thing required in every law and so in this is the manner how it must be done which by learned men is much dilated We will reduce them all to three things We are to do it 1. Toti 2. Totum 3. Toto tempore or Semper 1. Toti as Jacob said to Rachel you know that with all my power I have served your father and no doubt but he would yeeld as much service to God as he did to Man 2. Totum with our whole souls and bodies we must endeavour to keep the whole Law not as Naaman did keep it by halfes but as Noah who did all that the Lord commanded him about the Ark. 3. Toto tempore not for a time onely but all the dayes of our life Noah was 〈◊〉 tempore justus righteous all his life and Abraham was juvenis senex idem the same man in his age that he was in his youth Now for the Reward or Punishment which are the two other things required in a law it stands thus That if a man break one part of the law the commanding part it is impossible that he should escape the other part the sanction which bindes over to punishment Therefore God hath taken order that though men can over-reach the law in one part that is in contemning it yet on the other part punishment shall over-reach them So saith S. Augustine Aut faciendum aut patiendum quod debemus we must either do what we should or suffer what is due And this was known before the giving of the law That God was righteous and the people wicked It was the confession of a wicked Egyptian King And both reward and punishment were set before Cain If thou do well shalt thou not be accepted And if thou doest not well sin lyeth at the door Like a savage Bear or Mastiffe-dog or a Blood-hound So long as thou keepest within doors that is as the Fathers expound it as long as thou livest thou mayest happily escape punishment for thy sin but whensoever thou goest out of the doors out of this life then vae tibi he will flye upon thee then this Blood-hound will never lose the sent till he have brought thee to perdition and destruction More directly for the Reward it s to them that doe well 1. For temporal benefits in this life Because Joseph feared God the Lord made all things prosper under his hand 2. And secondly for eternal benefits felicity after this life Enoch was 〈◊〉 to everlasting life because he walked with God For punishment t is to them that do evil First temporal punishment in this life as we see in the case of Adam Eve Cain and Josephs brethren but especially in Pharaoh which made him cry out as we heard before Justus est Dominus c. The Lord is righteous and I and my people are wicked It was his sin drew those temporal plagues upon him 2. And secondly eternal punishment in the life to come So we read of the Spirits in prison for being disobedient in the dayes of Noah who preached repentance to them so that they were condemned for transgressing the law of God preached by Noah CHAP. XVI That the moral Law of God written by Moses was known to the Heathen 1. The act or work was known to them as it is proved in every precept of the 〈◊〉 yet their light more dimme in the 1. 2. 4. 10. S. Pauls three rules of Pie sobrie juste known to them 2. They knew the manner of performance Toti Totum Semper 3. They knew the rewards and punishments AND thus we see that Gods written Law which is Natures Law hath all those conditions that any Law should have For this Law which was before Moses was nothing else but Moses's Law in the hearts of men as if a man would get a thing by heart that is not written For what Laws then they had from GOD they kept in their hearts by tradition But now peradventure they will say that these Laws and the four Rules appear onely in the Scripture and were observed by the Jewes and those mentioned in the Scripture onely but other Heathen took no notice of them nor used them by the light of Nature and therefore think themselves not bound to them but are at liberty to use or not use them To this we say that by the writings of the Heathen themselves it appears that they had these rules written in their hearts and received many of them the son from the fathers ascending even to Noahs sons Sem Ham and Japhet though in some of the Commandements it may not seem so plain as in the rest for in every Commandement they introduced some corruptions of their own heads and declined diversly from Gods Law First for six of the Commandements it is manifest as the 3. 5. 6. 7. 8 9. the more obscure are the 1. 2. 4. 10. 3. For the third Commandement It was a law among the Egyptians Perjuri poena capitali plectentur let the perjured be punished with death as Diodorus Siculus reporteth And it was the law of Rome in the 12 Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swear not rashly And Sophocles saith that when an oath is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul will be more cautions to sin against God and to injure man 5. For the fifth Homer saith of one that had a misfortune that it came quia parentes non honoravit because he honoured not his parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would not render the duty of a childe to his father therefore his dayes were not prolonged and another saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 live well and nourish thy parents in their age And Menander saith that he which honoured his parents shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 live long and happily And for superiours Charondas said in his laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neglect of our aged parents is extremity of wrong 6. For the sixth there is no question every Nation held it as a Canon of their Law Homicida quod fecit expectet Let a murtherer expect losse of life as he deprived another of it and therefore they all punished murtherers with losse of life 7. For the seventh it was the saying of Licurgus Fuge nomen Moechi si mortem fugies Avoid adultery so shalt thou avoid untimely death and Stephanus out of Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will live in this city and not dye let him abhor adultery And Menander censureth adultery as a sin disgraceful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the price of it is death 8. For the eighth Demosthenes against Timocrates alledgeth plainly the Lacedemonian law in the very words of this Law Thou shalt not steal And He siods precent enjoyneth men not to possesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stolne goods but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by Gods providence 9. For the ninth it was one
〈◊〉 〈◊〉 〈◊〉 parendi my readinesse to obey makes me innocent when his 〈◊〉 comands make him guilty Concerning this point of obedience to superiours the resolution of all Casuists and other Divines is That as absolute obedience is due to God alone in all things without exception because his will is the rule of what is just so to other Superiours obedience is due in all things which are not evidently contrary to the Command of a higher power or evidently without the limits and bounds of their authority Thus Thom. 2. 2. q. 104 a 5. Cajet ibid. The Summists in verb. Obedientia Cessius de justitia jure lib. 2. cap. 6. dub 4 5 6. Valent. 2. 2. disput 7. q. 3. p. 2 c. whence it follows that the highest power under God being in Kings and Princes therefore Obedience is due to them in all things which are not evidently forbidden by God So that Subjects are not to busie themselves about the thing commanded to know particular reasons for the lawfulnesse but if after moral diligence fit to be used in all actions of weight it appear not unlawful or forbidden by God they ought to obey and the reason is evident because the Superiour hath his commission from God and so his commands are to be looked upon as proceeding from God whose Deputy he is and therefore they are sufficient ground and warrant for our obedience God having commanded us so frequently in Scripture to obey our King unlesse it appear cleerly that he exceeds his commission and that his commands are crosse to the immediate commands of God I say cleerly and evidently because in things doubtful we ought to obey the command of a superiour being a determining of the doubt for though its true that no man ought to do any thing with a doubting conscience for whatsoever is not of faith is sin Rom. 14. yet the Command of a Superiour is sufficient cause to remove the doubt he being Gods deputy to resolve us in doubtful cases so that his command is a resolving of the doubt after which we ought no longer to doubt For as S. Bern. saith Ipsum quem pro Deo habemus in omnibus quae non sunt aperte contra Deum tanquam Deum audire debemus Him who is in Gods stead to us we ought in all things which are not plainly against God to obey as God himself And S. Augustine saith that a man may justly obey an unjust Prince commanding a thing doubtful he instances in war si quod jubetur vel non esse contra praeceptum certum sit vel utrum sit certum non est if either it be certain that his command doth not crosse any command of God or uncertain that it doth For herein we more certainly obey God himself when we obey the certain commands of his Deputy whereas obeying a doubtful command of God we certainly disobey his Deputy and by consequent God himself and therefore according to that rule in dubiis pars tutior eligenda est in doubtful things its best to go the safest way It s more safe to obey then disobey for it is certain the thing is commanded by Gods Deputie and uncertain that God hath forbidden it as is supposed in all doubtful cases and so by disobeying we run into a certain sin of disobedience to God in his Deputy to avoid an uncertain sin against God immediately Besides in dubiis melior est conditio possidentis possession is a good plea when the case is doubtful and therefore the superiour being in possession of his authority ought to be obyed in what he commands though it seem doubtful to us for Quisque praesumitur esse bonus donec constet de contrario and so the commands of superiours must be presumed to be lawful till the contrary plainly appear he that is not against us is for us Luke 9. 10. So that they take a wrong course and perplex their consciences that say this is unlawful for where is it commanded in Scripture when as they ought to say this is lawful being commanded by my superiour for where is it forbidden in Scripture For though the command of a Superiour cannot make that lawful in it self which is forbidden by God yet it may enable me in a doubtful case to do that lawfully and acceptably which without such a command had been sinful and lyable to punishment Conscience indeed is a judge immediately under God yet as Alex. Halen saith it is so onely in such things as are immediately commanded or forbidden by God but in other things which God hath left to authority it must be guided and regulated by authority and this doctrine is so necessary in praxi as Suarez well notes for the preserving of government and preventing of sedition that publick peace cannot otherwise be maintained Neither let any say It is against my Conscience for what is onely doubtful is no more against the Conscience then with it and when the scale hangs even as in doubtful cases if the weight of authority will not turn the scale either the authority is made very light or there is some fault in the beam as one saith Nay suppose they do not well in commanding yet so long as there appears no sin in obeying Tolle quod tuum est vade as S. Bernard saith take what is thine and go thy wayes thou shalt not be accountable for the evil that follows The excellency of Obedience is to look at Gods will represented to us in his substitute which may make the same act which it may be was sinful in him that commands become an act acceptable and rewarded by God in him that obeyes CHAP. V. The first Combination between man and wife The special end of Matrimony implied in three words 1. Conjugium 2. Matrimonium 3. Nuptiae The office of the husband 1. Knowledge to govern his wife 2. Conjugal love 3. To provide for her and the family The wives duties answerable to these officia resultantia Duties arising from these The duties of Parents and children The duties of Masters and servants Now concerning particular duties between superiours and inferiours first we shall handle the duties of those which constitute a family and then of others where in the family both Heathen and Christians make three relations or combinations 1. Of the husband and the wife 2. Of the Parent and the child 3. Of the Master and the servant 1. The husband and wife stand first in order 1. because the husband is paterfamilias the father of the family and the wife materfamilias the mother of the family 2. because God kept this order in the Creation he made man and wife before sons and daughters 3. Because not onely children and servants but Magistrates and al other superiours arise from this primitive combination between man and wife and the first subjection or subordination of an inferiour to a superiour from whence al other have their rise is that of the
he bids rest then we labour è contra Six works in particular forbidden the Jews Whether the same be absolutely now forbidden the Christians Rest necessary onely for the means of sanctification or the practise of it as in works of mercy or necessity Sabbatum Bovum Asinorum Sabbatum aurei vituli Sabbatum Tyri Sabbatum satanae CHAP. VI. page 285 The second thing commanded is sanctification which is the end of the rest The kinds of sanctification publick and private How the holy Ghost works in us sanctification The special acts wherein the sanctification of the day consists 1. Prayer 2. The Word read and preached 3. Meditation of what we have heard and upon the works of God out of Psal. 92. 4. Conference 5. Praise 6. Sacraments and discipline at special times The end of these means our sanctification and Gods glory CHAP. VII page 291 Works of mercy proper for the Lords day They are of two sorts 1. First Corporeal feeding the hungry c. Burying of the dead a work of mercy Such works proper for a festival Objections answered 2. Spiritual 1. To instruct counsel and exhort 2. Comfort 3. Reproof 4. Forgiving 5. Bearing with the weak 6. Prayer 7. Reconciling those that are at odds CHAP. VIII page 294 The second rule of Homogenea Fasting reduced hither Commanded under the Gospel 1. Publick fasts for averting of evil of punishment which is either malum grassans or impendens or of sin for procuring of good 2. Private fasts and the causes of them The parts of a fast 1. External abstinence from meat sleep costly apparel pleasure servile work almes then to be given Secondly internal humiliation for sin promise of reformation The third rule our fast and observation of the Lords day must be spiritual CHAP. IX page 298 The fourth rule of the means and helps to keep this Commandement viz. 1. Places 2. Persons 3. Maintenance 1. Of publick places for Divine worship The place as well as the time holy and both to be reverenced Addition 25. out of the Authors other works concerning the adorning of Gods house and against Sacriledge in prophaning it Addition 26. Further additions concerning Churches or places of Gods worship set places used from the beginning the necessity of them from natural instinct Their dedication and the use of it God is sole proprietor as of places so of all the Churches patrimony All humane propriety extinct by dedication the Clergy have only usum ac fructum no fee-simple by the Law Civil or municipal in any man but a quasi feudum onely CHAP. X. page 280 Of persons set apart for Gods service The mission choice the reverence due to them The benefit received by them spiritual and temporal Preservers of Kingdoms Humane laws and policies not sufficient without a teaching Priest c. Examples in divers Monarchies and Kingdoms CHAP. XI page 304 Of maintenance for such as attend at the Altar Schools and Colledges seminaries of the Church The ancient use of them among the Jews when they were in Egypt and afterward in Canaan In the Primitive Church care to be taken against admitting Novices or young men into the sacred Calling Maintenance due by the Ordinance of Christ is 1. Tithes Reasons that the tenth is still due under the Gospel to the Priesthood of Christ. Addition 27. About Tithes That the tenth part was sacred to God from the beginning by positive Divine Law obliging all mankinde and still in force The Law of Nature dictates not the proportion Humane Laws and Customs about the modus decimandi to be followed provided that they give not lesse then the true value of the tenth if otherwise they are void 2. Oblations alwayes in use in the Church Addition 28. about Oblations some may be due and limited by Law Customs Contract or necessity of the Church others voluntary and free No power in the Magistrate to alienate things dedicated to God CHAP. XII page 308 The two last rules 1. The signes of keeping the day 2. Of procuring the observation by others The conclusion The Exposition of the fifth Commandement CHAP. I. page 310 Of the sum of the second Table The love of our Neighbour How the second Table is like the first 1. Of the act Love How Christian love differs from other love The fruits of it The parts of it 2. The object our Neighbour Who is our Neighbour Degrees of proximity and order in love 3. The manner of love as thy self This must appear in 1. The end 2. The means 3. The manner 4. The order CHAP. II. page 318 The division of the Commandments of the second Table Why this is set here between the first and second Table The parts of it 1. A precept 2. A promise In the precept 1. The duty Honour 2. The object Father and Mother The ground of honour 1. Excellency 2. Conjunction The order of honouring differs from that of love Why God did not make all men excellent and fit to be superiours All paternity is originally and properly in God In man onely instrumentally The Hebrew and Greek words translated Honour what they properly signifie The necessity and original of honouring Superiours Government a Divine Ordinance Power Principality and Excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they differ Honour due to them all To natural Parents to the Country where we live to Princes to spiritual Fathers to Magistrates In respect of excellency of gifts honour due 1. In respect of years 2. Of the gifts of the minde 3. Of outward estate 4. Of benefits received CHAP. III. page 325 The mutual or reciprocal duties of superiours and inferiours 1 Love 2. To wish well and pray for one another The duties of inferiours 1. Honour Inward and outward 2. fear 3. Subjection and obedience active and passive 4. The protestation of our subjection by honouring them with our estates The manner how this duty must be performed CHAP. IIII. Page 330. The duties of superiours in four things Addition 29. Of the end of government and whether the people be above their governours The manner how they must govern Whether honour be due to one that is evil Whether he must be obeyed in maio Of disobeying the unlawful commands of a Superiour Add. 30. Of obedience in things doubtfull CHAP. V. Page 341 The first Combination between man and wife The special end of Matrimony implied in three words 1. Conjugium 2. Matrimoniam 3. Nuptiae The office of the husband 1. Knowledge to govern his wife 2. Conjugal love 3. To provide for her and the family The wives duties answerable to these officia resultantia Duties arising from these The duties of Parents and children The duties of Masters and servants CHAP. VI. Page 355 Of Tutors or Schoolmasters and their Scholars or Pupils The original of schools and Vniversities Mutual duties of Teacher and Scholar as the choice of such as are fit and capeable The particular qualifications of a Scholar Solertia
Concerning that which Aristotle hath in his morals it must be acknowledged that he meant de 〈◊〉 non 〈◊〉 〈◊〉 quod fieri debuit else he is to be called back to his de Rep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is expedient for little children to be drawn from evil speeches and sights which may hinder their proceedings in vertue and it is his rule further that it is necessary to teach them assoon as may be all things that are good Lastly against the Orator standing at the bar and pleading for his fee to excuse a lewd young man his own serious 〈◊〉 are to be alledged Refrenanda 〈◊〉 est c. maxime haec aetas a libidinibus voluptatibus arcenda est This age meaning youth is most 〈◊〉 to be kept from lusts 〈◊〉 pleasures And in another place he is of a flat contrary opinion to his first Qui adolescentum 〈◊〉 ignosciputant 〈◊〉 falluntur propterea quod aetas illa non est impedimento 〈◊〉 studiis They are much 〈◊〉 that think way should be given to the licentiousnesse of young men because that age is no let or hinderance to good learning In the Scriptures there are two places that discover some to be of the same opinion 1. Pharaoh being requested by Moses that the Israelites might go with their children to worship the Lord makes a scoffe at the motion and saith Not so go ye now that are men as though religion pertained not to children 2. In the Gospel when children were brought to Christ to blesse them the disciples not onely forbade them but rebuked them that brought them as if Christ and children had nothing to do with each other For the first we see that Moses stands stiffely to his proposition and 〈◊〉 not accept of Pharaohs offer for the elder except the younger might go also For the second our Saviour opposeth his disciples and commandeth them not to hinder but to suffer and further their coming to him telling them that the kingdom of heaven belonged aswell to them as to elder people pronouncing those accursed that should keep them from him or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay a stumbling block before them by ill example That instruction is most necessary for children may be proved out of the Law 1. The Law was not onely given in respect of those of riper years but to the younger sort and that to cleanse their wayes as the Prophet David speaks 2. The Jews observe that there is mencion made of children three times in the Decalogue and of these three places two of them are directly set down for 〈◊〉 children in duties of Religion as in the observation of the Sabbath and honouring Parents one in each Table 3. Again God in the same Law gave commandment to Parents to inform and 〈◊〉 their children why the Passeover and other religious ordinances were commanded Yea though children shall not ask of their Parents yet God layeth a charge upon them to see their children instructed in his Laws And whereas many hold it not material or to be regarded what children do and that they are not to be examined and censured for their childish acts though wanton and wicked the Holy Ghost confutes such people by the Wise man who saith 〈◊〉 semi is suis as some translation hath it even a childe is known by his doings whether his work be pure and whether it be right 2. And as God would have 〈◊〉 instructed in his Laws so if when they are taught 〈◊〉 admonished they refuse good counsel it will fall out that such as are evil affected and obstinate he means to destroy as in the case of Elies sons who hearkned not to the voice of their father because God would 〈◊〉 them and of the fourty two children of the city of Bethel who were devoured by Bears for mocking the Prophet Elisha Whereas on the other side God gives a blessing to such children as are willing to be instructed in his fear and the wayes or his commandments 3 To this the Hebrew proverb may be added There are to be seen in 〈◊〉 souls of all sizes that is death the reward of sin seizeth upon the young as well as upon the old and the young as the old shall be judged by their works I saw the dead saith saint John small and great stand before God and they were judged according to their works 4. Again from the gospel Exemplum dedi vobis I have given you an example saith our Saviour of whom the Divines rule is Omnis actio Christi 〈◊〉 nostra est Every action of Christ is for our instruction And he hath left an example and president for children in that at twelve yeers of age he was found in the Temple with the Doctors both hearing and asking them questions and so submitting himself to Catechizing 5. When the chief Priests and Scribes were sore displeased at the children that cryed Hosanna to our Saviour he approved of their song of praise and quoted a text for their justification out of the Psalms Out of the mouth of babes and 〈◊〉 hast thou perfected praise and upon that act of theirs one saith Non minus placet Hosanna puerorum quam Hallelujah virorum The Hosanna of children pleased Christ no lesse then the Hallelujah of men 6. In the gospel Christs charge to saint Peter was not to feed his sheep onely but his lambs also and his lambs in the first place because the increase of the flock depends chiefly upon the forwardnesse and thriving of the lambs for they being 〈◊〉 〈◊〉 and looked to lesse pains will be taken with them when they come to be sheep 7. When thou vowest a vow saith the Preacher defer not to to pay it All stipulations and solemn promises must be performed assoon as we can But in our Baptism we made a vow to learn the fear of God therefore we are to perform it in the prime of our youth and the rather because whereas by the direction of our Saviour the disciples were to teach and baptize yet in singular favour to the children of the faithful this priviledge is given that they first may be baptized and then taught 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God hath set it in the second place do not thou set it in no place It should be first therefore as soon as may be Saint Augustin saith Quare 〈◊〉 Magister extrinsecus 〈◊〉 sit intus To what purpose is it to have an instructer or teacher outwardly if he be not within also And 〈◊〉 when we come to age there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a casting off and rejecting of government but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the governor Seeing then that children must have teachers and governors within them before they be freed from Tutors and governours without them it is necessary that we begin to teach them betimes
inexcusable having all the parts of the Law within them written in their hearts to accuse or excuse them CHAP. XVII Questions about the Law 1. Why it was written by Moses seeing it was written before in mens hearts How the light of Nature became Divine three causes of it it was deserved in three respects Why the Law was given at this time Why onely to the Jews All the four parts of a Law are in the Law written 1. The Act. 2. The Manner 3. The Rewards 4. Punishments 2. Whether any can keep the Law How God is just in requiring that which we cannot perform An addition about power of keeping the Law Evangelical Adam lost his ability not efficienter but meritorie God alwayes gives or is ready to give power to do what he requires if we be not wanting to our selves How Christ hath fulfilled the Law how we keep it by faith 3. Why God promises life to the keeping of the Law if we cannot keep it NOw here a question may be made If the law of Moses were thus written in their hearts before to what end was it given them or what needed God afterwards to have written it in Tables of stone We answer the reason was because the former law though it were whole in Paradise yet afterwards by Adams fall it was broken into shards and fragments all to pieces and afterward every piece was broken smaller and smaller so as the light of Nature thereby grew dimmer and dimmer And therefore lest it should be clean put out because the writing in the heart would not be sufficient but daily decayed it was necessary that it should be written in tables of stone and set before the eyes of all that by daily viewing it it might be brought again into their hearts If it be questioned again how it came to passe that these laws of Nature were blotted out and how the light thereof came to be dimmer and dimmer we answer that the reasons are three 1. Because men did what they could to blot it out themselves 〈◊〉 intelligere men would not understand and the reason why they would be so ignorant was because when they had done ill and communed with their own hearts they found presently an accuser in them so that not daring to look into themselves when they had done ill they would not be checked and as S. Augustine saith facti sunt fugitivi a cordibus suis they became fugitives from their own hearts Therefore to cure this evil it was expedient when they had put it out of their hearts that the law should be written to be ever in their sight that thereby it might be brought back again into their hearts unde fūgerunt from whence they had driven it 2. Because as Christ said there came a Super seminator another Sower the Devil who sowed tares false principles in their hearts as Eritis dii cognoscentes 〈◊〉 malum ye shall be as gods knowing good and evil and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonum est quod prodest that is to be counted good that doth us good and the like Now thesetares overgrowing and overmastering the good wheat it was fit that the good seed should be sowen again and that it might not be corrupted again it was necessary that the Law should be delivered in Tables of stone to remain ever to be looked upon and not forgotten 3. Thirdly God inflicted the punishment of blindnesse upon them as S. Augustine saith Lege infatigabili spargit 〈◊〉 paenales caecitates super illicitas cupiditates when men went after their own lusts and neglected the light of nature which God had written in their hearts and would not cherish it it pleased God to send upon them the spirit of slumber and giddinesse And thus having spoken of their knowledge let us now see their practise And by this they deserved the losse of the light of Nature three wayes 1. In respect of God Because whatsoever things or Arts they invented or whatsoever else they understood they attributed not to God but to their own industry sacrificing to their own nets as the Prophet And as S. Paul professing themselves to be wise and therefore as he saith they became fools and had the reward of their folly God gave them up 2. Again whereas the goodnesse of every action should be for the end all their actions were either for a wrong end or none at all As the Epicures end was for pleasure The Platonists ob praxim politicam for policy The Stoicks for the action it 〈◊〉 Officium propter 〈◊〉 or propter virtutem doing their dutie for their duties 〈◊〉 vertues own sake none for the glory of God But we know that Officium est propter quiddam altius officio for something more excellent then then the duty it self that is for the glory of God For he saith My glory will I not give to another But they robbed God of this glory 3. Lastly whereas God is no 〈◊〉 offended yea more for the breach of the 〈◊〉 Table then of the second and in the second Table more with Adultery then Theft they go another way and set down great punishments for Thefts and such things as are committed against themselves or concern them but when they come to blasphemy and other sins that are injurious and derogatory to Gods honour they regard not them nor set any or at least little punishment upon them as if they concerned not them at all In respect of Men. Take the second Table in which is contained the duty of Parents and Children They were so unnatural that they did sacrifice their own sons and daughters to Devils And for Children though they were undutiful to Parents and releeved them not yet they had their Corban for it a child might neglect his duty towards his Parents if he vowed to bestow a gift on the Temple For stealth and robbery that was accounted no sin their Law bare them out as in Sparta it was but Tu quoque fac simile do thou the like And for Adultery they allowed their nagas libidines extravagant lusts their abominable feasts to Venus and their Stewes to maintain them In respect of themselves They practised and delighted in Gluttony and Drunkennesse which was accounted no sin but a vertue and used after their sacrifices insomuch as Saint Augustine saith of them they did mensuras bibere sine mensura drink measures without measure and it was accounted a commendable thing among them No marveil then if in these respects all those things considered that God plagued them with blindnesse and darknesse for such intollerable abuse of that light they had Thus mans heart being an ill Custos or keeper of the Law and ignorantia ignorance being made poena ignorantiae the punishment of ignorance and so the Law being almost blotted out it was necessary it should be written so as it might abide for ever When God had made an end of communing with
The Hebrue and Greek words translated Honour what they properly 〈◊〉 The necessity and original of Honouring superiours government a divine ordinance Power Principality and excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they differ Honour due to them all To natural parents 〈◊〉 the Country where we live To Princes To spiritual fathers To Magistrates In respect of excellnecy of gifts honour due First in respect of years Secondly of the gifts of the minde Thirdly of outward estate Fourthly of benefits received HOnour thy father and mother The last commandment is the fountain from whence all the rest of the second table do proceed as streames from the conduite head for as the first commandment contains the inward love and worship of God from whence all the other duties of the second table arise so the last contains the inward love and dutie of the heart which we ow to our neighbour from whence all other duties to our neighbour do spring so that the tenth commandement is the fountain and the other five are the streams And the streams receive a second division thus for either they do equally and alike concern al men in general as the 6. 7. 8. 9. Or else they have special respect to some as the fifth The general duties in the 6. 7. 8. and 9. Commandments are subdivided into such as either concerne our neighbour in his person or in the exteriour gifts of wealth credit and good name c. And those which respect 〈◊〉 person are either as he is considered in himself in regard of his essence in the sixth commandment or as he is in neer 〈◊〉 with another by marriage which makes of two one flesh in the seventh commandment Those that concerne him in his exteriour gifts respect either his substance or estate which is provided for in the eight or his credit and good name in the ninth commandment Or if we take them all four together There is a restraint in them all In the sixth a restraint of wrath malice c. and the effects thereof for the preservation of the lives of the members of the commonwealth and in respect of God for the preserveing of his Images which is defaced by murder In the seventh a restraint 〈◊〉 lust concupiscentia carnis which is prejudicial to the good of wedlock in the civil body and in respect of God is a defiling of the body which is the temple of the holy Ghost and a member of Christ and therfore ought to be kept holy and chast In the eighth a restraint of covetousnes which is concupiscentia oculorum the lust of the eyes which in respect of man is an offence against the politick state by doing wrong to another in his goods and in respect of God perverts the rule of justice prescribed by him In the ninth a restraint of the spirit of lying and detraction which our nature lusteth after whereas the provision of the good name of our brother is required and in respect of God here is order taken for the preserving of truth As the other commandements respect all men in general so the fifth respects some in special viz. inferiours and superiours and other mutual duties This fifth commandment being placed in the front of the second table hath an eye also to the first commandment of the first table The one commanded the honour of God the other of his vicegerents It containeth a precept and a promise 1. The precept is Honour thy father and thy mother 2. The promise that thy dayes may be long c. Some think the first words contain the duty of the inferiour and the last words that thy dayes c. contain the duty of the superiour because it is the duty of parents by providing for their children and praying for them to 〈◊〉 their dayes and so they are joyned Deut. 5. 16. But because Saint Paul makes it a promise Ephesians 6. 1. and a precept and a promise are two different things therefore it is better to divide the words into a precept and a promise As God in his infinite wisdom disposeth all things in due order so here he 〈◊〉 his wisdom more particularly known to us in the disposition of these commandments for by setting this in the first place of the second table he would have us take notice that after he hath taken order for his own honour in the first table his principall and first care is for honour to parents from whom next under himself we receive our being and therefore Philo saith the honour due to parents is set before all other duties we owe to men and placed as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confinio in the confines of a mortal and eternal nature it is set in the middle betweenh the duties to God and man because this commandment is the preserver bot of the first and second table for take away honour and obedience to superiours and all duties to God and man are neglected and fal to the ground Besides we may observe that God delighteth in his charge to us to knit up whatsoever he especially commandeth in a short and narrow compasse pressing more especially in every commandment some one more remarkable word in the commandments negative he maketh choice of the most ugly and deformed word of that sinne which he 〈◊〉 to terrifie us even from the very handmayds and dependants of it And in this affimative commandment he makes choice of the best words he can as father and mother for the object and of honour to set out the duty unto us Now as we said before of the love of our neighbour so here we may say concerning honour there are two grounds of either 1. Excellency and neernes of the person in respect of God 2. Conjunction or 〈◊〉 to our selves In the ordering of our love we shewed how that we are to respect the conjunction by nature or grace in the duties of love which we freely performe and that we owe not so much to those persons with whom we have no such conjunction thus we should prefer a faithful man before an infidel because in the one there is onely the image of God by nature it is both by creation and regeneration and as Saint Ambrose saith with the faithful semper futuri sumus we shall live for ever And among the faithful we should rather do good to those of our own country 〈◊〉 to strangers because beside the bonds of religion there is also a second bond of proximityan 〈◊〉 〈◊〉 And among them to our acquaintance before those that are unknown to us because we have an 〈◊〉 entrance unto them to do them good by perswasion c. And among such to our kindred and alliance before others not 〈◊〉 because we are joyned and bound together as soon as we are born and this bond cannot be dissolved as long as we live And among strangers we should respect rather the poor then the rich c. This we shewed was the order of love
professing that she would not forsake her till death And for the shame of those that shall neglect this duty we have an example of Caiaphas who though he were a wicked man yet honored his father in law giving him the preheminence in examining our Saviour first though he were the high Priest The second combination is between the father and the son the parent and the child And as the first duty of parents is generatio prolis the begetting of yssue so the first end of it is for the propagation of Gods church that there may be semen sanctum an holy seed a constant succession of Godly posterity to praise and glorifie God for as the Psalmist saith God appointed his laws in Israel that the fathers might make them known to their children that the generations to come might know them even the children that should be born and that they also arise and declare them to their children A second and subordinate end the wise man describes that children might be corona senum gloria patrum the crown of their age and the glory of their fathers that they may have comfort in their age We may observe divers excellent children in the Scripture when the parents looked up to God and regarded that first end of generation Isaac was born by promise as the Apostle speaks and his elder brother was but the son of nature In the next generation Joseph who was the blessing of Jacob was better then the rest of his brethren And so Samuel being vowed to the Lord and begot in his mothers lamentation was endued with wisdom and became a comfort to all Israel Solomon in all qualities the wisest of all none was ever like him among the sons of men And we may consider his birth David after he had composed the 51 Psalm in 〈◊〉 for his sins God bles'd him with this seed So that it is not generation but regeneration w ch is to be respected not the brutish appetite but the propagation of Gods Church which is principally to be regarded in begetting of children and the nurture and bringing them up being born in the fear of the Lord for there are other generations mentioned by Solomon of which parents can have little comfort if the end be neglected Now for the duty of children answering this they cannot paralel that of the parents in this point for the father begets the son the son cannot beget the father quoniam nisi per eos non fuissent because they had not had their being but for their fathers Therefore because they cannot perform any duty answerable to that of their parents in their procreation they must honour them as instruments of their being both by hearkning to their instruction as the Wise man counsels Hearken to the instruction of thy father and 〈◊〉 not the law of thy mother and by honouring them tanquam 〈◊〉 The father must be honoured in what low condition or estate soever he be We see the disobedient son called his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir or Lord. And the obedient son like wise professed how obedient and dutiful he had been to his father for many years though he had not done so much for him as for his prodigall brother Wicked Absalom coming to his father bowed himself on his face to the ground and King Solomon rose up and bowed to his mother And the reason why they are to perform the greatest honour to them next after God is because the greatest part of excellency is esse causam to be a cause of our being Now if any shall be so far gone as to reject his parents as ashamed at them or mock at his father and despise to obey his mother if he look with a scornful eye or with a crabbed countenance if he do vultu laedere pietatem mark what punishment the Wise man saith shall be fall such The ravens of the valley shall pick out his eyes and the young eagles shall eat them We may see this in the heavy punishment of Cham for deriding his father Noah a great curse was laid upon him The curse reached not onely to himself but to all his posterity being cast out of Gods favour for the blessings both of this life and the life to come If any shall go further and give evil language and reproach or curse them His lamp shall be put out in obscure darknesse that is he is filius mortis but a dead man It was Gods will by a special law enacted by him in this very case and much more he deserves to die if he be one that smites father or mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a person was accounted by the very Heathen to be a greater malefactor then a murderer of others 2. The second duty of parents is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish them continually as the word signifies and not as beasts for a moneths space They are not onely to take heed of procuring abortive births which was a capital crime under the Law but if after the birth there be expositio an exposing of the childe to the world which Hagar was about to do when she cast the childe under a tree the bottle of water being spent if the Angel had not recalled her If through negligence it happen to die as the womans son which was overlaid in the night or if it come to be lame or to lose any limb as Mephibosheth who was lame of his feet by a fall of his nurse it is a sin contrary to that duty which parents owe to their children for nature teacheth every one to nourish their own flesh as the Apostle hath it which is implyed in that which he urgeth in another place of providing for their family and not be so unnatural as when they ask them bread to give them a stone which our Saviour counted an unnatural thing Not is this nourishment all that is required of them but they must also provide for them for the future according to that of the Apostle Children lay not up for the parents but parents for the children There is an inheritance mentioned under the law If a man be not able to leave an inheritance or means when he dies he must take order to leave him an Art which as S. Augustine saith is all one with an inheritance In the choice and fitting the children to which the discretion of the father must discern and judge of the 〈◊〉 of his children to what art or profession they are most apt and fit by nature as Jacob did when he 〈◊〉 his sons with this proviso 〈◊〉 that they allot not the 〈◊〉 to God who in his Law commanded the first-born to be sanctified to him which Hannah performed in her vow of Samuel The duty of a childe answerable to this is remuneratio requital of benefits This the Apostle 〈◊〉
requires that children shew piety at home and requite their parents affirming that it is good and acceptable before God and for those that requite evil for good 〈◊〉 Wise man saith That evil shall not depart from their house This requital must not be only non subtrahendo by not making away wasting or pilfering their fathers goods which is condemned as a great fault such a son saith Solomon causeth shame and reproach and is a companion of a destroyer but by aiding them if they want ability for so the Apostle requires to requite their parents and as it follows to take order to relieve them that the Church be not charged that so it may relieve those that are widows indeed viz. which have no children able to maintain them Our Saviour would rather have the Corban go without then the father should want And the Council of Gangra hath a severe Canon which doth anathematize those which shall neglect their parents in this case And we have the example of our Saviour Christ performing this part of duty and taking care for his mother even at his death This the very Heathen saw to be a duty by the light of nature for at Athens Children after they came to be thirty years of age were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherishers of their parents in their old age and they had laws which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stork laws and the story tells us that it was taken from the Storks which as writers testifie of them bring every morning and evening meat to the old storks when by agethey are not able to flie and they young ones when the old would drink take them on their backs and carry them to a river And the neglecters of this duty in their laws are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not capable of honour and were pronounced short lived Homer gives the reason of one that died suddenly that he did not nourish his parents To this may be added the duty which the godly have performed to their parents in their sicknesse and at their funerals An example we have in Joseph who though he were in a high estate yet came to his father Jacob in his sicknesse and when he was dead honoured him with solemn funerals And we may see it even in the ungodly for though Ishmael and Esau were wicked sons yet they thought it so great a piaculum to neglect their duty in this point that they concurred with their 〈◊〉 in the enterring of their deceased fathers 3. The third duty of parents is to bring up their children in the fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fear and nurture of the Lord as the Apostle speaks The former dutie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish their bodies most parents are careful enough of but this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concerns their souls they are carelesse in Men are apt enough with the mother of Zebedees children to take care for their preferment which is but a worldly care but for the care of their souls it is many times and with many the least of their thoughts Let them see their son break a bone or the like and they are presently much moved but though they see them break the Law of God it much troubles them not If their children come to any temporal punishment or shame or if they be disfigured in body or the like they will grieve and sigh but for any deformity in the soul or sinful practises whereby they incur the displeasure of God they are not troubled Therefore their duty is 1. in the first place to follow Abrahams example to incorporate them into the Church assoon as they can else as the Apostle speaks their children are not holy 2. After their initiating followeth their instruction because that non recedat ab co cum senex 〈◊〉 quod didicit juvenis he will not depart when he is old from that he learned when he was young And this instruction must not be curious or 〈◊〉 but after a familiar sort and in a plain way that may 〈◊〉 them with the principles of religion before they come to be auditors in the Church lest otherwise that which they hear 〈◊〉 may seem strange to them wherein they have the examples of Abraham and David It was also the practise of godly parents in the new Testament Timothy knew the holy Scriptures from a childe as S. Paul testified of him 1. The best way to make instruction profitable is example for as one saith very truely Validiora sunt exempla quam verba plenius opere dicetur quam voce examples are more prevalent then words and a man may speak more by his action then his voice I saw and considered it well and looked upon it saith the Wise man and so I received instruction Therefore parents example must not be repugnant to what they teach for then armatur natura exemplo corrupt nature is armed and strengthened by example if their example be repugnant to that they teach little profit will arise by instruction When the parents set the children a good example and say Go thou and do likewise or learn of me as Christ to his hearers their speech and pattern together will be very prevalent with their children 2. Another way to help instruction is by Discipline which the Wise man calleth the rod and reproof And this it is which puts wisdom into the soul which is kept out by folly which as it ariseth by impunity which the Rabbines call Magna venefica a great bewitcher so the rod of correction shall drive it away Solomon answereth one objection in this point which is I cannot love and correct too That is not so saith he He that spareth his rod hateth his son hut he that loveth him chasteneth him betimes If you correct him not you love him not And indeed in another place he scoffs at the lenity of those that make such objections Withhold not correction from thy child for if thou beat him with the rod he shall not die there is no fear of that but assurance of two great blessings by it as it followeth 1. It shall liberare animam ab inferno it shall deliver his soul from hell And 2. Afferre soiatium animo patris bring joy and comfort to the fathers heart But with this caveat that it be done dum spes est while there is hope 〈◊〉 the twig will grow so great that it will break before it bend S. Augustine proving out of our Saviours words to the Jews that we must do the works of Abraham tells us how we shall do them Omnis qui trucidat filiorùm voluptates tale sacrificium offert Deo quale Abraham he that kills pleasure in his children offers such a sacrifice to God as Abraham did If he kill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
which the Apostle speaks of those lusts which bud and spring up in young men this will prove an acceptable sacrifice It is recorded as a blemish to David that he never displeased Adonijah 1 Kings 1. 6. To conclude this point the last part of his duty towards them is prayer and that particular kinde of prayer which we call benedictio blessing them which makes the rest effectual and 〈◊〉 else God will curse them We see the practise of getting this blessing for Jacob by his mother which took effect in all his off-spring And we have the example of Jacob blessing his children and Davids blessing and prayer for Solomon And the curse of Noah which took the contrary effect in Cham. The childrens duty answerable to this is to obey and hearken to the instructions of their parents for as the Heathen saith Pudor est pudorem esse ei c. it is a shame that we should be a shame to them to whom we ought to be a comfort and seeing that the Holy Ghost saith that children should be a crown to their parents it were a great shame to be a crown of thorns to them The Wise man saith that a wise son maketh a glad father whereas contrariwise he tells us that a foolish son is a grief to his father and bitternesse to her that bare him And he that begetteth a fool doth it to his sorrow and the father of a fool hath no joy And therefore he would have this precept laid as a foundation in their hearts My son keep thy fathers commandment and forsake not the law of thy mother and perswades children to receive instruction and knowledge preferring it before silver and gold This is the first part answerable to the fathers The next is they are to imitate the fathers example being good It is said of Solomon that he walked in the steps of his father David and the Prophet Esay 〈◊〉 the people to take Abraham for a pattern And in the last place that they subject themselves to discipline according to that of the Apostle where he saith we have had fathers in the flesh which corrected us and we gave them reverence this is it which puts a difference between a natural son and a bastard This also we are to take by the way that as the regarding of that we are taught is one part of our duty so another is obedience in the practise of it not in regard of that which the law of God expressely commandeth for that is not thanks-worthy but in matters also of indifferency The Rechabites were forbidden by their father Jonadab to drink wine a thing indifferent and they kept it and are commended for it The Heathen man could say that it was a great honour to parents 〈◊〉 referimus actiones nostras ad arbitrium parentum when we refer and submit our actions to their will and disposal This is therefore a special part of childrens duty to their parents as when they take their essent in the 〈◊〉 to a vocation or in not marrying without their approbation For if a vow of a childe must not be made in the fathers house without his knowledge or approbation then much lesse a covenant for matrimony Again if it be the part of a parent to give his childe in marriage then is it the duty of a childe to yield to it else it is no true childe but a Bastard or such a one as Esau who to the grief of his father and mother married against their mindes Now against disobedient children there was a law enacted by God worth the observation 〈◊〉 if a man have a stubborn and rebellious son that neither by fair nor foul means would be reclaimed his parents were to accuse him before the Elders and their accusation must be This our son is stubborn and rebellious c. and is a 〈◊〉 or a drunkard or hunter of 〈◊〉 Then follows the judgement and execution that he shall be stoned And there was little lesse favour to such in the laws of the Heathen for the father of such a person was to bring his son to the judge of the 〈◊〉 who was not to give what sentence he pleased in favour of the accused but dicturus erat 〈◊〉 quam pater voluerat he was to pronounce such a sentence as should please the father Solon being demanded why he left out of his laws a law against disobedient children answered because he thought there would be no such yet saith he I confesse I found 〈◊〉 of that kinde but by diligent search I discovered that they were but Supposititii not true sons but changelings and I thought that no true son would be a 〈◊〉 in that kind And the Philosophers were of opinion that every father had his 〈◊〉 a fury of hel to torment his son that should be disobedient There is a notable example of Gods veangence I am sure against Ells two sons in taking his grace from them in that they hearkened not to the voice of their father and his veangeance brought them to an untimely death Nay we see that though 〈◊〉 gave strict charge that no man should put 〈◊〉 his hand against his rebellious son Absalom yet God made Joah executioner of his wrath to kill him I can end no better then with the Greek saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man will not be obedient to his parents he shall obey him that is not his parent that is the hangman he shall come to an untimely end Now besides the duties between natural parents and children there are others like those officia resultantia of which we spake to which the father and son respectively are bound and first of the father 1 Because God oftimes takes away the father from the son that chief duty can no longer be performed by him therefore God taketh order that there be officia 〈◊〉 performed by others to them in the stead and place of fathers And in this respect it was that Laban called the children of Jacob his sons and daughters and this as he was their Grandfather and if Jacob had died the care of their education would have layen upon Laban in part In the law it is more plain for God there giveth charge that if any one for poverty should sell himself his brother his uncle or his uncles son were to redeem him If the next of kin was by the law to be vindex sanguinis the 〈◊〉 of blood and so to be concerned in case of death much more are the next of kin concerned in case of life We have an example of the care of kinred to the children of the deceased in Terah for whereas Loti father was dead Terah his uncle by the fathers side and father to Abraham departing out of Caldea into the land of 〈◊〉 thought it his duty not onely to take his own son Abraham and Sarah his
wife along with him but his Nephew Lot also The like did Abraham for his father Terah being dead in Haran in the way he took Sarah and Lot his fathers brothers son and brought him into the land of Canaan The same care tooke Mardocheus of Esther who though she was but the daughter of 〈◊〉 the uncle of 〈◊〉 yet her father being dead he took her for his daughter And for default of kindred where there was none to take care God took order under the Law appointing every third year after the people had paid their tithes to the priests and Levites that the remainder should be tithed over again there must be a tenth for the fatherlesse and widow that they may eat and be satisfied This is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In the next place as there is a duty in fathers to the children of their kindred so likewise is there a duty of children to the kindred of their father and their elders We see this most excellently described in the story of Ruth who though Naomi were but her mother in law yet she would not forsake her but accompanied her into her own country and there was very careful to relieve her Thus the Kenites the posterity of Hobab Moses his father in law dealt friendly with the Israelits delivering Sisera to them And for spiritual duties we see Cornelius his care he sent for all his kindred who were ready to heare what Peter had to deliver from God And the Apostle professeth his great affection to his countrymen the Jewes his brethren his kinsmen according to the flesh that he was in continual heavines and sorrow of heart for them 3. And yet there is one rule more concerning this duty which not onely should extend it self to kindred but stretch it self to our own friend and our fathers friend as the wise man 〈◊〉 us we see the example for this in King David when Sauls sons were executed to stay the famine yet King David as the text saith spared 〈◊〉 the son of 〈◊〉 because of the league of frendship between him and 〈◊〉 his father And thus much for the duties of Parents and children 3. The third Combination is between the Master and the servant the master being in the family as the magistrate and superiour is in the Civilbody onely here the institution was from man but the approbation was from God whereas the institution of the supreme Civil power in kings was from God And the warrant of calling a master father and so honouring him is cleere from that place where Naamans servants call him father The scope and especial point to be aymed at in this Combination is 1. That all masters are to have respect to the chiefest good that salvation as with Zaeheus should come to their whole family So also it was with Lydia and her family Act. 16. 15. So with Cornelius Act. 10. 27. With the Iayler Act. 16. 33. And with Rahab 〈◊〉 2. 13. 2. That the master do dominari in bano govern his family for their good and his mutually not as he of which the Preacher took notice that ruled over another to his own hurt For the first institution of this relation we read of no servants at the beginning for if man had continued in his innocency there should have been none and there were none we read of till the time of Cham who for dishonouring his father was changed from a son to a servant of servants by the curse of Neah and the confirmation of it by God So that propter 〈◊〉 or maledictionem by sin it was first brought in And the like change happened afterward to Esau because he had behaved himself lewdly towards his father and unreverently towards God in neglecting and contemning his birthright the blessing was translated from him to Jacob to whom Esau was made a servant Servitude is of three kinds or sorts First by nature Secondly by war Thirdly by Covenant 1. The first way is depressione 〈◊〉 by a defect in nature want of gifts of the mind And men of this condition are ever fit to be imployed rather in the execution of other mens commands then to command others of themselves and are more meet to be ruled then to rule And this was Solomons opinion of natures order 〈◊〉 erit servus sapientis the fool shall be servant to the wise And indeed he cannot be better sped then so to be We see this in the Gibeonites which became servile and found safety and ease by it and that service was good for them there was in them depressio intellectus a defect in understanding and knowledg of God and his service and therfore they should be the fitter to serve in mean works and to be governed by the Levites when Jacob prophecied of Jssachar that he should couch down and submit himself to the burden and finde ease by it he sheweth that in that son and in that Tribe there would be depressio intellectus above al 's the rest and consequently that he was fit to be a servant And the Heathen man considering this point saith that God sheweth who are fit to serve by defect of understanding in some or making the body deformed or crooked fit for burdens and not giving 〈◊〉 proportion that it should be fit dominari to beare rule And this is the first way whereby servitude came in defect of natural parts 2. The second way was by force or war Thus the Posterity of Cham were hunters of men and which is strange though the curse of God was upon him and his posterity that they should be servants yet they were the first that began to hunt men and to make servants of others thereby drawing that curse upon themselves afterwards and thus came in servitus belli service of necessity necessity being that which dat legem legi imposeth a law upon the law as in the case of Joseph who being sold to the Madianites by his brethren and by them to Potiphar was by constraint become a servant And so we see in the story of 〈◊〉 and his crew Lot was taken prisoner and became a captive or servant for the time till Abraham rescued him This is the second way 3. The last way is servitus Pacti servitude by Covenant and this came upon the necessity which the other brought with it For because men were desirous to be freed from the cruelty of the Soveraignty of tyrants they willingly gave themselves to such as would use them well and were able to defend them from the tyranny of others And the Jews say that the great number of servants that Abraham had came to him by this means for they seeing the equity of his government and comparing it with the harsh dealing of those Lords they were subject to came willingly to him and became of his family And this proved to be a
Creation by positive Divine Law obliging all mankinde Instead whereof the Lords day is set apart for the day of publick worship by the Apostles as extraordinary Legats of Christ in memory of the Resurrection which is to continue unchangeable to the end of the World This as it is shewed out of the Authors other writings so for the more full clearing of all questions upon this subject there is added a large discourse containing the whole Doctrine of the Sabbath and Lords day laid down in seven Conclusions Chap. 7. in Com. 4. wherein I conceive there is some thing offered which may givc some satisfaction to those that are moderate of both sides 5. For the better help of the Reader every Commandment is divided into Chapters and the Sum or Contents of each Chapter with the method how they stand are prefixt to every Chapter or Section All which Contents together with the Supplements or Additions are set together at the beginning of the Book that so the Reader may at once have a general Idaea of the whole Book and of what is handled in each Precept and so may the more easily finde any thing he desires to read without much Labour or enquiry Thus the Reader may in part conceive what is done to render this work the more useful to him And if the stile be not so accurate and exact as in the Authors other sermons he must consider that as it was not polisht by the Author nor fitted by him for the Presse and that in the revising thereof there was more regard had to the matter then to words so having passed through diverse hands it cannot seem strange if some incongruities of speech do still remain Errours we know of one concoction are not easily corrected in an other and waters will contract some tincture from the Minerals through which they passe besides that the errours and mistakes of the Printer which could not easily be prevented may in many places obscure or pervert the sence Let this therefore be taken in good part which is intended for the publick good and what shall be found needful to be corrected as who can walk in so rough a path and never stumble shall God willing be rectified in the next Edition in the mean time make use of this and if it shall contribute any thing to promote the practise of Religion which is the scope of the work the Publisher hath the fruit of his Indeavours and ends of his Desires who desires further the benefit of their Prayers that shall reap any benefit by his Labours AN INTRODVCTION To the Exposition Of the DECALOGUE Containing certain Generall pracognita about Catechizing Religion the Law c. CHAP. I. 1 That Children are to be taught and instructed in Religion proved out of Heathen Philosophers out of the Law the Gospel 2 That this instruction ought to be by way of Catechism What catechizing is How it differs from Preaching Reasons for abridgements or 〈◊〉 of Religion Catechizing used in all ages Before the flood After the flood Vnder the Law Vnder the Gospel After the Apostles In the Primitive Church Reasons for this custome of Catechizing BEfore we proceed to the ensuing Catechism we will first premise something concerning the necessity of Catechizing Youth and the duties of the catechised by way of preface And for this we have sufficient warrant not onely humane but divine also Clemens Alexandrinus Tutor to Origen intending to write his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or three books of Pedagogy or instruction of Children prefixed before it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or admonitory Oration And Cyrill Bishop of Jerusalem writing twenty four several Catechisms in the front of them hath a preface which maketh up the twenty fift which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Introduction or Preface And both these are built upon the example of King David who being at one time among others determined to catechize Children calls them to him saying Come ye children and hearken unto me and I will teach you the fear of the Lord a plain preface before catechizing The like introduction did his Son make Hear O ye children the Instruction of a father and give ear to learn understanding So that you see our warrant for an introduction or preface Now out of these texts three points naturally arise 1. That it is a thing not onely pleasing to the Lord but also commanded by him that children be instructed in the fear of God 2. That their teaching must be by way of catechizing 3. What is required of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the catechized that the catechizing may be fruitful and not in vaine viz. to come and hearken or giue eare There have been some of opinion as may be seen as well in the writings of the Heathen as in the story of the Bible that Religion should not descend so low as to children but that they are to be brought up licentiously and allowed liberty while they are young and not to be instructed before they come to riper years and then they should be instructed in Religion 1. The heathen tell us of that 〈◊〉 is in the beginning of the Philosophers moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man is not a proper and fit Auditor of Moral Philosophy And it was the Orators opinion in his defence of Caelius Dandum est aliquid 〈◊〉 〈◊〉 deferbuerit Liberty is to be given to Youth till its heat be abated And one of their Poets Qui deos voluptuarios contempsit juvenis is aut amabit aut 〈◊〉 senex He that despiseth pleasure while he is young will either dote or be mad when he comes to be old To answer this we say that if there were any weight or moment in the authority of the Heathen the whole consent and practise of them in general were to be preferred before some few mens opinions And for their practise it is certain that catechism or instruction of youth was ever in use among the Gentiles for we finde in Porphiries questions upon Homer this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things we understand by the instruction of our childehood And Salons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred admonitions learn't by Eschines shewed that it was usual in Athens for youth to be taught The history also of the Heathen makes it plain that their children were instructed and so dealt with for it was a custome among them not to poll their childrens heads till they were instructed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred admonitions from which time they were allowed to carry tapers in their shows and festival solemnities then were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torch or Taper-bearers Phocylides also saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary to teach a childe while he is young to doe well And 〈◊〉 in his golden verses and Plutarch in his booke of the education of youth and Plato in Euthym. are all of the same opinion
lest at the quitting them from the outward they have neither the inward nor the outward but be like the sons of Belial that is be under no yoke nor government at all 9. The very Heathen could see an aptnesse and disposition in their children to vice and we may perceive their inclinations and propensity to prophane and scurrilous jeasts Therefore we are to take the advantage of their dispositions betimes and to imploy and exercise them in things that are good to which if they be well ordered they will be as apt as to bad For no doubt but if children can say of themselves Bald-head to Elisha they may be easily taught to say Hosanna to Christ. 10. That time is ever to be taken which fitteth any thing best but the time of youth is most fit to learn in respect of the docibility of it They are like to a new Mortar which savoureth most of that spice which is first beaten in it and to a new vessell that retaines the sent of the first Liquor which was put into it Quo semel est imbuta recens servabit 〈◊〉 Testa diu As also in respect that this age is free from those cares and passions which the world infuseth into men of elder age as ambition malice adultery covetousnesse and the like which have been great remoras and impediments in matters of religion to those of riper yeares So much for the time when now for the manner how children are to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will teach or catechize you saith David in this text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although an argument from the name proveth little yet it explaineth well the English and the Latine follow well the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth also to be proportioned from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iterate or to doe any thing the second time or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth first acuere to whet or sharpen to make it the fitter to enter And 2. repetere to goe over and over the same thing as we use to doe with our knives upon a whetstone And in both these are contained the duties both of Catechist and Catichized Of the first by making his doctrine the easier to enter by giving it such an edg by a perspicuous method as that children may not onely understand but carry away also what he delivereth to them of the later by often going over that which he is taught as a knife doth a whetstone and to repeate and iterate it till he have made it his own So that we see that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to resound is included an iteration from which word we have our Eccho in English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed to sound the last syllable and such sounders happily there are enough but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sound the whole after one againe And such is the repetition which is required of the right and true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young catechised Christians and those places are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that give the whole verse or word againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catechism is the doctrine of Godlinesse or Religion first declared by the Catechiser to learners of which afterwards account is given by the learners to their instructer And it is thus distinguished from Preaching 1. Preaching is a dilating of one Member or point of Religion into a just Treatise Catechising is a contracting of the whole body of Religion into an 〈◊〉 or Summe 2. Preaching is applyed for the capacity of all sorts of people old and young Catechising is appointed onely for the younger sort and those which are ignorant 3. In Preaching there 's no repetition required from the Auditors In Catechising an accompt or repetition is to be exacted from the Catechised Now upon these differences 3 things are to be considered or 3. queres are to be made 1. By what warrant Abridgments or Summes are made 2. What we have to warrant teaching of children by way of Catechising 3. Upon what grounds answers are to be made by the Catechised 1. The warrant for the first we have from Christ himselfe who in his answer to the Lawyer reduced the whole Law under two heads The love of God and our neighbour 2. Againe our Saviour catechising Nicodemus made an Epitome or Abridgment of the Gospel under one head Sic Deus dilexit Mundum So God loved the world that he gave 〈◊〉 onely begotten Son that whosoever beleeved on him might not perish but have everlasting life 3. Solomon also in his booke of the Preacher reduceth the whole duty of man into two heads 1 feare God 2 and keep his commandments 4. Saint Paul in his speech to the Elders of Ephesus draweth the principles of Religion to these two 〈◊〉 and Repentance Repentance towards God and faith towards our Lord Jesus Christ. And in another place Repentance from dead works and faith towards God 5. The 〈◊〉 are of opinion that teaching by way of Summe is meant by Saint Paul when he speaketh of the forme of sound words and of That form of Doctrine and the proportion or analogy of faith 6. Lastly 〈◊〉 we know have their 〈◊〉 Lawyers their 〈◊〉 Philosophers Isagoges and therefore Divines may have their Epitomes If we demand a reason hereof our Saviour sheweth us one that we may be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a dependance or be able to referre all our readings and hearings to certain principall head thereby to enclose or limit our study And the Rabbins say that the 2 heads to which Christ reduced the Law and the Prophets were 〈◊〉 legis an hedg of the Law containing the heads of the generall doctrine lest we should wander in infinito campo in too large a field and so waver Clemens calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 basis a foundation or groundplot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first or rough draught of a Picture And as these abridgments are for our shorter so for our more easy attayning to the knowledg of that which may 〈◊〉 us to salvation And such were the sermons of the Apostles when they baptized so many hundreds in one day Concerning which it is well aid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanks be to our blessed God who hath made necessary doctrines compendious and doctrines which are not compendious not so necessary But here we must take with us a double Proviso 1. That we remain before Gods judgement seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexcusable if we seek not his knowledge being made easy by a short compendium 2. We must grow in grace and in the knowledge of Christ And we must not be ever hildren but men in understanding And after we have heard the word of truth so compe diously delivered we must trust and beleeve in it being the Gospel of our salvation We are not
a passage to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may catechize others We finde three eminent persons noted to us in Scripture that were catechumeni catechized The first was Theophilus of whom Saint Luke testifieth It seemed good to me saith he to write to thee in order that thou mightest know the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which thou wert catechized or instructed The second was Apollos of whom also Saint Luke gives this commendation that he was mighty in the Scriptures and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man was catechized or instructed in the way of the Lord. The third was Timothy of whom saint Paul testifies that he had known the the Scriptures from a childe And in one place mention is made both of the Catechist and Catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. After the Apostles times the first Catechist of any fame was the Evangelist Mark in Alexandria after him Pantenus then Clemens Origen Cyril of Jerusalem Gregory Nyssen Athanasius Fulgentius S. Augustine and others And that there were catechumeni in the Church in all ages may appear by the canons of diverse Councels Hegesippus converted from Judaism to Christianity in his Ecclesiasticall story reports that this work of catechizing wrought so great effect that there was no known commonwealth inhabited in that part of the world but within fourty years after our saviours passion 〈◊〉 superstition was shaken in it by Catechizing So that Julian the Apostata the greatest enemy that ever Christians had found no speedier way to root out Christian religion then by suppressing Christian schools and places of catechizing and if he had not been as a Cloud that soon passeth away it might have been feared that in a short time he had overshadowed true Religion 1 And when Catechizing was left off in the Church it soon became darkned and over-spread with ignorance The Papists therefore acknowledge that all the advantage which the protestants have gotten of them hath come by this exercise and it is to be feared that if ever thy get ground of us it will be by their more exact and frequent Catechizing then ours 3. Concerning the third quaere The reasons why this custome of catechizing by way of question and answer hath ever been continued seem to be these 1 Because of the account every one must give Our Saviour tells it us reddes rationem we must render an accompt And every man will will be most wary in that for which he must be accomptable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Because we are all young and old to give an accompt of our faith Be ready saith Saint Peter alwayes to give answer to every one that asketh you a reason of the hope that is in you a solid reason not a phanatique opinion And by this we shall be the better fitted to these four necessary duties 1 of examining the doctrine we heare 2 Of examining our selves before we heare the word and receive the sacrements 3 Of admonishing our brethren which we cannot doe unlesse we be fitted with knowledge 4 Of adhering to the truth Because being children we doe imbibere errcres ergo exuendi sunt et induendaveritas we drink in errours which must be shaken of and our loynes must be girt with truth The Heathen man adviseth us that in all our actions we propound to our selves Cui bono What good will arise by that we goe about In this certainly the fruit is great diverse wayes 1 It will be acceptable to God to spend our hours in his service 2 We shall learn hereby to know God and his son Jesus Christ. Whom to know is life eternal 3 It will procure length of happy dayes in this life 4 Lastly the fruit of it is holines and the end everlasting life Now 〈◊〉 the fruit is so great we are to take especial care that the hours we spend in this exercise be not lost and so we be deprived of the fruit For as in natural Philosophy it is held a great absurdity ut aliquid frustra fiat that any thing be done in vain or to no purpose and in morall ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there be a vain and fruitlesse desire so in divinity much more S. Paul useth it as an argument to the corinthians to prove the resurrection that if there should be none then both his preaching and their faith were in vain And in another place he did so forecast his manner of the conversion of the gentiles ne forte currat in vanum lest he might run in vain Therefore as the same Apostle desired the Corinthians not to receive the grace of God in vain so are we to be careful that we heare nothing in vain lest we be like those in Jeremy that let the bellows blow and the lead consume in the fire and the founder melt in vain upon which place saith the glosse that all pains and labour which is taken with such people is in vain and lost But the word of God cannot be in vain in three respects 1 In respect of it self 2 In respect of the Catechist 3 In respect of the Catechized 1 In respect of it self it cannot be in vain For God himself maintaineth the contrary As the rain cometh down saith he by the Prophet and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and budd that it may give seed to the sower and bread to the eater So shall the word be that goeth forth out of my mouth it shall not return to me void but it shall accomplish that which I please and it shall prosper in the thing whereto I send it 2 Nor can it be in vain in respect of the Catechizer or him that delivereth it I have laboured in vain saith the Prophet I have spent my strength for nought and in 〈◊〉 yet surely mark that my judgement is with the Lord and my work with my God The paines which the Catechizer takes is not in vain because God seeing he hath done his part will accept of his endeavours though his 〈◊〉 reject and 〈◊〉 them And if the son of peace be there 〈◊〉 peace shall rest upon him if not redibit ad vos it shall returne to you again saith Christ to his disciples And the Apostle most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are unto God a sweet savour of Christ in them that are saved and in them that perish Therefore we ought to be very carefull how we behave our selves in hearing 3 Lastly it cannot be in vain to the Catechized If we come to heare with a good intent the spirit of God takes order that the word shall be profitable and fruitful like good seed sowed in good ground And to this purpose it is that Saint Gregory saith Cum verbiboni auditores 〈◊〉 pro reficiendis eis majora
And Saint Chrysostome Manifesta sunt que sunt ad mores fidem necessaria c. those things are apparent which are necessary to faith and manners and Mclchior Canus saith that there are diverse places of which none can give any other then the literal sense or can wrest them except he have a minde to wrangle And Ireneus saith that the plain places make the principles by which all other of dubious understanding must be judged Now the means to finde out the true sense of the Scriptures are many but may be reduced to six 1. Some means there are wherein all agree as namely there is pietas diligentia adhibenda goodnesse and diligence must be used And in the first place Prayer S. Augustine saith Oratio postulet lectio inquirat meditatio inveniat contemplatio degustet digerat let us ask by prayer seek by reading finde out by meditation tast and digest it by contemplation 2. The second means is by conference of places Saint Augustine saith that the lesse plain place in Scriptures is to be referred to that which is more plain and the lesse in number to the more in number 3. The third seemeth to be according to the counsel of the holy Ghost Inspectu fontium the better to discern the signification of the words to consult with the Original tongue with the Hebrew for the Old Testament and with the Greek for the New 4. To be acquainted with the phrase of the holy Ghost and this is to be gotten by the knowledge of the Dialect Idiome or Stile of the holy Spirit as the Apostle speaks by use to discerne it as the crucifying of the flesh mortifying the concupiscence c. for sometimes the holy Ghost in Greek sends us to the holy Ghost in Hebrew And these three last are for understanding of words the two next are for understanding of sentences and chapters 5. The first is that which the fathers call Oculus ad scopum to have an eye to the intent as what was the intent of giving the law in setting down such a prophecy doing such a miracle and the like as Saint Paul to Timothie reasoneth from the end of the law against those that made evil use of the law So saith Hilary Ex causis dicendi habemus intelligentiam Doctorum we finde out the meaning of the learned by finding out the cause why a thing was spoken 6. The last is that which the wise men among the Jewes say we must look round about us behinde and before us that is we must well weigh the Antecedents and Consequents and every Circumstance to understand any sentence and chapters whereof we doubt To these may be added those of Ireneus and Augustine That every one of these rules serve not for every thing but to diverse things diverse wayes and means may be applyed for the true understanding of words and sentences in the Scripture And therefore Stapleton committed an errour 1. Because he perceiving that some of these rules were not necessary to all concluded that it was not necessary at all 2. Because we attribute not the interpretation of the true sense of every place to each one of these but to all together he therefore concludeth that they were not sufficient at all Now besides these means and those of prayer and diligent study wherein they agree with us they propound these four following as is before said and hold them infallible 1. The interpretation of Scriptures by the fathers 2. The exposition of them by Councils 3. The practise of the Church 4. The definitive sentence of the Pope Concerning the first and second of these in general we say that as there may arise some doubt or scruple in some places of Scripture so may there also in their expositions And for the two last a question may be made whether the Chuch they mean be a true Church and whether the Pope may not erre in his sentence Again as we unfeignedly hold and acknowledge that some of their means are commendable yet we say that they are not allowable where they are evidently contrary to our rules or without them And if ever they took the right course it was by using our means and if they erred it was by relying wholly on theirs and excluding ours But take their means without or against ours and they may erre As the word of God is the rule and ground of faith so it cannot be denied but that the expounding and applying hereof is in ordinary course left by Christ to the Church to whom he hath committed the feeding and government of his Flock for Christ commands all to hear the Church and the Prophet tells us the Priests lips are to preserve knowledge and they shall seek the law at his mouth Mal. 2. and if the duty of the Church be to teach and instruct her children no question but it is their duty to learn of her and to submit their judgements to hers yet this makes her not infallible in her determination but gives her this priviledge that she ought to be heard and beleeved unlesse it appear evidently that for some corrupt and sinister end she prevaricates from the truth It is not possibility of erring but actual erring which makes our faith uncertain for otherwise one that beholds the sun could not be certain that he sees it for there is a possibility of error in the sense in judging an object It is sufficient therefore to make our faith certain if the rule be infallible and that it be applied with moral evidence so that the propounder do not then actually erre though he be subject to a possibility of errour and that after the use of moral diligence fit in so great a matter there appears no probable cause why we should not assent nor any reason why in prudence we should doubt so Suarez himself Dsp. de fide 5 sect 1 num 5. non requiritur infallibilitas permanens in proponente sed sufficit quod actu non erret licet errare potest Obedience to the Churches decrees doth not necessarily infer her infallibility for then the civil magistrate natural parents and all superiours must be infallible because obedience is due to them by divine law and yet we know they ought to be obeyed unlesse the thing commanded be evidently unlawful And therefore none ought upon probable reasons to reject the determination of the Church or of a lawful Councel for besides that the command from God of hearing the Church is cleer and evident and therefore we ought not upon reasons that are doubtful or not evident to reject her doctrine but follow that rule tenere certum dimittere in certum besides this I say the Church and her governours have more and more certain means of finding out the truth then any private persons have as the prayers of the pastors their fastings disputations their skill in divine things wherein their senses are exercised
of time they differ Yet in Ceremonies there are these 4 rules or cautions to be observed 1. That they be not over many and that those which be enjoyned be necessary according to the time and place wherin we live according to the Apostles example who enjoyned few things to those believing Gentiles Acts 15. 28 29. 2. That the Ceremonies enjoyned be for edification and not destructive to that which the substance builds and sets up And this is the Apostles counsel Let all things be done to edifying For a destroyer according to this rule is a transgressour And in this respect it is that the same Apostle prohibits prayer in an unknown tongue 3. That they be such as conduce to order to which all things must be squared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order as the same Apostle else there will be confusion in the Church and God is not the Author of Confusion 4. Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be for decency They must be such as make for the decent service of God And therefore it is that the Apostle inveighed against covering of the head and face in religious exercises It was an uncomely and undecent thing for men to be covered or women uncovered in the Church Now the means according to our former rules to observe these things is 1. according to the Apostles direction to keep the Depositum safe which God himself tells what it is Retentio verbi the keeping of the word which is volumen utriusque foederis the volume of both Covenants This book shall not depart from thee which now among some is thrust out and the Legend and other things obtruded in the room of it And this as it must be kept safe so sincerely and purely without spot it must not be corrupted for a little leaven sowreth the whole lump as he speaketh elsewhere and Nazianzen tells us that a little wormewood marres a whole barrel of honey The Altar that Vriah devised got so neere to the Lords Altar that in the end it got the upper hand of it Physitians say that Aegros sanis immiscere initio morbi est it is the way to breed diseases to mingle the sick with the sound Therefore that form of outward worship is to be kept which hath no repugnancy with Gods word and hath that decency in it which S. Paul advised before which may expresse our inward affection and be sutable to the true and reverend worship of God The signes of true worship are evident When that which is injoyned concerning it is either grounded upon Dictum Jehovae as the Prophets usually pronounced their injunctions The word of the Lord or as Christ proved the resurrection by a Syllogisme or inference out of Scripture or Quod accepi a Domino what I have received of the Lord as the Apostle or lastly by authority of the Church in things indifferent tending to decency and not repugnant to the Word To keep close to the constant practise of the Church is the duty of all Christians and what she hath successively delivered to us being not repugnant to Scripture ought to be reverently received by all true sons of the Church S. Paul requires the Thessalonians to obey what he had taught or delivered them by word or by Epistle on which place S. Chrysostome 〈◊〉 that it is manifest the Apostle did not deliver all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by writing but some things without writing and he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the one is to be beleeved as well as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore we esteem the tradition of the Church worthy of beliefe is there a tradition seek no further and of such things which have been generally received by the Church and of which no original can be found and which have the testimony of pious and prudent men of authority in the Church that they were delivered by the Apostles there ought little doubt to be made because there can be no greater proof given or reasonably desired in such things for of such we may say with S. Augustine Quod invenerunt in Ecclesia tenuerunt quod didiscerunt docuerunt quod a patribus acceperunt hoc filiis tradiderunt what they found in the Church they kept what they learned that they taught what they received from their fathers that they delivered to their sons And though all matters doctrinall of necessity to salvation for all are written yet other matters concerning government and external rites and forms are mentioned onely ocoasionally nor were needful to be written because they were visible to every eye in the daily practise of the Church These are the true signes The sixth Rule concerns 1. The Magistrate They which are in authority must enjoyne that which is true and lawful and abolish that which is false and ungodly Moses took the Calf burnt it in the fire and ground it to powder and 〈◊〉 brake the brazen serpent 2. The private persons duty is not to pull down but not to worship Images as it is in the law and in the practise of the three Children though we may not without authority break them down yet we may refuse to worship them CHAP. VI. Of the manner of outward worship no reverence nor worship to be performed to Images 1. The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined 2. That evasion that not the Image but God by the Image is worshipped taken away 3. That they are Lay-mens books examined 4 That Images are to put us in minde of the Saints examined Addition 20. About Images and pictures for memories sake Of the manner of the outward worship of God THe second part of the Precept follows which directs us how we must stand affected in this outward worship of God Non prosternes te c. Thou shalt not bow down to them c. In which words are prohibited 1. Falling or bowing down 2. Worshipping them or as some translation serving them The first of these Prostration is bowing the knees or bending the head or body in reverence or honour to any thing And the second Worshipping is to offer service to a thing in the way of Religion Neither of these ought to be done to an Idol to rob God of the least part of his glory and honour There shall be no strange God in thee saith the Psalmist neither shalt thou worship any strange God So that whereas some might say concerning the words Non facies Thou shalt not make I am out of danger and compasse of this prohibition for I make none here the words reach further and tell him he must not worship them though made by others for as a father answereth Age non facio alius facit ego factum reperio c. well say I make none others make them I finde them made as the children of Dan
have had no just cause of complaint if he had given us day for day we could not onely have no iust cause of murmuring but also ought to have opened our mouthes to praise him for it But seeing he hath dealt so liberally with us in granting us six dayes for our own 〈◊〉 and to do our work and reserving but one to himself we must acknowledge it to be a liberal proportion and so it is 〈◊〉 judice and therefore if we be not clean void of good nature it cannot but content us and keep us from 〈◊〉 We see in Adams case that when God had finished the Creation and put him in Paradise notwithstanding Gods bounty to him in granting him all the trees in the garden one onely excepted yet the devil was presently upon him and upbraided God with his niggardlines in that he had not given him freedom to eat of all the trees in the garden and no doubt but the same devil useth the same pollicy with us still in this 〈◊〉 May you not doe what you will with all the dayes of the week Now the consideration of Gods bounty to us should answer all such suggestions for we cannot say but that we are well dealt withall he having granted us two times and a time to his one time six dayes to one and therefore how careful should we be to give him that one This should draw from us an answer like to that of Joseph to his Mistris My Master hath kept nothing from me but thee how then can I do this great wickednesse and sinne against God All the dayes of the week hath God granted me onely one hath he reserved to himself how can I then be so unkinde and unthankfull as 〈◊〉 deny him that Let not David in this be our patterne who having many sheep of his own would notwithstanding pluck the one and onely sheep out of the poor mans bosom for if we having many dayes of our own take from God his one day and pluck that one sheep out of Gods bosom and make it common for our selves by doing in it our opus servile servile work we are worthy to 〈◊〉 1000. deathes and God being so liberal and dealing with us in so unequal proportion to himself as 6. to us for one to him taking of us but one for six if we do not his work on that day we are to be taxed of extream injustice and ingratitude This is the meaning of those words and do all thy worke that whereas God might have imployed us in his worke and musing on his will all the dayes of our life but he is content to forbeare and spare us the rest of the week that in that time all our own affaires might be dispatched and none left undone or to be done on this day God might say to us as Nathan said to David All this have I given thee and more I would have given thee if that had not been enough but certain it is that he saw in his wisdom that these six dayes were sufficient and therefore willeth us to remember and still be so carefull to order our affaires on these dayes that against his seventh day comes we may be at leasure to sanctifie it 2. The second reason implyed is in these words But the seventh day is the sabbath of the Lord thy God which contain the second opposition and intimate to us that the seventh day is Gods own proper day with which we have nothing to do to imploy it as we please and that it is plain theft and sacriledge to rob God of this part of time which he hath reserved to himself For if God had thought fit to have given us the seventh day too then might we have wrought on that day also but seeing he hath reserved it to himself we cannot without plain theft or robbery breake in upon this day to which we have no right by doing our own worke upon it Render therefore unto God that which is Gods for it cannot be withheld from him without sacriledge It is as if a man should say you may wear those clothes which are your own and bought with your mony but this garment which is bought with mine you cannot without violence take from me so likewise because of Gods bounty to us we cannot without ingratitude and manifest injury to him take this day from him because it is his he will have it wholly to himself In it thou shalt do no manner of worke Those who are comprehended within the Prohibition stand in five ranks 1. Thou secondly Thy son and thy daughter thirdly Thy man 〈◊〉 and maid-servant 4. Thy cattel 5. The stranger that is within thy gates 1. First for the Paterfamilias the master of the family It is reputed to be an especial preferment to be set over the family by the Lord of the family And as it is honos an honour so it is onus too a charge for Cui plus datur ab eo plus petetur to whom much is given of him shall be much required and therefore the first charge is laid here upon him that is the chief For as long as man is in the condition of a son or a servant so long he may say Ego serviam I will serve but if once he come to have the charge of a family then he must say with Joshua Ego domus 〈◊〉 I and my house will serve the Lord. In reference whereto when Christ had converted Zacheus he said This day is salvation come to this house why because this man who is chief of the family is the son of Abraham and Abraham instructed his family He must say to his family as Christ did to his Apostles exemplum dedi vobis I have given you an example For if Peter or whosoever is principal fall away then others yea Barnabas himself will be drawn away too So though he discharge the duty himself yet if he take not care that others under him discharge it also he is a debtor That is he ought to 〈◊〉 so far from giving occasion himself or suffering others to violate that day by working or setting them that are under him to servile worke that he together with them must see the day sanctified and take care that all joyn in those holy duties which are requisite to the sanctification of the day 2. The second is concerning children Saint Augustines argument is good upon that in Deut. 20. Where if a man had new built an house the manner was to consecrate it That if a man that hath built a house be carefull to consecrate it being but the fruit of his hands then much more lieth the care upon him of consecrateing the fruit of his loins We see this careful affection in Abraham that he would command his sons to keep the way of the Lord for where the greatest love is there is also the greatest desire of conjunction
Testimonium excellentiae a testimony of that excellency which we acknowledge in him above our selves of this Solomon speaks when 〈◊〉 adviseth not to meddle with a strang woman lest we lose our honour that is lest we lose the good reputation and esteeme we have in the 〈◊〉 of others and in another case he tells us that a peaceable man shall have honour and good respect with men for by a good opinion of men we testifie there is an excellency in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have some what more then we have and both the Apostles 〈◊〉 Paul and Saint Peter expresse this duty by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection or submission to be subject as we see Christ was subject to this father and mother in respect of his manhood acknowledging himself to be a child and so consequently thought some thing to be in them to receive this honour which was not in himself The 〈◊〉 will make this more plain In the case of Corah and his company they gathered themselves together against Moses and against Aaron they would not give them honour God calls it afterwards a dishonouring of him and their 〈◊〉 was They were not more excellent then others all the congregation was holy and the Lord was amongst them Their thesis was All men are 〈◊〉 〈◊〉 to the Lord and therefore Moses and Aaron had no more excellency then the rest of the congregation But we see how God by a special miracle confuted their position for the example of all that in future times should exalt themselves against their superiours The contrary to this sinne of theirs is when men do acknowledge and confesse that there is not an equality but that some do excel them and that this excellency above them is not as the Poet speaks by chance but by the appointment of God that as in creation and generation he is the special father that gives us being so for our well by government that he is our special governour and that those above us are his instruments appointed for our preservation when we acknowledge this exellency in others and that it comes from God who hath imparted his gifts to them This is the first and the inward part of honour But now as God told Samuel concerning 〈◊〉 God and man look several waves for God looks on the 〈◊〉 which man cannot see it is onely the excellency which outwardly apears which we can take notice of and honour and so likewise the inward honour of the heart of which we have spoken is seen onely by God man cannot behold it and therefore besides the inward esteeme or estimate of anothers excellency there must be also some exteriour signe or testimony whereby we acknowledge it to be others and this makes the second part of honour 〈◊〉 honour Such was that which 〈◊〉 desired of Samuel though the kingdom were taken from him as Samuel well knew yet honour me saith he before the Elders of the people and before 〈◊〉 c. And such was that which the 〈◊〉 looked after viz. The 〈◊〉 places at 〈◊〉 the uppermost 〈◊〉 and greeting in the market place This is the second part of honour What this exteriour honour is and after what manner it is to be exhibited in particular is best known by the manner of the countrey where men live because it is not alike in all places every countrey hath not the same signes of honour Holy men in scripture have exhibited outward honour by several gestures or ceremonies which may be reduced to these seven heads 1. To rise up when a person of excellency which either by nature or analogie and proportion is our 〈◊〉 in presence Job accounted it as an honour done to him when the aged arose and stood up when he was in presence And Solomon a king thought fit to expresse his duty to his mother Bathsheba by rising up to her when she came before him 2. The uncovering or making the head bear was accounted a token of honour in use with the Saints and a dishonour to keep it covered as we may gather by the words of the Apostle 3. The bowing of the knee or all or part of the body When 〈◊〉 would have 〈◊〉 honoured he thought no way better for the people to expresse it then by bowing their 〈◊〉 to him He caused them to 〈◊〉 before 〈◊〉 Abrech that is bow the knee King 〈◊〉 in the place before quoted to adde the greater honour 〈◊〉 his mother bowed himself to her Jacob meeting his brother Esau bowed himself 〈◊〉 times to the ground a great expression of this duty And Ruth no doubt thought she honoured 〈◊〉 when she bowed her self to the ground before him So for the bowing of the head it is mentioned in diverse places in scripture to set forth this duty The 〈◊〉 of 〈◊〉 when they came before him bowed their heads and made obeysance These were signes of honour at the first meeting or salutation 4. A fourth expression is standing up not onely to rise before them we prefer in excellency but to stand up too we see the practize of it in the people of Israel Moses 〈◊〉 as a judge among 〈◊〉 but it is said that the people stood by him from morning till evening And 〈◊〉 the 〈◊〉 mayd when she went to attend upon king David was to stand before him The like did 〈◊〉 before 〈◊〉 And indeed it is the common expression of service 5. The next is to be silent in the presence of them we account our betters Job tells us that when he was in prosperity the Princes refrained talking in his presence and laid their hand upon their mouth Ths Nobles held their peace c. And in the same Chapter he saith unto me men gave eare and waited and kept 〈◊〉 at my counsel 6. The sixth is that when of necessity we are to speak we use words of submission It is Saint Peters note of Sarah her submissive speech to her husband she called him Lord. And the speech of Rachel to her father 〈◊〉 is a president of this kind for children to their parents 〈◊〉 it not displease my Lord that I cannot rise up before thee And of Josephs brethren for inferiours to men in authority Thy servant our father is in good health 7. The last is dispersed throughout the scriptures and comprehended under the word ministrare to minister and wait Luc. 17. 7. And it comprehendeth all such other duties of outward honour as are to be vsed by servants to their masters As our Saviour expresseth one in the masters command to his servant to make ready that he may sup And the maid waited on Naamans ' wife And so king Davids Generals are said to wait on him And Job in the place before mentioned saith that men waited on him in token of reverence and service to him so that when we
them as their own flesh as Moses who carried the people in his bosom as a nurse and made their welfare his scope and as our Saviour snews the example of an hen who gathereth her chickens under her wings to defend them from ravening and strong fowls And this loving nourishing and defending are special ends why superiours were ordained And therefore the reason is added to the Commandment in Exodus 20. and enlarged in Deuter. 5. 16. That thy dayes may be prolonged c. and that it may go well with thee which as was mentioned before is expounded by some not as a promise but as the duty and end of superiours viz. That they under God prolong mens dayes and are or ought to be means that it may go well with them This is one end of their superiority They are not set over the people colligere auream messem to scrape gold and silver for themselves their own profit and ease is not the end of their authority though many times rulers look at nothing else It was the sin of the Princes in Ezekiels time They accounted the city as a cauldron and the people the flesh to be sod in Evil Rulers take their own ease and security while the profit of the people and inferiours is no whit regarded Therefore not without cause are the two heads before named of defending and nourishing inferiours special duties of superiours towards them This which is commonly affirmed that the end of government is the good of the inferiours must be understood cum grano salis for from this principle misunderstood some have collected that because the end is above the means and more noble therefore subjects are above their governours and so may call them to account for their misgovernment and judge or punish them and remove them if they see cause from which false collections made by seditious and turbulent persons infinite troubles confusions rebellions and desolations have followed We must know therefore 1. That to procure the good of inferiours is indeed the duty of superiours and one end why God committed the people to them but not the sole or principal end of their authority for princes receive their power onely from God and are by him constituted and intrusted with government of others chiefly for his own glory and honour as his Deputies and Vicegerents upon earth for they are his Ministers Rom. 13. so that the principal end of their government is the advancement of Gods honour who is the supream King and Lord of all the world and therefore if they fail in performance of this trust they are accountable onely to him who intrusted them and not to the people whom he hath put under them and whom he never authorized to call them to account but to appeal onely to him 2. It is not generally true that all government is onely for the benefit of those that are governed for some government there is meerly for the benefit of the superiour as that of a Lord or Master over his servant for the profit of the servant is herein meerely extrinsicall and advantitious some governments are for mutual good of both as that of a husband over his wife and so some kingdoms may be for the benefit of kings as when they are obtained by a just conquest which are not to be accounted tyrannical because they are just for their may be a just title by conquest when the war is upon just grounds whereas all tyranny is essentially unjust and some kingdoms may respect the profit both of Prince and people as when a people not able to defend themselves commit themselves to a potent prince for protection and safety against potent enemies and so become his subjects 3. Although it be true that in some kingdoms especially elective the benefit of the people is principally regarded and as Cicero saith Fruendae justitiae causa Reges conftituti that kings are appointed for administring of justice yet it follows not hence that the people are above their king for the Tutor or Guardian is for the good of the Pupil and yet the Guardian or Tutor hath power and authority over the Pupil and if any say that the Guardian may be removed if he fail in his trust and therefore the same may be done in Princes L answer that this holds in Guardians because they have some above them but in kingdoms because there cannot be a progresse in infinitum there must of necessity be a stop in some who because they have no superior must if they offend be lest only to God who will either punish them if he see it needful or else suffer them for the punishment and tryal of his people for as Tacitus saith as we bear with the barrennes of the earth or intemperate seasons and the like natural accidents which cannot be avoyded so must they bear with the avarice and lust of rulers Vitia erunt donec homines sed nec haec continua meliorum interventu pensantur there will be faults in government so long as there are men but they are not alwayes nor lasting and besides they are ballanced by the change of good 〈◊〉 intervening And therefore M. Aurelius said that as Magistrates are to judge of private persons so are Princes to judge of Magistrates and God alone of Princes To which purpose is that speech of a French Bishop to their King mentioned in Greg. Turon Si quis de nobis O Rex justitiae tramites transcendere voluerit a te corripi potest si tu vero excesseris quis te corripiet loquimur enim tili sed si volueris audis si autem nolueris quis te damnabit nisi quise pronunciavit esse justitiam If any of us offend O King thou mayest correct us but if thou shalt exceed who shall correct thee we may speak unto thee and if thou wilt thou mayst hear us but if thou wilt not none can condemn thee but he who is justice it self And that of 〈◊〉 is as excellent as common Cujus jussu nascuntur homines hujus jussu Reges 〈◊〉 by whose command or appointment they are born men by his appointment are Kings constituted Nor doth it make against this that the people are sometimes punished for the sins of their Princes as 1 Kings 4. 16. 2 Kings 10. 17. for this was not because the people did not punish or restrain the exorbitances of their Kings but because by tacite consent or otherwise they did communicate in their sins and besides God having supream dominion over the lives of all may make use of it thereby to punish Kings by taking away their Subjects 3. Because God hath made by his Commandment a distinction and 〈◊〉 of degrees as some to be parents some children some superiours and some inferiours Superiours must take heed that none 〈◊〉 this order nor suffer a parity or equality or to submit to those whom God hath placed in a lower rank But why did not
the Prophet Nathan keep this order in his speech to King David but said 〈◊〉 thy servant and Zadok the Priest and Benaiah the son of Jehoiada and Solomon thy son there Solomon cometh last though the Kings son Nathan knew well enough in what order to place him But the businesse brought before David concerning Solomon whom David had promised and God had ordained to succeed in the kingdom he placed him last 〈◊〉 〈◊〉 he had said 〈◊〉 is about to usurp kingly authority and carried the businesse closely calling some private friends to him and not onely passes by Me and Zadok the Priest and Benaiah but even Solomon thy son beloved of God and by him destinate to sit on thy throne aster thee So that Solomon is put in the last place emphatically as if the neglect and contempt done to him were most offensive to God and David And yet take this by the way that the heir of all in his minority or during his fathers life differeth little from a servant though in possibility to be Lord of all Superiours must therefore keep that authority which God hath given them and not pervert that order which God hath set as some do by their sloth and negligence suffering their inferiours to be their equals and others by their wickednesse whereby they become vile in the peoples eyes and so as a just punishment from God lose that authority and reverence which the people ought to give them For thus God tells the prophets in Malachy that he had made them despised and vile before all the people the reason 〈◊〉 is given in the next words because they kept not his words but had been partial in his law And for the same cause God threatens Eli because he honoured his sons before God whereas 〈◊〉 should have honoured him he honoured them and when he should have sharply reproved them for their saults he intreats them them as an inferiour would do an inferiour though they had 〈◊〉 God by causing the people to loath the Lords sacrifice through their lewd carriage yet he was not sensible either of Gods honour or his own and therefore God threatens to take from him the honour of the priesthood and to make his house poor and base for those that honour me saith God I will honour and they that despise me shall be lightly esteemed And we see also in another place that God tells the people by his Prophet that he will give children to be their Princes and babes to rule over them the reason is exprest in the next verse the child shall behave himself proudly against the innocent and the base against the honorable 4. As this order established by God must be maintained so must it not be a bare resemblance of authority without execution superiours must not be like dumb idols that have eyes but see not mouthes and speak not c. But they must use and exercise their authority they must take care with Saint Paul that they which are under them study to be quiet and to do their own busines And if any under him break or transgresse then to shew that he hath not his authority in vain but propter vindictam malorum to be a revenger of Gods wrath against them that do evil If they do not well he is to punish if they do well then to encourage them with an euge serve bone well done good and faithful servant The wise man tells us that a king that sitteth in judgement is not like an idol but scattereth away all evil with his eyes his very looks must expel evil That men may know he sits there for encouraging of the good and discouraging of the evil he must be a terrour to the workers of iniquity saith the Apostle and the wise man tells us that the way of the Lord whose deputies rulers are is strength to the upright man but fear shall be to the workers of iniquity Fear is proper for them they ought to fear but some do not fear because an idol is in place this is a shame to a ruler when he is not terror male agenti but much worse it is if he be terror bene agenti a terrour to him that doth well if he persecute such above others In this case we must know that potestas non datur 〈◊〉 adversus 〈◊〉 contra quae homines nolunt esse potentes no power is given from God but to correct vice he must not tyrannise God gave no power to destroy but to prefer mankinde These are the foure general duties which concerne superiours 1. The manner of government of a superiour is first that he be an example to inferiours in himself King David shewed it I will walk saith he with a perfect heart he would be an example to his people Saint Augustine in the place before quoted hanc potentiam plane oportet unusquisque appetat ut potens sit in seipso miro modo adversus seipsum pro seipso Every man should desire this power over himself and which is more against himself and yet for himself that is against the rebellious passions and affections of his own nature that thereby he may bring himself to goodnes 2. The next is 〈◊〉 he hath thus gifted himself to govern others with moderation It was Gods rule in the law to superiours thou shalt not rule with rigour He must know that as the Heathen man said this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule was not given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look stately and to call men as he list and much lesse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constrain men to his own minde in a proud nature by con tumelious words and tyrannical deeds in every Christian all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excesse of anger and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitternes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and railing ought to be far from the meanest and therfore from him that is in the highest place who ought to be an example to others Solomon counselleth the governour that he be not tanquam leo rugiens as a roaing lion over the people and the son of Syracides advise is Be not a lion in thy 〈◊〉 nor frantick among thy servants The Prophet compares evil rulers to roaring lions and corrupt 〈◊〉 to evening wolves which which leave not the bones till the morrow Therefore good governours must expresse moderation for as Saint Gregory saith Summum in regibus bonum est in subjectos non saevire It is the chief commendation of a governour not to be sharp towards his subjects The third 〈◊〉 is he must not like Saul begin well and ena ill It is said of Saul king of Israel that he had raigned two years over Israel when he had raigned far more because the 〈◊〉 two years he raigned well and after did degenerate and so now
Moses So in another place when they enquired of the Prophets There are things too hard for some therefore they are to be resolved by them that have better gifts Thus much for the excellency of the minde 2. We come now to bonum corporis the excellency of the body Old age Canities venerabilis est gray hairs are to be had in reverence There is an 〈◊〉 law for it Thou shalt rise up before the hoary head and honour the face of the old man And the Prophet joyneth ancient and honourable in one 〈◊〉 And we may see that it was ever accounted for a blessing to that City that did enjoy the aged The Prophet reciting the benefits that Jerusalem should enjoy at the restauration hath this for one Old men and old women shall dwell in thy streets And it made Job at a stand he knew not what to think when he saw the wicked grow old Sure it is that among the curses which the man of God denounced against Eli this was one There shall not be 〈◊〉 man in thy house The Apostle therefore willeth that Elders should be honoured and intreated as fathers which honour consists in several duties that the younger sort must perform towards them viz. 1. When ancient men are in place to be 〈◊〉 and lay their hands upon their mouth and give them leave to speak the reason is given by holy Job because there is Wisdom with the ancient and in multitude of years is understanding Elihu being a young man Waited till Job spake and gave his reason I am young and ye are old I was afraid and durst not shew my opinion I said Dayes should speak c. The Philosophers rule was that when we have made our own demonstrations we must give way to indemonstrabilia the positions of old men without demonstration because they are grounded upon long experience The neglect of this was the ruine of 〈◊〉 who regarded not the counsel of the ancients but took counsel of the young men 1. Answerable to this is the duty of the aged First they are not to be 〈◊〉 centum annorum children of an 〈◊〉 years old S. Jerome translates it Elementarios senes Old men that were to learn their A B C as they have canum caput a gray head so they must have canum intellectum an understanding answerable And therefore it is said that honourable age is not that Which standeth in length of time nor that is 〈◊〉 with number of years but wisdom is the gray hair unto men and in another place O how comely a thing is judgement for gray hairs and for ancient men to know counsel 2. The second is assurgere to rise up before them in signe of reverence Thou shalt rise up before the 〈◊〉 head saith the Law because they are in a 〈◊〉 manner the image of God who is called 〈◊〉 dierum the ancient of dayes their hoary head is a crown to them even a crown of glory as the Wise man speaks and so they have a resemblance of eternity 〈◊〉 est vestigium 〈◊〉 old age is a print of 〈◊〉 There is 〈◊〉 temporis 〈◊〉 meriti an age of time and an age of merit and there are as S. Jude speaks arbores 〈◊〉 trees that begin to blossom in the end of harvest when 〈◊〉 fruit should be gathered such are true representatives of an old man without understanding but yet though they be such they are to be honoured for their years though they be not worthy 〈◊〉 pati to receive this honour yet it is meet for us hoc agere to give it to them They must not be such trees but Davids trees bringing more fruit in their age the older the more wisdom must appear in them 2. Answerable to this they must so live that their age may deserve honour The Wise man tells us how this may be The hoary head is a crown of glory but how if it be found in the way of righteousnesse and then as he speaks in another place The beauty of old men is their gray head The Apostle describes in particular six qualities that they should be endued with 1. Sobriety 2. Gravity 3. Temperance 4. Soundnesse in faith 5. Charity 6. Patience 3. The third duty is to provide for their ease for age brings Weaknesse therefore young boyes must not sit and ancient men stand God provided for the 〈◊〉 of the 〈◊〉 after they were fifty years of age they were exempted from the service of the Tabernacle and yet had their allowance The Prophet Esay mentions it as a signe of great confusion and of judgement imminent When children shall presume against the ancient and the base against the honourable If we carry our selves thus to aged persons sic fiet nobis so it shall be done to us when we come to years and sic fiet nostris so shall others do to our fathers and to our children when they grow old Old age is a burden but young men should help to make this burden light to old men by giving them reverence which if they do they shall reap a blessing by their blessings and prayers which are in a special manner 〈◊〉 with God as on the other side by neglect of this duty they may expect a curse from God and the aged for the blessings or curses of fathers or mothers are usually heard of God and made good upon obedient or disobedient children 3. We come now to the third kinde of excellency consisting in bonis fortunae the goods of fortune as they are called or in outward estate as in Nobility and Riches c. for noble men and rich men are in Scripture 〈◊〉 called fathers and consequently there is an honour due to them Nabal was rich and David in his message to him implicitly calls him father Give I pray thee to thy servant and to thy son David whatsoever cometh to thy hand and Naaman the Syrian was an honourable man and his servants call him father My father if the Prophet had commanded thee a small matter c. The reason hereof is 1. Because of the Common good that they may bring to the Common-wealth in times of peace and of war 〈◊〉 rei-publicae pecunia money is the 〈◊〉 of a Common-Wealth and therefore because God hath blessed them above others in their 〈◊〉 relation the Common-wealth doth prize and esteem them accordingly and prefers them above others setting them among the elders in the gate for if they have been careful in their own house it is like they will be so also in the Common-wealth Their duty answerable to this is expressed by the Apostle to communicate their 〈◊〉 for the benefit of others and to be rich in good works Nehemiah had besides his own family 150 others which he maintained at his table Barzillai was a rich man and he provided for David all the time that he lay
be made where is that judgment we look for And if wholly upon the godly we should be apt to say 〈◊〉 non respicit nos God regards us not his providence failes And therefore to let us see that his providence continues he will give to his children some good things here and to let us know that he hath judgement in store he imparts some of them to the wicked Nor will he bestow all upon the ungodly because then they would be 〈◊〉 to conceive that they were not at Gods dispose but would sacrifice to their own net and attribute all to outward means nor all upon his children lest the devil and his instruments say as he did concerning Job doth Job serve God for nought But how then shall we acquit God of injustice and how is his promise of long life to them that honour their superiours performed 1. The distinction of bene and male will acquit him A promise must carry a benefit with it if not it were better to be without it then to have it Now long life without that blessing of going well with a man is a displeasure It is the comfort and delight which we enjoy in our life which is here promised as a blessing For Saint Augustine saith non est vera vita ubi non seliciter vivitur that cannot be called a true life which brings not content and happines with it Eliah being persecuted by Jexebel thought his life not a benefit and therefore quits God of his promise Now O Lord take away my life And indeed long life may be no benefit in two respects 1. In regard of the evil times 〈◊〉 was a good king but the times began to be evil Jerusalem was 〈◊〉 long to be destroyed Therefore Huldah the prophetesse sends him word that God would gather him to his fathers and that he should go to his grave in peace and his eyes should not see the evil that God would bring upon that city God shortned his dayes to free him from a further evil he being but 39 years old when he died 2. In regard of himself lest he should be corrupted The righteous is taken away from the evil to come It is said that 〈◊〉 was raptus a facie malitiae taken away from seeing wickednes lest either he should have been infected or grieved at it and so the pleasure of his long life here would have been a displeasure to him by the danger of eternal death 2. The second answer is to that which is secondly objected that though God takes them out of this life in these respects yet the compensation is more then equivalent he makes them amends and that fully For as when 〈◊〉 promised 〈◊〉 half his kingdom if he had given her all it had been no breach of promise in him so 〈◊〉 God give to those that honour their parents vitam perpetuam everlasting life instead of 〈◊〉 a long life he performes his promise to the full so he that promises ten pieces of silver and gives ten pieces of gold and he that promiseth an hogshed of beer and giveth as much wine breaks not his promise 3. But the 〈◊〉 and most sufficient answer is this There is no temporal thing that doth cadere in promissum Dei come within Gods promise further then it shall be conducing to the life to come for this life is but via ad vitam the way to the other and better life And therefore whatsoever God promiseth in the way it is but as it furthereth to the end 〈◊〉 pars perfectae 〈◊〉 est 〈◊〉 foelicitas earthly felicity is no happines unlesse it dispose us to eternal felicity because as it was said before all things must 〈◊〉 in 〈◊〉 work together for good 〈◊〉 it a disponatur de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the lesse blessings may be so disposed that they may agree with the chief good or at least ne periculum fiat de maximo the greatest good may not be hazarded by it And in this respect it is certain that as it is not prejudicial to the life to come God keepeth his promise Therefore as one saith our lives may be ventured pro Rege lege grege for the King the law the flock 1. Pro Rege for the king Thus when David was in danger of being stain by 〈◊〉 Benob one of the sons of the Giants 〈◊〉 hazarded his own life to save Davids and so rescued David and slew the Philistim 2. Pro lege for religion For thy sake saith the prophet we are killed all the day long Contend earnestly for the common faith saith Saint Jude 3. Pro grege As the prophets were examples so must we In these cases if a man should be desirous of life he may live but this life will prove derogatory to the life to come But if in the same cases we shall lose our lives God doth not onely reward us with 〈◊〉 the life of glory in the other world but with vita memoriae we shall have an everlasting memory and honour in this world The righteous shall be had in everlasting remembrance saith the father and the memory of the just is blessed saith the son and men shall say Praised be the Lord that ever such a man was born and say 〈◊〉 mortuus est iste how bravely died such a man Now 〈◊〉 are some reasons also why God prolongeth the lives of the ungodly and though they cannot expect it by vertue of his promise as the godly may for no promise is made to the wicked 1. To give them time to repent that they may recover themselves out of the snare of the devil as the Apostle speaks And this we see in Saint Paul by his conversion and the not 〈◊〉 〈◊〉 of Solomon when he had forsaken God and followed strange women and false Gods was the cause sine qua non of his returning to God 2. Secondly God hath thereby a respect to the progenie of the wicked If God had cut of 〈◊〉 while he had been yong good Josiah had not been born and if Ahaz had not been suffered to live 〈◊〉 had been lost 3. Thirdly 〈◊〉 〈◊〉 wicked 〈◊〉 to live that they may be rods and scouges for the exercise and 〈◊〉 of his Church The prophet in the person of God calls Ashur the rod of his anger 4. The last reason may serve as an universal 〈◊〉 God 〈◊〉 such men to live long to 〈◊〉 〈◊〉 long suffering by his patience and long suffering The Apostle 〈◊〉 the same when he saith what if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath But as the Prophet tells them God will not suffer them to escape for ever 1. The godly shall come out and look upon their carkasses and in the meane time they shall be but as condemned persons nay they shall condemn