, let him come forth, but he would not accuse himself: and when Pilate asked 
Joh. 18. 20. 21.  him some questions, he would give him no answer, or no direct answer, because his questions proceeded not ex publica infamia, nor ex semiplena probatione, upon public fame, nor upon probable grounds, but were to make him accuse himself: in such cases a man may not answer. And again in some 〈◊〉, if there be two things in the accusation, and both true, he may answer to the one, and occultare partem veritatis, hide or conceal the other part, as S. Paul did when he was accused, for perceiving that 
Acts 23. 6.  part were Sadduces, who denied the resurrection, and part 〈◊〉, who held the resurrection, he cried out, that he was a 〈◊〉, and held the resurrection, and for that was questioned, which was true, for that was one thing for which he was called in question; but it was not that alone. So if a man have divers ways to defend himself, he may choose which he will; as he that hath divers weapons, may use which he will for his own defence. But if according to due form of Law he be proceeded against, he must answer as Achan did, when Joshua urged him to confess the truth. 
Josh. 7. 19    
2. Whereas the benefit of appeal is granted, for a remedy of those that are oppressed, if any shall use appeals merely to protract the cause, and avoid a just sentence, this is a second fault in the Defendant; for this is to delay 〈◊〉, contrary to Jethroes advise, who would not have people wait long for justice, but to be dispatched, that 
Ex. 18. 22. 〈◊〉  they might go home to their place in peace.  


1. The Defendant offends, if when sentence is given, he do not submit to it; 
Rome 13. 2.  for, Qui resistit, Dei ordinationi resistit, he that resisteth, resisteth the ordinance of God.     
5. For the witness, he may likewise 〈◊〉 guilty divers ways. 
How the witness breaks this commandment.   

1. If being lawfully required by a Superior, demanding his testimony, and ask him nothing that is 〈◊〉 to the matter in question, if he do not declare all that 
Levit. 5. 1.  he knows; for the Law is 〈◊〉, that a witness, if he 〈◊〉 not utter 〈◊〉 he 〈◊〉 seen and known shall bear his 〈◊〉.  
2. Though one be not required by a Superior, yet if it be to 〈◊〉 an Innocent man in danger, he is bound to bear witness, and he 〈◊〉, if he be silent. Solomon makes it no small sin not to give testimony, for the preservation of an innocent person, If thou forbear to deliver them that are drawn to death, and those that are ready to 
pro. 24. 11, 12  be slain; if thou 〈◊〉, behold I knew it not, doth not he that 〈◊〉 the heart consider, and shall not be render to every one according to his works. But out of these cases, if one not be called to witness by a Superior, or if an innocent person be not 〈◊〉 by his silence, and if he be not examined about other things which belong not to the matter in question, he is not 〈◊〉 to answer.  
3. Besides these, Solomon intimates another way, whereby a witness may offend, 
prov. 11. 21.  when he bears false witness to deliver the wicked; for though 〈◊〉 〈◊〉 hand, yet shall not the wicked escape unpunished. The Greeks have a Proverb, Da 〈◊〉 〈◊〉 jusjurandum, lend me an oath. This lending an oath is that which Solomon calls, a joining of hand in hand, and he saith plainly, that though they may escape the hands of men, yet shall they not escape unpunished, that is, God will be sure to punish them.   
6. Sixtly and lastly, for the Advocate, he may offend two ways. 
How the Advocate offends.   

1. If he undertake an evil cause, knowing it so to be. This is a great sin. God 
Exod. 23. 1, 3.  saith (having first prohibited any to raise a false report) Put not thy hand unto the wicked, to be an unrighteous witness: now he that pleads 〈◊〉 a bad cause, puts his hand to the wicked. And in the third verse, it's added, Thou shalt not countenance a poor man in his cause, viz. if his cause be bad. If a man might plead for any in a bad cause, surely it might be for a poor man, but even for a poor man he must not. Jehu said to Jehosaphat, Wilt thou help the wicked, and love them that hate the Lord? therefore is wrath upon thee from the Lord. And the Apostle saith, that not only the doers of evil things are worthy of death, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that take pleasure in them, or consent to them, such are they that plead for them, they give their placet, as we use to do, at congregations in the University. Greeks used the same words; and gave their suffrages, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it pleaseth me, and therefore whosoever pleads for the wicked, cries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am pleased with it, he helps him, and is partaker of his sin with him.  
2. Another way is by the Wise man, when a man for defence of a cause in difference, 
prov. 17. 23.  though it be good, perverts the Law, or receives a bribe. The wicked (〈◊〉 he) takes a gift out of the bosom to wrest the ways of judgement. As it is evil to join with the wicked to help an evil cause (for he that saith to the wicked, thou art just, him 
prov. 24. 24.  shall the people curse) so to bolster any cause by wrong means, and thereby to pervert the course of judgement, is wicked.   
And because judgement is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the bench, but also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in 
Of giving false testimony in Elections.  the place of consultation, therefore false witness or testimony must not be given in elections, or in choice of men to places or preferments, for there aught to be justice and truth in both, and he that gives his voice for one unworthy, bears false witness, and goes against justice and truth; 〈◊〉 justice, as the Philosopher defines it well, is rectitudo in affectu, impressa a recta ratione, a rectitude stamped upon the affections, by right reason, and as electio dicit excellentiam, so excellentia dicit magis aut plus, as Election or choice imports excellency in the party elected, so excellency imports the best, or most eminent: now that in our choice the best is always to be chosen, is the second rule in moral Philosophy, which he that follows not, goes against the truth and so justice is broken.   

CHAP. FOUR  
Of false witnessing out of judgement. Four things to which the tongue may do harm. The branches of this kind of false witnessing. 1. Contumelious speaking. 2. Taunting. 3. Backbiting. Which is, 1. By words. 2. By letters. 3. By deeds. 4. In all these a man may be a false witness. 〈◊〉 he speak the truth.  
AND thus we have done with false testimony given in judgement. Now for that 
Of false witnessing out of judgement.  which is out of judgement. When a man is out of judgement, he is not to say with those in the Psalm, Ego sum Dominus linguae meae, my tongue is my own, I may 
Psalm 12. 4.  speak what I will; for nemo est Dominus sui, nisi ad licita, no man is Lord of his own, 
prov. 24. 28.  further than to employ it for a lawful use. Solomon hath a strange speech, Be not a witness against thy 〈◊〉 without cause; which speech implies, that a man being not called, may be a false witness against his neighbour, when there is no cause. How can this be? In common ordinary talk, when a man speaks evil of his neighbour, he bears false witness against him, though he be not before any Judge. Therefore he advises to put far from us, proter vitatem oris, & labiorum, a froward mouth, and perverse 
Prov. 4. 24.  lips, we must not breathe out slanders against him, who it may be doth not think the least evil of us.  
That we may understand this, we must know, that there are four things to which the tongue may do harm. For 1. a man hath favour or good esteem among men, this is in the mind. 2. A good report, which consists in speaking well of him. 3. Friendship with friends, etc. 4. A state or dignity, as a Superior. And as all these may be hurt by the tongue; so may the faults of the tongue, extra judicium, be distinguished.  
Of the first and second Solomon speaks, when he saith, A good name is 〈◊〉 to be 
Prov. 22. 1.  chosen then great riches, and loving favour rather than silver and gold. Of the third 
Prov. 20. 6.  in another place he saith, a faithful friend is an unknown treasure 
* So the vulgar Latin reads the words, which our Author follows. . Against the fourth, we have an example in Rabshekah, who reproached and blasphemed King Hezekiah, and in him God himself.  
Against these, there are divers faults of the tongue, which we are now to 
Esay 37. 23.  speak of.  
1. Contumely and disgrace, which is against the 〈◊〉 (credit and favour) and is 
1. Contumely.  when a man is present: such men as use these, the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despightful, 
Rom. 1. 30.  which disgrace a man to his face, by opprobrious speeches.  
2. If it be per sales, oblique, glancingly by jests, it is called subsannatio, taunting, 
2. Taunting.  and this is against the fourth, viz. against ones dignity. Those that are laughed at are moriones, fools, the off-scouring of men, fit to be laughed at. Now to make a man as one of them, to set him in that estate that he shall be 〈◊〉 at, is an impairing of his state and dignity and gives him a great wound.  
4. This was Saul's reason why he would have his harnessebearer to kill him, he 
1 Sam. 31 4  would rather be killed, then be mocked by the uncircumcised Philistims; for an ingenuous nature counts only probrum to be delictum, reproach to be a crime, other rail are to be neglected.  
3. As two are when one is present, so there is a third, who hurts a good 
3. 〈◊〉  Name behind ones back. Obtrectator, a Backiter, he offends against the second, 
1. By words.  which is good Report, and the fourth, viz. Friendship. Plautus calls him Must nominis, a Mouse (that is the Gnawer or eater up) of ones good name. But Saint Paul calleth him by his true Name, Diabolus, the Devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in lingua, a Devil in the Tongue, that is a false accuser or detractor; first he speaks against 
2 Tim. 3 3.  one to this man, then to another, then to a third, thereby to make him lose some of his 〈◊〉, and then they call him susurro, a talebearer, and indeed he often so prevails that as the Wise man observed, he sow's discord and dissension between Princes, and so between whole Realms.  
This sin, when it is contra bonum aestimationis, against a man's credit and estimation, 
2 Sam. 16. 5, 6, 7.  and to his face, it is called Shimeis' sin. If it be behind ones back, it is called Hamans' sin. 
Esth. 3. 8.  If it take away friendship, and bring alienation of 〈◊〉, it is Ziba's sin; for he 
2 Sam. 16. 3.  informed David against Mephibosheth, to alienate David's affection 〈◊〉 him. If it be to the scorning and vilipending of a man, it may be called the sin of the men of 
Judg. 8. 6.  Succoth, who slighted Gedeon, and we may read afterward, how he requited the Princes of Succoth A heroical mind cannot endure this. David complains often, that he was scorned by his friends and acquaintance, and that the very abjects made jests of 
Psalm 69. 12.  
Jer. 20. 10.  him; and so doth Jeremy who was used in like manner.  
This sin, as it may be by words, so by letters also; Sanballat sent a letter to Nehemiah 
Nehem. 6. 6.  full of slanders against him. And as it may be in words, either directly, or indirectly; 
2. By Letters.  so it may be by writings, either directly, as in that of Sanballat; or indirectly, as in Libels, whereof we have a resemblance in that which Jehoash king of Israel sent 
2 King. 14. 9  to Amazia, concerning the Thistle and the Cedar, which was nothing else but a scoff 
3. By Actions.  of Jehoash against Amazia. And as it may be both in words and writings, so also by 
John 19 2.  outward acts, as when the Soldiers plaited a crown of thorns upon our Saviour's head, this was a real scoffing of him.  
Any of these, whether done directly, or indirectly come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish talking, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jesting, and such as use it, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jesters, which is the common name given them of courtesy, when as indeed they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish talkers.  
In all these kinds a man may be guilty of bearing false witness, though he speak 
False witnessing though a man speak the truth.  the truth: for the truth ought to be spoken in love, as love delighteth in truth, so the truth must be spoken in love (which is the affirmative part of this Commandment.) And therefore though one speaketh truth, yet if it be not in love, he is a slanderer. 
1 Cor. 13. 6.  Therefore Doeg, was Doeg, though he told the truth: it was true, that when David 
Ephes. 4. 15.  came to Nob to Abimelech, that Abimelech gave him bread, and the sword of Goliath, 
1 Sam. 22. 9, 10  all was true that he said, but yet he was a Doeg still; for as David said truly, His tongue 
Psalm 52. 2.  did cut as a sharp razor, for it cut all the throats of the Priests. Some go further, and cover their malice under a veil of love; they are like those false brethren the Apostle speaks of, that were unawares brought in, of whom S. Jerome gives the reason 
Gal. 2. 4.  why they were so called, because they came in like those in the story of Daniel, that came under the table, and eat the meat provided for the Idol: so these men privily insinuate themselves into those they speak to, by pretending a great deal of love and affection to the party they speak against. Their lips swim with butter and oil, but their words are very swords. Such were they that asked Christ, whether they 
Matth. 22 16.  might pay tribute to Caesar or no: Magister bone, Good Master, say they, we know thou speakest the truth, (this is the oil:) but here is the sword, shall we pay tribute to Caesar? If he answer one way, he offends the people, who would be ready to stone him, if the other, he offends Caesar, and off goes his head. Thus whether a tale-bearer speak to bring a man into danger, or to take away his credit, His words (as the Wise man speak) are as wounds, and they go down into the 〈◊〉 parts of the belly. S. Bernard upon the Canticles, describes such an one well; Vide magna praemitti suspiria, 
Bern serm. 24 in Cant.  you shall have him send forth great and deep sighs before, and he will speak, 〈◊〉 〈◊〉, & cum quadam tarditate, dimissis superciliis, voce plangenti, etc. sic egreditur maledictio, as if he were confounded and ashamed, and then with an affected slowness, casting down his countenance, with a whining voice, and then cometh out the cursed venom of his heart: you would think, it were rather done dolenti animo, quam malitioso, with a mourning rather than a malicious mind, he saith, vehementer doleo, quia vehementer diligo, I am heartily sorrow for him, because I heartily love him, and then he saith, compertus jam est, it is now known, otherwise I would never have spoken of it, but seeing it is known, I must needs say, it is so; and thus he breaks out his cursed speeches. This is one extreme.   

CHAP. V.  
Of reproof or fraternal correption, the virtue opposite to flattery. Of flattery, which is 1. In things uncertain. 2. In things certain, and those either good or evil. Of boasting and vaunting a man's self, and its extreme.  
THe other extreme opposite to slandering and detraction, is flattery, of which, 
Of admonition or fraternal correption  before we speak, we shall premise somewhat of the affirmative duties opposite to it, which is, Fraterna correptio, fraternal admonition, or brotherly reproof, opposed 
James 3. 1.  to flattery: and secondly, the giving a true report, opposed to detraction: Because we are joined together by the law of love or charity; and for that as S. James saith, In many things we offend all: therefore God took order in his law, that as we should not slander or speak evil of our brother, so we should admonish and reprove him when he 〈◊〉. Thou shalt not hate thy brother in thy heart. Thou shalt in any wise 
Levit. 19 17.  rebuke thy neighbour, and not suffer sin to rest upon him. This is as much to say, that 
1 Thess. 5. 14.  as the Heathen man said, we should cum opus est contristari amicum, when there is 
Gal. 6. 1.  occasion, even to make sad the heart of our friend by reproof. If any be disordered 
Tit. 1. 13.  by a bare admonition, if the offence be small, and without aggravating circumstances, 
1 Tim. 5. 20.  then to reprove him in the spirit of meekness; but if it be otherwise, to reprove him 
Matth. 18. 15.  sharply and roundly; if it be an open fault, then openly and before all; if secret, then 
Acts 23. 16.  privately in the ear, with this caveat, except it redound to the damage and detriment of another, for than it must be declared to the party whom it concerns.  
So we see as S. Augustine saith, that there is a double truth.  

1. Dulcis, quae fovet, a sweet truth, which cherishes when we do well.  
2. Amara, quae curate, a truth which is bitter, yet cures us when we have done amiss.   
And therefore the Apostle writes to the Corinth's, Though I made you sorry, yet I 
2 Cor. 7. 8, 9  repent it not, though the example of the person punished, made you sorry for a 〈◊〉: Rather I do now rejoice, not for the act of punishment inflicted upon the offendor, as for your amendment by that act. Thus we see reproof is a way to bring men to repentance; and therefore we are to perform this duty, that thereby we may bring men to repentance, and so having performed it, we shall never repent us of it. And this is the reason of that speech, Non amo quenquam nisi 〈◊〉, I love not any till I have made him sad: which is to be thus understood, that by making him sad, we bring him to repentance, and so we testify our love to him.  
There are some such as the Philosopher saith, who having done evil, if a man come to deal with them, he must either 〈◊〉 veritatem, or prodere amicitiam, betray the truth, or lose their friendship, they cannot abide this 〈◊〉. But though they be such, yet we must not fear openly to rebuke them; for as Solomon saith, Open rebuke is better than secret love; and vulnera diligentis, the wounds of a friend, are better than oscula blandientis, the kisses of a flatterer: as in Physic we know, Amarum salubre, a bitter thing whlosome, is better than perniciosum dulce, an un wholesome thing, though sweet. This duty must not be neglected, though we shall be sure to meet with such as the Prophet Amos mentions, who will hate him that reproves them: For this was seen by the Heathen, as appears by that speech; Veritas odium parit, truth brings forth hatred.  
There are tres optimae matres trium filiarum pessimarum, three very good Mothers which have three most wicked Daughters; the first of which mothers is Truth, quae parit odium, which brings forth Hatred, so there is mater optima, & filia pessima, an exceeding good mother, and a most naughty daughter. Nevertheless we must resolve 
Prov. 27. 5. 6.  to speak truth to our friend, though we make him sad; as Demaratus in Herodotus, 
Amos 5. 10.  who speaking to Xerxes the King, began thus. Shall I speak truth, or what 
Herodot. lib. 7.  will please you? If I speak truth, you will not like it, and yet Non poteris uti me & amico & adulatore, I cannot be both a friend and a flatterer, therefore I will speak truth, for though it be not to your liking, yet it may be for your good.  
The vice opposite to this duty of fraternal reproof, is flattery, which Hierom calls Natale malum, our native evil, for natali ducimur malo philantiae, we are all transported with 〈◊〉 〈◊〉 and inbred evil of self-love; and hence it is, as Plutarch observed, that every one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own chief and greatest flatterer. And because we love ourselves, therefore we think we are good, and that he that loves us doth his duty, and is therefore good ipso facto in so doing. And therefore he that speaketh in commendation of what we do, we thereupon think him to be a good man, 〈◊〉 that he doth but his duty, and for this cause we love him. On the contrary, he that grieveth us, we think him to be evil, and consequently hate him. This 〈◊〉 〈◊〉, this native evil, and that good 〈◊〉 which we have of ourselves, makes us, 〈◊〉 we do cito nobis 〈◊〉, 〈◊〉 please ourselves, if any good be spoken of us; as if any will say we are 〈◊〉, presently we believe him, and willingly hear him, for ubi propitia mens est, where the mind is favourable, propitiae aures, the ears will stand wide open to receive any thing that is said.  
Nay further, as 〈◊〉 saith, when men will deny what the flatterer saith, and say it is not so with them, they deserve no such praise, yet etiam blanditiae cum excluduntur placent, flatteries do please men, though they be not believed or received. And hence it is, that a man having this good persuasion of himself, is 〈◊〉 to say, as those in Esay, Prophecy not to us true things, but prophesy pleasing things, such things 
Esay 3. 10.  as we do love and like: and like those in Micah, of whom he saith, He that would 
Mich. 2. 11.  prophesy of such things, as they delighted in, as of wine or strong drink, should be Prophet for that people. And hence it is, that as S. Hierom saith, Qui nescit adulari, he that cannot 〈◊〉, nor apply himself to the humours of others, is thought to be either superbus, or invidus, proud, or envious, all which ariseth from this, that men like those that do sooth them up.  
Now this vice of flattery is two fold, for it is either in things uncertain, or certain.  

1. In things uncertain, as when we commend a man before we be certain he deserves it; this is 〈◊〉 laus, 〈◊〉 praise, when a man is praised at first sight, or when he begins to do well, for some will then so highly commend him, as to make him think he hath done enough, and answered all expectation; whereas it is 
1 King. 20. 11  not the putting on of the armour, but the putting of it off, which shows what praise a man deserves. It is not stadium, a part of the race well run, but the whole race that deserves the Garland. Praeclarum stadium, sed metno 
* Dolichus, signifies a double stadium, or 16 furlongs.  dolichum, the entrance of the race is excellent, and I like it well, but I am afraid of the length and continuance of it; many begin well, who fall short and faint before they come to the goal. Therefore whilst things are uncertain, we ought not to be liberal in commending, nor prodigal in our 〈◊〉.  
2. In things certain, and those either evil or good.   
1. In evil things, which are by God condemned, Laudatur male qui 〈◊〉 ob malum, or de malo, it is a very sorry commendation to be praised or cried up in evil, 
Pro. 24. 24.  or for evil. He that saith to the wicked thou art righteous, him shall the people curse, nations shall 〈◊〉 him And the Psalmist speaking of a wicked man, saith, That he speaketh 
Psal. 10. 3.  well of the covetous whom God 〈◊〉. The Prophet Esay denounceth a woe 
Esay 5. 20.  against all such, as call evil good, or good evil, that call light darkness, and darkness light. 〈◊〉 writes of Cambyses, that he having a mind to an incestuous marriage, moved the question to those about him, 〈◊〉 he might marry such an one, they told him, that they could not well answer in general, for that the action seemed not good, but they found this in particular, that whatsoever the King would do, he might do it. This 〈◊〉 was abominable, and to be hated of all good men. The 
Ezek. 13. 10, 11.  Prophet compares such to those that build a wall with 〈◊〉 mortar, which cannot therefore stand: For as it follows, when the wall is fallen, it shall be said unto them, where is the daubing where with ye have daubed it? These are Caementarii 〈◊〉, 
Verse 18.  the 〈◊〉 daubers. And therefore at the 18 verse there is a woe denounced against those that sow pillows under men's elbows, for he would have men that are asleep in sin, to sleep with as little ease as may be, without pillows or curtains, that so they may wake the sooner, but flatterers, by sowing pillows 〈◊〉 them, make them sleep the more secure.  
2. In good things one may be guilty of flattery, by praising them above measure; 〈◊〉 brings men into an error of thinking otherwise then it is; whereas the Apostle 〈◊〉 not have any to think of him, above that which was in him. Thus praise above a 〈◊〉 〈◊〉, is 〈◊〉 sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 beyond proportion; this breeds in men a better 〈◊〉 of themselves than they deserve; and whereas they ought to strive and endeavour to go on, and to attain more perfection, they stand still and rest in what they have attained. Such flatterers though they pretend great love, yet usually there is no such affection in their heart: and therefore Solomon saith of 〈◊〉, that 〈◊〉 that 〈◊〉 
Prov. 27. 14.  his friend with a loud voice rising early in the morning, it shall be counted a 〈◊〉 to him. Yea, it may be sometime he hath a 〈◊〉 affection, he hates him whom he slatters, and therefore the same Solomon saith, Though he 〈◊〉 favourably, believe him 
Prov. 16. 25.  not, for there are seven 〈◊〉 in his heart. 〈◊〉 such men did truly love those they praise, they would speak no more than truth of them, for love 〈◊〉 in truth, as 
1 Cor. 13. 〈◊〉.  truth ought to be in love. If the one be without the other, if either love be without 
Ephes. 4. 15.  truth, or truth without love, the law is broken.  
Thus whether it be upon uncertainties that we praise men, or if upon 〈◊〉, yet in evil things, or if in good things, yet if it be too much, or too high, or without affection or love, it is flattery in them all, and here 〈◊〉.  
The lips that utter such flatteries, the Psalmist 〈◊〉, and wishes that such men might be liplesse, and that they might be rooted 〈◊〉, that 〈◊〉 they might not utter 
Psal. 12. 3.  with their 〈◊〉 that venenum quod habet 〈◊〉 〈◊〉 (as the Heathen man said) that poison which is conveyed 〈◊〉 smooth words.  
It is true, there is a pleasing of men, which is lawful, sin being set aside, and the truth preserved, and the heart first wrought upon truly to affect them and desire their good. Thus s. Paul laboured to become all things to all men; but without these conditions, 
1 Cor. 9 22.  whosoever he be that sets himself to please men, cannot be the servant of 
Gal. 1. 10.  Christ.  
To avoid this plague of flattery, we must not countenance such persons, nor open 〈◊〉 〈◊〉 to them, lest we be like those spoken off by the Prophet, that make falsehood 
Esay 28. 15.  〈◊〉 〈◊〉, and love to be well spoken off, rather than to deserve well: Or 〈◊〉 that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he that flatters most shall fare best, when as the Prophet speaks, they bend their tongue 〈◊〉 a bow for lies, and take pains to do 
Jer. 9 3.  wickedly: we must rather pray with the Psalmist, Ne 〈◊〉 〈◊〉 〈◊〉 caput 
Psal. 141. 5.  meum, that his head may not be 〈◊〉 with the oil of wicked men; that is, with their words which are smooth as oil, that his senses may not be so bewitched with their flatteries, that his heart might be perverted.  
And as we must not suffer ourselves to be flattered, so we must not flatter others, but reprove them rather, for we may be assured, that if he 〈◊〉 wise whom we reprove, he will make use of it; 〈◊〉 a wise man, and he will love thee: If he do not, 
Prov. 9 8.  the fault is his, we have done our duty: And though for the present he seem to be offended, yet as the Wiseman saith, He that rebuketh a man, shall at last find more favour, 
Prov. 28. 23.  than he that flattereth with his lips.  
We have done with flattery, as it 〈◊〉 others; we come now to that which they 
Of 〈◊〉 〈◊〉 〈◊〉 of a man's own self.  call actum reflexum, when a man by reflecting upon himself, doth praise himself. This is Jactantia, boasting or vaunting of one's self. As in the former Commandment, a man may sin against himself, as we showed; so here he may break this, by bearing 〈◊〉 witness against himself; not only by suppressing the truth in 〈◊〉, 
Rom. 1. 18.  inwardly, but also in daily and common talk, by glorying and vaunting of that which is not in him. S. Paul saith, it was not expedient for him to boast; and therefore lest 
2 Cor. 12. 1.  he should be thought so to do, though he spoke nothing but the truth, speaking of his revelations, and the mysteries he heard when he was wrapped up into the third Heaven, he speaks of it in the third person, as of another man; and lest he should fall into this sin, he had one sent to buffet him, that he might not be exalted above measure. 
John 18. 37.  Our Saviour excepts not against their assertion that said, He bore witness of himself; for ordinarily it is true, he that witnesseth of himself must have another witness, but Christ being truth itself, needed not any other witness, for the truth may bear witness of itself: but otherwise, as the Wiseman advises, Laudet te os alienum, Let another 
Prov. 27. 〈◊〉.  man's mouth praise thee, and not thine own, lest we fall into Moabs' sin, and partake of the punishment threatened, Jer. 48. 29, 30.  
And as this is every where to be avoided, so especially in this place when we utter the word of God. The Prophet that telleth lies is the tail of the people, the most vile and abject of all others. God hath no need of our lies, as Job saith: what we speak 
Esay 9 15.  from him, must not 〈◊〉 〈◊〉, and nay, true and false, but only 〈◊〉. The Apostle would 
2 Cor. 1. 19  not 〈◊〉 of any of those things which Christ had not wrought by him. It is vain arrogancy 
Rom. 15. 16.  in men to names 〈◊〉 they have never seen, or affirm that which they do not know, especially in the Ministers of Christ.  
And as it is a sin for a man to boast of what he hath not, so also to take that fault 
The extreme 〈◊〉 to boasting  upon himself which he is not guilty of; as he, that when Saul had killed himself, said that he had killed him, hoping for a reward. So also to deny any thing of a 
1 Sam. 31. 4.  man's self which is true, 〈◊〉 be to his 〈◊〉 or dispraise. S Gregory saith, this 
2 Sam. 1. 10.  is Mendax humilitas, 〈◊〉 〈◊〉, a lying humility, and unadvised. And s. Augustine saith, He that uttereth an untruth of himself, out of modesty or humility, though he had not sinned before, yet peccator 〈◊〉 mentiendo, he sins now by lying. Therefore S. Hieroms rule is, Ne ita caveatur arrogantia ut caveatur veritas, not so to shun arrogancy, as to deny the truth. It's true in the 〈◊〉, a man may affirm, minus de se, 〈◊〉 of himself, because in majore est minus, the greater doth contain the less; but otherwise, where there is a necessity of answering concerning himself, he must stand on the negative, not to deny any truth of himself.  
Again, on the other side, a man is not bound praedicare peccatum suum, to 〈◊〉 
Esay 3. 9  his sin. It was the height of impiety in them that declared their sin as Sodom: yet being 
Gen. 18. 15.  asked, where we are bound to answer, we must not deny our sin with Sarah, though we are not bound always to speak all the truth of ourselves, yet we must 〈◊〉 deny the truth or speak an untruth of ourselves.  
Having done with this actus reflexus, we come to that which is false witness directly, 
Of Lies.  of which we spoke something before, viz. Mendacium, a lie.  
These we have already spoken of, are 〈◊〉 perniciosa, mendacia serpentis, pernicious lies, the lies of the Serpent; whose first word was, Nequaquam 〈◊〉, ye shall in no wise dye. Besides these, there is a lie they call Innocuum, a harmless lie, of which cometh no hurt or loss. But s. Augustine saith, they that say so, that there is mendacium innocuum, an innocent lie, are not innocui innocent themselves. And though men account nothing to be loss, but loss of name, goods, life, and such like, yet there is no lie wherein there is not loss of truth, which is more worth than all these.   

CHAP. VI  
Of a rash lie, an officious lie, a merry lie. Four cases wherein a man seems to speak contrary to the truth, but doth not. Of Mendacium Facti, the Real Lie, by simulation.  
NOw a lie in this sense may be two ways. 
Mendacium temerarium, a rash lie.   

1. To speak contra quam se res habet, otherwise then the thing is, though he that speaks is persuaded in his mind that it is true; and such an one as S. Augustine saith, Non tam mendacii 〈◊〉 temeritatis accusandus est, is not so much guilty of a lie, as of 〈◊〉 and temerity; such, as the same Father saith, should learn their 
Judas 10.  tongues to say 〈◊〉, I know not: and not like those in S. Judas, to speak of things they know not.  
2. To speak contra quam se animus habet, otherwise then a man thinks; and this 
The officious lie.  they divide into officiosum mendacium, the Midwives lie, an officious lie, and 〈◊〉, 
The merry lie.  the merry lie, or the scorners lie, mentioned in Hosea, They make the Prince's 
Exod. 1. 19  glad with their lies.   
Now for the former of these, the officious lie, which is for our neighbour's profit, 
〈◊〉. 7. 3.  S. Augustine confesses, that these mendacia compensativa did somewhat trouble him. As if a man lying sick, his only son should die, of which if I should tell him, it would kill him. In this case saith he, what shall I answer, if he should ask me? I must either say, he is alive, or he is dead, or I cannot tell; if I say he is alive, or I cannot tell, a lie is made; if I say he is dead, it kills the father; so that on the one hand here is 〈◊〉 mendacium, a saving lie, on the other hand, here is Homicida veritas, a kill truth. What should a man do in this case? He answers: When I am in this case, I cannot tell what to say, and yet when I am out of it, me thinks I can answer well enough. For I see Saint Paul saith, Nihil possumus 〈◊〉 〈◊〉, We 〈◊〉 do nothing 
2 Cor. 13. 8.  against the truth. I see David saith, 〈◊〉 omnes qui 〈◊〉 mendacium, 
Psa. 5. 6.  Thou shalt destroy all those that speak lies: I see that God is truth; and I see that as Christ is the truth, who is the first-begotten and only begotten Son of God; so a lie is of the Devil, and that a liar is the firstborn of the Devil: and I see that if I grant 〈◊〉 mendacia, some lies to be lawful, I must also grant aliqua 〈◊〉, some sins to be lawful. And further, if I may lie to save a man's life; or with the Priscillianists, to bring another to Christian Religion, than a man may commit adultery to save one's life. I put the case to stand thus; There is a woman so fond enamoured on a man, that except that unlawful act be committed, she would die, whether this may be 〈◊〉 adulterium or no? It is certain no man in the world would defend it. Therefore neither can the other salubre 〈◊〉 be good. So his conclusion is, that neither for safeguard of bodily life, or for the soul, must a lie be spoken. And this 〈◊〉 hath been generally held since by the Fathers, and by the most and best of late Writers.  
This is called the Midwives lie, but improperly; for I like not the racking of places of Scripture, to make more faults in the Fathers and others than they were guilty of. All the Midwives say, is, that the Hebrew women were so strong, that they were delivered before the Midwife came, which is likely to be true of many of them, as we see there are divers such among us. That they spoke then, may be said to be only occultatio veritatis, the concealing of some truth, rather than the uttering of an untruth. This kind of lie may more fitly be called Rahabs lie, Who hid the Spies, and yet said 
Host 2. 5.  they were gone: for in her, as S. Augustine saith, there was rather virtutis indoles, a good disposition, than 〈◊〉 virtus, perfect 〈◊〉, as appeared by this act.  
For that other which they call Jocosum, a merry lie; the Prophet makes it a fault to 
Amerry Lye.  make the King merry with lies: and if a man may not speak the truth to please men, as 
Host 7. 3.  the Apostle saith, much less may he uttera a lie to please them. And though a pernicious 
Gal. 1. 10.  lie be worse than this, yet as S. Aug. saith, it is no good argument to say this is good, because the other is worse, no more than it is to say, because one man is worse than another, therefore the other is good. Therefore he condemns all three as evil: and though these two last are without any great fault, yet not without any salt.  
But though we must in no case speak 〈◊〉 to the truth, yet there are some cases wherein we seem to go against, but do not.  
1. When things are spoken in parabolical and figural speeches, as where in Jothams' 
Some cases wherein one may seem to speak 〈◊〉 to truth, and yet doth not.  parable, the trees are said to go and choose a King. So when our Saviour taught by parables, such speeches are not lies, nor here prohibited: for what in them is propounded, is not res, sed figura rei, not as a real truth, but only as a figure of some thing that is true. This is lawful in speech, as painting is lawful to represent things the better to the 〈◊〉: and thus hyperbolical speeches are lawful; because 
Judges 9 8.  neither in the intention of the speaker, nor in the sense of the hearer, they are contrary to the truth.  
2. When part of the truth is concealed, but no untruth uttered. As when 〈◊〉 
Gen. 20. 12.  told Abimelech that Sarah was his sister, which she was, according to 〈◊〉 Hebrew phrase, for she was his brother's daughter; but denied not that she was his wife, but 〈◊〉 that. so when Samuel went to anoint David King, and the Elders 
1 Sam. 16. 2. 5  of the City asked him what he came about, he told them he came to sacrifice to the Lord, which was true, for that was one end of his coming, though he had another end also, which he concealed.  
3. When a question may have two senses or meanings, and the answer is true in the one, but not in the other; a man may answer it in his own sense which is true, though it be false in another sense. As when Christ was asked by 〈◊〉, 
John 18. 36.  Whether he were a King? he answered that he was, and that truly, viz. A spiritual 
Gen. 27. 19  King; though he had no temporal kingdom which was that that Pilate meant. So Jacob might truly say to his father Isaac, that he was his eldest son, in one sense, viz. because he bought his brother's birthright, though otherwise he were not. So our SAVIOUR expounds that prophecy of Malachy concerning Elias, 
Mat. 11 14.  saying, that Elias was then come, meaning not Elias in his own person, but one in the power and spirit of Elias.  
4. When the thing is changed in circumstances, a man may 〈◊〉 contrary to what he said, and yet not be guilty of an untruth; the Angels said to Lot, they 
Gen. 19 2.  would not 〈◊〉 in, but would lodge in the streets: s. Peter said, Christ should not wash 
John 〈◊〉. 8.  
〈◊〉 Cor. 1. 16. 17  his 〈◊〉, and s. 〈◊〉 〈◊〉 to come to 〈◊〉: and yet the Angels came and lodged in Lot's house; Peter suffered Christ to wash his feet, and S. Paul did not come; yet none of them were guilty of a lie, because the circumstances were changed. The Angels had not come in, if Lot had not importuned them, S. Peter would not have had his feet washed, if he had not been better informed; and Paul would have gone to Corinth if Satan had not hindered him. All these speeches were to be understood 〈◊〉 sic stantibus; but not if there were an alteration in the circumstances 〈◊〉 often change moral actions; besides that, the promises of a good man in moral matters ought to be conditional. In these 〈◊〉 both the elder Church and 〈◊〉 Schoolmen have resolved, there is nothing against the truth.  
Having spoken of 〈◊〉 〈◊〉, a lie in words we are now to proceed to 
〈◊〉 〈◊〉.  mendacium 〈◊〉, a 〈◊〉 in our actions; for as S. Augustine saith, Non refert utrum 
A lie in our actions.  quis dicto 〈◊〉 aut facto, it is all one to lie in our actions, and in our words.  
For truth is nothing else but an evenness, or an equality, 1. Between the thing in its nature, and the imagination we have of it in our heart; and if they be even, then there is 〈◊〉 〈◊〉. 2. Between the conceit we have in our minds, and the expression of it by our words or deeds. If the tongue and heart agree, then there is 〈◊〉 oris, truth in our speech; and if our actions agree with both, then there is 〈◊〉 facti, truth in our actions: for that Facta, deeds or facts may be signs, as well as words, appears by that of our Saviour, when he saith, that men shall 
〈◊〉. 7. 20.  be known by their fruits, that is, by the actions, as fignes of what is in their 
〈◊〉. 12. 38.  hearts: and by that question of the Pharisees, who 〈◊〉 of him a sign, that is, some act to testify his greatness and power; as also for that, as good is done to edification, and hurt to give offence by words or precepts; so good or evil is done by fact or example: for which cause God hath taken order, that both by our deeds, and by our words, the truth should be confirmed; and that there 
Of 〈◊〉.  should not be Simulatio, dissimulation, which is the vice we here speak of, when men make show by their actions of what they are not. For if the Factum, the fact or deed, be not commensurate, or equal to the thought and heart, this is simulation.  
Yet as we said before, a man may conceal some part of the truth in words, and is not bound to utter all he knows; so here in his actions, he is not bound to signify or declare all his mind, but that only which without sin cannot be kept close. God 
〈◊〉. 8. 2.  himself was the author of an ambushment to Joshua, when he made show of flying before the men of 〈◊〉: So Christ made as if he would have gone further, in Luke 24. 
Luke 24. 28:  28. and did purpose so to have done, if their entreaty had not stayed him, as appears 
Gal. 4. 20.  in the next Verse. So S. Paul wished, That 〈◊〉 were with the Galatians, having his voice 〈◊〉, (that so they might not know him) to the end that he might see and 〈◊〉 them 〈◊〉 better.  
Here falls in, as a principal part of this simulation or counterfeiting, the sin of Hypocrisy, which is an outward resemblance of Holiness and Religion, when there is none in the heart; but because we have spoken of this before 
* 〈◊〉. 1. Cap. ult. , we shall pretermit it here.   

CHAP. VII.  
The second 〈◊〉 branch, of the sin forbidden, viz, Vain speech. Three ends of speech. 1. Edification. 2. Profit. 3. Grace and delight. Of the means whereby this Commandment may be kept. Of Suspicion. Rules about it. 1. For the manner.  
WE come now to the second general branch of the sin prohibited, viz. Vain 
Of vanity of speech.  speech, which the Prophet David joineth with dissimulation, when he 
Psal. 26. 4.  saith, He 〈◊〉 not kept company with vain persons, nor had fellowship with the deceitful: For as in the seventh Commandment is prohibited not only fornication, but also 〈◊〉; so here is forbidden not only lying and 〈◊〉, but also vain and foolish speaking.  
Our Saviour in Mark 7. 22. sets down three heads of sin against this Commandment. 
Mark 7. 22.  1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, slander. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pride, the occasion of flattery and boasting: and 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolishness, the root of vain speech: and in Matthew 12. 
Matth. 12. 36.  he concludes, That of every idle word there must an account be given. So that to the former sins already handled, we must also add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foolish talk, which Saint Paul doth not distinguish from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but makes them all one; though the world-abusing terms, calls it Vrbanitas, Urbanity, such as is in men full of pleasant conceits and witty jests; CHRIST calls such words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idle words; and Job, Words of no value. The Prophet denounceth a woe, 
Job 24. 25.  against them that draw iniquity with cords of vanity; and the prayer of Agur was, 
Esay 5. 18.  Remove from me vanity and lies. By which places we may gather, that vain and 
Prov. 30. 8.  foolish words draw on lies, and all the Catalogue of sins forbidden in this Commandment.  
The Prophet David makes vain speech, an essential mark of a wicked man, 
Psal. 144. 8.  (whose mouth talketh of vanity, etc.) And the Prophet Esay saith, that in vanity they 
Esay 59 4.  〈◊〉, there's the first step, than they proceed to lies, there's the second, and then further, to corrupt judgement and justice. Therefore David glorieth in this, that he 
Psal. 26. 4.  〈◊〉 not accompanied vain men. And Solomon condemns vanity tossed to and fro among 
Prov. 21. 6.  men. That is, when one asks a vain question, and another makes a vain answer, and the third he gives a worse judgement. And Job reckons this amongst 
Job 31. 5.  his good deeds, That he had not walked in vanities, neither of speech nor action.  
Saint chrysostom on Ephes. 4. saith, What Workman is there, that hath any tool, which is vain, and serves to no purpose; there is no Instrument but at one time or other hath its use, and the Workman knows what use to put it to. And therefore in this ars animarum, the art of saving a man's soul, which is ars artium, the art of all arts, no man ought to have any thing about him which is in vain, or without some end and use, therefore the tongue must not be a vain Instrument, or employed to vanity; and so he concludes, that Quicquidest otiosum est criminosum, whatsoever is idle is criminous.  
And for this cause it is, that the Apostle bids Titus avoid Foolish and idle questions 
Tit. 3. 9  about genealogies, and vain janglings about the Law, for which he useth no other reason but this, that they are vain and unprofitable; for if a man will draw the Apostles discourse into a syllogism, he must make this the major, whatsoever is vain is to be avoided, but such foolish questions are vain, Ergo, avoid them.  
This sin we should be 〈◊〉 careful to avoid, because that man is, as it is in Job, Tanquam pullus onagri, Like the wild Ass colt, vain and foolish from his birth; 
Job 11. 12.  and 〈◊〉 as S. Peter saith, we are brought up among men, in whom there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain conversation, so that we receive it by tradition; and therefore it is one 
1 Pet. 1. 18.  of those things which Christ came to redeem us from. For there is as Job saith, a forge 
Job 13. 4.  of vanities in man's heart, (ye all forge lies.) Hence the Apostle exhorts us, Not to 
Ephes. 4. 17.  walk as the Gentiles did, in the vanity of their minds; and the Psalmist, not to lift up our hearts to vanity.  
The Apostle tells us what this vain speech is, Ephes. 4. 29. he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ephes. 4. 29.  corrupt communication; and in the same place he sets down what our speech should 
Three ends of speech. 

1. Edification.  
2. Profit.  
3. Grace and delight.    be, viz. It must either be 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to edification: or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit: or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for grace to the hearer.  
It is no doubt, but the Apostle as he was in his Epistles, which are verba scripta, written words, so he was in his communication. Now his Epistles tend chiefly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to edification in Religion and Virtue; but when he advises Timothy to drink a little wine for his stomach, this belongs not properly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to edification, 
1 Tim. 5. 23.  but may be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was useful and profitable. And when he bids him remember to bring his cloak, but especially the book and parchments, it must be referred 
2 Tim. 4. 13.  to the same head, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for as S. Gregory saith, Justa necessitas, corporis necessitas, the necessity of the body, is a just necessity. And when he tells him that Erastus 
2 Tim. 4. 20.  was at Corinth, and Trophimus he had left at Miletum, this tended not only to edification, but yet was useful, such things as may be of good use in common life, may be fit matter of our speech.  
For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉, and delight to the hearer, all his salutations may be 〈◊〉 
Rom. 16.  hither; for they have neither matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor any necessary use; but might have been left out, as they are in some Epistles, but they are pleasing to those he writes to; and to this may be referred that powdered speech which the Apostle requires, which is that which is properly called urbanity, when our speech is powdered, not as one saith, atro sale momi, with Saltpetre, but candido sale Mercurii, with Wit, which may delight and refresh the mind, being wearied with grave and weighty affairs.  
The Apostle writing to the Corinth's saith, I have not been troublesome to you; have 
2 Cor. 12. 13.  I wronged you or done you injury in this 〈◊〉 I pray you forgive me this. Here was no need to ask them forgiveness, for it was no injury to them that he was not troublesome to them; but here was speech powdered with salt, here was salt to make his speech profit, and pierce the more into their hearts, as the Fathers observe, which it would not have done so much, if he had spoken directly, or in plain terms. And yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grace and favour, may stand well with edification too; and therefore the Apostle 
Phil. 3. 2. 3.  joins both together, Rom. 12. 3. and writing to the Philippians, speaking of those that urged circumcision, he uses this powdered speech, calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concision, Beware 
Ephes. 5. 4.  of the concision, for we are of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, circumcision (the true circumcision) which worship God in spirit.  
And as he would have 〈◊〉 avoid all foolish and vain talking, so he exhorts to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thanksgiving, as opposite thereto. It was the error of the 〈◊〉, that because s. Paul would have no speech but thanksgiving, therefore to whatsoever was spoken in common talk, their answer was, Laudate 〈◊〉, Let Christ be praised: But the elder Church understood it better, when they expounded the words per 〈◊〉 effecti, i. e. That we should speak something that was thankworthy, or which deserved thanks; that is, 〈◊〉 as tended to edification, or some necessary use, or to grace and delight, and to procure love and favour to him that speaks it.  
That speech then which may be referred to some of these things, is good, and to be allowed among Christians, but yet though these ends be all lawful, we ought to aim at the best: and seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, edification, is the best end of speech, therefore this we must chiefly affect. And for the last, though these terrenae 〈◊〉, these earthly petty consolations be lawful, yet that rejoicing in Psulmis, Hymnis, etc. in Psalms and Hymns, and spiritual songs, is better, and chiefly to be used, although the other may be lawful, and sometimes expedient, especially for those that are Novices, and not come to a perfect age in Christ. And thus we have done with the act of this sin, and the several branches of it 〈◊〉 in this Commandment.  
We come now according to the former rules, to the means of keeping this Commandment.  
First, we must avoid groundless suspicions, which are the first cause of 〈◊〉 speeches 
The means of keeping this Commandment.  of others, and to that end we must labour for stability; for all men naturally are as the Psalmist saith, lighter than vanity itself, and therefore the Apostle exhorts to be steadfast in mind, grounded in the truth. For if we be not steadfast in mind, we shall be 
1. To avoid suspicions.  apt to suspect evil of others without cause. 
Psal. 62. 9   
This suspicion is one of the fruits of that concupiscence wherewith our nature is 
1 Cor. 15. 58.  〈◊〉, and though the first boiling of it, or rising up in our nature, cannot be hindered, yet we must labour to suppress it when it is risen. The true and proper use of it is for our own preservation and safety; and so in matters that concern the health and safety of soul or body, there is the only lawful use of it; for in these things it is better to be nimium timidus quam parum prudens, a little too timid, rather than a little improvident. This we see in S. Paul's practice, when the Mariners said, they 
Acts 27. 30.  would but cast out the anchor, he fearing they would have gone down into the boat, and left them in the ship, he said, Unless these abide in the ship, ye cannot be saved.  
Now when such affections as are, given for our own good, are converted to the hurt and prejudice of other, this is an abuse; yet in this case it is so common in the world, that not the godly themselves are free from it, but there is a difference between suspicions arising in them and in the wicked: When Christ 〈◊〉 to 〈◊〉, what thou dost, 〈◊〉 quickly; presently suspicions arose in the hearts of the Apostles; one thought, that 〈◊〉 would have him to buy what they needed against the feast; others, that it was about giving somewhat to the poor. Suspicions will arise, but in evil men they are 
Gal. 4. 11.  positive, in good men privative. The Apostle had some fear and Suspicion of the Galatians, which prevailed to the diminution of his good opinion of them, but not to a positive judgement of the contrary. An other example of this privative suspicion we have in Simon the Leper, against Christ; he suspected him not to be a Prophet, 
Luke 7. 39  because he admitted a sinful woman so near him, till Christ, by the Parable propounded to him, made him alter his judgement, which he did presently; his opinion of Christ began to lessen, but he came not so far as to conclude any thing positively. The godly may have a diminution of their good opinion of some, but this affirms nothing; they may suspend their good opinion, but they do not admit or cherish those thoughts so as to come to a positive determination, and to say it is so. But evil men, as first they suspect and say, I always suspected him to be such an one, so they go further, and make e suspicion judicium, a judgement upon a bare suspicion, 〈◊〉 is as S. Hierome saith to make trabeme 〈◊〉, a beam of a mote: and not only 〈◊〉, but they proceed further, to resolve in their mind what to do hereupon against the party suspected, and sometime they proceed to act accordingly.  
Now for a man to keep himself from rash judging upon suspicions, he must consider two things.  

1. That such thoughts and affections as arise in himself, the same he thinks to arise 
Rules again Suspicions.  in others, and so such as we think others to be, such we are commonly ourselves, as if we be angry, when another speaks evil to us, we suspect, that if we speak evil to any, he is angry with us. Cum ipse stultus sit, omnes stultos putat, the fool thinks all others to be fools. If a man make himself the measure of all things, he cannot but suspect evil of others, if he himself be evil.  
2. As a man's affections are, so are his suspicions: If he be ill affected to any, every small suspicion makesa conclusion. When the mind of the Disciples ran upon bread, the Leaven of the Pharisees was a Loaf, they understood Christ of Loaves, when he 
Mark 8. 14.  
Gen. 37. 8.  meant the Doctrine of the Pharisees. On the other side, joseph's brethren were ill affected to him, and then every dream did increase their 〈◊〉. If therefore we walk 〈◊〉, and remove evil affections from us, and strive against suspicions, there is good hope we may remove them; otherwise, we shall be apt from suspicions to proceed 
Acts 28. 4.  to conclusions, as they did against Paul, when the Viper 〈◊〉 upon his hand, that concluded him to be a 〈◊〉.   
There are six things to be observed, to keep our suspicions from growing into conclusions, and they may be reduced to two, for they concern either the ground, or the object.  

1. The ground whereupon they rise. Suspicions naturally rise from slender 
1 The grounds of our suspicions  grounds; sometimes in good, as when the Disciples gathered from Christ's answer, 
John 21. 23.  to S. Peter, that John should not die; some in evil, as when they concluded, that because Peter was of Galilee, as his speech showed, therefore he was one of Christ's 
Mark 14. 7.  Disciples; therefore every man must examine his grounds. 
2 For the object.   
2. The object, which is either God, or man.   
1. About God. men's suspicions will rise about many things which belong only 
1 About God.  to God, which they will sit and scan, and draw conclusions from them. As,  
1. The knowledge of the heart is God's Prerogative, yet how common is it, for 
1 Concerning the knowledge of the heart.  men to conclude upon a man's meaning, as if they knew his heart. Therefore 〈◊〉 upon that of the Apostle, Quis es tu, etc. who art thou that judgest another man's servant? saith, My heart is none of your servant, only God must judge it. Suspicion must never go to amans thoughts.  
2. We must not raise suspicions upon the acts of God's Providence, or draw conclusions 
2 The acts of his providence.  thereupon: as those that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen calls, them, things 〈◊〉 befall all men alike, as prosperity and adversity gather false conclusions, as if from 
Eccles 9 2.  a man's affliction or adversity, one conclude him to be a greater sinner than others; as those that saw the Viper on Paul's hand, and concluded him to be a murderer. When as it is most certain that outward things happen alike to all, as the Wise man speaks: and therefore saith Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; thus if a man be born blind, 
John 9 2.  either he or his parents have 〈◊〉. Thus they concluded against God's Providence, that the children suffered for their parents sins. The fathers have eaten sour grapes, and the 
Ezek. 18. 〈◊〉.  children's teeth are set on edge, when as his Providence is a great deep, which cannot be searched out. So they in Malachy conclude, that it is in vain to serve the Lord, because 
Mal. 3. 14.  there is sometimes no present visible reward. If John Baptist lose his head, or S. Paul his life, some will say, this they have for the service of God.  
3. About future things; men are apt to pronounce judgement, when as God only 
3 About things future.  knows what shall come to pass. If one be cast down, or out of God's savour, he can never recover again; if men have once surfeited of the world, it is impossible for them to awake, or edormire 〈◊〉: but the Apostle teaches otherwise, he would have us wait, if God will at any time give them repentance. Multi sunt intus 
2 Tim. 2. 25.  lupi (saith S. 〈◊〉) multi foris oves, there are many wolves within, and many sheep (for the present) without: and multi sunt rami inserti diffringendi, & rami disstracti inserendi, there are many branches graffen in, which may be broken off, and many broken off, which may be graffed in. We must not then conclude in this manner, for God's hand is 〈◊〉 shortened, but his power is the same still.  
2. Concerning 〈◊〉; wherein men judge amiss, either of the actions, or the persons of others. 
2 Concerning men, judging,   
1. Of the actions, Men often judge amiss; and in this case, when a man doth Judicare 
1 The action.  de re, without good ground, he hurts none but himself, and therefore we should labour to know the truth of things before we judge them.  
2. Of the person; men by judging amiss may wrong the person whom they judge, hereby they make him contemptible and odious; as on the contrary, 
2 The person.  when he is absolved, he gets credit. If I condemn him being an innocent, I do an injury, not to him alone, but to others, I condemn the generation of the just, as the Psalmist speaks; whereas, if I judge well of him, when he deserves ill, this is but error in singularibus, and the 〈◊〉 way, for the Apostle saith, that Charity is not suspicious, nor 
2 Cor. 15. 5.  thinketh evil.  
2. If there be no determination, but a presupposing, the rule is, a man may suppose 
2 Concerning suppositions.  the worst for the prevention of evil; as if I am to cure a sin, it is better to suppose it worse than it is, then to make it less than it is, lest I apply too weak a plaster, which will not heal it. A gentle plaster may help a wound or sore for a while, which after a while will break out again. The Evangelist saith of Christ, that though many believed on his name, yet he would not commit himself to them, because he knew what is 
John 2. 24.  in man: but we must not, because we know not what is in man. It is good to suppose the worst, for the prevention of sin.  
Now further, in our determinations we are to consider, that either the case is plain, 
3 Concerring determination.  and then there is violenta suspicio, a violent suspicion, and here we may conclude; or else it is doubtful, and may be taken in a good 〈◊〉; for moralia sortiuntur 〈◊〉 fine, moral actions are distinguished by their ends: now in this case it is dangerous to conclude against one in a doubtful case, for dubia in meliorem partem interpretanda, doubtful things must be taken in the best sense.  
The last rule in this case is, that we must not be too hasty or rash in Judgement, for praecipitatio noverca justitiae, rashness is the stepmother to justice. God teaches the contrary by his own example, though he knew the matter before, yet he proceeds judicially, Vbies Adam? Adam where art 〈◊〉 and in the case of Sodom, though 
Gen. 3. 9  the cry of their sin was great, Descendam, saith God, & videbo, I will go down and see 
Gen. 18. 21.  whether they have done according to the cry. Though God needed no information, yet he thus speaks for our example and imitation.  
Now for the action, upon a suspicion; it is utterly unlawful to act against any upon 
〈◊〉 Concerning the action.  a bare suspicion. David had a strong suspicion of Doeg, that he would tell Saul, what 
1 Sam. 22. 22.  Abimelech had done, yet it was not so strong, as to make him proceed to any action thereupon; for if he had, he had kept him from carrying any tales to Saul. These rules may help us against groundless suspicions against others.  
Sundry other rules may be given, concerning ourselves and our own actions, in relation 
〈◊〉.  to the sins here prohibited, and already handled.  
1. When we are to speak the truth of ourselves, knowing our own imperfections, 
1 When we speak of ourselves.  and that lingua est prodiga, the tongue is prodigal in a man's own praises, we must do as S. Matthew did, who being to tell his own story, calls himself by the worst 
Matth. 9 9  name, Matthew the Publican, whereas the other Evangelists call him Matthew the 
Luke 5. 27.  son of Alpheus or Levi, he leaves out also his own feast, which he made for Christ, 
29.  and mentions it not, though S. Luke sets it out: so the same S. Luke speaking of S. Peter's denial mentions it gently, as that he said, Woman I know not the man, and 
Luke 22. 〈◊〉, 〈◊〉.  Man I know him not: but in S. Marks Gospel, (which was thought by the Primitive Church to be written by S. Peter) he saith, that he began to curse and swear that he knew him not. Thus he spares not his own credit in speaking of himself.  
2. For hearing such as speak evil of others, 〈◊〉 we must give them an angry look, 
2 For hearing others speak evil.  for an angry 〈◊〉 drives away a slanderer, as the Northwind doth rain. And secondly a deaf ear, we must stop our ears against them. It were a happy thing, 
Prov. 25. 23.  as S. 〈◊〉 saith, if good men would be to the wicked, as the wicked are to them, when they come to them, they show no liking to them, either by their words or countenance, neither aught the other to show any to them; but our unhappiness is, that we want that constancy and courage in good, which they have in evil, and our ears are open to the Charmer.  
3. We must not in our reports of any, augere rem, make the matter greater than it is, 
3 About increasing reports.  as 〈◊〉, when but a dozen of bread, was given to David by Abimelech, he reports that Abimelech gave him 〈◊〉, as if he had been furnished with a great deal. And the Spies that disheartened the people, by reporting the Canaanites to be far stronger than they were, and not to be conquered; whereas the other Spies told them the 
Numb. 13. 32.  truth, the land was strong indeed, but yet they should not fear 〈◊〉.  
4. Against flattery, this mellea stranguratio, this sweet and pleasant choking, the 
4 About flattery.  rule is, we shall avoid it ourselves, if we forsake not the Law of God, for they that forsake the Law, praise the wicked, etc. And against flattery by others, that we 
Prov. 28. 4.  be not strangled with it; we must say contrary to Abab, He hated Michaiah, because 
1 King. 21. 8.  he did not prophesy good to him, he did not please him by flatteries. But we must say, we hate the flatterer, because he speaks only placentia, pleasing things. And again, 
1 Cor. 11. 31. Rom. 2. 1.  if we would judge ourselves, as the Apostle exhorts, we should not hearken to flatterers, when we see our own defects, we would say as he did, Vatem me quoque dicunt,— pastors— sed non ego credulus illis, they would make me this and that, but I believe them not.  
5. How to behave ourselves in reproaches. The Prophet directs us, Fear not 
Esay 51. 7.  their reproaches, nor be afraid of their rebukes. We must esteem the witness within 
5 About 〈◊〉.  us, more than the outward witness of the world, and the witness above us, more than both. But if reproach be fallen upon us, than we must remember these rules.  
1. Sometimes a man is reproached with a matter known, and of which he is convicted; here, 1. he must take heed of frons meretricia, a whorish forehead. If the word of God, and the censures of the Church will not prevail, it is not their civil censures that will work any thing: and 2. he must not only have the shame in his countenance, but also confusion inwardly, that he may be able to say, This shame I willingly bear, only I wish, that I may amend my fault, and recover the favour of God, and be in credit with his servants.  
2. Sometimes a man is reproached for a thing not known, nor is he convicted of it, yet he knows himself to be guilty; here he is not bound retegere peccatum, to uncover his sin, nisi sine peccato tegere non potest, except without sin, he cannot keep it close; yet he must confess it to God, and say with David, Tibi soli peccavi, against 
Psalm 51. 4.  thee have I sinned, and done this evil in thy sight, thou knowest of it, though I cannot be convicted of it before men.  
Now in this case, either a man hath given some occasion, by carrying himself so, as may give some suspicion of such a sin, though he never acted it, and then, because he hath offended in not avoiding all appearance of evil, he must know God hath by this means dealt lovingly with him, to make him more wary to avoid all appearance of evil for the future, and to keep him from wand'ring and pleasing imaginations of the sin in his heart, for it is sure, sin cannot be long in the heart, before it will come into action.  
3. Sometimes a man is charged with that, which he ever 〈◊〉 in his heart, yet in this case he may make use of an unjust reproach; for by this means, he may be stirred up to prayer, to be still kept from that sin, which he may fall into afterwards, though as yet he be free from it, for many have fallen so; there he should take this as a warning from God, to take heed that he fall not into the just reproach, as Solomon 
Prov. 28. 14.  advises, Vereri opera sua, be afraid and jealous of himself; for, blessed is the man that seareth always.  
And in this case, it is the advice of the Fathers and Doctors, that when a man falleth into unjust reproach, by lies and slanders, he should examine himself, whether he have not lied unto God, and so deserved this lying report from men, whether he have not made many promises of amendment to God, in the day of his affliction, which afterwards he hath forgotten; like the Israelites in distress, who prayed the 
Judg. 10. 15.  Lord, that he would but deliver them that day, and then he should do as it should please him; or as those in Hosea, that cried not with their hearts, when they howled upon 
Hosea 7. 13.  their beds, but were like them in the Psalm, that lied with their mouths and dissembled 
Psalm 78. 36.  with him in their hearts. This lying to God, when men make fair promises in their sickness, or other distress, which they have no care to perform, may justly cause God to give them over to the lying tongues of men: and for this cause it is, as with them in Hosea, that vinea mentitur nobis, the floor and the winepress fails us; we shall have fair and forward springs, but God sends such weather as shall deceive our hopes. And as it is said, that the house of Achshib, should be a lie to the kings of Israel; so 
Micah 1. 14.  those that trust in men, for whose favour they are contented to lie and do evil, hoping those men shall be pillars to support them, they shall find that those they trusted in, shall prove a lie to them, they shall deceive them, and find there is no help in them. And thus much for the means and rules for observing this Commandment.  
The last rule, according to our former method, requires, that we procure the keeping 
The sixth rule for procuring the observation by others.  of it by others, and herein we have David's example, whose eyes were upon veraces terrae, the faithful in the land; so effectually would he work, that no deceitful person, nor any that telleth lies should tarry in his sight. The one should be his Companions, but the other should not come near him. And thus much for this 
Psal. 101. 6, 7  ninth Commandment.    

THE EXPOSITION OF THE Tenth Commandment. Exod. 20. 17.  
Thou shalt not covet thy Neighbour's house, thou shalt not covet thy Neighbour's wife.  

CHAP. I.  
Reasons against the dividing of this Commandment into two. The dependence of it. The scope and end of it.  
WE have formerly mentioned, 
* Expos. Com. 1. Chap. 2.  That the Church of Rome together with the Lutherans, as they make the second Commandment and the first but one, so to make up the number of ten, they divide this into two; so that these words, Thou shalt not covet thy Neighbour's wife is the ninth, and the rest that follows, is the tenth. And though they take herein the Authority of 
Reasons against the dividing of this Commandment into two.  Saint Augustine, yet we choose rather to follow those that make it but one, as most of the Fathers besides him do, and that for these Reasons.  
1. Because it would be unreasonable to thrust two Precepts into one period, and so to pronounce them with one breath; whereas every one of the rest is a full sentence by itself; and therefore it is most agreeable to Reason, that this should be so too.  
2. Because to make two Laws for two lusts or Concupiscences, as they would do here, is to make Laws for every particular, which is counted absurd in all Laws, for Laws are made in general, and descend not to particulars; and it would be most absurd in this Law of the Decalogue which is most compendious, and therefore most general.  
3. Because by this reason we might make more Commandments of this then two, for, though two Concupiscences only be named, yet there are divers others here included, as the inward lusts against the fifth, the sixth, and the ninth, which will fall under no Commandment, if they be not reduced hither, and if they be, than they make so many precepts, as well as these two, which refer to the seventh and eighth, which are here mentioned: for objectum determinat propositionem, the object makes the proposition; and therefore, how many Lusts there be, so many objects there are, and so many propositions, and by consequence, so many Commandments: and if they say that the rest are forbidden under these two, they must show how the rest, being of a different nature, can be referred to these two, which if they cannot do, this is gratis dictum.  
4. Because the Apostle Rom. 7. 7. & 13. 9 without 〈◊〉 of any particular 〈◊〉, 〈◊〉 it down generally, Non 〈◊〉, 〈◊〉 shalt not lust, and 〈◊〉 makes it but one Commandment.  
5. The confent of the Hebrew Doctors about and since Christ's time, as Josephus, Philo, Abenezra, and others, and most of the Fathers of the primitive Church since Christ, as we showed before, are against this division of theirs.  
6. In 〈◊〉 the words are, Thou shalt not covet thy Neighbour's house, and then, thou shalt not covet thy Neighbour's wife, etc. but in Deuteronomy the last is placed first, 
Exod. 20. 17.  and the other after it; by which inverting the order of the words, God seems expreslely 
Deut. 5. 21.  to prevent the dividing of this Commandment: besides, that in the ninth Commandment (as they make it) should be forbidden, the Concupiscence against the eighth, and in the tenth the Concupiscence against the seventh, (thou shalt not covet thy Neighbour's wife:) and withal the 〈◊〉 against the eighth in these words (nor his man servant, nor his maid servant, nor his ox, nor his ass, etc.) whereby there would be a manifest inverting the order of the Commandments, and a disturbing of the sense, which one of their own Writers acknowledges, (Hessel) who saith here is sensus 〈◊〉, and such a Hyperbaton or trajection, as is not to be found any where in the scripture besides: for here is (by their division) first, a prohibiting of the Concupiscence against the eighth Commandment, and then of that against the seventh, and then again of that against the eighth.  
7. In their Catechisms, when they come to expound this Commandment as two, they are in such want of matter, when they come to lay forth the several branches of them, that they are 〈◊〉 to thrust both into one; thus they bring in great lameness into the Law of God by this division, whereas his law is of great extent, and very large.  
The exposition of this Precept is to be taken out of Deuteronomie 5. 21. Thou shalt not covet thy Neighbour's wife, neither shalt thou covet thy Neighbour's house, his field, etc. and from the Prophets, Esay 55. 7. Let the wicked forsake his thoughts, etc. and Jeremy 18. 12. where, the doing after the imagination of ones evil heart is forbidden: and in the Gospel, from our Saviour's exposition, against the false doctrine of the Pharisees, Mark 7. 15, 16, etc. showing, that what comes out of the heart defiles a 〈◊〉: and from S. Paul, Rom. 7. 7. and Ephes. 2. 3, 4. and such places where the matter of this Commandment is handled.  
The dependence of this Comamndment upon the rest, appears in this, that without 
The dependence of this Commandment.  the observing of this, none of the rest can be kept; for, by giving this after all the rest, God would teach us, how all the rest are to be understood, viz. that not only the outward act is forbidden in them, but also the inward purpose and intention of the heart, though we never proceed to the outward act; so that this is the rule and measure for the understanding and so for the observing of the rest, this is the hinge whereupon all the rest do turn; and therefore S. Augustine saith, Si quis 〈◊〉 facere studeat, 〈◊〉 maxim faciat, he that would observe the rest must chiefly 
Prov. 4. 23.  look to the keeping of this, for this looks to the heart, out of which as Solomon 
Esay 54 5  saith, proceed the issues of life and death,: and therefore he advises, to keep the heart 
Jam. 1. 14, 15.  with all diligence; supra 〈◊〉 custodiam there is the Cockatrice's 〈◊〉 hatched, as the Prophet speaks, and here is sin conceived, as S. James speaks; which, when it is perfected by the act, brings forth death.  
The scope and end of the Lawgiver in this, is twofold. 
The scope and end of this commandment.   
1. To show that he looketh further than his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Substitutes on earth can do, and that his Law hath a 〈◊〉 above theirs; for though man's Law may injicere vinculum, may bind the hands and the feet, it may put 〈◊〉, a stopple into the mouth, and it may condemn the purpose of the heart, quantum 〈◊〉 prehendere, 〈◊〉 far as it can discover or take hold; for if one be found cum telo with a weapon, or breaking into a house, though 〈◊〉 be hindered from the act of 〈◊〉 or robbery, yet here is propositum prehensum, the purpose discovered, and taken hold on, and therefore he is punished by man's Law, but all humane Laws say, and it is an axiom in the Civil Law, Cogitationes paenam nemo patiatur, for bare thoughts let no man suffer, and so they let thoughts go free. But God takes order for the very thoughts, though they do not appear by any overt act. And therefore Simon Magus is brought to the bar, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the thought of his heart, Pray (saith he) if perhaps the thought of thine heart may be forgiven thee. 
Acts 8. 22.   
2. Propter Pharisaeos, for those that Pharisee like are conceited of their own righteousness; that, as S. Augustine saith, superbi peccatores, proud sinners, who are not sanati, healed, may by this Law be convicti, convicted of their need of a Physician; for though a man may in regard of the full consent of heart, hold out, and justify himself in some things, and for some small time, (though few attain to this) yet, when he comes to this Commandment, wherein the partus imperfectus, the imperfect birth, (when there is no perfect consent, but some pleasure and titillation only in the motion) is forbidden, this will make him sweat, and cry out, as it is Rom. 7. 0 wretched man, who shall deliver me from the body of death, and so will make him see that he cannot acquit himself, nor be a Christ or Saviour to himself: but must fly out, and seek to another without himself, as it is in the next words, I thank God through our Lord Jesus Christ, etc.  
For the consent of the heart is forbidden by the other Commandments, as they are expounded by our Saviour, who saith, that if a man look upon a woman, hoc animo, & hoc fine, with this purpose, and to this end, to lust after her, that this concupiscence 
Hierome.  is Adultery; but here the intention and desire, though it have not plenum consensum, full consent, but be only partus imperfectus, is attainted by this Precept.  
The distinction here is, that in the former Commandments, the intention of evil is forbidden, etsi non consequaris, though it be not executed; here also, etsi non prosequaris, even though it be not prosecuted or resolved upon, as when the motion is entertained with some approbation or delight, though not fully consented to. S. Augustine contra Julian. explains the matter thus: the one is, Non concupisces, thou shalt not lust, forbidden by this Commandment; the other is, post concupiscentias tuas ne eas, follow not after thy lusts, as it is in Ecclus. 18. 30. and he that hath attained this latter (not to go after his lusts) magnum fecit, saith the same Father, hath done much, sed non perfecit, but hath not done all, quia adhuc concupiscit, because he lust's still.  
The Apostle distinguishes them thus, he calls the one peccatum regnans, sin reigning in us, when we follow it in the lusts thereof; the other peccatum inhabitans, sin dwelling in us, when it lusts in us, but hath not got perfect dominion: here it dwells as a private person, there it rules, and hath got a kingdom; for quando peccatum transivit in affectum cordis, & impetravit sensum rationis, ut si adsit occasio, facere disponat, when sin hath so far prevailed both upon our affections, and upon our reason, that there wants only an opportunity to act it, there it reigns. But when we have given some entertainment to it in our minds, but are not resolved, so that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reasoning within us; Faciam, aut non faciam? shall I do it, or shall I not? when we have reasons pro & contra, and are not fully resolved, there is peccatum inhabitans, it dwells in us, and this is properly forbidden by this Commandment. If we resolve once, faciam, I will do it, than it is factum, as good as done before God, and may be referred also to the other Commandments, as forbidden there.   

CHAP. II.  
The thing prohibited, Concupiscence which is two fold: 1. Arising from ourselves; 2. From the spirit of God. The first is either, 1. from nature, or 2. from corruption of nature. Corrupt desires of two sorts: 1. vain and foolish; 2. hurtful or noisome. The danger of being given up to a man's own lusts.  
THE subject or matter of this Commandment, is Concupiscence or lust, which 
The Subject of this Commandment.  is here prohibited, which that we may the better understand, we must know, that it is not every concupiscence which is here forbidden, for there is a twofold 
Concupiscence twofold.  lust or Concupiscence.  
1. There is a Concupiscence of our own, of which S. Peter speaks, There shall 
1 Our own.  come men walking after their own lusts. 
2 Psalm 3. 3.   
2. There is a lust or concupiscence of the spirit, of which the Apostle saith, that it 
Gal. 5. 17.  lusteth against the flesh: this is holy and good; for when our minds are enlightened 
2 Of the spirit.  by the Spirit of God, it stirs up in us good motions and desires, and doth strengthen 
1 Pet 4. 1.  us to bring the same to effect, and withal it arms us (as S. Peter speaks) against the opposition we meet with.  
By this Concupiscence, evil motions, when they arise in the heart, are checked, as 
Psal. 42. 5, 11.  we see in the Psalmist; Why art thou cast down O my soul, and why art thou disquieted within me? trust in the Lord, etc. This Concupiscence is not condemned here, but as 
Rome 8.  it is in itself acceptable, so by helping our infirmities, it makes our prayers acceptable with God, and so procuring audience, whereby we obtain our desires of God, it increases in us love to God, and charity to men. This is not therefore restrained by this Commandment, but the other, which is propria 〈◊〉, our own Concupiscence.  
Now this Concupiscence of our own is of two sorts. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first is 
Our own Concupiscence is two fold. 

1 Natural.  
2 From Corruption.    natural, the second is from the corruption of nature, which S. Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Concupiscence of corruption, or Corrupt Concupiscence. The first is in all men by nature, as to desire meat when one is hungry, or drink when he is thirsty: and this is not forbidden, for it was in Christ himself, who was free from all sin; he was sometimes hungry, and desired meat; and sometimes weary and desired rest, etc. But it is the 
2 〈◊〉. 1. 4.  other, the corrupt lusts or desires which are forbidden in this place. This Faculty of 
Colos. 3. 5.  desiring or lusting was at first given to the soul, to make it move towards those objects 
Matth. 21. 18.  which the mind propounds, aslevity or lightness is in some things, to make 
John 4 6.  them move upwards, whereupon the Heathen called the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the eye of the soul; and the desire or appetite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conatum, the motion or endeavour of the soul after that which the eye discerns: but this desire or 〈◊〉 being corrupt, chokes the light of the mind, that it cannot direct to what is good; for the faculties of the soul, being conjoined, do corrupt and infect one another, as Ivy that cleaves to the oak, and draws away the sap, and makes it to wither; and so the mind being blinded, the will cannot move towards that which is good, and thus our desires become corrupt.  
Out of this corrupt concupiscence spring up desires of two sorts, as they are distinguished 
Corrupt desires of two sorts.  by S. Paul, some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain and foolish, others are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noisome 
1 Tim. 6. 9  and hurtful.  
The first we may see in such men as the Apostle calls earthly minded, who desire 
1 Vain.  worldly things, not for natural ends only, but do transilire fines 〈◊〉, pass and 〈◊〉 
Col. 3. 1.  over the bounds of nature, desiring more than is necessary, for they still desire 〈◊〉 and more, and as the Psalmist speaks, when their riches increase, do set their heart's 〈◊〉 them, which as the precedent words imply, is folly and vanity, (O give not yourselves unto vanity) such men do think, speak and delight to discourse of nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Psalm 62 10.  earthly things, and thus at length they corrupt themselves; so that as the Prophet speaks, their silver is become dross, and their wine mixed with water, when they 
Esay 1. 22.  mingle their souls with earthly things, which are of an inferior and base condition than the soul. 
2 〈◊〉.   
The other desires which he calls hurtful, are those properly, between whom and 
Gal. 5. 17.  the Spirit of God there is that opposition which the Apostle mentions.  
And these do first hinder us from good things, which the Spirit suggests, because there is 〈◊〉 cordis, a foreskin grown over the heart, which shuts up and closes the heart, when any good motion is offered, and leaves it open when any evil would enter; and also 〈◊〉 aurium, a foreskin drawn over the ears (O ye of uncircumcised 
Acts 7. 51.  hearts and ears) whereby the like effects are wrought, for it shuts the ears against any thing that is good, and draws the covering aside for corrupt, or unsavoury communication to enter in; for which cause God is said in Job, Revelare aurem, to 
Job 33. 16.  uncover the ear, when he reforms men effectually.  
And 2. as they hinder us from receiving good, so they corrupt that good which is already in us, like the dead fly in the box of ointment. 
Eccl. 10. 1.   
And 3. they provoke to evil, or which is all one, ad ea ad 〈◊〉 consequitur malum, to such things as are not in themselves evil, but will 〈◊〉 us in evil, if we follow after them; (for malum, sive in Antecedente, sive in consequent, malum est, evil, whether in the Antecedents, or in the consequents of it, is 〈◊〉, and to be avoided,) therefore the Apostle would not have us to be brought under the power of 
1 〈◊〉. 6. 12.  any thing, because the Devil doth sometimes kindle such an earnest 〈◊〉 and appetite in a man after some lawful indifferent thing, that he will not forgo it for any cause, and then the Devil will quickly find a condition to annex to it, whereby he will draw a man to something simply unlawful, as he thought to have done with Christ; when having showed him the Kingdoms of the World, and the glory of them, wherewith he thought he had wrought upon his affections, he presently seeks to 〈◊〉 him to idolatry, 〈◊〉 tibi dabo, etc. All these will I give thee, if thou wilt 
Matth. 4. 〈◊〉  fall down and worship me.  
Thus the desires of our concupiscence in malo, in evil, are either as S. Augustine saith, per injustitiam, or adjustitiam, either to get things lawful by evil means, or if by lawful means, yet for an evil end; and both these ways of getting are justly condemned, even in the very desire of the heart.  
This 〈◊〉, and these desires proceeding from it, are expressed in Scripture 
Ephes. 4. 22.  by other words. Sometimes it is called the old man; sometimes sin dwelling in 
Col. 3. 9  us: sometimes, the law of sin, and the law of the members: sometimes, the sting of 
Rom. 7. 20. 23  
1 Cor. 15. 55.  death: sometimes, the prick in the flesh: sometimes, the cleaving sin which hangs so 
2. Cor. 12. 7.  fast on: sometimes, the skirmishing sin which wars against the soul: sometimes, virus 
Heb. 12. 1.  serpentis, the poison of the Serpent, which the Devil instilled into our nature at the 
1 Pet. 2. 11.  first. The Schoolmen call it fomitem infixum, or fomitem peccati, that inbred fuel 
Gen. 3. 7.  of sin. Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the disorder, or irregularity of the faculties of the soul: for whereas man had advanced his concupiscence above his reason, against the order and will of God, and so made it chief; and for fulfilling his desire hazarded the favour of God. Therefore as a just punishment, God hath so ordered in his wrath, that it 
The danger of being given up to a man's own justs.  should be stronger than reason; so that it cannot be brought under that superior faculty though a man would. So that as God said by the Prophet (and it is a fearful judgement) because Ephraim had made altars to sin, therefore they should be to him to 
Host 8. 11.  sin: so here, because man would have his concupiscence superior, it shall 〈◊〉 be 〈◊〉 do what he can. Thus God in great wrath sometimes deals with men, as he did with the Israelites, They did eat and were full, and he gave them their own desire, 
Psal. 78. 30. & 81. 13.  they were not disappointed of their lust; and in another place, He gave them up to their own hearts lusts, and to follow their own imaginations. Thus he dealt with the Heathen Romans, as the Apostle saith, after great disobedience, and wilful sinning against 
Rom. 1. 28.  the light of their own hearts; there follows this Illative, Ideo tradidit eos deus, 
1 Cor. 5. 5.  therefore God gave them up to their own desires, counsels, inventions, and 
2 Cor. 2. 6.  imaginations.  
This is a fearful thing to be thus given up to a man's own lust. It is much to be delivered over to satan: Tradatur 〈◊〉, was a high censure; yet tradatur 〈◊〉 had a return, he that was so given up, was regained. But when a man is delivered up to himself, it is certain, that by ordinary means, he never returns again: For this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that reprobate sense (as the Apostle calls it) when God gives a man clean over, and withdrawing his grace, leaves him in his own hands to final destruction: so that it is better to be delivered over to the Devil, then to his own will. And thus we see how well we are to think of our own will, and how dreadful a thing it is to be given over to it, and not to have God's spirit to maintain a perpetual conflict therewith.   

CHAP. III.  
How a man comes to be given up to his own desires. Thoughts of two sorts. 1. Ascending from our own hearts. 2. Injected by the Devil. The manner how we come to be infected: Six degrees in sin. 1. The receiving of the seed, 2. The retaining of it. 3. The conception. 4. The forming of the parts. 5. The quickening. 6. The travel or birth.  
NOw for the means whereby a man comes to be thus endangered, it hath been partly handled already in the first Commandment, which in our duty to God, answers to this, towards our Neighbour, and shall partly be now touched.  
A man comes thus to be given up to his own desires, by degrees, when he gives 
Zach. 8. 17.  way to civil imaginations against his Neighbour. Let no man imagine or think evil in his heart (saith the Prophet) against his Neighbour. We must not give way to it at all, though we suffer it not to proceed to suppuration. There is in every of us an evil imagination against our Neighbour to do them prejudice; and this being in us, than there comes in a temptation, as the Apostle shows, partly from the world, (according to 
Ephes. 2. 2. 3.  the course of the world) partly from the Devil, who then begins to strike and to work and fashion the thought of the heart, to a perfect sin (according to the Prince of the power of this air.) Thus they both work upon our thoughts and desires, to fulfil the desires of the flesh, as it is in the next verse.  
So that here is a double cause to draw us to this. 1. Our concupiscence alone, considered 
Thoughts ascending from the heart.  in itself, as it riseth by itself, without any blowing or quickening of it from without. 2. As it is employed and wrought by the World, or the Devil, or both.  
1. By itself alone, Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil thoughts that proceed out of 
Matth. 15. 19  
Mark 7. 21.  the heart, and of thoughts that arise in the heart. There is a steam or vapour that ariseth 
Luke 24. 38.  from our nature; for evil thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arise up, or ascend from below, good thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, descend or come from above; the one comes from ourselves, the 
James 1. 18.  other from God and his Spirit, for omne bonum desuper. Now the Devil knowing this, takes occasion by those desires which he perceives by some outward sign to arise within us, to assault us, by propounding worldly objects and 〈◊〉, and so makes use of the world to tempt us. Thus he dealt with Christ, he forbore him till he was hungry, and had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: his natural desire of bread; and then he comes 
〈◊〉. 4. 3.  to him, and offers him stones to be turned into bread; thinking by that means (when 
2 Kings 3. 14.  Christ had a natural appetite) to have been entertained, as Jehoram was for Jehosaphats sake.  
2. As there are cogitationes ascendentes, thoughts ascending into the heart, so there 
2. Thoughts injected by the Devil.  are another sort, cogitationes immissaes, thoughts cast in by the Devil. Thus the Devil 
Luke 22. 3.  entered into Judas, when he put those evil thoughts into his heart of betraying his 
Acts 5. 3.  Master. So he filled the heart of Ananias and Saphira, to 〈◊〉 to the Holy Ghost, and to commit sacrilege. And as he sometimes doth this immediately by himself, so he sometimes makes use of the world, and os outward objects, to cast evil thoughts into us. Thus the World and the Devil infect us from without, when we infect ourselves fast enough from within: For as Nazianzen speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sparkle is within us, the flame is from the evil spirit, which blows it up: so that though there were no Devil to tempt us, and though we were in the Wilderness where no worldly objects could allure us, yet we carry enough in our bosoms to corrupt ourselves. Neither can we be safe though we leave all the world behind us, so long as we 〈◊〉 our own hearts with us, saith S. Basil.  
Of these. The ascending thoughts within us, are 〈◊〉, the other cogitationes immissaes, that are sent or injected into us, unless they infect us, or we give way to them, are our crosses, not our sins: Nay, Daemon tentando coronas nobis fabricat, by resisting these motions and temptations of Satan, we win the crown, and every temptation we resist, is a new flower to our Garland.  
The manner how these thoughts come to infect us is thus. There are six degrees 
The manner how we come to be infected with sin.  before we come to that full consent and purpose of heart which is prohibited by the other Commandments.  
In Genesis, when Eve was tempted, we see how the infection began. There is the 
Gen. 3. 6.  fruit held out, the object to allure, and withal the three provocations by which all sins are ushered in to the soul are there set down.  

1. It was good to eat, here was apparentia bonis utilis, the allurement of profit.  
2. It was pleasant and delightful to the eye; here is apparentia boni jucundi, the bait of pleasure.  
3. It is said it was to be desired in regard of knowledge. Here was apparentia 〈◊〉 
〈◊〉 John 2. 16.  & per se expetendi, there are these three mentioned by S. John, The lust of the flesh, the lust of the eyes, and the pride of life.  
4. And in the next verse before the Devil adds a fourth, (which may be reduced to the third) Eritis sicut dii, Ye shall be like gods. The very lure of Pride, Excellency, and a condition to be desired by man being chief of the 〈◊〉. These being held out, every one was paused upon by Eve (saith the Scripture) she had respective regard to them all, For the woman seeing that the 〈◊〉 was good for meat, and pleasant to the eyes, and a tree to be desired to get knowledge, she took of the fruit thereof, and did eat. Out of which we may observe these several steps and degrees, whereby sin enters into the soul.   
1. The first by s. Paul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a turning back after Satan, or a turning 
Six 〈◊〉 in sin.  of the soul back, to look on the object. The first entertaining of it, aversio a Deo, a turning of the soul from God, which when one doth, he begins to prostitute his soul 
1 The receiving of the 〈◊〉.  to the Devil.  
2. The second they call allube scentium, when it liketh them well, so that said they 
1 Tim. 5. 15.  would have it. This 〈◊〉 be sudden, 〈◊〉 〈◊〉 it propassionem, answering to the 
Gal. 4. 9  Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, a light motion or passion upon the first sight; whereas 
2 The retaining of the seed.  that which more 〈◊〉 impressed in us, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a passion, more 〈◊〉 
Hier. in Mat.  or violent. Job compareth him that hath gone thus far, to one that hath a sweet poison 
Job 20. 13.  in his mouth, who because of the 〈◊〉 that he feels, is loath to spit it out, and would swallow it; but yet considering that it is poison he spits it out: or if he do not let it go, nor yet dare swallow it, but keeps it under his tongue, then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this is retentio seminis, the keeping and retaining of the 〈◊〉, as the first was receptio seminis, the receiving of it: And as in that there was aversio a Deo, a turning from God; so in this there is conversio ad creaturam, a turning to the creature.  
3. The third is consensus in delectationem, a consent to take delight in it. For (as 
3 The conception of sin.  before) there a double consent. 1 Consensus in 〈◊〉, a consent to execute or act the sin; and this may be forbidden in the other Commandments, and is that which we called (when we expounded them) the Suppuration, or inward festering of our hereditary wound. And 2. Consensus in delectationem, a consent in mind only to take pleasure in it, by often rolling of it in the heart, wherein we so far consent to it, as to delight in the thought of it, though as yet we have no full purpose to act it, 
James 1. 15.  but only gaze and stare upon it, and this they call conceptionem 〈◊〉, the conceiving of sin.  
4. The 〈◊〉 is called Morosa delectatio, a delaying or lingering in the thought of 
4 The forming of the parts.  it; so that when a man hath once consented so far as to take pleasure in it, he will abide by it, and dwell in it; and this they call articulationem ftaeus, the framing of all the parts in the womb of the soul, whereby it becomes perfect, when every corner is sought into, and every circumstance weighed and considered how the sin may be 
Num. 25. 1.  acted. Dum populus morabatur in Sittim, 〈◊〉 est populus, when the people 〈◊〉 at Shittim, the people 〈◊〉 commit 〈◊〉 with the daughters of Moab.  
5. There is aberratio cordis, the wand'ring of the soul after it, that is, when the 
Prov. 18. 1.  thought is gone, and once passed over, yet we resume it and call it back again, and make 
5 The quickening of it.  a covenant contrary to that of Jobs, That we will not suffer our eyes to look from it, but 
Job 31. 1.  will still behold it; and not only so, but we also employ those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus phantasmatum, those gates and passages to the fancy, the senses, to raise up this delight in us 
Gen. 6. 5.  again, that we may continue in it. We read in Genesis of figmentun cogitationum, when there is no real object, and yet a man will notwithstanding frame or imagine a false object to convince the pleasure of a thought. So here is a framing of imaginations to please the soul in such a sinful thought; when besides occasions offered, a man procures to himself occasions outwardly, or inwardly devises fancies to delight himself; this is peregrinatio in peccato, and is commonly called, the quickening of sin when it begins to stir in the womb.  
6. The last they call Nixum, the travel or birth: The Greek Fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
6 The birth, and travel.  conatum, a laying hold on the occasion offered to act the sin formerly resolved upon. It proceedeth upon a syllogism thus, Si tanta voluptas in cogitando, vel animo revolvendo, quid si potiar? if there be so much pleasure in thinking of it, or revolving of it in my mind, what will there be if it be actually performed? After 〈◊〉 comes consensus rationis, the full consent of the mind, and then we are out of this Commandment, for there wants nothing but means and opportunity to act it. The conclusion is setdown in the heart, Faciam, I will do it; and then, when occasion is 〈◊〉, it is done, and so sin is brought forth and perfected. And these are the six degrees of sin, although iniquitas mentitur sibi, sin flattereth and lieth to itself, persuading men, they are not guilty, till they come to the last degree, the very act, when as there is sin in all the rest.   

CHAP. IU.  
The ways whereby a man is tempted of his own lust. 1. There is a bait. 2. A hook. The same ways used by the Devil and the World. The affirmative part of this precept. Renewing the heart and mind. The necessity of this Renovation. The means of Renovation.  
NOw there are two ways mentioned by s. james, whereby a man is tempted by his lust; he is either drawn by a kind of violence, or enticed by some allurement. 
James 1. 14.  Every man is tempted, when he is drawn away of his own lust, and enticed. There is esca and uncus, a pretty enticing bait to allure, and a violent pushing and haling 
Two ways whereby a man is tempted of his own lust. 

1. By the bait.  
2 By the hook.    of the soul to enforce. For a man is drawn, either voluptate sensus, by the pleasure of the sense, or else importunitate mentis, by the importunity of the mind: Either sin gets within us, and tols us on till we be catched, or else it assaults us in a boisterous manner, that we yield, and think we can do no other. Against both these we must watch, lest we be like those in Hosea, They have made ready their heart as an oven, 
Host 7. 5.  the Baker sleepeth all the night, in the morning it burneth like a flaming fire. They are all hot as an oven,— and there is none that calleth upon me.  
In the same order do the other two, the World and the Devil tempt us. There is 
The same ways do the Devil and the World use in their temptations.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the alluring and the drawing in them both.  
The Devil is called in Scripture, the old Serpent, and the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a method of craftiness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deceit, (cogging at dice) whereby men are deceived. The Serpent we know is subtle by nature, but he is an old serpent, who if he had any natural defect, might by custom and long experience have supplied it. Again, the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fetches and wiles of the Devil. The 
2 Cor. 2. 11.  Apostles were not ignorant of them, but another may fear, lest it be the Devil's method, and craft, by which he is alured, and that he is not wise enough of himself to descry it.  
2. He is called a roaring Lion. And under these two names (a Serpent and a Lion) all that is spoken of him in Scripture may be included. As he is a Serpent for his subtlety, so for his strength, violence, and cruelty, he is called a Lion, and a roaring Lion: 
Mat. 8. 32.  When he had leave given him, we see he made the swine run headlong with violence 
2 Cor. 7. 5.  into the Sea. And the Apostle tells us, that he torments extra pugnis, intra terroribus, 
1 Thess. 2. 18.  with fightings without, and terrors within: and whereas the Apostle had a good purpose of coming to the 〈◊〉, to have confirmed their faith, Satan 〈◊〉 him. The Apostles had extraordinary knowledge to discern his fetches, and power to oppose his violence, which we have not, and therefore we must stand upon our watch the more diligently, and put on our spiritual armour, that we may be able to oppose him. The extremity in violence, and the exceeding subtlety in persuasion, will bewray whether the temptation come 〈◊〉 ourselves within, or from the Devil without.  
And as we say of him, so we may say of the World, it tempts sometimes by fair means, using subtlety, offering pleasures, profits, preferments, etc. to allure us. And if we will not be alured, there is a hook to draw us; instead of profit, we shall have damage and loss; instead of pleasure, grief; and instead of preferment, reproach and disgrace, thereby to prevail against us, and bear us down. s. Augustine saith, Aut amor male 〈◊〉, or timor male humilians, either love of the bait will inflame us, or fear of the hook will 〈◊〉 us, to draw us to evil, or to keep us from good. Thus we see all temptations to evil may be reduced to these three heads; they come either from our own 〈◊〉, or from Satan, or the World, and all of them seek either to allure us by the bait, or draw us by the hook.  
We see the Negative part of this Commandment, in the words expressed. Now because according to our 〈◊〉 formerly delivered, the Affirmative is employed in the Negative, we shall say something of the affirmative part.  
The Affirmativepart. Or the thing required, is set down by the Apostle, when 
The 〈◊〉 part.  he exhorts us, To be renewed in the spirit of your minds, and to put on the new 
The renewing of the heart and mind.  man which is renewed in knowledge after the image of him that created him, and to become new creatures. We must labour, as the Apostle prayed, that our spirit, soul, 
Ephes. 4 23.  and body may be sanctified, and preserved blameless unto the coming of Christ. We must 
Col. 3. 10.  〈◊〉 〈◊〉 earthly members, our carnal lusts and affections, and crucify the old man, 
Gal. 6. 15.  that so sin may not reign in our mortal bodies. Nor only must the mind be renewed, 
1 Thess. 5. 23.  
Col. 3. 5.  but the will too, it must be brought into subjection to the will of God, that we 
Rom. 6.  may be able to say with David, Here am I, let God do with me, whatsoever he 〈◊〉; 
2 Sam. 15. 25.  and with Christ, Not my will, but thy will be done. Our inward man is corrupt in all 
Mat. 26. 39  the faculties, the understanding is darkened, and the will is perverted. For as in old 
Job 14. 4.  men there is caligo oculorum, 〈◊〉 of sight, and infirmitas membrorum, weakness 
1 Cor. 5. 8. Ephes. 2. 3.  in the members; so in this old man which we are to put off, there is 〈◊〉 mentis, and infirmitas spiritus, blindness of mind, and weakness of spirit, which must be renewed.  
Though 〈◊〉 be in itself, 〈◊〉 〈◊〉, a transient act, yet after the act there is something remains, which requires a necessity of Renovation: as 1. 〈◊〉, the guilt, which makes us unworthy of favour, and worthy of punishment. 2. Macula, the stain, which renders us 〈◊〉 and deformed: and 3. 〈◊〉 seu morbus, the wound or disease, which needs healing and binding up, and consists in a proneness and 〈◊〉 to the like acts.  
Now though the guilt of sin past be taken away upon our repentance, yet the stain and the scar remain 〈◊〉 in part, and need daily renewing. And because a new guilt may be contracted by new sins, therefore we have daily need of pardon and remission.  
The necessity of this inward renewing appears, 1. Because of the corruption which 
The 〈◊〉 of this renewing.  naturally lodges in the heart, and so pollutes the whole man, here is that gall which imbitters all our actions, that leaven, which sours the whole lump; the leprosy 
Ezek. 6.  which defiles body and soul; so that from the understanding which is the head, to the affections which are the 〈◊〉, all is full of sores. If the 〈◊〉 be a world of wickedness, 
James 3. 6.  what is the heart? If there be a beam in the eye, what is there in the heart? Si trabes in 〈◊〉, 〈◊〉 in 〈◊〉.  
2. If it be not renewed, it is the most dangerous enemy we have. It is deceitful 
Jer. 17. 9  〈◊〉 all, saith the Prophet; it can deceive us without Satan, but he can do nothing without it; he must plow with our Heifer, it is more near to us then Satan, a part of ourselves: Resist the Devil and he will 〈◊〉 from us; but if we resist never so much, 
Luke 4. 13.  this deceiver will stick 〈◊〉 to us. Satan tempts and leaves us for a season, but this tempter never leaves us. This is like a treacherous person in the City, which opens the gates and lets in the enemy, who otherwise by 〈◊〉 could not have entered.  
3. It is the fountain of all our actions, none are accepted which come not from a pure 
Mat. 5. 5.  
Deut. 6. 6.  heart; if this be polluted, all our actions are abominable. Whatsoever an unclean 
Joel 2. 12, 13.  person touched under the Law, was unclean. So whatsoever actions, though good in 
Jer. 4. 3. 4.  themselves are performed, if the heart be not renewed and cleansed, they are polluted 
Psal. 73. 1.  by it. 
24. 3. 4.   
That we may be renewed in the spirit of our minds, we must use the means. 
The meaus of Renovation.   
1. We must wash our hearts with tears of repentance, as David after his great 
Psal. 51.  〈◊〉: and S. 〈◊〉 after he had denied his Master. This potion of repentance will purge out the 〈◊〉 humours. It is true, the blood of Christ cleanses from all sin, it 
1 John 1. 7.  takes away the guilt, and the Spirit of God renews the heart, in respect of the stain; 〈◊〉 〈◊〉 〈◊〉 (saith the Apostle) ye are sanctified in the name of the Lord Jesus, and by 
1 Cor. 6. 11.  the Spirit of our God; but neither Christ nor his Spirit will come and dwell in an impure heart; if the heart be not prepared by repentance, we cannot apply the blood of Christ to take away the guilt. There are preparatory works wrought by the assistance of the Spirit, as sorrow and 〈◊〉 〈◊〉 〈◊〉, before the Spirit comes to dwell in us, and Christ stands at the door and knocks by preparatory acts of grace, before he will 
Rev. 3. 20.  come in and sup with us.  
2. We must avoid all occasions of sin; If our right eye offend us we must pluck it 
Mat. 5. 29.  out; if our hand offend us we must cut it off; we must part with any thing though never so dear to us, if it be an occasion of sin. We must shun and avoid all evil company. 
Psalm 16. 3.  David saith, that all his delight was in the saints, and such as did excel in virtue; He 
119.  was a companion of all that feared the name of God; as for the wicked, He would not 
101. 7.  suffer them to come into his sight, nay he would not make mention of them in his lips. We must avoid idleness, David was idle when he was tempted to uncleanness. Idleness is pulvinar Diaboli, the Devils bolster: an idle person is a standing puddle, apt to putrify. This makes solum subactum, the soil fit for Satan to sow his seed in; therefore it was good counsel, semper te inveniat Diabolus occupatum, let Satan always find thee exercised.  
3. We must watch over our outward senses, which are the windows by which 〈◊〉 objects are conveyed into the heart, and sinful lusts stirred up in the soul: look 
Gen. 3. 6.  not on the tree, 〈◊〉 thou be taken with the pleasant show of the fruit. We must pray 
Psal. 119. 37.  with the Psalmist, That God would turn away our eyes from beholding vanity, and 〈◊〉 
Job 31. 1.  
1 Cor. 15. 33.  (〈◊〉 Job did) with our eyes, not to look upon ensnaring objects: we must stop 
Psalm 58. 5.  our ears against the charms of the Devil. The ear is apt to receive evil speeches, which 
Mark. 4. 24.  it conveys to the heart, and therefore we must take heed what we hear.  
4. Principiis obsta, suppress the first motions of sin as soon as they arise in the heart, this is to crush the Cockatrice in the egg, this is easy at first, but difficult if we give way to them. Prava dum parva, though they seem small, yet they are bad, and make way for worse: evil thoughts not resisted, bring delight; delight breeds consent, consent action, action custom, and custom necessity; we must therefore 〈◊〉 
Psalm 137. 9  infants, dash them to pieces while they be young, before they grow too strong. We 
Gal. 1. 16.  must not once consult with flesh and blood, as the Apostle speaks: but as we are careful to quench fire, or stop a breach of water at the first, lest if they break out, it be too late; so we must stop sinful motions at the first, before they gather strength, and so we be not able to resist them.  

Colos. 3. 16.  5. The word of God hath a specifical virtue to cleanse the heart. Let the word of 
Psalm. 19 9  Christ, saith the Apostle, dwell in you plentifully, or richly. The word of the Lord, saith 
Psalm 119. 9  the Psalmist, is clean; and therefore he asks the question, wherewith shall a young man cleanse his ways, and answers, by taking 〈◊〉 according to thy word.  
6. The heart must be weaned from the pleasures and delights of the world, there must be 〈◊〉 mentis, that we may say with David, I have behaved myself, as 
Psalm 131. 2.  one that is weaned from his mother's breast. This must be by meditating of the vanity, shortness, and insufficiency of all earthly pleasures, that as Abner said to Joab, they bring bitterness at the last. Extrema gaudii luctus occupat, these sweet water's end in the salt brackish sea; these short momentany pleasures will be rewarded with endless 
Rom. 8. 13.  torments. The rich man received in his life time good things, and Lazarus evil, 
Luke 16. 25.  but now (saith Abraham) Lazarus is comforted, and thou art tormented.  
7. We must with the Apostle keep the body under, and bring it into subjection. He 
1 Cor. 9 10.  that besieges an enemy will cut off provision from him. Those fleshly lusts (which as S. Peter saith) do war 〈◊〉 the soul, will not be vanquished, if we pamper the body, for by this means they are strengthened. Therefore we must avoid all excess in meat or drink, and whatsoever may be a provocation or encitement to our Concupiscence: 
Ezek. 16. 49.  Fullness of bread, and abundance of idleness, were the sins of Sodom: and 
Prov. 23. 33.  Solomon gives counsel, not to tarry at the wine, his reason is, thy eyes will behold strange women: we must take heed then of pampering the body, if we would not have those lusts to grow in our heart. And if we have any way neglected our duty herein, we must with the Apostle, take revenge upon ourselves for our 〈◊〉, by some penal 
2 Cor. 7. 11.  exercises, as fasting, watching, prayer, etc. both to show our true repentance for our exorbitancy, and to keep the body, the better in subjection for the future. And though this seem to be durus sermo, a hard thing to flesh and blood: yet by 〈◊〉 power of Christ and his spirit we shall be able to perform it.  
Thus if we keep our hearts with all diligence, as Solomon exhorts, and labour for purity of heart, we shall be fitted for communion with God, (who is a God of pure eyes) by faith here, and by clear 〈◊〉 hereafter, Blessed are the pure in heart, saith 
Matth. 5. 8.  Christ, for they shall see God.   
FINIS.