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
Credidit he beleeved But among all the rest there was one exception which might have tried one that had been very faithful and that was the long time he had been without a childe before and in his younger dayes and therefore there was little hope for him in his old age And therefore he might have concluded with them in the Prophet It is in vain to serve God what profit is it to trust in him I will beleeve no longer But this is against that rule of Esay Qui crediderit ne festinet hast and impatiency are no fit companions of faith he that will see the event in hast his faith is in vain Therefore our faith must not waver if we see not the fruit of it speedily but we must wrestle as Jacob did with the Angel and not let God go till we get a blessing from him as was said before We see that the woman af Canaan weake by sex and an alien from the promise though she received three repulses from our Saviour yet by not making hast she confirmed her faith to be true and received the reward of a true faith by obtaining what she desired 2. The second signe is our freedom from worldly cares and thoughts the ground of this is taken out of the great Scripture of faith when we run not a madding after worldly preferment the scraping together of wealth and seeking to have a portion in this life is an argument that we are born citizens of this world not as the Saints and Godly men that shewed themselves pilgrims in this world and that they sought another country a heavenly country and so God was not ashamed to be called their God But a more particular and special example is that there of Moses who being in great possibility to be a Prince for he should have been the onely son to Pharaohs daughter yet we see his coldnes to the world and to the preferment thereof was such that he waved it and chose rather to suffer affliction with his brethren the people of God then to enjoy the pleasures of sinne for a time for so he accounted the preferment of the world 3. The third signe is taken out of the 11. to the Hebrews from the definition of faith which is there called Hypostasis or a substance and thereupon the faithfull are called Hypostatici now we know that a thing which hath substance is able to receive a great waight without shrinking or crushing And such are the Saints of God David was hypostaticus he would not fear though the earth be moved and the hills caried into the midst of the sea though the waters thereof rage and swell and though the mountains shake at the tempest of the same yet the Lord of hosts is with us the God of Jacob is our refuge as he concludeth that psalm And in another psalm he sheweth the true 〈◊〉 of a true beleever he shall never be moved he will not be afraid and his heart is stablished But the condition of him that wanteth faith is otherwise If there come but a gale of wind Saint Peter sinks when holy Job on the other side in the fullnesse of this substance of faith can say Etiamsi occiderit tamen sperabo in illum Though he kill me yet I will put my trust in him Though God should punish him in his wrath yet he would not leave his hold 4. The fourth signe of a true faith is to establish the Law as the Apostle speaks and it is a plain signe and demonstration of an ill faith to make void the Law it must be a working faith if not it is but like putridum 〈◊〉 a body without the spirit dead for as Saint Paul saith with the heart a man beleeveth unto righteousnesse The heart must kindle it from the heart saith the wiseman come the issues and springs of life and all the actions and operations of a man and if no action there can be no true faith If the heart be once possessed with this belief then as the Apostle speaketh I beleeved therefore have I spoken then it will come into the tongue and not onely so but as the Psalmist All our bones will speak every member will make profession of it for as it is said before according to the Physicians rule Judicium a corde fit per brachium the heart makes the pulse beat and that not by little and little or in a long time but presently and so is faith when it is in the heart it hath its effects presently eadem hora sanatus he that beleeved was healed the same hour The prophet saith who hath heard such a thing who hath seen such things shall the earth be made to bring forth in a day or shall a nation be born at once for assoon as Zion travelled she brought forth her children The Prophet wonders at it yet it is a signe of true faith Therefore what is their faith that is not seen till they die 〈◊〉 then they must trust in God whether they will or no all their life they will not at their death ther 's no remedy But it is not said that the just shall die but live by his faith And I shall not pray with Balaam let my soul die the death of the righteous but let my soule live the life of the righteous 6. The sixth rule for exposition teaches us that we 〈◊〉 seek to strengthen the faith of others Saint Paul though strong in faith yet desires to be strengthened and 〈◊〉 by the faith of the Romans And the contrary which is seducing others is not onely forbidden but a punishment is also laid upon seducers As we may see in Deut. where we are commanded not to consent to such and not onely so but to be the first actors in his punishment And thus if we labour to grow in faith our selves and to confirm others then as Saint Peter saith we shall receive the end of our faith even the salvation of our souls and have this answer Vade secundum fidem tibi erit as thou hast beleeved so be it done unto thee This will be Gods answer to us and merces fidei est visio dei the reward of faith is the vision of God for in in rebus supra naturam idem est habere videre in supernatural things its all one to have and to see We shall enjoy it Credendo quod non vidimus videbimus quod credimus by beleeving that we have not seen we shall see that we have beleeved And thus much for the duties of the minde Now for the duties of the heart CHAP. VIII The third inward vertue is fear of God Addition 11. of the seat of faith Reasons why God should be feared Of 〈◊〉 and seruile feare how fear and love may stand ' together The sinns 〈◊〉 1. want of fear 2. worldly fear
Docilitas Diligentia 2. About instruction Instruction helps the natural and infused light so doth prayer and reading the word c. The Scholars duties answerable to these The particular duties of a Teacher The duties of those that are to be taught The resultant duties of both CHAP. VII Page 365 Of honouring spiritual fathers in the Church The excellency and necessity of their calling Four sorts of ministers in the Church 1. The thief 2. The hireling 3. The wolfe 4. The good shepherd whose duties are 1. To be an example to his flock 1. In himself 2. In his family The peoples duty answerable to this 2. To use his talent for their good Rules for doctrine and conversation The peoples duty 1. To know their own shepherd 2. To obey and follow him 3. To give him double honour 1. Of reverence 2. of maintenance CHAP. VIII Page 373 Of fathers of our country Magistrates The duty of all towards their own country God the first magistrate Magistracy Gods ordinance Power of life and death given to kings by God not by the people Addition 31. That regal power is only from God proved out of the authors other writings The ends of Magistracy 1. To preserve true religion 2. To maintain outward peace Magistrates compared to shepherds in three respects The duties of the supream power viz of Kings and of inferiour officers The duties of subjects to their Prince CHAP. IX Page 383 Of fathers by excellency of gifts The honour due to them is not debitum justitiae as the former but debitum honettatis 1. Of those that excell in gifts of the minde The honour due to them 1. To acknowledge their gifts Not to envy or deny them Nor to extenuate them Nor undervalue them Nor tax them with want of other gifts The duty of the person gifted 2. To prefer such before others to choose them for their gifts Reasons against choice of ungifted persons The duty of the person chosen c. 2. Of excellency of the body by old age and the honour due to the aged 3. Of excellency by outward gifts as riches Nobility c. Reasons for honouring such How they must be honoured 4. Excellency by benefits conferred Benefactors are fathers Rules for conferring of benefits The duties of the receiver CHAP. X. page 391 That this law is spiritual The duties of Superiours and Inferiours must proceed from the heart Special means conducing to the keeping of this commandement Signes of the true keeping of it CHAP. XI page 396 The second part of this Commandement a promise of long life Reasons why this promise is annexed to this Commandement How this promise is made good Reasons why God sometimes shortens the dayes of the godly and prolongs the dayes of the wicked The Exposition of the sixth Commandement CHAP. I. page 400 Why this Commandement is placed in this order How it coheres with the rest Of unjust anger the first step to murther how it differs from other affections Of lawful anger Unlawful anger how prohibited The degrees and fruits of it The affirmative part of the precept to preserve the life of another The life of the body and the degrees of it The life of the soul and the sinnes against it The scope of this Commandement CHAP. II. page 404 Of murther in general The slaughter of beasts not prohibited but in two cases Of killing a mans self diverse reasons against it Of killing another many reasons to shew the greatnesse of this sinne The aggravations of this sinne from the person murthered CHAP. III. page 407 The restraint of this Commandement 1. That Kings and Princes may lawfully put malefactors to death That herein they are Gods ministers Three rules to be by them observed Their judgement must not be 1. Perversum nor 2. 〈◊〉 patum nor 3. Temerarium 2. That in some cases they may lawfully make war In a lawful war is required 1. Lawful authority 2. A just cause 3. A just end And 4. A right manner Addition 32. Of the causes of a just war Some other cases wherein a man may kill and not break this Commandement First for defence of his life against sudden assaults Inculpata tutela Secondly by chance and without his intention CHAP. IV. page 412 The extent of this Commandement Murther committed 1. Directly 2. Indirectly A man may be accessory to anothers death six wayes A man may be 〈◊〉 to his own death diverse wayes Of preserving life CHAP. V. page 414 Of the murther of the soul. Several sinnes against the life of the soul. How 〈◊〉 〈◊〉 may be accessory to the death of his soul. This sinne may be committed both by them 〈◊〉 have charge of souls and by private persons That this law is spiritual according to 〈◊〉 third rule CHAP. VI. page 417 The fourth rule of avoiding the Causes of the sins here sorbidden Of unjust anger and the fruits of it It consists of 1. Grief 2. Desire of Revenge The effects and fruits of it 1. Towards Superiours Envy The causes of envy the greatnesse of this sin 2. Towards Equals 3. Towards inferiours The suppuration or breaking out of anger against Superiours 1. By the eyes and face 2. By the tongue 1. by murmuring 2. tale-bearing 3. backbiting Against Equals by 1. dissention 2. brawling 3. railing The fruits of anger in Superiours 1. Threatning 2. Scornfulnesse The last fruit of anger viz. murther of the hand CHAP. VII page 421 Of the means against anger How to prevent it in others How in our selves Anger must be 1. Just in regard of the cause 2. Moderated for the measure 3. We must labour for gravity 4. For love without hypocrisie The vertues opposite to unjust anger 1. Innocency 2. Charity In the first there is 1. The Antidote against anger which consists in three things 2. The remedy in three more How charity prevents anger The fruit of charity Beneficence 1. To the dead by burying them 2. To the living And that first generally to all Secondly specially to the faithful Thirdly to the poor by works of mercy Fourthly to our enemies CHAP. VIII page 424 Rules for the eradication of unjust anger 1. To keep the passion from rising 4. Rules 2. After it is risen to suppresse it How to carry our selves towards those that are angry with us 1. To give place 2. To look up to God 3. To see the Devil in it Of the second thing in anger viz. Revenge Reasons against it If our anger have broken out Rules what we must do Of the act viz. requiring one injury with another Rules in going to law The sixth rule of causing others to keep this Commandement The Exposition of the seventh Commandement CHAP. I. page 428 The scope and order of this Commandement Of Marriage The institution and ends of it explicated out of Genesis 2. 22 23 24. Married persons are 1. to leave all others 2. to cleave to one another Rules for those that are to marry Duties of those that are married
he particularly exacts the dutie from five severall sorts of men in one Psalm that are there mentioned as more especially bound to God 1. They that wander in the wildernesse and are harborlesse and in distresse and want and are relieved 2. They that are at the point of death and are restored to life and health 3. They that are in prison and are delivered 4. They that are delivered from shipwrack 5. They that are preserved from the hands of their enemies These several sorts of men as he there speaketh when they cry unto the Lord he delivereth them out of their distresse and therefore he often reiterates this and saith Oh that men would therefore praise the Lord for his goodnes and declare the wonders that he doth for the children of men And this deliverance by prayer hath three effects whereby God is glorified 1. When an humble minded man upon his prayer finds this deliverance he is thankful and glad 2. By this sinners seeing Gods goodnesse in hearing the prayers of his servants shall be converted 3 The mouth of all wickednes shall be stopped By all these wayes prayer brings glory to God If then prayer bring such glory to God and that without it God is like to be defrauded of a great part of his honour 2. It concerns us necessarily to practise it and that not onely in respect of God but of our selves too Our Saviour sheweth this by the parable of the widdow and the unjust judge where her importunity prevailing with a wicked judge shewes a majori how powerful prayer is with God a father of tender mercies and that we ought to pray allwayes and not faint And therefore having a care that we should know how to pray he himself who never did any superfluous act and who is our advocate and daily intercessor with God set down a form to our hands to instruct how to pray daily In the use whereof that comes to minde which Chrysostom observes in his first book de orando Deum out of Dan. 6. 10. where bodily death being set before Daniel if he prayed during thirty dayes on the other side tanquam si as if the forbearance for that time would be the death of his soul he chose rather to hazard his life then to neglect his daily custome In the Law besides the observation of the Sabbath there was a morning and an evening sacrifice Which was a type and is explained by the Psalmist to be prayer Prayer as incense in the morning and lifting up of hands which is nothing else but prayer for the evening sacrifice The fathers have for the most part written largely upon the necessity of this duty and call it Clavem diei et seram noctis the key to open the day and the bar to shut in the night Saint Chrysostom calls it signaculum diei the seal of the day out of the Apostle who saith that the creatures are good being sanctified by prayer else not and so it is a seal to confirme a blessing of the Creatures for the day following And in this respect it is said that our Saviour blessed the loaves by looking up to heaven that is by praying as also the meat at supper by blessing it be fore and singing an hymne of thanksgiving after And this is no new thing but a custome as ancient as Abraham as the Jews record who continue it still the chief of the family first takes bread and blesses it by prayer and then breaks it and the last thing is to take the cup and then to give a second blessing this being so holy a practise the whole Church of the Jews to our Saviours time observed it as a thing most necessary from which custome Christ translated the use of it to his own supper The Apostle fits all the rest of the spirituall armour to some speciall part as to the head the breast the feet but specifies no part for prayer because it is to cover all over and to make all the other armour useful Therefore the fathers upon that place of Epes 6. 13. call it Armaturam 〈◊〉 the armour of all other most necessary as if all the other were of no more strength then if we were naked if we put not on this And they stile it also flagellum demonum the Devils scourg Athanasius is confident that the bare but faithful recital of this ejaculation Exurgat 〈◊〉 Let God arise and let his enemies be scattered will make all the devils in hell to quake And Maximus another father affirms that he ever found this verse hast thee O God to deliver me make hast to help me O Lord effectual to deliver him from any temptation And Saint James prescribes no other remedy for afflictions then this Is any among you afflict d Let him pray even when humane hope fails yet 〈◊〉 for that which is impossible by our selves is possibile per alium possible by God to whom we pray And indeed it hath been ever of such power that it hath wrought miracles 1. In the ayre By it Elias the Prophet shut up the middle region that no rain could come down for three years and six moneths and he prayed again and the heavens gave rain c. 2. If we desire to see the like in other elements we may in Fire by the same Prophet for he by prayer brought down fire which consumed the captain and his fifty men 3. In the Earth At the prayer of Moses the earth opened and swallowed up Corah Dathan and Abiram with their company 4. In the water At the prayer of Moses the red sea divided it self and the waters were a wall to the children of Israel and returned and covered the host of the Egyptians 5. And this efficacie it hath wrought not onely in the elements but in heaven also At the prayer of Josuah the Sun and Moon stood still 6. In putting to flight earthly powers also At the prayer of Moses when he lift up his hands Israel prevailed David stayed the plague By it Hannah of a barren womb became fruitfull The Ninevits escaped the severe judgements of God examples are infinite but these seem lesse because it hath power over spiritual powers death and hell and sathan 7. It hath power over death Ezechias having received a message of death by prayer obtained fifteen years addition to his life I have heard thy prayer and seen thy tears c. 8. Over hell and the devill Our Saviour tells his Apostles that by prayer and fasting the devills were to be cast out 9. And lastly which is the most remarkable it overcometh God himself we read that Moses used no other means but onely Prayer yet God saith Let me alone that my wrath may wax hot as though while Moses prayed God himself could do nothing against the Isrealites or as if Moses by prayer had offered violence to
to the 1000 generation the threatning extends onely to the third and fourth The object of his mercy such as love him Our love must be manifested by keeping his Commandments How they must be kept The benefit they will keep and preserve us THe Commination or Punishment we see in the Psalm Thou hast rebuked the proud that are cursed which do erre from thy Commandements The Curse In this last part which is the Promise of Reward the Apostle tells us that exceeding great and precious promises are given to us whereby we are partakers of the divine nature Under this promise of mercy are contained all the benefits and blessings of God all other promises are included in this this is the fountain of all the rest if we partake of his mercy we shall want nothing that 's good for us The commination was like the smoking upon mount Sinai terrible and dreadfull this like the dew descending upon mount Sion brings blessing and everlasting life blessed and comfortable This promise is mercy for under this name he propoundeth the reward Now God hath a reward for evilas well as for good For the first Samuel tells Saul Because thou hast rejected the word of the Lord therefore the Lord hath rejected thee There was his reward for evill And for the last a cup of cold water given out of a pious and charitable intent hath also its reward A reward of good And it is well worth the noting under what word and by what name this Reward is promised which is under the name of mercy for without it we were in an 〈◊〉 case even the best of us they that doe his work best We are unprofitable servants all we can do is not worth so much as thanks so that he promiseth meerly in mercy and though his visitation be in justice yet his reward is gratuita ex misericordia non merito free without any respect but his own mercy not our merit merces ex 〈◊〉 non ex merito and therefore not to be pleaded in any court of justice There 's nothing ascribed to our merit Sowe saith God by the Prophet to your selves in righteousnesse reap not in justice but in mercy So the Apostle Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous judge shall give me He 〈◊〉 it to be of Gods gift It is Gods mercy then and in this one thing are comprehended all rewards privative and positive His mercy is great towards us in delivering our soules from the nethermost hell And it is of his mercy that we are not consumed All rivers flow from this It is fundatrix nostra it layes our foundation of happines in blessings preventing as also in blessings following And it is Coronatrix nostra for he crowneth us with loving kindnes and tender mercies He could have said in this as in the Commination visitans visiting the Prophet David prayed for no more Behold and visit this vine And old Zachary took it for a great blessing that God had visited his people But God is so good to us that he thinks it not enough It is justice onely that is a visitation an act intermitted 1. His mercy is a continual work to shew that there 's no intermission in his work of mercy but he continues every day doing good to us which is the first degree of it 2. The second degree of it is that the stripes of his justice are but 3. or 4. which in it self is mercy his justice is restrained to the fourth generation but his mercy is a thousand fold it is extended to the thousandth generation so that the proportion of his mercy exceeds that of his justice 250. times to shew that his delight is more in exercising the works of mercy then of justice his mercy rejoyceth or triumpheth over judgement The one being Opus proprium his own work the other Opus alienum a worke that is strange to him He wil save Sodome if but ten righteous men may be found in it and Jerusalem for one Davids sake Nay he bids them run through that City and if they can finde but one just man in it he will save it But to whom is this mercy promised even to them that love God and to none other And this love must have some proportion with Gods love It must be regulated by his Now the manner of Gods love is set forth to us under the name of jealousy And he makes it no little part of punishment when he withdraws his jealousy from a people Therefore this mercy is promised to them that are jealous for him He is jealous for us we should be jealous for him We should say with Elias 〈◊〉 zelatus sum I have been very jealous for the Lord zelantes potius quam amantes Our zeal for him should even consume us with the kingly Prophet Now there is a fained and a true love and therefore the Apostle directs us to it which is the true and gives a mark of it Not in word but in deed and truth what the deed is to be we finde by our Saviours speech If ye love me keep my Commandments even the same which God speaks here The affection of this love is seen by the effects God lets us see his mercy by the effects of it which is faciens by performing it So must our love be discovered by keeping his Law Saint Ambrose saith est zelus ad vitam et est zelus ad mortem ad vitam zelus est divina praecepta servare et amore nominis ejus custodire mandata There is a zeal to life and a zeal to death that to life is when we observe Gods laws and for the loue of his name keep his Commandments A true keeper is he which preserveth things carefully which are committed to his charge God needs not our keeping as we do need his he is able to keep himselfe but our love must be shewed in keeping 1. mandata his Commandments 2. minimos istos his little ones what we doe to one of them he wil account it as done to himself Mat. 25. 45. And 3. we must esteem them worth the keeping as David did Psal. 119. 10. 72. The office of a keeper is to preserve what is committed to him that it be not lost or cast away or broken but kept sound till his coming that gave it in charge There 's a heavy sentence in the Gospel against the breakers of them They must not be contemned or cast behinde us nor may we lose or forget them we may see Gods judgement against Ahab for the losse of them Now we shall keep them the better if we make a true estimate of them And King David tells us they are worth the having They are more to be desired then gold saith he yea then much fine gold and in
prescript And what followed You shall hear the words of the Prophet Because thou hast let go out of thy hand a man whom I appointed for utter destruction therefore thy life shall go for his life A heavie sentence 2. For putting the innocent to death we see 〈◊〉 condemned of murder for causing 〈◊〉 to be stoned and what a fearful judgement God denounced against him for it by the Prophet As also against King David for the death of Vrijah And against Jerusalem for stoning the innocent Prophets We have seen by this time that a Magistrate may without breach of this Commandment put malefactors to death with the reasons for it and the evils ensuing upon the neglect of it he keeping himself within the bounds prescribed by God Now we must see what rules must be observed in putting an offender to death And they be three 1. That it be not judicio perverso it must be a right judgement As the nocent must not be spared so the innocent must not be put to death his very hairs must be preserved of which we have spoken before 2. Nor judicio usurpato by an usurped judgement every judge is to keep his own limits Quis es tu qui judicas alienum servum saith the Apostle Who art thou that judgest another mans servant If beyond jus gentium the law of nations any Prince put another mans subject to death it is usurpation 3. Lastly not judicio temerario rashly without lawful tryal The Judges saith Moses shall make diligent enquiry He that is condemned must be sons guilty and that must be proved upon accusation confirmed by testimony of two or three witnesses We see this practised by men otherwise wicked What accusation bring you against this man saith Pilate in the case of our Saviour And in S. Pauls Foelix the Governour told him that he would hear him when his accusers were come Lastly Festus pronounced it to be against the custom of the Romans to deliver any man to die before he should answer his accusers face to face And S. Ambrose saith Judicis non est sine accusatore damnare quia Dominus Judam licet fuisset fur cum non esset accusatus minime abjecit It is not the part of a Judge to condemn any man without an accuser for our Saviour cast not Judas off though he were a thief because no man accused him Nor is an accusation to be received nor blood to be shed but either upon the parties own confession or upon proof by the mouths of two or three witnesses And these are the rules against which if any man condemn another Qui ita maleficum interfecerit homicida judicabitur saith S. Augustine he shall be accounted no better then a murtherer Of the Lawfulnesse of war in some cases 2. The second case wherein a Prince or Magistrate may lawfully shed blood is in undertaking a lawful war either abroad against the enemie or at home against Rebels For as he hath a sword to govern the people of his kingdom his own subjects so hath he gladium exteriorem a sword to defend them from the enemy abroad Certainly had not war been lawful God would not have had a whole Chapter written for the direction of his people when they went to war Praeliaveris praelia Domini saith Abigail to David My lord fighteth the battels of the Lord. So that the Lord hath his battels as well as peace And S. Augustine Noli existimare neminem Deo placere posse qui armis bellicis 〈◊〉 in his erat sanctus David cui Dominus magnum testimonium perhibet be not of opinion that none that followeth the war can please God for holy David was a souldier and God gives an ample testimonie of him It is true S. Paul counselleth us to be peaceable and quiet If it be possible as much as lieth in you have peace with all men yet it is with a si fieri 〈◊〉 and quantum in 〈◊〉 est If we have labored to obtain peace and cannot then the Apostle 〈◊〉 the Magistrate bears not the sword in vain 〈◊〉 here is 〈◊〉 to him this 〈◊〉 gladii to force peace from the unquiet Suscipienda bella ut in pace sine injuria vivatur war must be undertaken that 〈◊〉 may live in peace without suffering wrong You shall hear S. Augustine justifying the lawfulnesse of it Nemo bella per Mosen gest a miretur aut horreat c. Let no man either marvel or tremble at the wars undertaken by Moses because in them he was not cruel but obedient to Gods command nor was God cruel in commanding but just in retributing to the good and terrifying the wicked For what is there to be blamed in war Is it because some die therein that have a time to die that the rest may live in peace To reprove this is not the part of a religious but a fearful man It is the desire of hurt cruelty in revenge an unplacable minde fiercenesse in rebelling lust to rule and the like which are worthily to be blamed in war And therefore wars begun at Gods or his Deputies command are lawful and good Else John Baptist would have said to the souldiers that asked him a question concerning their salvation Arma abjicite militiam deserite neminem percutite 〈◊〉 〈◊〉 cast away your arms forsake the wars strike wound kill no 〈◊〉 but because he knew 〈◊〉 they by being souldiers were no murtherers but ministers 〈◊〉 justice not revengers of their own injuries but defenders of the publick safety he answers them Do no 〈◊〉 〈◊〉 no man be content with your wages So that he teacheth them their duty in war but doth not take it away nor makes it more unlawful under the 〈◊〉 then 〈◊〉 the Law And because S. 〈◊〉 knew that the Manichees were apt to 〈◊〉 S. John he bids them to mark what our Saviours opinion was in this point Reddite 〈◊〉 c. Give unto 〈◊〉 that which is 〈◊〉 and what was meant at that time by Tribute money for tribute is paid for the maintenance of souldiers in time of war And when the Centurion had told him that he had souldiers under him and how obedient they were to him Christ commended his faith but commanded him not to desert his calling Thus we see that a war may be under taken lawfully without any derogation or impeachment to Christian religion But as we said it must be a lawful war and that it be so 〈◊〉 rules are to be observed 1. It must be ex justa 〈◊〉 by lawful authority from the King to whom God hath given the sword The Israelites before they went to war consulted with the Lord. And David went not to fight with Goliah till he had king Sauls warrant S. Augustine saith Ordo naturalis mortalium 〈◊〉 accomodatus 〈◊〉 poscit ut suscipiendi belli authoritas atque consilium sit
1 For the first we may see it plainly in Diagoras who as Diodorus Siculus and Suidas report of him became an Atheist affirming that there was neither God nor Religion Because when he had written a book of verses which pleased him so well that he intended to publish it one stole the Poeme from him and when for this fact he was brought before the Senate of Athens and took his oath that he had it not yet afterwards put it forth to publick view not in Diagoras name but in his own And because this perjured person was not presently stricken with thunder for his perjury and abusing the name of their Gods and the authority of the Senate Diagoras immediatly turned Atheist The like is to be observed in Porphyrie and 〈◊〉 who at the first were Christians but for some wrong done to them by some of the Church as they conceived for which they were not punished became plain Atheists though they were termed but Apostata's For the second which is sensuality This motive drew Epicurus and his fellows to be come Atheists and to hold this brutish opinion that there came an extraordinary benefit to them because they might more freely enjoy their pleasures without restraint by any feare of future punishment At the first they held with Diagoras that there was no God The main reason of their brutish opinion was grounded upon this Ede bibe lude post mortem nulla voluptas there was no hope of pleasure after this life because the soul was not immortal But the very Heathen contemporary with them confuted them therein and thus proved the truth against Epicurus 1 In things that are corrupted together corruption takes hold of the one as well as the other both at once but in age when the body is weakest the soul is strongest therefore it is immortall 2 The perfection of the soule appeareth most when it abstracteth and separateth it self most from the body and therefore in the greatest separation of all others which is by death it will be most perfect 3. Saint Augustine saith that the soul is the subject of truth but no subject of truth can decay no more then truth it self therefore the soul is immortal But as Archesilaus a chief Academique seeing with what difficulty men attained to knowledge and with what pains small learning was gotten took a short course and held that there was no knowledge at all So these Epicures seeing that Religion restrained men from all licentious actions and pleasures and how hard a thing it was to lead a Godly life took a short course and held there was neither God nor Religion And as a Thief is desirous to have the light put out that being in the dark his doings may not be seen and thereby be quit and free from the reproof and check of men so do these desire to extinguish the light of Religion because they may take their pleasures more freely and not be lyable to the check of Conscience CHAP. VI. That there is a God proved 1. By reasons drawn out of the writings of the Heathens themselves 2. By the frame of the World objections answered 3. By the beginning and progresse of arts c. 4. By the necessity of a first mover The beginning of things cannot be 1. By Chance nor 2. By Nature 5. By prophecies fulfilled 6. By the artificial framing the bodies of all Creatures 7. By the soul of man Reasons why so many Atheists Natural notions of a diety The Conscience 8. From the miserable ends of Atheists That there is a God THus much for the Negative Now for the affirmative point That there is a God the belief whereof we may be confirmed in by uncorrupt reason even from the writings of the Heathen themselves 1. There is a first mover a first cause in all things else there should be before every mover another mover and so in infinitum And so of causes and if so this absurdity would follow that infinite causes must have infinite times to produce infinite effects 2. If there were no first cause all would be instrumental causes and no principal And seeing no inferiour cause worketh without a superiour and that if there were not a principal and supream mover of 〈◊〉 there would be no effects Therefore c. 3. There is a Devil therefore a God There is a spirit in the world set upon mischief which seeks to endamage men in their goods and quantum fieri potest as much as he can to bring all mankinde to destruction as is plain in sorcerers and witches And as he is bent to the utter ruine of mankinde so he would have effected it long before this time had there not been a superiour power to restrain his malice So that they were enforced to beleeve first that there was a Devil and afterwards esse Deum qui ejus potestati resisteret quasi jura daret Tyrannidi that there is a God who resists the Devils power and sets bounds to his tyrannous maliciousnesse 4. Another reason is from the frame of the world There was a founder of it the old Heathen Poets acknowledged a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first Creator from which these reasons may be gathered 1. Though we dig long and cannot come to the root of a tree or finde out the head of a spring yet we know the one hath a head and the other a root so though we cannot easily come to the knowledge how the world had a beginning yet sure we are that a beginning it had And Damascen reasoneth very demonstratively that it had a beginning because it is alwayes in alteration and change 2. Where divers things of great discrepancy in nature are reduced and brought into a sweet harmony and concord as in a Lute we may argue and conclude that surely some skilful Musician hath tuned and accorded them So nothing being fuller of variety and contrariety of natures then the world and the creatures in it we must needs confesse when we see what agreement and sympathy and consent is among them that some excellent and skilful one hath made this harmoniacal consent 3. Of all things in the world as laws learning arts and the rest the beginning as well of them as of the Inventors of them are known for so the Heathen confesse And Plinie hath written much in his naturall history to this purpose Diodorus Siculus faith that laws came from the Jews and order in common-wealths from the Chaldeans but this doubtlesse came also originally from Gods people and by humane reason and different occasions was varied from the first institution Now whereas they object that Ex nihilo nihil fit of nothing can nothing be made The answer to 〈◊〉 is Alia est conditio rei dum fit alia cum facta est Nutritur quisque in utero per umbilicum post partum per os the condition of things in their creation and after their creation is different A childe in the mothers belly is
it might But we finde that he was a transgressour of the Law before he received it and therefore was never partaker of the promise of the Law that is to enter into the land of Canaan Again his miracles often were destructive as to drown 〈◊〉 and to bring plagues to shew Gods wrath and justice and not to save Whereas the Ministers of grace raised the dead healed the sick cast out Devils c. So we see it is the Covenant of Grace that must perfect and save Lastly when Moses came down from the Mount his face did so shine that no man was able to behold him unlesse a veil were put over his face which shews that the cleannesse and perfection of that Law is rather to dazle the eyes then to enl ghten them but Christ came into the world with so milde an aspect and countenance as needed no veil 5. The next is of the Law it self The Tables were broken before they could be delivered which the Fathers expound to signifie how that covenant should be made void and another come instead of it 6. Of the Time In that very time that the people should have received the Law they were in the greatest transgression of it that could be namely in idolatry and worshipping the golden Calf and in that respect very unfit to receive a Law and so it was broken before it was given 7. Lastly of the Manner It was delivered by the terrible blast of a trumpet to terrifie the people shewing thereby that it was a Law of terrour and would require terrible things at their hands But the delivery of the Gospel was clean contrary for that was delivered in a comfortable song by a Quire of Angels praysing and giving glory to GOD a song of peace and joy whereas the trumpet serves rather to denounce war For the second end It was to be 〈◊〉 ad Christum a Schoolmaster to bring us to Christ which will be shewen by these five circumstances of the Law 1. It was delivered by the ministery of Angels It was ordeined by Angels in the hand of a Mediatour saith the Apostle Now we know that a Mediatour hath power to end matters as he pleaseth either to establish or abrogate a Law So Christ our Mediatour because for our salvation it could not be otherwise took upon him in his own person to satisfie God and abrogate the old Covenant to establish a new So the Law brings us to this Mediatour 2. There was a charge given to Moses that the two Tables should be put into the Ark of the Testimony which was but a signe of Gods presence with them which signe was perfected in Christ in whom God is present with us for he is our Emanuel God with us indeed 3. Moses must have a veil which was but a Ceremony to shew the mitigation of the rigour of the Law by Christ for by him the veil is removed The veil also signified the ceremonies of the Law which referred to Christ and by him are done away 4. The time when the Law was delivered was fifty dayes after the celebration of the Passeover the time of first fruits And at that very time the same day fifty dayes after at Pentecost came the Holy Ghost in the Gospel And though we cannot perform all we should yet because those fifty dayes are the time of first fruits we may offer up our first-fruits and inchoatam obedientiam inchoate obedience accepted by Christ. And this inchoate obedience we shall have when we shall have new hearts not of stone but of flesh A new heart will I give you c. as the Prophet speaks which as the Apostle expounds it in the New Testament written not in tables of stone but in the fleshly tables of our heart whereby we shall be made able to offer up our first fruits 5. Lastly By the protestation which the people made against God and Moses that they would not hear them we see a plain dissolution of the Law 〈◊〉 sunt 〈◊〉 〈◊〉 Mosen they spake against God and Moses Presently upon their murmuring came a type of Hell The Lord sent fiery Serpents among them and in the next 〈◊〉 follows their humiliation 〈◊〉 we have sinned and the verse after followes a declaration of the Gospel concerning the coming of Christ. Make 〈◊〉 a fiery Serpent faith God which Serpent Christ applyeth to himself As Moses lifted up the Serpent in the wildernesse so must the Son of Man be lifted up Besides the 〈◊〉 had their types of the Sacraments in the Gospel as the passing through the Red sea foreshewed Baptism their Manna and the water out of the Rock the Lords Supper And thus we see that the Law was 〈◊〉 ad 〈◊〉 a Schoolmaster to lead us to Christ. To make this more plain Christs wisdom in the Gospel must be ours for he saith a man must call himself to account how he hath used his talent for God is one that will take account of his servants how they have imployed the talents which he hath delivered them and we must expect to be called ad calculum to account for our talent and not hide them in the ground with the foolish servant This is the first use of the Law that it is tabula supputationum our book of Debitor and Creditor the tables that we must make our account by and lets us see how we stand in case of profit and losse and in that respect it is remedium ignorantia a remedy for ignorance Now because it sheweth us that our debt is greater then we are able to pay and so becomes our sting to death shewing us our miserable condition with a memento unde excideris a putting us in minde whence we are fallen from the image of God As also the horror of Hell into which we shall fall the first of which will procure grief and the other terrour within 〈◊〉 And when it hath brought us to this that wee may bee condemned in the whole summe when God and we have reckoned then hath he his 〈◊〉 the Conscience to 〈◊〉 the debt which brings in another use of the Law that it will be our humiliator humbler shutting us up in prison then it is remedium 〈◊〉 a cure of our pride Then cometh in another use of the Law That seeing our condemnation to be most just and that wee are never able to discharge so great a debt there can be no other way for us but to seek out a surety to discharge it for us and that leadeth us as it did the Israelites to the brazen Serpent that is to Christ. So that the one will keep in our remembrance our debt and deliverance and the other will teach us to say with the Psalmist Quid retribuam c. and so be converted to his testimonies and work a care in us that we lay no more debt upon Christ then we needs must by reason of our infirmity
what is this but laedere jus regium all Rulers are onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers or servants and publike officers to God though they have none above them on earth Papinian an Heathen yet one who for the defence of justice was content to lose his life this example may beseem Christians to imitate had a rule whereby he interpreted all Lawes Potior semper sit ea ratio quae pro religione facit that is the best reason ever which makes for religion Now follows the conflict of the Commandments among themselves 1. In the first Table three Commandments are moral and perpetual the fourth temporary or positive and ceremonial in part Cedat temporale 〈◊〉 a temporal Law must give way to an eternall therefore if the fourth come in competition with any of the other it may be violated the rest of the Sabbath may be violated that Gods name may be sanctified 2. In the second Table the Table of Justice hinders not the civil Magistrate from doing justice according to to the fifth Commandment for we know that the nature of justice is Vt 〈◊〉 detur debitum nulli indebitum let every one have his due and therefore though an innocent person may not yet an 〈◊〉 may be put to death A man is either to fulfil the Law faciendo quod debet by doing that which he is enjoyned or patiendo quod debet by suffering that which belongs to offenders and the Magistrate in Gods right is to punish him ut si non 〈◊〉 voluntatem peccandi amittat potestatem 3. If any of the second Table come in competition with the fifth Commandment it is to give place because that is de communi bono the other de privato And it is an undeniable rule that commune privato praeferendum that which concerns the common good is to be preferred before any mans private the general before the particular And for the five last Commandments which forbid any wrong or damage to our neighbour that excellent order in which God hath rancked them shews which are to give place to the other for damage against life is greater then against chastity and against chastity greater then against his estate and against his estate or goods greater then against his fame for life is more precious then chastity chastity then substance substance then fame and again sinful actions are greater then words and words then thoughts which are last There can be no better order then God hath set down for all therefore the Schools resolve well not onely charitas but also ordo charitatis cadit sub praecepto 4. There yet remaineth another case which is when a Commandment is doubtful and that may be three wayes 1. By obscurity cum occultatur sensus 2. By ambiguity cum vocabulum praecipuum duplicem ferat sensum 3. By controversy cum utrinque deceptatur nec convenit S. Augustine saith In nullo debet opinio vacillare our opinion must waver in nothing If this be to be observed what shall become of those that in words seem very resolute but inwardly are very inconstant and wavering and no man knows this but God and so none can restrain them There is no other way then saith S. August but tene certum dimitte incertum hold that that 's certain and let go that which is uncertain This counsel is good but how shall we follow it Quicquid non est ex side peccatum est whatsoever is not done with a full and setled perswasion is sin 1. Obscurity is when we know not what to make of such a word or such a phrase in a sentence of such a place as in those places that are mystical and allegorical The safest way is not to be too bold but rather to take the lesse then the more for it is a rule In obscuris minimum that is if we be not certain how much God meant it is best to take 〈◊〉 with the least for if he meant the most then sure he meant the least We must besober and wary in mysteries 2. Ambiguity is when there is a word that beareth two senses Christian wisdom in this case will do best to take them both if neither be against the Analogy of faith lest happily that which we encline to be not the sense of the Holy Ghost 3. In a case of Controversie when both parties think themselves in the right and either part hath great reasons to maintain their opinion then the Rule is In 〈◊〉 maximum it is best to take it in its largest extent As in the case of Usury some think it altogether unlawful and some unlawful in some cases The 〈◊〉 way then is that a man put not out at all his money to usury and that will make his heart lightest when the sorrows of death make it most heavy A man is a niggard of his hand and a prodigal of his tongue It is Christian wisdom to do with the most and speak with the least These our common Restrainers count but small matters And in doing the most we are to follow the Wisemans rule Non negligere minima not to neglect the least for qui minima spernit paulatim decidit he that slighteth and despiseth the least things decayes by little and little and therefore we are not to conceive it a small matter to neglect small things If thine eye offend thee pluck it out Instandum in minimis give no ground to small nay the least occasions of evil The safest way is to beware of the serpents counsel and to command Eve and our Concupiscence not so much as to look upon the Tree Thus much for obscurity ambiguity controversie CHAP IIII. Three general observations in the Decalogue 1. That the precepts are all in the second person 2. All but two are Negative 3. All but two are in the future tense Observations general from the first precept 1. Impediments are to be remoued before true worship can be performed 2. The worship of God is the foundation of all obedience to the rest 3 That spiritual worship is chiefly commanded in the first preprecept Addition 8. about the distinction of inward and outward worship THese are three especial points to be further observed throughout the whole course of the Commandments 1. That the Commandments run in the second person singular Thou shalt not do this or that The stile of Gods Laws is not like the stile of the Heathen Laws in the third person plural Deos adeunto caste 2. That except two they all are negative 3. That except the fourth and fifth they all run in the future tense For the first We see in Deuteronomy God speaketh to the people of Israel as unto one man Audi Israel non habebis alios Deos coram me Hear O Israel thou shalt have no other Gods before me He speaketh to all and to all alike as well to Moses and Aaron as to the meanest of the people It is an argument of
will be sharper or their life shorter so fear in them worketh more then love And so is it with men whose first taste in spiritualibus is corrupted If love could cause us to taste spiritual joyes fear were super fluous But vain delights in earthly pleasures ease and evil company have so cloyed and corrupted our tastes that we are not able to desire that which is truely to be desired and that which is hurtful to us we desire And therefore there is nothing can alter our taste but that if we continue in taking those earthly pleasures and not take that which is spiritual our fits will be sharper and our life shorter this fear is necessary to be set before us To this may be added that to this love we are brought by fear for Odium peccandi the hate of sin cometh from fear for fear causeth us to abstain from sin this abstinence bringeth a good life and that a good conscience being possest with that we shall be without fear and have peace of conscience which breedeth love to God and godlinesse A timore bona vita a bona vita bona conscientia a bona conscientia amor And love and fear in this respect are compared by Saint Augustine to a needle and threed the needle tarrieth not but bringeth the threed after it first we must fear and that will bring love after it Discat timere qui non vult timere discat ad tempus esse solicitus qui vult esse semper securus let him learn to fear that would not fear let him be solicitous for a time that will be secure for ever So we see that the use of fear is to restrain us from evil and to procure love in us The Common definition of fear is Expectatio mati the expectation of evil upon which may arise a doubt to them that are not well versed in Divinity How a man may be said to fear God seeing there is no evil in him for he being wholly goodnesse it self and the fountain of all goodnesse therefore should not be said to be feared But it is soon resolved For God is not to be feared as he is God and goodnesse and no evill in him but ab effectis in respect of his Judgements the effects of his Justice they are first to be feared and God secondarily The 〈◊〉 why the effects of his justice are to be feared are because in Gods judgements concurre all the causes and motives that can by any means move fear his judgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum formidabile an object altogether fearfull And it is in a three fold respect for it is 1. Futurum to come 2. Propinquum neer 3. Vires excedens exceeding our strength 1. An evil past is not the object of fear but an evil to come and the greater it is ' the greater the fear is and therefore after our Saviour had reckoned up to his Disciples many calamities that should happen he addeth but the end is not yet the greatest is behinde though we suffer many things in this world yet there shall somewhat befall us after worse then those 2. It is propinquum because the armies of God are ever round about us wheresoever we are God is present and in the midst of his host and all things are naked and open unto the eyes of him with whom we have to do And therefore if we do ill he is ready and 〈◊〉 to see it and his armies ready to execute vengeance upon them that do evil 3. It is vires excedens It must be a great matter of difficulty that must exceed our power and strength but this doth and such a thing takes a deep impression it terrifies us when we can make no resistance And this the Psalmist by a question makes to appear plainly If thou O Lord shouldest be extreme to mark what is done amisse who may abide it that is none can And therefore S. Paul saith Do we provoke the Lord to jealousie are we stronger then he No our strength to him is but as stubble not as the strength of stones nor is our flesh of brasse as Job speaketh This makes it malum arduum hard and difficult which is aggravated by these four degrees 1. First it is a punishment malum poenae and there is a bar erected and an inditement framed We must all appear as the Apostle tells us before the judgement 〈◊〉 of 〈◊〉 c. 2. This punishment will be fearful and strange insolitum without example fiery indignation Horrendum est incidere in manus Dei viventis it is a fearful thing to fall into the hands of the living God 3. It will be malum subitum repentinum sudden and unexpected sudden destruction as travail upon a woman with childe especially upon such as harden themselves He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy which is the last No redemption till the utmost farthing be paid that is never after this life for as God shews the uttermost of his 〈◊〉 in providing rewards for his 〈◊〉 so he will shew his infinite power in punishments for those that will not fear Besides all this we say in Philosophy Timetur is qui malum potest infligere he is to be feared that can bring evil upon us Now that God is able appears by three things considerable in a party to be feared 1. The first is authority Though a childe be a King or a woman bear rule over 〈◊〉 who in respect of themselves are but weak yet in regard of their authority they become terrible to us And the Lord is king over all the earth let all the earth therefore fear him saith the 〈◊〉 And why An earthly kings wrath is as 〈◊〉 of death and as the roaring of a lyon then what is the wrath of the King of kings And besides by best right he may challenge this fear for being King of kings his authority is highest and above all others And he is not onely a king but such a king as to whom all the celestial powers and principalities lay down their crowns and fall on their faces before him And therefore it was the song of them that overcame the beast Who shall not fear thee O Lord and glorifie thy Name 2 The second is power A man if he have a mighty adversary though he have no authority yet he is to be feared Might is to be feared and therefore we are counselled to be at peace and have good correspondence and in no case to strive with a mighty man If the mighty men upon earth are to be feared how much more the mighty God whose power as it exceedeth all other powers so it hath compelled them that were mighty on earth to fear him Nebuchadnezzar when he perceived the power of God working beyond the course of nature that three men should walk in a
who was his Master and whom he followed before they parted The sixth rule for procuring obedience in others is done per edificationem as the Apostle speaks by edifying one another and by avoyding that which they call scandalum let no man put a stumbling block or an occasion to fall in his brothers way CHAP. XIIII Of patience How it arises from Love of God The necessity and excellency of patience Afflictions are either corrections or tryals Reasons of patience in both Of counterfeit patience in Hereticks and others Stupidity no true patience Cause thereof Of fainting under the crosse Means of patience Signes of patience Of working patience in others THe second principal signe or property of Love is Patience and it might be comprehended under obedience for they use to call it obedientiam crucis It is a fruit of Love charitas patiens est saith the Apostle for if it be active it produces obedience if passive patience The Heathen man hath a strange speech to this purpose Non amo quenquam nisi offendat I love no man but he that offends me the reason is because bearing and sorbearing is an argument of love he that loveth will bear much if not he loveth not Qui desinit sustinere desinit amare saith S. Augustine leave of to forbear and leave of to love and S. Gregory Patientia vera ipsum amat quem portat true patience loves him who is a burden to him In respect of our selves being natural nothing can be trulier said then durum pati It goeth against flesh and blood to suffer and the object of patience is evil But the spiritual man glories in tribulation knowing that tribulation worketh patience and why because patience worketh experience and that hope So that patience never bears evil propter se sed propter mag is bonum for it self but for a greater good The evil we suffer by it will be recompensed with the greater good Labour is durum a hard thing and ease good but if a better thing as learning may be attained by the privation of that good we will take pains and endure labour So the suffering of want trouble and the like conducing to a greater good puts a will into us to endure them Ardor desideriorum saith S. Gregory facit tolerantiam laborum the earnestnesse of our desires causeth us to endure labor This greater good is the glory of God and that as we said of obedience both directly by our selves when we glorifie him by our sufferings and also by others who take occasion by our patience in suffering to glorify God Though the Devil afflicted Job with sundry crosses yet he continued firm and endured them patiently and by his servants patience was God glorified even over the Devil God triumphs over the Devil by the patience of Job 〈◊〉 thou not saith God my servant Job that there is none like him in the earth c. Beatus Job quot voces patientiae in laudem Dei percussus reddidit quasi tot in adversarii pectore jacula intorsit et acriora multa quam sustinuit inflixit blessed Job by his often expressions of patience to the honour of God in his afflictions castas it were so many darts into the bosome of his adversary and inflicted much more upon him then he endured himself The Author to the Hebrews tells us that we need this vertue and our Saviour gives us the reason We cannot possesse our souls without it How Thus if any crosse befall us either it is too great for us to bear and so we fall into exceeding great worldly sorrow which worketh death as it hapned with Achitophel a wise man or else without this gift of patience we set our selves against that partie in passion that we conceive did offer us the injury and so fall to hatred and then to injurious dealing or if it be from Gods hand to murmuring and impatient reoining and so loose your souls But if with patience we bear the afflictions of this life and thereby overcome the last enemy which is death 1 Corinthians 15. 26. then we are sure to save our souls In consideration whereof as we said that in the Christian structure faith was fundamentum the foundation of all vertues so patience is tectum the roof or covering of all vertues to keep and defend them from the storms of afflictions without which storms would beat and rain would descend into the building and rot it And this may well be warranted by that of our Saviour in the Gospel where he saith describing the spirituall harvest that they brought forth fruit with patience The fruit is after the bud and blossome the fruit must come through both But more plainly in the Apostle that therefore patience must have her perfect work that we may be perfect and want nothing and the building be consummate And S. Paul joyns faith the foundation and patience the roof together To you it is given not onely to believe but also to suffer and in another place in side patientia by faith and patience we inherit the promise the first and last the beginning and the ending So that when we have this vertue and the roof be covered we may have good cause to rejoyce as S. Paul did He rejoyced in patience in suffering infirmities reproaches necessities persecutions distresses for Christs sake And patience working experience he then had spem solidiorem more solid hope and thence grew so valiant as to throw down gantlet and chalenge any thing that could separate him from the love of God and beginneth with the least first as tribulations ascending to the most potent as death Angels principalities c. Patience is distinguished according to the object which is affliction and that is of two sorts for it is either for punishment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for tryal called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be patience in both and the reason is for that in every Law there is a directive and a corrective force if one misse the other will take hold Aut faciendum quod oportet aut patiendum quod oportet either we must do or suffer what we should we must be either active or passive 1. We submit our selves to the corrective force in respect of our deserts knowing the Law to be just for two reasons both which are mentioned by S. Peter It is the will of God of his secret will we cannot enquire the cause but when he hath revealed the reasons we may be bold to take notice of them for confirmation of our faith 1. The first is He will have all the world know that sin shall not be unpunished This is plain The waters of Meribah cost Moses his life his wavering because the waters came not at the first was his forfeiture of entring into the land of promise Numbers 20. 12. Many more instances might be brought but they are all obscured by
before him and arresteth with these his Serieants but are no whit amended Such are usually compared to Simon the Cyrenian who was violently laid hold on and forced to carry the crosle but are not crucified on it themselves a crosse they beare but profit not And the reason is because they ascribe it to other causes besides God inflicting and their sins deserving Divines call this coecum termentum or coecum dolorem a blinde grief a grief they have on the sudden but are not able to say for this or this cause is it come upon me they ascribe it humori naturae not rori gratiae and like purblinde men they cannot looke up to the hand that strikes them and so consequently they get them terrenas consolatiunculas earthly petty comforts as Saint Bernard pleasure and friends and so drive it away and if it comes from without then many times they do insurgere in instrumentum et omittere percussorem rise against the weapon and leave the striker which comes by not observing the two concurrents viz. God and his instrument and that the affliction is just with God though unjust in the instrument as the calamities of Job were just in God cui nil nisi justum placet who delights in nothing but what 's just and our Saviour saith Math 5. 11. we shall be blessed by God when we are injured by men the not distinguishing of these two breeds desire of revenge King David could distinguish better In the case of Savl and Doeg the instruments O Lord my God if I have done any such thing c. He ascribed it to God and yet knew he was wronged by them and in the case of Shimei he conceived that he was but Gods instrument to afflict and punish him 2. When we look not high enough that is the first the second is when we conceive not aright of the end for tribulation is of tribulus a bramble and Saint Augustine saith Ideo mittitur aut ut detineat aut ut revocet it is sent therefore either to restrain or to call back And Intelligat bomo Deum esse medicum et tribulationem medicamentum esse ad salutem non poenam ad damnationem Man should know that God is a physitian and tribulation a medicine for health not a punishment to condemne And Saint Gregory Adversitas quae bonis viris obiicitur probatio virtutis est non indicium reprobationis Tribulation that comes upon good men is a trial of their goodnes not a token of reprobation When men then mistake Gods aime in the end they fall into a numnes of soul. 2. The second extreame of Patience is the fainting under Gods correction The cause most commonly comes when men cannot distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between being shaken and cast down but imagine that God afflicts them in wrath and aymes at their destruction whereas the Apostle could say we are troubl d on every side yet not distressed we are perplexed but not in despair And when a man cannot distinguish between these then a heavines seizeth on him that begetteth death The Psalmist maketh a dialogue between his soul and himself Why art thou so cast down O my soul but then comes in the other part put thy trust in God for the help of his countenance When men begin to be perplexed then either they feel their courage die the spirit is cast down and A wounded spirit cannot be born the spirit of a man will beare other infirmities and crosses and so the heathen have shewed great patience but when the spirit or conscience it self is wounded who can beare it Or else they fall a murmuring against Gods justice and say with Cain Their punishment is greater then they can bear or have deserved and so mistaking Gods Justice fall away by despair and not considering Gods mercy they come to be of Sauls minde If God will neither answer him by Prophets dreames nor voice he will go to the witch and if this succeeds not then he takes another course and so falls into the other extreame and lies flat on the ground with a brutish kinde of patience And all this is by misconstruing Gods justice or mercy that because he correcteth as a father he will condemne us as a Judge The general means to get Patience are these 1. It is truly said by Saint Jerome that quot sunt causae as many causes as God hath ad 〈◊〉 to punish there are so many for us ad patiendum to suffer with patience There are many examples of patience among the Heathen as of Scaevola Rutilius Regulus c. these had a shew of patience and their reason was Sis asinus quemcnnque asinum sors prospera fecit But there ought to be in Christians a more heroique courage seeing they know the causes from whence affliction comes and whereto it tends as was shewed before 2. They say that it is Tenuis patientia quicquid corrigere est nefas a small patience when a man cannot help it then to beare since we cannot help it were bestt o make a vertue of necessity It is hard to kick against the pricks A necessity being laid upon us let us do it willingly and so it will become a commendable vertue and let us not be like them that have no hope 3. The third is that which the heathen man confessed Quantum mercator pro lucro quantum venator pro ludo tantum ego non passus sum provirtute I have not suffered so much for vertue as the merchant for gain or the hunter for sport this he spake out of ambition that he had not suffered so much for his honour But let us adde Quantum ethnicus pro ambitione tantum ego non passus sum pro Christo meo I have not endured so much for my Christ as the Heathen for his ambition On the other side considering as we are Christians and afflicted either ad correctionem or ad probationem for our amendment or tryal these should be to make us patient of which two let us spake more particularly 1. In respect that afflictions come upon us justly for our sinnes The lesse dishonest thief could blame his fellow for murmuring and his reason was seeing we suffer justly all we suffer is justly deserved yea lesse then we deserve 2. The Psalmist saith that God in faithfullnesse had afflicted him That as the punishment is just in the first place so if we are afflicted we should ascribe it to God of very faithfulnesse Though he visit our offences with rods or our sinnes with scourges yet his mercy shall not utterly be taken from us nor his truth fail This affliction being sent in mercy either to retain us or to recall us either for prevention or for cure and we apprehending it so is a speciall means to procure patience in us For being strengthened by his promise we shall make
divides it self into two branches 1. Schisme 2. Heresse which ends in Apostacy 1. The cui non oportet is Idolatry whether it be by giving divine honour and worship or ascribing any part of Gods office to any creature as S. Augustine speaks within which comes dealing and covenanting with the Devil or trusting to his instruments Sorcerers Charmers Dreamers and other Inchanters So if a man yeeld any of the former affections and vertues as love fear c. to the Devil if he fear the stars or attribute any thing to dreams inchantments ligatures lots characters c. it is comprehended within this God telleth us by the Prophet that none can foreshew things to come but himself not meaning things known by natural causes but where there is causa libera a free cause Therefore if divine honour be attribute to any of these a part of Gods peculiar offices is taken from him and the most of them are reckoned up by Moses and God threatens to punish them In the 〈◊〉 Jeremy there is a plain commandment against the ascribing any thing to stars So 〈◊〉 against Wizards and divination Saul enquired of the Witch of Endor and you see Gods anger towards him for it And Ahaziah using the like means to recover his sicknes was reproved by Elijah Is it not because there is no God in Israel that ye go to inquire of Baalzebub the God of Ekron Though the Witch at Endor foretold Sauls death and spake truth yet Sauls act is condemned 1. Chronicles 10. 13. And though the Pythonist in the Acts confessed that the Apostles were servants of the living God yet S. Paul rebuked the spirit that was in her and made him come forth Yea though a Prophet foretell a truth and yet saith let us go after other gods he shall be put to death 2. The other quantum non oportet to give too much honour is commonly referred to superstition The second Council at Nice erected images and their principal reason was because God could not be remembered too much but that was no good argument for then there could be no superstition Tully shews how the word superstition came first up There were certain old Romanes that did nothing but pray day and night that their children might outlive them and be superstites whereupon they were called superstitious In this respect we also condemn the Euchytes It is true as the Fathers say that for quantitas absoluta the absolute quantity if we were as the Angels there were no 〈◊〉 but for as much as in man there is but quantitas ad analogiam or ad propartionem and thereby he hath no absolutenes but ex conditione we must do that whereby we may continue and go forward to the glorifying of God and because of his weaknes for a man to spend himself in one day maketh a nimium in religione and consequently superstitition 2. For the other extreame Parum when we give too little and that either 1. cui non oportet or non quantum the fi st is commonly called Prophanent 〈◊〉 which was a punishment from the beginning that a man should be such a one that he should not come intra sanum within the Church but to stand extra which many now a dayes count no punishment nay it is to be feared that it hath a reward and that such people are the better thought of Too many of this fort are in these times that value religion and Gods worship no more then 〈◊〉 did his birth-right 2. The second part of this extreame is when we give not quantum oportet so much to God as we ought when we will not rest or acquiesce in what God hath by his Church prescribed and delivered to us but affect novelties and desire new and strange things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore that God might make novelties the more odious to us he hath made it a name for those things he most hateth Nadab and Abihu are said to have offered strange fire to the Lord and the wiseman calleth an harlot a strange woman Jacob commands his family to put away strange gods It is called in Deut. for 〈◊〉 post deos alienos This being bewitched with the desire of novelties and new devises hath changed the pure doctrine of the Primitive religion and marred this religion where it is predominant Thus the Galatians were bewitcht Galat. 3. 1. and none but the Attica ingenia which is spoken of in the acts are given to it Academick doubting spirits Scepticks in Religion There are three degrees in novelty 1. Schisme 2. Heresy 3. Apostacy In which one makes way for another 1. Schisme is the high way to superstition as also to prophanenesse And it is so called properly when a man upon unjust dislike either of government or worship or doctrine professed or for some indifferent rites withdraws from the communion of the Church in publike duties and refuses to submit to his spiritual governours the Bishops and Pastors of the Church and so will make a rent in and from the whole body whereas the Apostles counsel is that all would speak one thing and that there be no dissentions but be knit in one minde and in one judgement and in another place not to forsake the fellowship we have among our selves 2. Heresy is as S. Augustine defines it Dum scripturae bonae intelliguntur non bene quod in 〈◊〉 non bene intelligitur etiam temere audaciter asseritur when good Scripture is not well understood and that they affirm that rashly and boldly that they understand not well S. Jerome goes further Quicunque alias scripturam intelligit quam sensus spirious S. flagitat quo conscripta est licet de ecclesia non recesserit tamen haereticus appellari potest he that makes another interpretation of Scripture then according to the sense of the holy Ghost although he depart not from the Church yet may be called an Heretick This must not be understood of every errour but of sundamental errours and such as are wilfully held when there are sufficient means to convince one of the truth Acts 5. 17. 3. Apostacy is a general defection or falling from all points of religion The means to finde out true religion are besides the publike and general means Hearkening to the voice of the Church to whom Christ hath entrusted the truth and which is therefore called by S. Paul the ground and pillar of truth 1. The Eunuchs means reading the Scripture He read the Prophet Esay 2. Cornelius meanes prayers almes and fasting and that which is strange being a Heathen before he was called he was said to be a man that feared God But the Fathers resolue it well why he was said to be so quia non detinuit veritatem in injustitia he withheld not the truth in unrightousnesse as the Apostle speaks and did not abuse his natural light and therefore
head this we may remember by these things but the especiall pains and torments which inwardly he suffered his being sorrowful unto death his anguish of heart for the Jews obstinacy and rejection the bitternesse of the cup which his not onely most perfect bodie was most sensible of and his holy soul apprehended and suffered these are forgotten these cannot be depicted so the greatest part of his passion is un expressible 4. The last evasion of theirs is that by Images we remember or are put in minde of the Angels and Saints To this in breif may be answered that Saints are no better then Angels and seeing that an Angel would not suffer John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship him it is not to be vsed to them Saint Augustine hath a zealous wish vtinam velletis discere ab Angelis tum enim disceretis eos non adorare I could wish you would learn of Angels for then you would learn not to worship them And Saint Pauls charge was Let no man beguile you of your reward in a voluntary humility and worshipping of Angels c. And thus much of the controversy betwixt the Papists and us as it had dependance upon the former part of this commandment concerning Images These reasons shew that there are other means better and more effectual then pictures to instruct men in the knowledge of Christ viz. The scripture and the preaching of the gospel but they are not meant to prove it unlawful to paint or make any pourtraiture of Christ in his humane nature as at his passion c. Provided no religious worship be given to it that which is of 〈◊〉 use is not therefore unlawful or of no use at all So the author in his answer to Porron cap 18. p. 17. To have a story painted for memories sake we hold not unlawful but that it might be well enough done if the church found it not inconvenient for her children CHAP. VII The affirmative part of this precept concerning the manner of outward worship 3. Reasons for outward bodily worship Outward honour consists 1. in the signe 2. in the 〈◊〉 Of the signe by 1. uncovering the 〈◊〉 2. bowing the body Of the act or deed 1. By being at Gods command 2. By doing his worke or service Of the gesture of Reverence 1. in publick and private prayer 2. At 〈◊〉 the word 3. At the administration of sacraments 4. At discpline The sins against these In publick worship must be 1. uniformity 2. Fear 3. The heart must be present 4. Silence 5. constancy to tarry till all be done The 〈◊〉 outward worship The signes VVE are now to take a view of the affirmative part of this precept that is how we are to behave our selves in the external worship of God The worship enjoyned in the first Commandment as hath bin said is internal this in the second is outward or external honour or worship Honour being a testimony of excellency given by outward signe or deed and praise by word The honour of the signe is expressed by the word 〈◊〉 in bowing down and of the deed by the word 〈◊〉 in serving For the first as the negative was thou shalt not bow down to them the affirmative is thou shalt bow down to me And for the other as in the Negative thou shalt not worship or serve them the affirmative is thou shalt serve me 1. For the outward worship first in general Christ tells us that a candle is not lighted to be put under a bushel upon which the fathers have raised this note or Maxime that Bono debetur manifestatio our good must be made manifest and therefore candles that have bonum lucis the goodnesse of light must not be thrust sub 〈◊〉 tenebrarum under the evil of darknesse So then if the candle of light be in our soules that is if we inwardly worship God we must set it upon a candlestick our inward religion must apear in our outward worship and it must not be onely in a Chamber as our private Religion a close godlinesse that cannot be seen 2. The next reason for this point the Apostle gives Ye are bought with a price therefore glorifie God in your body and spirit glory being nothing else but an effect of conspicucu nesse the fair spreading and enlarging of honour and praise and therefore containeth honour in it Now in conjunctions copulative the rule is In copulativis non sufficit alterum In things that are coupled one is not sufficient but vtrumque faciendum both are to be performed And the Apostles conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in body and spirit sheweth that this honour must be done in both The devil knoweth this that God requireth both and therefore asked of our Saviour but one a little glorifying of him but the bowing of the body because he knew that if God have not the copulative body and spirit both he will have neither God will have all or none The third thing is that seeing God every where almost through the Scripture hath put a distinction and difference between his house and private houses as being in more special manner there then in other places and that as the psalmist speaketh holines becometh Gods house for ever therefore he will not onely have a manifestation of our worship towards him and that to be in body as well as Spirit but he assignes his house for the place where he will have this honour exhibited to him You shall keep my sabbaths saith God and reverence my sanctuary And therefore it is that the preacher gives us this rule when thou goest into the house of God observa pedem vtrunque Look to thy foot and if God have a care how we serve him in our inferior members in that place no question but he hath much more how we imploy our eyes ears and hearts there our external worship must be apparent and it must not be by halves and it must be in the house of God in themidst of the congregation 1. The outward worship of God according to the former division consists 1. In Signe 2. In deed And this Honor signi is twofold which the Apostle setts down in the example of Christ 1. Exinanivit se. He emptied himself or made himself of no reputation 2. 〈◊〉 se. He humbled himself 1. The empting of ones self is that which is called deponere magnificentiam to lay a side all titles ofhonour which holy Job expounds and calls spoliavit me honore a stripping one of glory it is that which the Elders did cast down their crowns before God King David laid aside his robes and made himself vile before the Lord in his service The Apostle tels us there must be Nudatio capitis our heads must be uncovered The wearing of a cap pileo donari among the Romans was peculiar to free men onely and an Hieroglyphick of honour for once if a man cepisset
this this life is as the Heathen said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life without life It is a foolish opinion of some that think that the body and senses are the best things they possesse and thereupon infer that murder hath onely 〈◊〉 to the body but the truth is there is a murder of the soul as well as of the body So that murder is referred to two lives 1. The life present And 2. the life to come The world and the Common law account it an offence if the body or good estate of it be endammaged The good estate of the body is called incolumit as corporis the good plight and habit of the body and this consisteth in 3 things which are all included in murder as degrees to it 1. 〈◊〉 integritate corporis in the perfectnesse of each member of the body The body therefore is not onely prejudiced when life is taken away totally but when the body loseth an arm or a leg A maim will 〈◊〉 a good action 2. In incolumitate sensus in the soundnesse of the senses of our bodies when we are at ease without pain and therefore when a man is wounded hurt or stricken though no limb be taken away This bears an action of Battery 3. In libertate motus in freedom to go whither we will When a man is unjustly committed to prison and there wrongfully detained The law in this case allows the party so restrained his action against the person that deprives him of this liberty Now as there is inconlumitas corporis soundnesse of body so there is of the soul too called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tranquility of the soul and this may also be endammaged The good estate of the soul consists also in three things 1. In dilectione in love against which cometh in odium hatred with its crue and retinue 2. In 〈◊〉 joy Against this cometh that which so handleth a man that he falleth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Torporem 〈◊〉 a sloth or drousinesse of soul so that he taketh 〈◊〉 delight in any good thing or if he fall into envy 3. In pace Peace is the last which is twofold 1. Either within a mans 〈◊〉 quiet thoughts against which cometh scandalum scandal given or 2. without between him and others and the opposer of this is discord and contention So that not onely offences against the body or the incolumity and good thereof but offenders contra animam against the soul and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good plight thereof are comprehended within this Commandment as breaches thereof When Esau against the will of his parents had matched himself with strange women the daughters of Heth the text tells us that Rebecca professed She was weary of her life and this wearinesse of life Job calleth amaritudinem anima the bitternesse of his soul. Esau in this act was a trespasser against this Commandment On the other side Jacobs soul being as it were dead by the report of Josephs death 〈◊〉 imprisonment and Benjamins departure it is said of him when he was told that Joseph was alive that his spirit revived as if before it had been dead The Hebrews have a phrase 〈◊〉 animam to kill the soul and the English have the like to kill the heart and the Wise man hath one neer to it Spiritus tristis exsiccat ossa a broken spirit drieth the bones for grief is a cause of diminishing the natural heat so that he that ministreth this occasion to any man doth what he can to shorten his life and is within compasse of breach of this Commandment for whatsoever is contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-being is forbidden by this Commandment Thou shalt not kill The scope of this Commandment is not any private benefit but the publick good as was said before of the Law in general for the sin forbidden here is 1. In respect of God himself God will not have any man killed and his reason he gives because man is his own image and it is accounted a capital crime against earthly Princes to deface their image 2. In regard of the Church Christians are all one body in Christ therefore he that shall take away any member of it makes a rupture in that mystical body 3. In respect of the Common-wealth Peace is a great benefit and a great blessing when men shall live without fear besides Tutela singulorum the safety of every private person who as he hath received life from God so he hath received reason by the use whereof he is to preserve it For as the Psalmist saith God is the fountain of life from whom life is derived to every man and it is he that hath given man nobilem rationis usum whereby he may procure himself both incolumitatem corporis the good plight of body and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good habit or tranquillity of soul and with this he hath fenced him round So much in general Now for the particulars CHAP. II. Of murther in general The slaughter of beasts not prohibited but in two cases Of killing a mans self diverse reasons against it Of killing another many reasons to shew the greatnesse of this sin The aggravations of this sin from the person murthered THe Manichees held a fond opinion that because it is said Non occides Thou shalt not kill that a man ought not to kill a beast or 〈◊〉 or cut down a tree or 〈◊〉 up an herb because there is life in it But this errour may be confuted even from the Creation for before the flood God saith Behold I have given you every herb bearing seed and every tree c. to be to you for meat he gave all things for the use of man as alter the flood Every moving thing that liveth c. And under the Gospel we see it most plainly S. Paul tells the Corinthians that whatsoever is sold in the shambles that ye may eat 1. The reasons are evident First where there is not 〈◊〉 societatis right of society there cannot be societas juris not participation of right but they have no right of society with us because they want reason and therefore it can be no injurie to them to kill them for where there is no right no jui there cannot be injuria wrong 2. To use a thing to that end for which it is ordained is no sin but the lesse perfect was made for the more perfect therefore herbs were ordained for beasts and both for the use of man 1. Yet in two cases we are prohibited the killing of beasts first when it turneth to the detriment of our neighbour It is not the killing of the beast but the wrong and detriment done to our neighbour that is the sin 2. If we kill it in the 〈◊〉 of our wrath exacting or seeming to 〈◊〉 from it that power of understanding of which it is not capable S.
diet Saint Paul 〈◊〉 Timothy to drink no more water but a little wine for his stomach By 〈◊〉 into excesse as into surfetting and drunkennesse a man may shorten his life 〈◊〉 Saint Hilary saith that this doth 〈◊〉 〈◊〉 adimere mortem 〈◊〉 〈◊〉 it not onely takes away a mans reason but life too And 〈◊〉 saith that 〈◊〉 naturalem 〈◊〉 enervat 〈◊〉 generat mortem intempestivam adducit it weakens a mans natural parts begets infirmities and brings untimely death so that excesse in meat and drink kills by degrees Our Saviour gives a caveate against it take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkennes and so that day come upon you unawares So in those things which the Physitians call non naturalia a man by the undue vse of them may shorten his life and by the moderate use of them lengthen it Therefore the 〈◊〉 exhorts that having food and raiment let us be therewith content And make not provision for the flesh to fulfil the lusts thereof So likewise in the case from rest and release of affairs Our Saviour took the Apostles with him apart that they might have leisure to eat and to rest a while for the Psalmist tells us it is but losti labour to hast to rise up early and take late rest and eat the bread of carefulnesse for a man may by the 〈◊〉 much bending of his minde to these earthly things bring death to him the sooner A broken spirit doth but dry up the bones and cause him to die before his time Tristitia mundi worldly sorrow brings death saith the Apostle Now as there must be no neglect in us in respect of preserving our own lives so neither must there be in regard of our neighbours God commanded the builder to put battlements upon his house lest another should fall from it And if a man knew that his oxe vsed to push he was to tie him up and if he failed if any were killed he was to die himself for it with the oxe And if the rule of the wiseman hold good as certainly it doth that we must not with-hold our hand from doing good we wust not forbear to deliver them that are drawne to death then must we not onely keep them from danger of death but by the rules of extension we must do what we can to help them and save their lives Pasce 〈◊〉 〈◊〉 saith saint Ambrose Non pavisti occidisti feed that sheep which is ready to 〈◊〉 if thou feedest it not thou killest it Hence is the use of Physick necessary and those that are skilful are bound to use their skill to preserve the life of their brother Is there no Balm in Gilead is there no Physitian that the people be not healed saith the prophet which speech implies and supposes the use of physick The prophet Ezekiel saith that God hath ordained plants for mans use The fruit for meate and the leaves thereof for 〈◊〉 And under the law it was provided that if any man did 〈◊〉 inferre 〈◊〉 offer violence and wound his neighbour be should pay for his healing by which places is implied the lawful use of physick and the duty of the physitian which is to preserve the life of his neighbour whereas now by the negligence of physitians many patients are like the woman which had a bloody 〈◊〉 in the Gospel who had spent her whole estate upon the physitians and yet was never the better but rather worse such is the practise of some to their shame be it spoken As it is a great sinne in them so it is a great punishment for men to fall into their hands which made the son of Syrach say He that 〈◊〉 before his maker let him fall into the the hands of the Physitian But now as we must preserve the life of the body so also 〈◊〉 corporis the good plight and integrity of it as we said before If the least part of the body be hurt the whole complains and saith 〈◊〉 me why smiteth thou me Neither the whole nor any part must be hurt The law forbad the causing of any blemish upon our neighbour the giving of a wound if any rupture or vstulation by fire happen it is an injury and the like must be inflicted upon the party that was the cause for if there be 〈◊〉 partis a dismembring of any one part it is 〈◊〉 ad mortem 〈◊〉 it reflects upon the whole body And therefore the law requires eye for eye tooth for tooth hand for hand foot for foot burning for burning wound for wound stripe for stripe And he goeth further He that causeth but a blemish in a man so shall it be done to him again And as a wound is 〈◊〉 integritatem against the integrity and perfection of the body and plaga contra sensum a stripe against the sense so is a wound binding or imprisonment contra 〈◊〉 against the motion of the body David repeated it at Abners burial as a great honour that his hands had not been bound nor his feet put into fetters he died not as a malefactor for these also are accounted as injuries done without authority but lawfully inflicted by the magistrate they are as punishments and then justifiable So that next to life this 〈◊〉 corporis the preservation of the body in its integrity and perfection is to be regarded CHAP. V. Of the murther of the soul. Several signes against the life of the soul. How a man may be accessory to the death of his soul. This sin may be committed both by them that have charge of souls and by private persons That this law is spiritual according to the third rule Of the murther of the soul. 〈◊〉 come now to the murther of the soul which is forbidden aswell as the murther of the body And indeed the murther of this is so much the more grievous by how much the image of God is more in it then in the body and therefore if the blood of the body cry to God for vengeance it is certain that the blood of the soul will cry much lowder Now the life of the soul may be said to be taken away 1. In respect of the present 2. Of the life to come 1. If a man live not here with a contented minde if his soul be not filled with good as the preacher speaks an untimely birth is better then he that is he had as good never to have been born now he that ministers occasion to discourage as the Apostle or to discontent another and so makes his life odious to him he offends against this commandment We see in 〈◊〉 what griefe can do Simeon being detained in Egypt and Benjamin to be carried thither if any mischief should befall him he tells his other sons he should be but a dead man but assoone
as he heard of 〈◊〉 welfare it is said that his spirit revived as we said before This killing of the spirit cometh three wayes in opposition to those three things wherein the life of the soul consists of which we spake before 〈◊〉 1. Joy 2. Peace 3. love Against the first is when men grieve others as the Egyptians did the 〈◊〉 when they brought them in amaritudinem spiritus into 〈◊〉 of spirit Against the second when they bring them as they did the Israelites 〈◊〉 〈◊〉 spiritus into anguish of soul so that they would not hearker to Moses when he brought a message from God when the heart is broken with sorrow the inward peace and harmony is disturbed for heavines in the heart makes it stoope as 〈◊〉 observed Against the third when a man is brought to a hating and lothing of himself and all other things so that he can take no joy in any thing None of these must be done to any neighbour but least of all to the godly It is a wicked thing to grieve the soul of a righteous Lot for by this means we bring him to the first death to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dulnes and deadnes of spirit whereby he is not fit to go about any thing that is good This is done by provocation or 〈◊〉 as they provoked God in the wildernes and therefore all irritation must be avoyded 2. The soul also may be murthered in respect of the life to come especially by him to whom the cure of it is committed And this may be done diverse wayes as sometimes by him that hath the cure as 1. By causing men to stumble at the law 〈◊〉 in lege 〈◊〉 the Prophet or by teaching as 〈◊〉 did 〈◊〉 to cast a stumbling block before the children of Israel which Christ taxes in some of the Church of Pergamus 2. Indirectly and by negligence in not doing his duty The prophet 〈◊〉 of such that if any perish through his default the Lord will require his blood at his hands Prosper upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is to say if thou shalt not tell a man of his faults that he may be converted and live I will condemn thee into everlasting fire that hast not rebuked him who by reason of thy silence hath sinned Saint 〈◊〉 saith Omnis qui male vivit 〈…〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 forte qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 He that liveth ill in the sight of those over whom he is set as much as in him lies kills them and perhaps he that followes his example dies and he that follows not lives yet in respect of his cure they both die And therefore it is that Prosper tells them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 sue 〈◊〉 〈◊〉 〈…〉 〈…〉 A minister ought to live piously for examples sake and to teach so in regard of the performance of his duty being assured that justice will not favour him from whose hands the soul of him that perisheth is exacted And Saint 〈◊〉 Penset ergo sacerdos qui ad satisfaciendum districto judicio de sua tantummodo anima fortasse vix sufficit quot regendis subditis 〈◊〉 〈◊〉 apud Deum rationis tempore 〈◊〉 ita dicam 〈◊〉 〈◊〉 animas habet let the priest therefore consider and lay to heart how he that perhaps can hardly tell how to satisfie or answer for his own soul at the day of judgement will be able to render account for so many souls as are committed to his charge 2. Though one have not the charge of souls yet as a private person he may be guilty of the spiritual death of anothers soul if either by counsel or otherwise 〈◊〉 or 〈◊〉 by word or deed by example c. He cause his brother to fall as Peter by his counsel was a scandal to Christ and would have prevented his suffering if Christ could have been disswaded and so the great work of mans redemption had been hindred So the same Apostle by his example gave offence and misled the Jews and 〈◊〉 The like did they whom Saint Paul reproveth who by their examples induced others weak persons to eat of things sacrificed to Idols with doubting consciences Let all such as prove scandals to others remember that woe denounced by our Saviour That it had been better for them that a milstone were hanged about their necks and that they were thrown into the sea And in the case of the souls murther a man may be accessory to the death of his own soul as he may to the murther of his body 1 By neglecting the meanes of his salvation for all must not lie on the minister we have our parts too Work out your own salvation saith the Apostle with fear and trembling If we neglect it we are accessory to our own perdition 2. By seeking after worldly things too much The same Apostle tells us in the next chapter that they that minde earthly things inordinately end in destruction 3 By giving himself over to sin without sense and working uncleannes with greedines and make no conscience of sinning 4. By deferring repentance from time to time till he finde no place for it it was Esaus case And it is the masterpiece of the devil where he worketh this neglect Saint Gregory describeth it excellently Cum in gravi 〈◊〉 miser homo labitur suadet ei 〈◊〉 ne 〈◊〉 ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in corde 〈◊〉 misericordiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 suggerit 〈◊〉 sic in 〈◊〉 Dei 〈◊〉 〈◊〉 〈◊〉 pereat When a wretched man falls into grievous sinne the devil disswades him from repentance from confessing his sinne then tells him it is a small sinne then preacheth mercy to him and promiseth him long life and vrgeth him to continue in his sin till at last he brings him into Gods displeasure and desperation with himself and so he perisheth And this is by deferring repentance 3. The third rule for expounding the law is that it reaches to the heart for Gods law is spiritual and so this law reacheth not onely to outward murther in in regard of the act but to murther in the heart The Pharisees counted it not murther unlesse blood were shed and the life taken away but Christs teaches us that the law goes further it restraines not onely the arme and the blow that is given but the first motions and desires of the heart If any hate a man in his heart or be angry without a cause he is guilty of the breach of this commandment for the outward acts done or committed whereby any is murthered are nothing els but 〈◊〉 〈◊〉 the fruits of unjust anger which is that 〈◊〉 of bitternes from whence all outward acts spring and this root must be plucked up and therefore he pronounceth plainly that out of the heart proceed murthers c. Those
ones have been slain by her Or else Praeludia Previous actions that bring on the outward act As 1. Amplexus impudicus Immodest imbraces imbracing the bosom of a stranger impurum osculum an unchaste kisse The Harlot in the Proverbs had a stronge or impudent face she caught him the young man and kissed him 2. Touching with the hands those parts that ought to be kept secret the woman was to be put to death that puts forth her hand c. though it were to deliver her Husband from those that strove with him 3. By making them drunk that they may discover their nakednesse And above all these there are some things in naming whereof the Apostle is at a stand and saith that there are some things which he wrappeth in silence of which it is a shame even to speak Against these is opposed the vertue called 〈◊〉 shamefastnesse The Apostle saith God hath not called us unto uncleannesse but ad sanctimoniam to purity and holinesse and that every one ought to 〈◊〉 his vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctification and honour and instead of giving our selves to those things we ought to think upon such things as are honest and pure For as S. James tels us The wisdom which is from above is pure in the first place and therefore God took order under the Law that such unseemly parts might not be seen which Cham seeing and not turning away had a curse pronounced against him We come now to speak of the act it self Within the act of incontinency are comprehended 1. That with ones self which the Apostle cals 〈◊〉 or self pollution or defiling of ones own flesh or filthinesse of the flesh opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holinesse he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this defiling of the flesh 2 Cor. 7. 1. 1 Thess. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lust of uncleannesse which includes the act for the act of this sin is nothing else but the bringing forth of those inward lusts But more plainly S. Peter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lust of uncleannesse or the desire of polluting with which Jude speaking of wicked men saith Sopiti inquinant carnem these filthy Dreamers defile the flesh and not onely their flesh but their garments are polluted also and such hatred he would have against this sin that we should not onely hate the sin but even the garment spotted and defiled with it For besides the diseases and weaknesse which it brings upon the body it likewise by polluting the body is opposite to our Baptisme in which there is an outward washing of the body as well as an inward of the soul. Now because of these words of S. Iude here falleth in this particular Nocturna pollutio nightly pollutions If it be therefore 1. By reason of infirmity and weaknesse of nature 2. Or Ex 〈◊〉 vasorum from the fulnesse of the spermatick vessels 3. Or upon the laxitas partium loosenesse or dissolution of those parts upon violent exercise or heat by hard riding c. and not proceeding from lust in these and the like cases it is no sin yet with this proviso that though it proceed from some or all of these causes there be ingrata recordatio a regret and sorrow in remembring it otherwise it will be imputed as a sin but if it being not in his thought seed passe from him against his will and without his knowledge if he be grieved at it when he feeleth or knoweth of it in that case it is no sin But on the other side if a man be given to drunkennesse or other excesse and by reason thereof it issue from him though it be not sin ratione actus 〈◊〉 by reason of the act subsequent which is involuntary there being no purpose to commit the sin yet it is a sin and liable to punishment ratione actus praecedentis by reason of the precedent act that is drunkennesse for that which is not voluntary in the act may yet be voluntary and therefore sinful in the cause and thus if from surfetting there come 〈◊〉 seminis this is a sin or if by often rolling of wanton cogitations in the day time it be procured in the night or that willingly by day 〈◊〉 night he spill his seed as Onan did it is a great offence in Gods sight The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannes the fathers Mollitiem effeminatenesse and the law termes it the sin of Onan and the censure of it is it was exceeding wicked in Gods eyes 2. If it be cum alio with another then comes Bestiality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abomination not to be named buggery with a beast forbidden by the law and punished with death both of man and beast and not onely with the death of the body but with that of the soul too Without shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable buggerers They which make a confusion as it is called between themselves and beasts shall be brought to worse then a beastly confusion in the end 3. If it be with mankinde it is either with consent of both parties and then it is a sin in both or if either party whether male or female be forced by violence and seeketh to resist but cannot that party is innocent but the enforcer committs a double sinne one in the violence which is against the former commandment and the other in the very act 〈◊〉 against this and therefore by the law he was to die 4. Of those that yield consent they are either males or females for so strong and strange is our concupiscence that any thing is sufficient to stir up the coals and kindle it and the heathen could say Quod in foeminis sexus facit id facit in puero aetas that which the sexe causeth towards women the age causeth towards boyes Thou shalt not lie with mankinde as with womankinde saith the law and why for it is an abomination And the offenders against this law are to be punished with death There are two reasons for it 1. It is an unfruitful worke of darknesse and contra bonum prolis against the benefit of procreation which is one of the principal ends of matrimonie 2. It is also against nature altogether unnatural the natural use being in the other sex therefore the Apostle makes it the signe of a reprobate minde And not onely a sin in it self but a punishment also of other sins For for this sin it was that God himself came down and sate in judgement against the five Cities which plot of ground is an unprofitable Sea to this day called Mare mortuum the dead sea because it nourisheth no living thing in it and it is also called Lacus Asphaltites of the unfruitfulnesse of it answerable to the sterility of this sin 5. With the
foolish others are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noisome and hurtful The first we may see in such men as the Apostle calls earthly minded who desire worldly things not for natural ends onely but do transilire fines 〈◊〉 passe and 〈◊〉 over the bounds of nature desiring more then is necessary for they still desire 〈◊〉 and more and as the Psalmist speaks when their riches increase do set their hearts 〈◊〉 them which as the precedent words imply is folly and vanity O give not your selves unto vanity such men do think speak and delight to discourse of nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things and thus at length they corrupt themselves so that as the Prophet speaks their silver is become drosse and their wine mixt with water when they mingle their souls with earthly things which are of an inferiour and baser condition then the soul. The other desires which he calls hurtful are those properly between whom and the Spirit of God there is that opposition which the Apostle mentions And these do first hinder us from good things which the Spirit suggests because there is 〈◊〉 cordis a foreskin grown over the heart which shuts up and closes the heart when any good motion is offered and leaves it open when any evil would enter and also 〈◊〉 aurium a foreskin drawn over the ears O ye of uncircumcised hearts and ears whereby the like effects are wrought for it shuts the ears against any thing that is good and draws the covering aside for corrupt or unsavory communication to enter in for which cause God is said in Job Revelare aurem to uncover the ear when he reforms men effectually And 2. as they hinder us from receiving good so they corrupt that good which is already in us like the dead fly in the box of ointment And 3. they provoke to evil or which is all one ad ea ad 〈◊〉 consequitur malum to such things as are not in themselves evil but will 〈◊〉 us in evil if we follow after them for malum sive in Antecedente sive in consequente malum est evill whether in the Antecedents or in the consequents of it is 〈◊〉 and to be avoided therefore the Apostle would not have us to be brought under the power of any thing because the Devil doth sometimes kindle such an earnest 〈◊〉 and appetite in a man after some lawful indifferent thing that he will not forgoe it for any cause and then the Devil will quickly finde a condition to annex to it whereby he will draw a man to something simply unlawful as he thought to have done with Christ when having shewed him the Kingdoms of the World and the glory of them wherewith he thought he had wrought upon his affections he presently seeks to 〈◊〉 him to idolatry 〈◊〉 tibi dabo c. All these will I give thee if thou wilt fall down and worship me Thus the desires of our concupiscence in malo in evil are either as S. Augustine saith per injustitiam or adjustitiam either to get things lawful by evil means or if by lawful means yet for an evil end and both these wayes of getting are justly condemned even in the very desire of the heart This 〈◊〉 and these desires proceeding from it are expressed in Scripture by other words Sometimes it is called the old man sometimes sin dwelling in us sometimes the law of sin and the law of the members sometimes the sting of death sometimes the prick in the flesh sometimes the cleaving sin which hangs so fast on sometimes the skirmishing sin which wars against the soul sometimes virus serpentis the poyson of the Serpent which the Devil instild into our nature at the first The Schoolmen call it fomitem infixum or fomitem peccati that inbred fewel of sin Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disorder or irregularity of the faculties of the soul for whereas man had advanced his concupiscence above his reason against the order and will of God and so made it chief and for fulfilling his desire hazarded the favour of God Therefore as a just punishment God hath so ordered in his wrath that it should be stronger then reason so that it cannot be brought under that superiour faculty though a man would So that as God said by the Prophet and it is a fearful judgement because Ephraim had made altars to sin therefore they should be to him to sin so here because man would have his concupiscence superiour it shall 〈◊〉 be 〈◊〉 do what he can Thus God in great wrath sometimes deals with men as he did with the Israelites They did eat and were full and he gave them their own desire they were not disappointed of their lust and in another place He gave them up to their own hearts lusts and to follow their own imaginations Thus he dealt with the Heathen Romans as the Apostle saith after great disobedience and wilful sinning against the light of their own hearts there follows this Illative Ideo tradidit cos deus therefore God gave them up to their own desires counsels inventions and imaginations This is a fearful thing to be thus given up to a mans own lust It is much to be delivered over to satan Tradatur 〈◊〉 was a high censure yet tradatur 〈◊〉 had a return he that was so given up was regained But when a man is delivered up to himself it is certain that by ordinary means he never returns again For this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that reprobate sence as the Apostle cals it when God gives a man clean over and withdrawing his grace leaves him in his own hands to final destruction so that it is better to be delivered over to the Devil then to his own will And thus we see how well we are to think of our own will and how dreadful a thing it is to be given over to it and not to have Gods spirit to maintain a perpetual conflict therewith CHAP. III. How a man comes to be given up to his own desires Thoughts of two sorts 1. Ascending from our own hearts 2. Injected by the Devil The manner how we come to be infected Six degrees in sin 1. The receiving of the seed 2. The retaining of it 3. The conception 4. The forming of the parts 5. The quickning 6. The travel or birth NOw for the means whereby a man comes to be thus endangered it hath been partly handled already in the first Commandement which in our duty to God answers to this towards our Neighbour and shall partly be now touched A man comes thus to be given up to his own desires by degrees when he gives way to civil imaginations against his Neighbour Let no man imagine or think evil in his heart saith the Prophet against his Neighbor We must not give way to it at all though we suffer