to worship him in an image called Thor and continue his worship to this day We shall insist especially upon the third Errour Atheisme They which have stood in defence of this errour set down these five Heads for their grounds 1. That there was a time when there was no society among them but that they wandred promiscuously like 〈◊〉 2. That by the wisdom of some excellent man they were reduced into society and became sociable being made a political body 3. That to contain men within their duties and to preserve this society lawes were enacted 4. That these lawes being not able to bridle them and keep them in order another course was invented which was to perswade men that there was 〈◊〉 〈◊〉 an invisible power that took notice of mens secret actions and would punish them for their offences either in this life or hereafter and that severely as well in soul as body This they say but prove nothing and yet themselves will yeeld to nothing nor be perswaded to any thing without great proofs and demonstrations and so condemn themselves by their own practise Nor can they alledge reason or authority all these grounds being false For first if there were Nomades such kinde of people as they alledge yet they became so not generando by creation but degenerando by degenerating from that whereunto they were created either being outlawed by othere or 〈◊〉 themselves from society for some notable offence committed by them 2. That a society was made from these Nomades is as untrue for 〈◊〉 a 〈◊〉 〈◊〉 est animal politicum Of himself man is naturally a 〈◊〉 and sociable creature and political societies began first in Families and from Families they 〈◊〉 to Villages and from them to Cities c. 3. Lawes were made after Religion Religion was long before Lawes as the very Poets and other Heathen Writers testifie For in 〈◊〉 time there was Religion and yet no Laws other then the wils and pleasures of Princes known then and their own stories testifie that Lawes came into the World 1000 years after Religion But when men began to degenerate and that Religion became too weak not powerful enough to keep such bruitish people with in their bounds then were Laws enacted to be as bridles to untamed and unruly horses But more particularly of these 1. The universality of the perswasion of the worship of God is not onely written in the heart of every man but it is confirmed by the consent of all History for there is no History but it describes as well the Religion as the manners of the people and therefore it is impossible to be the invention of man As for instance The Nations and Countreys that have been discovered within these hundred years by the Spaniards and Portugals in the Americane part of the World both in the South and West which had no entercourse or commerce with any other Nations the Natives whereof though in a manner they seemed barbarous as having no apparel to cover them nor lawes to govern them yet were they not without a kinde of Religion and something they had which they called and worshipped as a god though they had nothing but either natural instinct to lead and direct them to it or general and unquestioned tradition continued from the first parents of mankinde 2. Nor can it be truly affirmed that these Nations should have learned their religion meerly from others bordering upon them in respect of the difference and 〈◊〉 of Religion among them there being as much variety therein as is possible and without the least proportion or likenesse of one religion to another though in conditions they be very like But all inventions will have some analogy with the 〈◊〉 For as soon as the Jewes came to worship an invisible thing God himself all the Gentiles worshipped things visible as the Heavens Stars Planets Elements Birds Beasts Plants Garlick and Onions some a piece of red cloath hanging upon a pole some the thing they first met with they worshipped all the following day Therefore it is evident that Religion came not meerly by Propagation from one Nation to another 3. Falsehood can claim no kindred with Time for truth onely is Times 〈◊〉 or rather we may say more truly that truth is beyond all time 〈◊〉 〈◊〉 delet dies naturae indicia confirmat Time obliterates the fictions of 〈◊〉 opinions but confirmes the right and true 〈◊〉 of nature Therefore whatsoever is besides truth and brought in by mans invention or any other way wears 〈◊〉 but 〈◊〉 is was and shall be perpetual never wears out 4 If it be objected that the reason why Religion continueth so long is because they are kept in awe by it that otherwise would be exorbitant This is an argument against them that make that objection For falsehood and truth are not competible cannot stand together And they will not say that policy is a fained thing in a Common-wealth Therefore if Religion uphold policie it must needs be true and not fained for truth needs no fained thing nor falsehood to maintain it The very Heathen confesse that Religion upholds all politique states and common-wealths and that it is the Back-bone of them And that it is so we may see it by three things 1 It preserves faith in mutuall transactions and commerce For take away faith or fidelity from among men and men would not trust one another There would be no dealings no commerce at all 2 It preserves temperance for without Religion the head-strong concupiscence and unbridled affections of men would not be kept in true temper and order 3 It preserves Obedience and submission to Government No people without Religion would be subject to Authority no one Country would obey one Prince and so no Kingdom would subsist Now concerning the Originall of Atheisme the very persons that forged it and the just time and place of that forgery cannot easily be shown The person or first broacher of it as some conjecture was Chaem the youngest son of 〈◊〉 whom the Heathen call Cambyses who upon the Curse of God and his father denounced against him began it Egypt was the place and the time accord-to Josephus was about Anno Mundi 1950. This man seeing himself deprived of all future joyes gave himself to sensualitie and brutish pleasures in this world and began to teach that there was no God but fell to worship the Devil from whence he was called 〈◊〉 the great Magitian This is the opinion of some But doubtlesse whosoever was the Author the time was ancient and not long after the deluge For then as the world encreased with people so it was fruitfull in sin and impiety So that neare to these times it must needs take its originall And surely those things that were the true causes of it afterwards doubtlesse gave it the first being Namely 1 Stomack anger and desire ofrevenge 2 Sensuality and delight in the pleasure of this life drowning all thoughts of a better life hereafter
one another 〈◊〉 condemnes Zimri had Zimri peace which slew his Master And Absolom though he were rebellious to his father yet he could condemne Hushai for leaving David is this thy kindnes to thy friend 2. As the Prophet Esay hath it in the forenamed verse 〈◊〉 〈◊〉 non 〈◊〉 their worm shall not die Conscientia ipsorum paena their very conscience shall be a punishment to them So that their life may be 〈◊〉 not 〈◊〉 long but without delight or joy 3. The third is out of the same verse ignis 〈◊〉 non extinguetur Their fire shal never be quenched Their misery shall never have end 4. And lastly there too they shall be an abhorring to all flesh They shall be odious to every good man Their name shall be forgotten God will root out the remembrance of them from the earth The name of the wicked shall rot And though God take away the righteous betimes yet in the way of righteousnes is life and in the path-way thereof there is no death as the wiseman speaks And to conclude with the words of the Preacher though the dayes of the wicked be prolonged yet it shall go well with them that fear the Lord But it shall not go 〈◊〉 with the wicked neither shall he prolong his dayes which are as a shadow because he 〈◊〉 not before God THE EXPOSITION OF THE Sixth Commandement CHAP. I. Why 〈◊〉 commandment is placed in this order How it coheres with the rest Of unjust anger the first step to 〈◊〉 how it differs from other affections Of lawful anger unlawful anger how prohibited The degrees and fruits of it The affirmative part of the precept to preserve the life of 〈◊〉 The life of the body and the degrees of it The life of the soul and the sinnes against it The scope of this commandment Non occides Thou shalt do no murther or Thou shalt not kill WE have seen that whatsoever duty was between men as Superiours and Inferiours pertained to the fift Commandment which hath been handled at large Now the duties that are called 〈◊〉 which are common to all follow in the four next commandments This sixth concerneth the life of man and the preservation thereof The seventh respects chastity and the preservation of it in wedlock and out of wedlock The eighth takes care of meum tunm the goods propriety and estates of men And the ninth concernes the reputation and good name of a man This commandment conducing so much to publick and private peace is rightly and in its due order placed next to the 〈◊〉 whereby authority and government is established with due respect and honour And the lawgiver considering the frailty of mans memory hath in his infinite wisdom under one word murder comprehended a whole catalogue of sinnes and made choice of this word which signifies the highest degree of sinnes of this nature to shew how odious the other degrees are and that those affections of unjust anger hatred c. Are murder in his sight which otherwise would not perhaps have seemed so haynous to man if they had not been expressed by that word This commandment is expounded in the law by Moses where not onely murder itself is forbidden but all the degrees and causes 〈◊〉 men come to it as 〈◊〉 bearing standing against the blood of our neighbour hatred not rebuking a neighbour for his sin revenge grudges c. And as in the law so in the Gospel by our Saviour himself there is a large comment upon this law from the two and twentieth verse of the fift of Saint Matthew to the 27. And from the 38. verse to the end of the chapter where rash anger and malice is made murther in the heart and revenge even against enemies is severely forbidden The like is in Saint Johns Epistles almost throughout them all but especially in one place most plainly and especially whosoever hateth his brother is a murtherer By which God sheweth that God rather gives his laws to the heart the fountain of the affections to the affections then to the actions as men do their laws And when we have well weighed these places we shall finde that to be true which the Apostle saith that Anger and hatred 〈◊〉 the gate of the 〈◊〉 whereby he enters into the soul Be angry and sinne not neither give place to the Devil for hereby is way made for strife and debate the proper work of the Devil as S. James speaks For the order and dependance of this Commandment upon the former it is very exact For 1. First the fifth was concerning parents the beginners and Authors of our life therefore no object cometh better to be treated on in the next place then life it self which floweth as an effect from the former and every man ought to prize and esteem it both in himself and others And as it ought to follow the fifth so ought it to go before the rest for we must first have life and being before we can partake of wedlock goods or good name 〈◊〉 do all depend upon life and therefore the Commandment for preserving of it ought to stand before these 2. The ground of the fifth Commandment was self conceit to restrain that conceit which men have of their own excellency whereby they assume honour to themselves and are unwilling to give honour to whom it is due Hence men are apt to hate those that are better and more honoured then themselves for omnis iniquitas mentitur sibi all iniquity deceives it self and we may observe that the first murder came from this Cain hated his brother because he was accepted and preferred before him and the text saith plainly that he slew his brother because he was better then himself for his brothers works were good and his own evil So was Esau's anger kindled against Jacob because of his prerogative of birth-right which he had bought and for the blessing which he stole from Esau. The like was in the Patriarchs against Joseph so that in both cases had they not been prevented they had proceeded even to murder when they hated them All this I say grows upon the conceit that we are not honored so much and others in our opinion are honoured more then they should be Thus then we being thwarted and crossed do as Ahab did fall into anger and revenge and to obtain our desires into murder And therefore in the placing of this Commandment before those that follow there is very good order observed It is true as diverse have well observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fervour of spirit or animosity proceedeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire and our affections are hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent and earnest We see in natural things fire whose natural place is to be above desireth to be there and therefore it hath the quality of lightnesse given to it whereby it is apt to
those that do not are said not to know him though they know never so much of his Nature and atributes knowledge without practise is with God accounted ignorance and hence are all sins tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorances Thus to know Christ or to beleeve in him or to beleeve the Gospel Includes in the Scripture sence repentance new life and indeed the whole duty of a Christian because al these duties ought to follow upon this knowledge or belief are actus imperati as the Schools speak acts which flow from belief though the actus elicitus be only an assent to the trueth And hence some of the most eminent and Ancient School-men have determined that Theologie or Divinity is a practical science Theologia est scientia affectiva c. Principaliter ut ipsi boni fiamus saith Bonav Theologie is an affective knowledge whose chief end is to make us good The same is affirmed by Alex. Hales Gerson and others Scotus maintains the same conclusion Theologiam esse simpliciter practicam That Theologie is simply practicall and Durand proves it by unanswerable reason quia ejus operatio circa objectū suum non consistit in Contemplatione veritatis sed dirigit in prosecutione operis ut patet in centum locis Scripturae Et mirum esset si non sit practica cum considerantes Scripturam a principio usque ad finem c. Pro una Scripturae columna in qua agitur de pure speculabilibus sunt plus quam quingenta folia in quibus agitur de pure practicis The operation of Theologie about its object consists not in bare speculation of truth but in directions for our practice as appears in an hundred places of Scripture and therefore it were strange it should not be a practicall Science seeing if we consider the Scripture from the beginning to the end for one place which treates of matters speculative wee may finde five hundered which handle things meerely practicall This then being the scope of all revealed truthes in Scripture and the proper end of Theologie to direct us in our practise This book wherein all those practicall truthes are distinctly handled and explained cannot but be of great use to all whose care is to worke out their salvation And if he was accounted the wisest man among the heathen by the Oracle that brought Philosophie out of the Clouds into Cities and Houses that is from aire and vain speculations to practicall precepts no doubt but they shall be counted wise Scribes in the Church of God that laying aside fruitlesse controversies and Polemick disputes wherewith peoples heads have been so troubled that the power of Religion is in a manner quite lost bend their studies and endeavours to urge this unum necessarium the practise of those morall and Christian duties wherein the life of Religion consists and which will bring glory to God benefit to others honor to our profession sure comfort to the soul when all other comforts fail This practising of what we know will be the surest Antidote against the growing errours and Heresies of the times for if any man will do the will of God saith Christ hee shall know whether the Doctrine be of God or no. Faith and good conscience go both in a bottome he that le ts goe the one will quickly make ship-wrack of the other All apostacy begins in practise and errours in the life produce errours in Judgement for when the will is corrupted the understanding is darkned and the apostle tels us that those which are given up to strong delusions are such as receive not the truth in the love of it Whereas practise is a sure preservative against defection this will make a man whose knowledge is lesse then others remain stedfast in times of tryall like a fixed star while others of greater parts like blazing stars may shine for a while but at length vanish into smoke That which is the scope of this work to urge the practise of Religion and was no doubt the end propounded by the learned Author when he at first penned and delivered these Lectures is also the end aimed at in the publishing of them at this time and though many others have written upon the same Subject whose labours I shall not any way disparage yec I doubt not but he that shall reade and peruse these labors of this Reverend Authour will finde them to be as usefull and profitable as any hitherto extant in this kinde and that they containe the most full compleate learned and elaborate body of Practical Divinity that hath been hitherto published and that scarce any thing of note is to be found on this large subject in any Authors Divine or humane which is not here with admirable judgement clearnes of method and fulnesse of expression digested And considering how this subject is handled neither superficially and slightly as too many have done in our owne Language nor yet so coldly and Jejunely as divers of the Casuists in their large and intricate disputes who inform the Judgement but work not upon the affections at all but that as the matter is solid in it self so it is clothed with emphaticall significant words adorned with choise sentences apt allusions and Rhetoricall amplisications out of the best authors besides pregnant applications of Scripture and sundry criticall observations upon divers texts not vulgar nor obvious it will be hard to say whether the profit or delight of the reader will be greater And as the works in regard of the generall subject may be usefull for all persons of what rank soever so I doubt not but it may be of special use for the publique dispensers of the word especially the younger sort of Divines who besides many directions for usefull and profitable Preaching may finde also variety of excellent matter upon any practicall Subject without Postills or Polyanthea directions for deciding most cases of conscience which out of the grounds here laid may be easily resolved Now concerning this Edition and what is herein performed I am not ignorant what prejudice attends the printing the posthumous works of any how easy it is to mistake the sence of an Author especially where the work was not perfected by himself and that diverse things in mens private papers would have been thought sit to be altered omitted or enlarged by the Authors themselves if they had intended them for publick view for which and diverse other reasons it might have been thought sit not to publish what the Author had kept so long by him and had not fitted for the Presse nor those reverend Persons to whose care his Papers and Writings were by his late MAJESTIE committed intended to divulge for who would presume to put a Pencil to a Piece which such an Apelles had begun yet considering that there is already a rude imperfect draught or rather some broken Notes of these his Lectures which had passed
requires that children shew piety at home and requite their parents affirming that it is good and acceptable before God and for those that requite evil for good 〈◊〉 Wise man saith That evil shall not depart from their house This requital must not be only non subtrahendo by not making away wasting or pilfering their fathers goods which is condemned as a great fault such a son saith Solomon causeth shame and reproach and is a companion of a destroyer but by aiding them if they want ability for so the Apostle requires to requite their parents and as it follows to take order to relieve them that the Church be not charged that so it may relieve those that are widows indeed viz. which have no children able to maintain them Our Saviour would rather have the Corban go without then the father should want And the Council of Gangra hath a severe Canon which doth anathematize those which shall neglect their parents in this case And we have the example of our Saviour Christ performing this part of duty and taking care for his mother even at his death This the very Heathen saw to be a duty by the light of nature for at Athens Children after they came to be thirty years of age were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherishers of their parents in their old age and they had laws which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stork laws and the story tells us that it was taken from the Storks which as writers testifie of them bring every morning and evening meat to the old storks when by agethey are not able to flie and they young ones when the old would drink take them on their backs and carry them to a river And the neglecters of this duty in their laws are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not capable of honour and were pronounced short lived Homer gives the reason of one that died suddenly that he did not nourish his parents To this may be added the duty which the godly have performed to their parents in their sicknesse and at their funerals An example we have in Joseph who though he were in a high estate yet came to his father Jacob in his sicknesse and when he was dead honoured him with solemn funerals And we may see it even in the ungodly for though Ishmael and Esau were wicked sons yet they thought it so great a piaculum to neglect their duty in this point that they concurred with their 〈◊〉 in the enterring of their deceased fathers 3. The third duty of parents is to bring up their children in the fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fear and nurture of the Lord as the Apostle speaks The former dutie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish their bodies most parents are careful enough of but this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concerns their souls they are carelesse in Men are apt enough with the mother of Zebedees children to take care for their preferment which is but a worldly care but for the care of their souls it is many times and with many the least of their thoughts Let them see their son break a bone or the like and they are presently much moved but though they see them break the Law of God it much troubles them not If their children come to any temporal punishment or shame or if they be disfigured in body or the like they will grieve and sigh but for any deformity in the soul or sinful practises whereby they incur the displeasure of God they are not troubled Therefore their duty is 1. in the first place to follow Abrahams example to incorporate them into the Church assoon as they can else as the Apostle speaks their children are not holy 2. After their initiating followeth their instruction because that non recedat ab co cum senex 〈◊〉 quod didicit juvenis he will not depart when he is old from that he learned when he was young And this instruction must not be curious or 〈◊〉 but after a familiar sort and in a plain way that may 〈◊〉 them with the principles of religion before they come to be auditors in the Church lest otherwise that which they hear 〈◊〉 may seem strange to them wherein they have the examples of Abraham and David It was also the practise of godly parents in the new Testament Timothy knew the holy Scriptures from a childe as S. Paul testified of him 1. The best way to make instruction profitable is example for as one saith very truely Validiora sunt exempla quam verba plenius opere dicetur quam voce examples are more prevalent then words and a man may speak more by his action then his voice I saw and considered it well and looked upon it saith the Wise man and so I received instruction Therefore parents example must not be repugnant to what they teach for then armatur natura exemplo corrupt nature is armed and strengthened by example if their example be repugnant to that they teach little profit will arise by instruction When the parents set the children a good example and say Go thou and do likewise or learn of me as Christ to his hearers their speech and pattern together will be very prevalent with their children 2. Another way to help instruction is by Discipline which the Wise man calleth the rod and reproof And this it is which puts wisdom into the soul which is kept out by folly which as it ariseth by impunity which the Rabbines call Magna venefica a great bewitcher so the rod of correction shall drive it away Solomon answereth one objection in this point which is I cannot love and correct too That is not so saith he He that spareth his rod hateth his son hut he that loveth him chasteneth him betimes If you correct him not you love him not And indeed in another place he scoffs at the lenity of those that make such objections Withhold not correction from thy child for if thou beat him with the rod he shall not die there is no fear of that but assurance of two great blessings by it as it followeth 1. It shall liberare animam ab inferno it shall deliver his soul from hell And 2. Afferre soiatium animo patris bring joy and comfort to the fathers heart But with this caveat that it be done dum spes est while there is hope 〈◊〉 the twig will grow so great that it will break before it bend S. Augustine proving out of our Saviours words to the Jews that we must do the works of Abraham tells us how we shall do them Omnis qui trucidat filiorùm voluptates tale sacrificium offert Deo quale Abraham he that kills pleasure in his children offers such a sacrifice to God as Abraham did If he kill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
c. Evil men commend many things truly and reprove many things as justly but by what rules do they so whence have they it that men ought to live so seeing they live not so themselves why these rules are right and good though their minds be not so the rules are unchangeable though their mindes be mutable c. Yea he concludes that they finde them in libro lucis in the book of light and truth howsoever they are blinde and as S. John the light shone in darknesse and the darknesse comprehended it not which truth being in God as a seal makes the same impression in the minde of man yet keeps it self whole and where this print or impression is fet it can never be wiped out And thus we see that all men ever had and have the effect of the Law in them And this we will prove from the performing the duties required in the law before it was given this may appear before the written law in all the ten Commandements 1. For the first Commandement Though it be not very plain that Terah with Abraham Lot and Sarah departed out of Vr of the Chaldees into Canaan because of the idolatry of the inhabitants yet soon after there is a very plain place for it Jacob commanded his houshold to put away their strange gods 2. For the second Jacob buried the idols under an Oak and in that Rachel hid the images under the Camels litter in a godly zeal as some think 3. For the third Abraham caused his Steward to put his hand under his thigh and swear by the Lord of Heaven and Earth that he should not take a wife for his son of the daughters of the Canaanites And we may see a solemn oath taken between Jacob and Laban 4. For the fourth We may see the observation of it plainer before the giving of the Law in Exodus in speech about gathering a double portion of Manna of the Sabbaths Eve 5. For the fifth we may finde in one place how Esau cryed for his fathers blessing and in another how he stood in awe of his father though he were otherwise prophane for he would not kill his brother Jacob while his father was alive 6. For the sixth we see a plain precept Whosoever sheddeth mans blood by 〈◊〉 shall his blood be shed 7. For the seventh Judah would have burned Thamar for playing the whore and Shechem was slain for ravishing Dinah and the whole city spoiled by her brethren For their answer to their father Jacob was should he deale with our sister as with a harlot 8. For the eighth The putting of Josephs cup into the mouth of the sack was enough though among the Egyptians to clap his brethren in prison and God forbid 〈◊〉 they we should doe this that is steale 9. For the ninth Because Judah had promised to send a kid he performed it though as he thought to a harlot 10. For the tenth There was no act nor purpose of heart in Abimelech against Sara as appeareth yet the sinne of concupiscence was punished in him by God Behold thou art buta dead man because of the woman which thou hast taken Notwithstanding Abimilech had not yet come neer her So Pharaoh was plagued for her in the same case By this we see that there was a Law before the written Law The summe of the Law is this Ambula mecum walk with me or before me and the means to do this is Love Can two walk together saith the Prophet and not be agreed if they love they will not part So that love must be the ground and to love Christ is to keep his Commandements Now there is no Love but between likes so that we must be integrl perfect both in body and soule not outwardly alone but inwardly too The Law consists in two Duties 1 In avoiding or not doing Evill 2 Jn doing that which is good Both put together by the Prophet Cease to do evill learn to do good And by the Psalmist Eschew evil and do good The sinne against the first of these is called Peecatum Commissionis sinne of commission and the sinne against the second is called Peccatum Omissionis sinne of omission In regard of the first we are called 〈◊〉 Dei Gods souldiers against his enemies Sine and Satan and therefore are we said to be the Church Militant In respect of the second we are stiled Operarii Dei Gods labourers In regard of the first we are called innocentes guiltlesse And of the latter Boni et justi good and 〈◊〉 or viri bororum Operum men of good works But in any good work these two 〈◊〉 go together For the Jews were very observant in offering Sacrifices to God but because they burned in Lust and every one neighed after his neighbours wife their sacrifices were not accepted and it was in this respect that God to'd them he was full of their Libamina their sacrifices On the other side be we never so innocent yet if we doe not to our power pascere vestire feed and cloth do good works we sinne et 〈◊〉 bonum sit non secisse malum tamen malum est 〈◊〉 fecisse bonum as it is good not to do evil so is it evil not to do good For in keeping of the Law facere abstinere must concur Yet if we could keep the second we should not so greatly offend in the first Saint Paul in his directions to Titus giveth these rules that as we must deny ungodlinesse there 's the abstinere so we must facere too live soberly justly and Godly that is 1. Pie Godly towards God 2. juste justly towards our neighbours 3. Sobrie soberly towards our selves And for these three Saint Augustine hath three rules or natural principles 1. Deterius subiiciendum prestantiori quod commune habes cum Angelis subde Deo Let man subject himself to God and his Angel-like reason to God his best director This is pie 2 Quod commune habes cum brutis hoc subde rationi Let mens faculties common to them and brute beasts submit to reason And this is to live sobrie 3. Fac quod vis pati let every man do as he would be done by And this is juste And the corruption of these is by three contrary rules 1. The first as the Satan said to Eve Dii eritis ye shall be as Gods Be not subject 2. The second as the Tempter said to the sons of men videte nubite quod libet licet voluntas lex esto see and marry do what liketh you Let your will stand for a Law 3. The third Machiavels principle Quod potes fac bonum prestantioris bonum communitatis Do what you can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod potes that you can do is lawful So much of the first thing in the Law The Action or work 2. The second
Captivity of the North it is said The dayes come saith the Lord that it shall be no more said the Lord liveth that brought up the children out of the land of Egypt But the Lord liveth that brought up the children of Israel from the land of the North. And this title lasted to the time of Christ. sixtly The last is prophecied by Jer. Jehovah justitia nostra the Lord our Righteousnes and so by the Apostle Christus justitia nostra Christ our righteousnesse and God the father of our Lord Jesus Christ. Now this great benefit being not fully six weeks before the Law delivered it must needs stick close to their memory and being in the wildernesse where they were wholly to depend upon God and his protection so that as well in regard of the remembrance of the late benefits and the hope of future assistance as of the place where they could not depend at all upon themselves it was both a fit time and place to give them a Law and then they were more fit to receive it in as much as it could not well be given in Egypt for thence they were unwilling to go nor in Canaan for there they murmured against God it was most fit it should be given here for their delivery was not that they should be Masters but Servants And all these pertain to us for though it be true Non obligamur Legi propter Sinai sed propter paradisum when it was first given to all the sons of Adam and though God gave this Law to one Nation to stir up others to emulation as the Gentiles were taken into Covenant afterwards to provoke the Jews to jealousie yet this is also true that there are none of those his titles but much more appertain to us who have means of better performance as having received greater benefits and our faith grounded upon better promises 1. Jehovah The excellency of this Name to us is in respect of the ordination of a new Covenant the Gospel which as the Scripture speaks is the better Covenant because it was established upon better promises for Insemine tuo benedicentur omnes nationes terrae in thy seed shall all the nations of the earth be blessed is a better promise then Semini tuo dabo terram Canaan to thy seed will I give the land of Canaan We have clearer promises of eternal life and a greater measure of sanctification of the spirit then they had 2. Deus tuus thy God As we are included with them in the first so in the second title we have part and interest in them both for he is our God by Covenant as well as theirs by a Covenant of mercy and grace 3. Qui eduxi c. which brought thee c. For this third how far greater dangers are we delivered from then they From the sting of Conscience fom sin from death how much do the Devil and his Angels passe the power and malice of Pharaoh and his task-masters Hell and Gehenna the Lime-kills the torments of Hell without number the bricks with number and as much as these everlasting pains passe those temporal so much doth our deliverance exceed theirs The Apostle saith that God hath delivered us from the power of darknesse and from the wrath to come And in another place that he hath abolished death In this world he hath freed us from errours which the most part of the world fall into He hath delivered us 1. from the justice of God 2. from the terrour of the Law 3. from the sting of Conscience 4. from sin 5. from death 6. from Hell 7. from the Devil and his Angels 8. from the Spiritual Egypt 9. from the Egypt of this world c. Now as God hath titles so have we He Jehovah we vile Creatures He our God we his servants He which hath delivered us we which have been delivered by him from sin c. from a thousand dangers Audi Israel hear O Is ael saith he Speak Lord for thy servants hear must we say and not onely be his Auditors but his servants least we be made servants to sin Sathan and the world and so be made to know the difference between his service and the service of other Masters CHAP. II. The division of the Decalogue How divided by the Jews 〈◊〉 Christians Addition 6. That the four fundamental articles of all Religion are implyed in the four first precepts Of rules for expounding the Decalogue Six rules of extent 1. The affirmative implies the negative and e contrà 2When any thing is commanded or forbidden all of the same nature are included 3 The inward act of the soul is forbidden or commanded by the outward 4. The means conducing are included in every precept 5. The consequents and signes 6 We must not onely observe the precept our selves but cause it to be kept by others least we partake of other mens sins which is 1. Jubendo by commanding 2 Permittendo by tolleration 3. 〈◊〉 by provocation 4 Suadendo by perswasion 5 〈◊〉 by consenting 6. Defendendo by maintaining 7. Scandalum praebendo by giving scandal VVE divided the Law into a stile and a Charge the first hath been handled The charge remains whereof we will now speak And this is contained in the ten words which we commonly call the ten commandments So doth Moses as well to deter men from presuming to adde any more in which respect God wrote both sides of the Tables full to prevent the adding to them as also to take from man the excuse of being so many that his memory could not bear them They being but few whereas those of the heathen are infinite These ten for better order and memory sake receive a division from the subject and are divided according to the two Tables which our Saviour in his answer to the Lawyer divideth according to the objects God and Man And this is not his own division onely we finde it in the time of the Law Our duty towards God is set down in Deuteronomy Thou shalt love the Lord thy God with all thy hea t and with al thy soul and with all thy might Our duty towards man in Leviticus Thou shalt love thy neighbour as thy self From both which places this division of of our Saviour hath its ground Now because love is so often repeated S. Paul makes the end of the Law to be love And in another place after he hath recapitulated the Law he reduceth it to this Thou shalt love thy Neighbour as thy self for our love proceeding and ascending up to God when we descend and come to our Neighbour it is but a reverberation of the love we have to God and every reverberation or reflexion presupposeth a direct beam so that every man that loves his Neighbour hath God first in his direct motion as the immediate and direct object of his love and then his Neighbour in
God and held his hands Quis tenet te Domine saith one Lord who holds thee that thou sayest let me alone Moses his prayer did in a manner binde the hands of God There is an almighty power in prayer because it overcomes him that is almighty But it may be objected that how dare miserable men dust and ashes presume to speak to God being so excellent and omnipotent and as Jacob confessed now being lesse then the least of his blessings This is answered thus by one non presumptione tua sed promissione et permissione sua God not onely permitteth it but addeth a promise to them that use it and commands us to call upon him In the Psalm before alledged call upon me in the time of trouble and I will hear thee And Saint Peter and Saint Paul both confirm the truth of this when they quote this of the Prophet Joel whosoever shall call upon the name of the Lord shall be saved And the joyning of two places in the Gospels will make us call on God with great confidence Every one that asketh saith Saint Matthew receiveth and that in Saint John whatsoever ye shall ask the Father in my name he will give it you There can be no more said then that every one that asketh shall have and whatsoever you aske you shall have whereas on the contrary Gods sury will be powred upon them that call not upon his name And as God is ready to promise so is he also to perform yea so ready is he on his part that he saith before they call I will hear To testifie this he erected a mercy seat in the Tabernacle and when the temple was built he gives it a name from this duty of prayer The House of prayer to shew how ready he would be to hear the prayers there put up and that not onely by his own people but even by strangers too for whom Solomon prayed at the consecration of the Temple and this was acknowledged by the Persian King who calls it the house of the God of Heaven Herein was the mercy seat placed and the first part of the service was incense which as we shewed before is often interpreted to signifie prayer and so it is intimated in the Gospel when we read that the people were without praying while the Priest was within at the typical worship burning of incense And as God had a seat of mercy then on earth so hath he now erected a throne of grace in Heaven from whence si ascendat 〈◊〉 descendet gratia if prayer ascend grace descends And because that we cannot have accesse by our selves by reason of our sins therefore order is taken that we may have accesse per alium by another even by Christ who to assure us the more of the efficacie of our prayers not onely in his flesh offered up prayers and supplications with strong crying and tears but still makes intercession for us and therefore in the Revelation he is figured by an Angel that receives the prayers of the Saints in golden censures mingles them with incense to make them acceptable and so offers them up to his Father So that as he prayeth for us himself so he makes our prayers acceptable and therefore he makes us Priests to God to offer this spiritual sacrifice of prayer and praises and as it was promised to pour upon us the spirit of grace and supplication so it is performed by Gods sending the spirit of his Son into our hearts whereby we cry Abba Father which spirit helpeth our infirmities and when we know not how to pray makes intercession for us with sighes and groans that cannot be expressed So that we have no reason to doubt of the 〈◊〉 of our prayers with God but to rest assured that God is highly pleased with them and is ready and willing to hear us and to grant what we ask according to his will Thus we see all is performed on Gods part Now for the duty it self This duty of Invocation here commanded contains in it two things 1. A lifting up of our soul a fixing of the minde upon God as the Authour and giver of all good 2. A pouring out of our soul a full declaration of our desires and meditations or what it is we require of God Invocation or prayer is divided into 1. Petition and that either for ourselves which also is subdivided into Deprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the removal of some evil Precation for the obtaining of some good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for others which we call Intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The first part of Petition is Deprecation that evil felt or feared may be removed and this is most properly and usually the matter of our prayer Is any man afflicted saith S. James let him pray and though hope apprehends nothing but good yet the removal of evil hath rationem boni and so may be the object of hope and the subject of prayer And this consists in three points 1. Vt malum avertatur that evil may be turned away before it come I beseech thee O Lord saith the Prophet let thine anger and fury be turned away That Gods wrath may be turned away before it come upon us 2. Vt malum anferatur that evil may be taken away after it hath seized upon us Deliver Israel O Lord out of all his troubles 〈◊〉 being in trouble we may be delivered out of it and this is called 〈◊〉 deliverance 3. Vt malum minuatur that evil may be 〈◊〉 Let thine anger cease from us saith the Psalmist mitiga iram tuam when we pray for a diminution that so we may be able to bear it But as a necessary preparative to this the Saints have ever used Confession and acknowledgment of sins The Prophet in sundry Psalms runneth first over all his sins sins of omission and commission of thought word and deed against God his brethren or himself by instigation of others or of his own accord For Prov. 28. 13. He that covereth his sins shal not prosper that 's a dangerous saying and in Psal. 32. 3 4. 〈◊〉 dangerous example till he had 〈◊〉 his sins his bones consumed and his moysture was turned into the drought of summer So likewise did Daniel make confession before he comes to petition 1. The chief thing to be prayed against maxime deprecandum is to be kept from falling into sin by temptation That we may not be winnowed by Sathan Not to wish as commonly we do I would I were out of the world but as our Saviours prayer for his Disciples I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil And we desiring but thus certainly Gods promise will not be unperformed for he is faithful who will not
in either aright 3. They must be 〈◊〉 They must be made in the spirit of humility els are they no prayers the Hebrews call such prayers and no prayers We see the humble supplication of the Publican was accepted when the vaunting prayer of the Pharisee was rejected God turns himself to the prayer of the poor destitute Saint Bernard saith concerning this and the last qualification Quando fidelis et humilis et 〈◊〉 〈◊〉 〈◊〉 sine 〈◊〉 penetrabit unde certum est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whensoever our prayers are faithful humble and fervent we may be assured they will pierce the heavens 〈◊〉 will not return empty 4. Our prayer must not be absurd oratio sine ratione prayer without reason As accedere Deum pro pace sine pace pro remissione peccatorum cum retentione as Tertullian saith to come to God for peace without peace to pray for forgivennsse and be far from forgiving ourselves Our Saviour sets us a rule to pray forgive us as we forgive others how can we say to God forgive me and to our brother pay me who so stoppeth his ears at the cry of the poor he shall also cry himself and shall not be heard as the wise man speaks If there be a receiving there must be a giving When you pray saith our Saviour forgive if ye have ought against any that your father also which is in heaven may forgive you your trespasses And thus our prayers shall be reasonable otherwise prayer withour charity is as they call it the prayer of Cain who offered sacrifice to God and murthered his brother 5. It must not be the Bethulians prayer Help must come within five dayes or els farewell prayer This is contrary to our Saviours rule who taught men to pray and not to saint and to the Apostles Pray without ceasing Yet it is not meant that we should ever be praying and doing nothing else as the Euchita dreamed or that God is pleased with many words or battology for non in sermone multo sed diuturno offectu not in many words but with long affection as Saint Augustine Nor is it our Saviours meaning in the parable of him that went to his friend for loaves that he knocked at the door continually but interpolatim ever and anone till he was heard non continua interpellatione sed interpolatione our prayer must be renewed often for in this frequency and continuance in prayer there are two extreames to be avoided 1. First that which Saint Augustine tells us was in the Euchites as before who never left or discontinued prayer but neglected all other duties of religion which was condemned by the Church as an heresie 2. The other is that which Isidore mentioneth of some that hold that men were onely to pray in the night and to spend the day in other affairs These are like our noctna owles that never cry but in the night The practise of many among us is like theirs that pray not but when they are in their beds if then both these must be avoyded and we must walk in the middle way There may be a defect also in the manner of praying when it is not qualified so as we have above specified Also our thanks may be in this two wayes defective 1. when a man hath benefits and slighteth them now our soule is dried away we can see nothing but this Manna It was the Jewes fault to murmur unthankfully 2. Or our thanks may be formall cold and carelesse vsu magis quam sensu of course and not from a true sense and feeling such sacrifice to their own net Hab. 1. 16. Naaman received a benefit and he would be thankfull for when one talent was asked he would give two Now because prayer is the means to obtain all other graces it cannot properly be said to have means to obtain it Yet are there diverse helps to it 1. There is no greater help or spur to prayer then the consideration of our own wants and imperfections by taking a view of our soules and frequent examining our own hearts whereby we come to see the evils we are most inclinable to and the good things wee want This knowledge and sense of his own wants made David thirst after God and powre out his soule before him Psalm 42. 1. 2. 4. 5. 2. Another help is the remembrance of Gods benefits to us King David was so well versed in this duty that there is not a benefit he received or that we may but that there is a Psalm for it psal 40. 3. He had still canticum novum for beneficium novum when he wants any singular benefit then he reckons up the lesser which Saint Augustine calls colligere fragmenta the gathering up the fragments and these he made great account of and as the woman of Canaan was thankful for the crums Mat. 15. 27. so was he for the least mercies when he had no new benefits then he takes up old benefits and makes of them a new song as Psal. 38. and 70 and rather then faithe remembers to God and gives thanks for his wonderfull forming in his mothers womb Psal. 139. and sometimes enlargeth himself to those benefits that are common to all the world as psal 8. 19. 104. yea to the very wild asses quenching their thirst in the wildernes 3. Another is fasting and alms which the Fathers call the wings of prayer S. Augustine saith Jejunium orationis robur oratio vis jejunii fasting is the strength of prayer and prayer the like of fasting And jejunia elemosynae orationem juvant fasting and alms are assistants to prayer These both are the wings that prayer mounts up by Illud hanc corroborat haec illud sanctificat as fasting strengthens our prayers and prayer sanctifies our fast so alms 4. If our own prayers be weak then are we to desire the prayers of the Church according to S. James's direction Si oratio tua fulmen sit saith one ascendat ad coelum sola per se otherwise esto gutta in nube grandinis if thy prayer be fervent or as a thunderbolt it may ascend to heaven by it self but if it be as a drop in a cloud it will need the help of others 5. If none of all these help yet there is oratio fidei as well as oratio sensus though I cannot have the prayer of feeling yet I may have the prayer of hope For spiritual duties are likened to seed of which harvest comes not presently but lie in the 〈◊〉 of the earth till the time that the Lord fructifie The signes of praying aright or that our prayers are rightly qualified and like to prevail are diverse 1. Earnestnesse of the soul when that sends out sighes and groans unutterable gemitibus non sermonibus constat hoc negotium this businesse consists not in words but groans 2. The second signe is if
his pillar at the entring c. And thus standing may be a reverend gesture when kneeling or some other gesture in publick worship is not prescribed by the church in which case we must conforme to what is 〈◊〉 for that which is indifferent in it self in the gesture is not indifferent to us or in the practise of it when it is commanded by lawfull authority 2. In private prayer we shall see it to be a samiliar thing sometimes to fall down prostrate as Moses and Aaron did This gesture of prostration was used by Moses as he testifies of himself And the Evangelist reports of our Saviour that he used it So likewise was kneeling a custome of the holy men of God in their private prayers Ezra fell upon his knees and spread out his hands And S. Paul in his private devotions bowed his knees as he sayes of himself In private devotions liberty and freedome of gesture may be used so it be reverent and humble which sitting at prayer cannot be Balaam willed Balak to stand by his burnt-offering Numb 23. 15. and being set he bids him rise up 2. The exteriour signes in respect of hope are oculi elevati manus extensae eyes lifted up and hands stretched out And these are to be used in that part of prayer which is called Petition for in deprecation the Publicans posture is fittest which is oculis dejectis with eyes cast down for the other we finde King David lifting up his eyes And in S. Johns gospel it appears that our Saviour did the like For the other the lifting up of hands we see that in the battail with the Amalekites Moses practised it Ezra in the place before cited spread out his hands to God The Prophet David tells us that he stretched out his hands to God Let the offering up of my 〈◊〉 be an evening sacrifice And it is the Apostles counsel to use this gesture I will that every man pray lifting up holy hands For as oculus elevatus expectat the eye lifted up expects so manus extensa petit the stretched out hand begs and asketh But in this point corruption is crept into our Church Instead of humbling our selves by prostration and kneeling we are pleased to sit at our ease and that in a proud manner instead of the depositio magnificentiae nudatio capitis kneeling and uncovering our heads we sit and with our heads covered too this is not to enquire at least not to imitate the dayes of old Balaam would not suffer Balac though a King to sit down but to stand at his burnt-offering and when he was set he bade him arise This sedentary prayer and proud fashion of covering the head cannot be warranted by any text in Scripture Secondly the outward gesture at the word preached or read in the old Testamament was usually sitting as we may see in Ezekiel They sit before thee and they hear thee c. saith the Lord by the Prophet And so in the new The multitude sate about our Saviour while he was preaching and the Pharisees and Doctors of the Law sate by him as he was teaching So Mary sate at Jesus feet and heard his word Eutychus also sate to hear S. Paul preach Sometime the word preached was heard standing as when Ezra opened the book standing in a pulpit of wood all the people stood up And these two gestures have ever been indifferently permitted and used In the administration and receiving the Sacraments the nature and dignity of them with the prayer for the preservation both of our bodies and soul unto eternal life to say no more may easily direct us with what exteriour reverend behaviour we are to carry our selves viz. that the gesture of kneeling and humble adoration is most fit and that such a gesture as doth not signifie our humble reverence as sitting is utterly unlawful In point of discipline the gesture is evident the Judge sits and the party accused or that hath any cause depending before him stands So that the end of all this is 1. That God may be glorified as well by the body which is the external worship as by the soul and spirit which is for the internal 2. That our outward gesture may stir up our souls to their duty as clothes increase the heat of the body though they receive their heat at first from the body Lastly as to stir up our selves so to stir up others by our example that they seeing our reverend behaviour may fall down with us and be moved to do that which they see us do and to glorifie God on our behalf Thus as we have shewed what we are to learn out of the affirmative part viz. what duties to perform so out of the Negative part we must learne what sinnes we must avoid and to finde out this we shall need to go no further then by opposing the contraries to that which hath been delivered in the affirmative part 1. To Humility and depositio magnificentiae he is opposite that carries himself proudly in Gods service The Wise man tells us a proud eye is an abomination to the Lord and if at all times much more at that time It is the Prophets counsel to 〈◊〉 this behaviour especially in Gods service Hear ye give ear saith he 〈◊〉 proud for the Lord hath spoken 2. To Humiliare He is averse that is stiffe necked not willing to bow and that hath knees like an Elephant that cannot bend when we give him not the reverence of knee head and of our whole body 3. To Coming Our absenting our selves from Gods service and worship S. Chrysostome saith Ludus jubet facis vocat aurea tuba venis Cultus Dei jubet non facis vocat non venis pleasure commands thee and thou obeyest the golden trumpet calls thee and thou comest Gods worship commandeth and thou obeyest not it calls thee and thou comest not Whose servant then thou art thou mayest judge by the Centurions words even his at whose command thou comest and goest 4. Lastly to the doing of his work the neglect of it is opposed and the neglecters out of Gods 〈◊〉 for neglectus praecepti 〈◊〉 is injuria est the neglect of a command is an injury to him that commandeth He that knoweth his Masters will and doth it 〈◊〉 shall be severely punished But in the manner of doing Gods work and his will in his service and publique Liturgy there are five things required of us of which though something hath been formerly spoken yet considering the great neglect and contempt of this work by many more is here to be said of them 1. The first is Unanimity and uniformity to come together at the same time and to joyn together in the same worship that there be no disagreement in our behavior in Gods service one to do one thing and another to do
means to imploy and exercise us in the meditation of Gods works and in his praise for it as the 92. Psalm shews us which psalm was made especially for the sabbath day As also to the continuing of the memory of the Creation to keep us from Paganisme for if the duty of the memorial of the creation had been duly and successively kept from the beginning and so continued that great doubt which troubled all the Philosophers so much whether the world had a beginning had been taken away And therefore this day being one especial means to keep men from Atheisme was therefore sanctified by God to be a day of rest This was one reason why the not keeping this law was so severely punisht by the Mosaical Law as appeares by the man that gathered sticks upon that day and was therefore put to death which was not onely because the law of the sabbath was then newly made to wit for the ceremonial and typical part which consisted in rest and therefore required the severer punishment but also because the not observing of that day was in effect a denial that God created the world Augustine treating upon the Creation saith it is true that God might have been pleased to have said as well fiat mundus totus let all the world be made in a moment as fiat lux let there be light in the first day it had been all one to his omnipotency to have done it at once as in six 〈◊〉 and enquiring further into the cause why he did not so could finde no other reason but that God by creating one thing after another would teach us that we should proceed in the musing and meditation upon the works of creation severally and in order as God made them So did king David and so did Basile and Ambrose who wrote some books of it And this course of meditation was much in use in the primitive Church 3. The last reason is Because the Lord blessed the seventh day He did not onely rest on that day but he consecrated it also Besides exemplum his example there is institutio he hath solemnly instituted it So that it shall be to us 〈◊〉 animae the Market day of the soul for our amendment in that we 〈◊〉 amisse in the foregoing week and for the regulating of us in the week following But this is not all the force of this last reason is in this God saith because have blessed and hallowed it seeing I have appointed it see you do not resist me butsubmit your selves to my ordinance He that keepeth it not and resisteth Gods ordinance resisteth God himself and they that do so receive to themselves damnation Therfore that which God hath hallowed we must not pollute We see the reasons why this rest is to be kept let us now see how far it is to be kept and what is required to the sanctification of it CHAP. V. How far this rest is to be kept Why this word Remember is prefixed Such works to be fortorn which may be done before or after Necessity of a vacation from other works that we may attend Holy duties Mans opposition to God when he bids rest then we labour 〈◊〉 contra six works in particular forbidenthe Jews Whether the same 〈◊〉 absolutely now forbidden the Christians Rest necessary onely for the means of sanctification or the practise of it as in works of mercy or necessity sabbatum boum Asinorum Sabbatum aurei vituli Sabbatum 〈◊〉 Sabbatum Satane THe substance of this fourth Commandment consisteth especially in these two things 1. In the outward rest of the body otium 2. In the holy duties which are the end to sanctifie it Sanctificatio 1. As before we are willed to remember it both in the week before the day come partly because in the day it self we are to yield an account to God of the former fix dayes work in singultu scrupulo cordis with trouble and sorrow of heart partly also as Augustine speaketh ne quid operis rejiciatur in diem festum that no work that might be done in the former dayes be put of to the holy day so when it is come we must avoid two things which as Saint Gregory observes may cause us to forget to sanctifie it 1. The one is aliorum exempla other mens ill examples 2. The other is Ludorum spectaculorum studia the practise and desires we have to unlawful sports and sights to which men are more naturally addicted then to the sanctifying of the day And in as much as we are to esteem of the sabbath as Deliciae Domini the delight of the Lord and that these two things are main obstacles and impediments to such estimation of it we must not onely remember it before hand but when it cometh also That which we are to remember is A day of rest and to sanctifie it Augustine comprehends them both in two words otium sanctum a holy rest 1. A ceasing from labour and if we ask from what labour It is as an ancient Canon of the Church sheweth Ab eo quod antea fieri poterat aut quod postea fieri poterit from that which might have been done before and from that which may be done afterward And whatsoever is meant by the labour and work of the week day that must be forborn on this day with this proviso That Ab eo quod nec antea fieri poterat nec postea poterit non est abstinendum such works of necessity which cannot be de done either before or after are not to be forborn The grounds are laid by Augustine and Jerome thus There is nothing as the Preacher saith but must have its time As we destinate a set time for our bodies repast sleep and the like in 〈◊〉 time we usually take order that we be not interrupted or disturbed by any other occasions And so in other temporal things the more serious they are we go about the more care we take that we be not hindred in them but that we may wholly minde them hoc agere So in the case of spirituals there ought to be a set time for the building up of the soul and procuring holinesse to it and exercising holinesse by it wherein we are to use no lesse care being a matter of greatest importance but that in the promoting of it all impediments may be removed that may hinder us in it ut promptiores simus ad divinum cultum cum non habemus impedimentum saith S. Augustine that we may be more ready for divine worship when we have no lets or impediments to hinder us And this is so plain as that we see even the Councel of Trent taking order for observing of holy dayes hath set down concerning the holy duties which are to be performed on those dayes that they are such Quae ab his qui ab humanarum occupationum negotio detinentur omnino praestari non
were some then as there are now that having given Almes on the Sunday would recover it the other dayes of the week either by oppressing and dealing hardly with the poor or by undermining those they dealt with Therefore the last caution must be out of the Prophet The Lord of hosts shall be exalted in judgment the holy Ghost shall be sanctified in justice that is a mans mercy must not make him unrighteous So that the conclusion of this point is if a man doe dare rem suam Deo se peccato aut daemoni give his substance to God and himself to sin or the devil and thereby give quod minus est Creatori quod majus inimico the lesse to his Creatour and the greater to his Enemy he is far from keeping the sabbath aright in the point of performing the works of Mercy Now concerning the spiritual part of the works of mercy which is to be done to the Spirit of him that needs it S. Augustine saith Est quaedam charitas quae de sacculo non erogatur there is a charity which is not taken out of the bag or purse such mercies are called Spirituales Elemozynae or misericordiae spiritual Almes which are so much more excellent then the other as they do mederi miseriae principalioris partis take order for the relief of the more principal part of man the soul. And there are seven of this kinde 1. The first concernes the good which is to be performed to draw him to it and it consists of three branches 1. The instruction of the young and others that are ignorant the Prophet describes the reward of such They that turne many to righteousnes shall shine as the stars for ever 2. The second branch is the giving of good and christian advice to him that is in doubt hearty counsel by a friend is by Solomon compared to oyntment and perfume that reioyce the heart 3. The last is the exhorting him that is slack in some good duty so did the prophet David And this was one of the instructions Saint Paul gave to Timothy to charge rich men to do good and be rich in good works c. 2. Another is Comforting them that are in distresse Saint Paul calleth this comforting them which are in trouble and supporting the weak and flere cum flentibus weeping with them that weep 3. A third is that work of spiritual mercy which our Saviour made a part of Church discipline reproving of our brother privately for his fault and the Apostle biddeth us to warne them that are unruly A 〈◊〉 is the pardoning of those that offend us according to our Saviours Rule we must first be reconciled to our brother before we offer our gift at the AlAltar and if he will not be reconciled then pray for him It was aswell Christs practise as his counsel Father forgive them So did the Proto-martyr Stephen Gregory saith Qui dat et non dimittit he that giveth and forgiveth not doth a work that is not acceptable to God sed si dimittet 〈◊〉 non det but he that forgiveth though he give not shall be forgiven of God as oft as he forgiveth others si tu ponas limitem Deus tibi ponet limitem If thou settest bounds to thy forgiving God will do the like to thee but if thou for givest without limit nor puttest bounds to thy brothers offence by pardo ning it God will put no limit to his pardonnig of thy sinne 5. Another is in Rom. 15. 1. we that are strong ought to bear the infirmities of the weak Alter alterius onera portate beare ye one anothers burden Gal. 6. 2. 1 Thess. 5. 14. 6. The sixth is taken out of Saint James Praying for one another even for our enemies it was Christs counsel Matthew 5. 44. and his practise Luk. 23. 34. And this is reputed for a work of mercy Augustine saith Causaberis 〈◊〉 te non possedocere you may perhaps cavil and say thou canst not teach some are as forward to advise you as you them and that you have not the gift of comforting or if you rebuke them for their faults they will despise you But for this and the two last works of mercy there can be no excuse nunquid dices non possum dimittere 〈◊〉 to forgive one that hath offended thee to bear with him to pray for him these things may be alwayes done ut malitia ignoscatur nulla excellentia nulla sapientia nullis divitiis opus est To pardon wrong done to us and so to beare with the weak and to pray for any there is neither excellency nor wisdom nor riches requisite or necessary 7. The last is the reconciling of them that be at variance or the making peace between man and man By this act as our Saviour tells us we shew our selves to be the children of God and as he further saith there will a blessing follow peace makers But here falleth in an obiection what if they will not be reconciled Augustine answereth it If thou hast done thy good will pacificus es thou art a peace maker And these are the seven fruits of mercy spiritual Besides these whatsoever is a work according to the Law of God is also acceptable but especially these CHAP. VIII The second rule of homogenea Fasting reduced hither Commanded under the Gospel 1. Publick fasts for averting of evil of punishment which is either malum grastans or impendens or of sinne for procureing of good 2. Private fasts and the 〈◊〉 of them The parts of a fast 1. External abstinence from meat sleep costly apparrel pleasure servile work almes then to be given Secondly internal humiliation for sinne promise of reformation The third rule our fast and observation of the Lords day must be spiritual Thus far we have proceeded according to the first rule of extension that where any thing is commanded the contrary is forbidden and e contra Come we now as in the former to the rule of Homogenea that is where any thing is Commanded there all things are commanded that are of the same kinde which is the second rule And we finde in the law that the day of humiliation or fasting is called a sabbath and so may be reduced hither as homogeneal Saint Augustine said well that if the state of Innocency had continued then had there 〈◊〉 one day only to have bin observed by Christians and that to have been spent onely in the duty of prayse and thanksgiving But since the fall of Adam there are such defects and wants in our souls that God is not onely to be glorified sacrificio Eucharistiae by the sacrifice of Praise but also sacrificio spiritus contribulati 〈◊〉 by the sacrifice of a troubled and humbled spirit his reason is 〈◊〉 bonum perfecte ut volumns non possumus because we cannot performe
the fig-leaves were sowed together The cause is that after they had sinned the inferiour parts as the appetite grew to be irregular and unruly Whereupon as the Apostle speaks the devil takes occasion to tempt to 〈◊〉 and therefore he advises that to avoyd fornication every man have his own wife and every woman her own husband that so they may have Thorum immaculatum the bed undefiled This Solomon calls the avoyding of a strange woman which he accounts a special part of wisdom and so this end includes that duty of fidelity which the one owes to the other for unlesse fornication be avoyded there can be no mutual fidelity Therefore the Apostle saith that the one of the married persons hath not power over their own body but the other the third end then of this Nuptiae is to avoyd fornication So that the three general ends of this duty are first Mutuum auxilium mutual help denoted by conjugium secondly Proles yssue signified by Matrimonium thirdly The avoyding of 〈◊〉 implied in Nuptiae which includes fides 〈◊〉 to each other specified by Nuptiae This for the general ends Now for the particular duties of man and wife 1. Now for the particular duties the first duty of the husband to the wife is expressed in these word by Saint Peter to live with her according to knowledge he must know how to govern her Because as we see in the case of the first wife she was beguiled by the serpent and seduced her husband therefore in the sixteenth verse of that chapter God told her that her desire should be subject to her husband and that he should have the government and rule over her therefore she must never follow her own will hereafter but must be subiect to her husband His duty therefore is to govern her yet so that he must 〈◊〉 with her being the weaker vessel and not to be bitter to her as being heire with him of the grace of life that their prayers be not hindred and that thereby he may enjoy his own peace for who would trouble his own flesh That he may rule and govern he must be able to instruct her for when the Apostle saith that if the wives would learn any thing let them ask their husbands at home it is to be taken for granted that they must be able to teach them lest such as creep into houses and beguile silly women 2 Tim. 3. 6. Intrap the wife And if she shall be carried away with blinde zeale or affection or otherwise go astray he must be able by wise exhortations to rectify her We have an example for this of Elkanah when Hannah his wife murmured and took on for her barrennes he pacified her with this wise speech Am not I better to thee then ten sons withal he must so strengthen himself that he be not seduced as Adam was by Eve nor be too credulous of her reports as Potiphar was when he put Joseph in prison upon a false accusation of his wife nor omit any necessary duty required by God though she be offended at it as Zipporah the wife of Moses was at the 〈◊〉 of her son Nor hearken to her in a bad cause as 〈◊〉 did to Jezebel Or if she be like 〈◊〉 that scoffed at David for his zeal in dancing before the 〈◊〉 of God he must by his knowledge and wisdom be able to instruct and reform her in the spirit of meekenes And as in the first place government with knowledge is required in the 〈◊〉 so submission consequently belongeth to the wife not to stand upon her own wil or wit but to submit her self to her husband For seeing by her own confession she was not wife enough to resist the serpent but was first in the transgression therefore justly was it laid upon her that she should not stand upon her own will hereafter but should be subject to her husband and be governed and advised by him This the Apostle Saint Peter calls subjection and Saint Paul submission which must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Lord and in the same chapter he calls it fear let the wife fear or reverence her husband which shews that as he hath the government so he hath power and authority which she must fear and this Saint Peter vrgeth by the example of Sarah who obeyed Abraham and called him Lord. And this reason is given because as God is head of Christ and Christ the head of the man so man is the head of the wife Whereupon Saint Augustine saith that as the sense of seeing is by the head so a woman ought to seeby her husband who is her head yet withal he is to remember that as she was not taken out of his head because she must not be above him as his master so neither out of his feet because she is not to be his servant but out of his side a latere that she might be semper illi a latere as his fellow and companion almost his equal The Heathen king Ahasuerus and his counsellers saw this duty of wives by the light of nature when for 〈◊〉 disobedience they decreed that she should be put from her royal estate and see the kings face no more and that her 〈◊〉 should be given to another and that no woman should presume to do the like al this should be published by a royal decree and that every man should beare rule in his own house c. This for the first duty 2. The second duty though it concur with the general affection of love and be in effect nothing else yet it hath a peculiar respect whereby it differeth from all other love and therfore is to be specially mentioned It is described in Gen. by three things 1. That this conjugal love must make one abandon and leave those to whom he is most bound or which are otherwise most neer and dear to him viz comparatively for this cause shall a man leave father and mother 2. That as they must leave all others so they must constantly cleave and adhere to one another as is expressed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aahasit conglutinatus est to cleave or be glued together 3. This adhering must be such a neare union as makes them one yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one flesh of two so that the love and affection appropriate to this conjunction must exceed all other In all love there is a kinde of union but all other union must give way to this none so neer as this Neither must this love be onley carnal and outward of which Solomon speaks Rejoyce with the wife of thy youth let her be as the loving hind and pleasant Roe let her breasts satisfie thee at all times and be thou ever ravisht with her love but also spiritual according to the Apostles rule to love her as Christ loved the Church whose love as it resembled
the Apostle adviseth to deal justly and equally with them and his reason is because they are conservi fellow-servants of God with their Master The Master hath a Lord too and Gods reason in the law was because Masters themselves had been servants in Egypt and thereby knew what it was to be under an hard service Therefore quod tibi non vis fieri alteri ne feceris do as you would be done by or as you would have other men do to your children when they happen to become servants It reflects upon the general before mentioned Diliges proximum sicut te ipsum thou shalt love thy neighbour as thy self Yet a Master is not so restrain'd hereby as that he may not use his power of correction upon servants that shall offend for the Wise man saith there is a servant that will not be corrected by words for though he understand he will not answer for such a one stripes are needful For there are three things needful for a servant Cibus opus disciplina meat work and correction when he is negligent and this last is as necessary as the other For as S. Bernard saith Impunitas est incuriae soboles insolentiae mater 〈◊〉 nutrix want of punishment breeds negligence is the mother of insolence and the nurse of offence And the Wise man saith that he that bringeth up his servant delicately that is without 〈◊〉 shall have him become his son at Length yea and his Master too And therefore tells us that stripes are for the back of fools they that will not learn and do their Masters will are to be corrected and qui blando verbo 〈◊〉 non corrigitur acrius necesse est ut arguatur saith Isidore he that amends not by fair means must of necessity be forced in a sharper way Now in this point of discipline three respects are to be had one to amend those which are disobedient the second to preserve the dignity of the Master lest the conniving at offences cause or breed contempt in the servant towards him and the last is for examples sake that others by fear of punishment may be terrified from the like disobedience And no Wise Master saith Seneca punit quia peccatum est sed ne peccetur punisheth onely because a servant hath offended but 〈◊〉 he offend again He therefore that thinks he loves his servant when he corrects him not for his faults is much deceived For S. Augustines rule is 〈◊〉 putes te 〈◊〉 servum quando non caedis non est ista charitas be not of opinion that thou lovest thy servant when thou sparest him for it is not love But take this caution by the way which we mentioned before Be not too rigid or severe in thy Discipline but according to S. Gregory Regat disciplinae virga mansuetudinem 〈◊〉 rigorem sic 〈◊〉 commendetur ex altero ut nec sit rigor rigidus nec mansuetudo dissoluta let the rod of discipline govern thy mildnesse and thy mildnesse moderate thy rigour so one shall be commended by the other that neither thy severity be rigid nor thy mildnesse too dissolute Rather offend in the best part and deal as gently as thou mayest for 〈◊〉 castigatus exhibet reverentiam castiganti asperitate nimiae increpationis offensus nec increpationem recipit nec salutem as Prosper lib. 2. de vi contemplat he that is gently corrected will reverence the correctour but if a man be exasperated with two much severity he will neither receive more correction nor be 〈◊〉 by it 3. The third duty of 〈◊〉 is to provide food and apparel things necessary and convenient for his servants according to the Wise mans direction and to prefer them according to their deserts And if one be a conductive or hired servant he is to pay him his wages duely and truely according to the law of God Besides if he have been a faithful servant he ought not at the expiration of his time to send him away empty but with a reward answerable to his service Nay the Wise man goeth further he ought 〈◊〉 much to consider of him as 〈◊〉 〈◊〉 cum filiis give him part of the inheritance with his children at his 〈◊〉 in some cases The duty answerable to this is that the servant must return a thankful acknowledgement to his Master for his education instruction and whatsoever good he hath done unto him and that after he shall be 〈◊〉 for then 〈◊〉 this duty cleaves to him and he cannot think himself free from 〈◊〉 though from service Some servants being made free forget all for as he said a servant made free is a burdensome thing and Solomon makes this one of those things which disquiet the earth A servant when he raigneth and a fool when he is 〈◊〉 with meat c. Therefore a servant must be thankful and not do as 〈◊〉 did which 〈◊〉 proverbially foretold who thrust out his masters son 〈◊〉 He that delicately brings up his servant from his youth shall have him become his son at length This speech of his proved true for 〈◊〉 his servant became as his son when he deposed his son 〈◊〉 and got the 〈◊〉 of the son viz. the kingdom of Israel to himself And thus much for the duties of Masters and servants CHAP. VI. Of Tutors or Schoolmasters and their Scholars or Pupils The original of schools and Vniversities Mutual duties of Teacher and Scholar as the choice of such as are fit and capeable The particular qualifications of a Scholar Solertia Docilitas Diligentia 2. About instruction Instruction helps the natural and infused light so doth prayer and reading the word 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 SO much for the duties of those within the familie now for those extra familiam out of the family whereof some concern the spiritual some the civil ordering and regulating of men The first whereof we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine ordinance because it immediately concerns the soul the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane ordinance as looking properly at the things of this life For the former there are two callings especially appointed and in them their duties to be handled 1. The Tutor or Schoolmaster 2. The Pastor or Minister And they which are to answer reciprocal duties to these are 1. The Scholar 2. The people in general The first of these is preparatory to the other for schools and universities are the seminaries both of the Church and Common-wealth and in that regard are compared to the optick nerve which conveys spirits and therewith sight to both the eyes for they give sight both to the right eye of the Church and to the left eye of the Common-wealth And therefore before we speak of the duties of those that govern in either of those
hoc decipit qui ante tempus sapientes videri volunt ut jam 〈◊〉 〈◊〉 quod non sunt quid sunt erubescere saith one many are deceived by this that they would willingly be accounted wise before their time and begin to counterfeit what they are not and are ashamed of what they are The conclusion of this point is that because as the Preacher tells us There is a time to keep silence and a time to speak and in that he placeth silence before speaking every one is to be a learner before he be a teacher We may see it in our Saviours example who was in the Temple among the Doctors how hearing first and then asking questions and both before he taught himself He that doth not take this course will in the end be forced to take up this complaint How have I hated instruction and my heart despised reproof And have not obeyed the voice of my teachers nor inclined mine ear to them that instructed me 3. A third duty of the teacher is Tueri to defend his pupils according to the sense of the word their name Tutores 〈◊〉 being derived from tueri It was our Saviours practise as in the case of his Disciples not fasting when Johns disciples and the Pharisees fasted And in their plucking of ears of corn on the Sabbath day As also for their not washing their hands when they did eat In all which cases Christ made their defence thereby shewing he would be ready to defend them in all matters wherein they did not 〈◊〉 1. The first duty of the Scholar answerable to this is according to the law of the Nazarite He must bring his offering as 〈◊〉 is able So did Hannah when she dedicated her son Samuel that he might not be 〈◊〉 to 〈◊〉 When Saul sent his servant to the Prophet he made shift to finde the fourth 〈◊〉 of a 〈◊〉 to give him Shall we come to the Prophet and bring him 〈◊〉 And Levi made a feast for our Saviour In a Council the Fratricelli were condemned for holding one opinion among the rest that our Saviour lived by begging and not of his own for he had of his own as we may gather by Judas bearing his bag 2. Another duty is to minister to his 〈◊〉 as 〈◊〉 Samuel did to Eli. And we read that Elisha though the eldest scholar yet poured water on Elias hands We 〈◊〉 that John Baptist sent two of his Disciples on an 〈◊〉 to Christ. And our Saviour himself sent his Disciples to make ready the passeover At another time he commanded his Disciples to provide a ship for him He also sent two of his Disciples when he was to ride into Jerusalem to provide an asse for him Lastly he sent them to provide victuals to eat So that the duty of ministring belongs to a Scholar 3. The last is 〈◊〉 officium Our Saviour being towards his end giveth charge to one of his Disciples that he knew was able to maintain his mother And not onely so but after his death some of them brought odours to embalm him Some bestowed a Tombe upon him and some buried his body So did the Disciples of John Baptist They buried his body And yet here ended not this 〈◊〉 officium for after Christs burial the Apostle forgate not his memory but spuke honourably of him Jesus of Nazareth was a Prophet mighty indeed and word before God and all the people shewing that death takes not this duty away from the Scholar to his Tutor he ought to speak honourably of him after death Besides all this there is a duty which all Scholars owe to Teachers though they be not under their charge If they be of that calling they are to honour them Sauls servant counted Samuel an honourable man and Gamaliel was honourable among all the people He was a Teacher of the Law and not onely those under his charge but all the people honoured him These things being performed that will come to passe which the Apostle aims at we shall have men faithful such as shall be able to teach others and the Universitie shall breed such as shall be fit to serve the Church and Common-wealth And indeed this was the end of the erection of schools and universities 1. To bring forth men able to teach in the Church 2. Men fit to govern the Common-wealth Of which we are now to speak CHAP. VII Of honouring spiritual fathers in the Church The excellency and necessity of their calling Four sorts of ministers in the Church 1. The thief 2. The 〈◊〉 3. The wolfe 4. The good shepherd whose duties are 1. To be an example to his 〈◊〉 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 〈◊〉 1. 〈◊〉 2. of maintenante ANd first of those that are to instruct and govern the Church These are called fathers The Apostle calleth himself a father And so they are called not onely by the Church of Christ but by Mitah an Idolater He hired a Levite to be a father and a priest The Idolatrous Tribe of Dan use the very same words they bid the Levite to come and be their father And because as was said before all paternity is originally in God and from him communicated to Christ whose fatherhood towards the Church is no other but as he is the onely priest and prophet of the new Testament and because God is fons omnis boni the fountain of all good therefore he must needs have this property of goodnes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicative that others may partake of his goodnes and therefore he made the world by creating it at the first and not onely so but by a second creation renewed and restored all by Christ into whom they that are mystically incorporated are admitted to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that coestial city or corporation where they shall be partakers of all that goodnes and glory which is in God And God having purposed to create the world for their purpose made it with three divisions or distinct places 1. Heaven to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or place of reward 2. Earth to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worke house And thirdly Hell his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prison To the end that men exercising themselves here in this world which is the worke house according to the grace received and the talent given them might either be rewarded with eternal felitity in Heaven or punisht with eternal misery in Hell So that the earth being made for a place of exercise and Heaven for a place of reward the world was made for the Church and consequently all those 〈◊〉 〈◊〉 the natural to
an accepter of persons So 2. if he be not just he will accept a gift It was the fault of Foelix In the first case he that respects persons will transgresse for a piece of bread In the latter he that receiveth gifts overthroweth a kingdom And thirdly if he want understanding every one will despise him and his authority will be contemptible therefore he must have all these qualities that so he may judicare justitiam and that justissime give judgement that most justly He must not pervert the law thereby to colour his oppressions like those the Pialmist speaks of who sit in the chaire of wickednes and frame misch 〈◊〉 by a law If he be such a one like the unjust steward that wastd his masters goods if he abuse his princes authority who hath intrusted him he ought upon complaint to be put out of his stewardship and that by him that put him in that so more fit may be in his place CHAP. IX Of fathers by excellency of gifts The honour due to them is not debitum justitiae as the former but debitum honestatis 1. Of those that excel in gifts of the minde The honour due to them 1. To acknowledge their gifts Not to 〈◊〉 or deny them Nor to extenuate them Nor undervalue them Nor tax them with want of other gifts The duty of the person gifted 2. To prefer such before others to choose them for their gifts Reasons against choice of ungifted persons The duty of the person chosen c. 2. Of excellency of the body by old age and the honour due to the aged 3. Of excellency by outward gifts as riches Nobility c. Reasons for honouring such How they must be honoured Fourthly excellency by benefits conferred Benefactors are fathers Rules for conferring of benefits The duties of the receiver VVE said at the beginning in the explication of this precept That those duties which belong to any propter rationem 〈◊〉 excellentiae by reason of any special excellency may be referred hither and we did distinguish the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellency of the person from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principality and government for the former may be without the other two there may be excellency of gifts in some who yet have no authority nor power conferred upon them nor are put into any place of government and in some they do all concur as in good princes and governours Now where there is the first viz excellency of gifts though they have not power or principality there is an honour due to such by vertue of this commandment for honour is nothing else but testimonium excellentie a testimonie of that excellencie which is in another and therefore such ought to be honoured though they want the other two Dignitas sometimes signifies a state of dignity and honour and sometimes onely the merit or worth of the person whereby he deserves honour and dignity though he have it not Of the former we have hitherto spoken and the honour due to persons so dignified of the honour due to such as have onely the latter we are now to speak And according to this two fold consideration of dignity there are two degrees of debitnm duty to be performed which the Casuists and schools call 1. debitum legis and 2. debitum 〈◊〉 1. A legal duty or that which is required by law which cannot be denied to the party without injustice and to which a man may be forced such is the duty owing to parents Masters Tutours Ministers Princes and Magistrates of which hitherto 2. The other is due in honesty and though there be no compulsion to perform it yet if we would be such as we ought before God this duty must not be neglected such is the duty of honour which we owe to all men for their gifts of the minde body or fortune c. This being premised we come to those that have excellency separated from dignity who yet in regard of their excellency are to be honoured And here according to the threefold good there is a threefold excellency 1. Of Minde as knowledge c. which they call excellentiam doni excellency of gifts 2. Of the body as old age 3. Of fortune or outward estate as Nobility riches c. 4. To which we may adde the applying of any of these to others for their benefit whereby men are said benefacere to do good or become benefactors As when by the gifts of the minde from those that are gifted or from rich men by their estate or aged men by rules of experience we receive good they become then benefactors to us and so an honour is due to them from us co nomine for that cause 1. For the gifts of the minde They are called fathers who excelled others in any such kinde of excellency Thus are they called fathers in scripture that have the gift of invention of arts as Jubal who invented musick So likewise Joseph was called Pharoahs father for his wisdom and policy and art in governing Egypt And such gifts as these are called by the Schoolemen Gratiae gratis datae graces given freely by the spirit of God And upon whom these 〈◊〉 are bestowed they are to be reverenced and honoured in respect of the giver and the end for which he gives them which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profit of the whole body And though these gifts be in some that want the true love of God which is that gratia gratum faciens the grace which makes a man accepted of God as a son and that the most able and sufficient men be not allwayes the most religious yet there may be use made of his gifts and his 〈◊〉 endowments must have honour for vaspropter donum the very vessel for the gift must have respect 1. The reverence to any such is first freely to acknowledge that to be in him which he hath and commend it and praise God for bestowing it on him as if he had imparted it to our selves and pray that God would increase it in him and make it become profitable to others Not to think it a derogation to our selves to honour him that hath it not to be of their minde that say Qui auget 〈◊〉 famam detrahit suae that he which honoureth another detracts from his own worth It was not Ezechiels opinion in commending Daniel for his wisdom as in that speech Art thou wiser then Daniel nor of Saint Peter that commended Saint Pauls Epistles and acknowledgeth a great measure of high and abstruse wisdom to be in him especially considering that Saint Paul had reproved him to his face Nor of Saint Paul concerning the other Apostles when speaking of James John and Peter he calls them pillars of the Church Nor of Saint John Baptist in the commendation of Christ not worthy to loose the latchet of his shoes And this is to be
at Mahanaim when he was in danger by 〈◊〉 rebellion for which David would afterward have rewarded him So when the king of 〈◊〉 came to invade the land of Israel 〈◊〉 the king gave him a thousand talents to 〈◊〉 him which was leavied as the text saith of all the mighty men of wealth of each man fifty shekels of silver and so by this means the land was preserved Thus rich men are and ought to be serviceable for the publick and for this cause they are to be honoured 2. A second reason is because men that are rich may exercise some vertues which others cannot do as Magnificence 〈◊〉 erality Alms c. and great men may 〈◊〉 and help forward good causes and therefore there is reason that such should come in partem honoris to have part of the honour Examples of this we have in those that offered liberally for the Temple which they could not have done unlesse they had 〈◊〉 so that there was much left which was employed for the maintenance of the Levites and in the woman that moved her 〈◊〉 to provide and furnish a chamber for the man of God which they could not have done unlesse they had been able and in those that cast in their wealth into the 〈◊〉 for the use of the Temple Thus rich men may and ought to be helpful to the Church to the 〈◊〉 to Schools Colledges c. Answerable to this the care of rich men ought to be as well good as great when 〈◊〉 sought to pervert Sergius 〈◊〉 the Deputy a great man in the Countrey S. Paul withstood him and laboured to keep the Deputy constant in the faith And the same Apostle after many lessons to Timothy tells him that the love of money is the root of all evil and that by lusting after it many erre from the faith and thereupon bids him take special care about rich men intimating the danger of rich men and the special care he should take about such that they may be instruments of good to others The Heathen man 〈◊〉 if he were to make Amphions harp he would take greater pains about it then in making a harp for a common harper Again the duty of the rich as is there further vrged by the Apostle is not to be high minded 〈◊〉 trust in their riches The wise man observed that they count their riches their strong tower And hence it is that when they have any cause or controversie with another though they have no right yet they will think to carry all by their wealth none must oppose them Such a one was Nabal so proud and surly that no body could speak to him But such should remember that as 〈◊〉 saith the rich and 〈◊〉 meet and the Lord is the maker of both this should make them humble And if they be thus towards others then their duty is like David to account themselves their sons and them their fathers 4. The last kinde of excellency for which men are to be honoured is Excellentia 〈◊〉 the excellency of a benefit 〈◊〉 are called fathers Job saith He was a 〈◊〉 to the poor and whatsoever is sub 〈◊〉 beneficii comes within the compasse of this Commandment and he that receives a benefit is bound to 〈◊〉 them from whom he receives it There are three duties of the Benefactor and as many required of him that receives a benefit 1. Rich men must be benefactors they must do good to some or other It s true they are not bound to any particular person none can challenge any thing exdebito from them for this is the difference between 〈◊〉 beneficium they may be bound to particular persons in 〈◊〉 but not in beneficio for here they may make their choice to whom but they must do good wheresoever they are They must not mark mens 〈◊〉 though their benefits be ill bestowed upon such for as the Heathen man said Melius est ut 〈◊〉 benefi ium 〈◊〉 illum 〈◊〉 apud te It is better thy benefit be lost in his hands then in thine A benefit must be freely bestowed though the party deserve it not we must not look at his 〈◊〉 to us for 〈◊〉 est decipi 〈◊〉 〈◊〉 cum daret he is worthy to be deceived that when he gives thinks upon receiving again Like to those that in the course of giving benefits look not 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 not where they may place them upon the worthiest and most deserving but upon them that will be most beneficiall to them Such a benefactor is as a man to his gelding that when he means to vse him in a journey gives him so much provender because he is to vse him and he will not otherwise hold out in his journey And this takes away the honour of the Physitian and Lawyer that saves a mans life or his estate when they do it 〈◊〉 〈◊〉 for a reward 〈◊〉 〈◊〉 〈◊〉 qui dat 〈◊〉 〈◊〉 〈◊〉 loses the honour of the benefit that looks at some reward It s true he cannot sufficiently be recompenced that saveth a mans life but if he prostitute his art for gain he doth buy and sell and so 〈◊〉 his honour yet this is the course of the world that it may be feared that in short time men will make indentures to 〈◊〉 mento be thankful when they bestow their benefits 2. Another rule is they must do it speedily It must not stick between their fingers for Ingratum est beneficium quod 〈◊〉 inter manus 〈◊〉 〈◊〉 〈◊〉 sunt beneficia parata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 it is a benefit little worth that sticks long in the givers hands and they are most 〈◊〉 that are most ready casie to be obtained and where there was nothing hindred them but the modestie and bashfulnes of the receiver for indeed such 〈◊〉 are not onely 〈◊〉 but costly Nulla res 〈◊〉 constat quam quae precibus emitur there 's nothing cost more then that which is obtained with much suit and petition And as it is cruelty to prolong the death of a condemned person and a kinde of 〈◊〉 as we say to rid him quickly out of his pain so the prolonging of a benefit tortures a man between hope and fear And therefore Duplex fit bonitas cum accedit celeritas minus decipitur cui negatur celerius that benefit is worth two that a man bestowes speedily and his expectation is lesse frustrate that hath a quick denial Therefore as he said Apage homines quorum lenta sunt beneficia 〈◊〉 〈◊〉 away with those men that are quick to do one an injury but will consider on it before they will do you 〈◊〉 good for now prosunde odium simul instilla beneficium men will powre out their hatred all at once but a benefit must not be had but by degrees They must weary out a mans patience and then some little benefit Seneca saith well They must have longum
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
imployments 3. The last is voluptas quae neutrum horum impedit so much pleasure as will hinder neither of these Moderate pleasure may be used in eating and drinking so that it neither endanger our health nor make us unfit for the duties of our callings but if it prove hurtful or prejudicial to either of these if this voluptas this 〈◊〉 in meats and drinks be either against life or our duty it is peccatum a sin According to these rules we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bridle our desires we must make temperance our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our coachman and give her the bridle that she may aswell constringere as relaxare bridle as let loose as occasion shall be offered Saint Augustine saith Temperantia froenos gutturis 〈◊〉 relaxat temperance both restraineth and giveth liberty to the appetite and the Heathen man saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venus waits on plenty and fulnesse And that we may the better know how to restrain or enlarge our selves in the use of meats we may further consider that this last rule divideth it self in five branches 1. For the substance we must not fare every day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendide delicately with the 〈◊〉 Glutton the Israelites were weary of manna and must needs have quailes but for Daniel and his companions who had moratos ventres no dainty palats but temperate appetites 〈◊〉 served their turnes well enough and yet they looked never the worse Elies sons must have rost meat they cannot away with sodden but Elias provision was no more then a cake and a cruse of water and Elisha provided nothing but a pot of potrage for the children of the Prophets 2. For the quantity They that have taken measure of our throat and other parts of our bodies say that the throat is lesse in man then in any other creature of answerable proportion to teach us temperance and to beware of superfluity either 1. By surcharging our nature or disabling our selves for the duties of our calling like those 〈◊〉 whom the Prophet speaks that make themselves sick with 〈◊〉 therefore our Saviour warnes his disciples to take heed of Crapula surfetting ne gravet corda lest it overcharge your hearts with surfetting Saint Augustine confesseth of himself that being at a table furnished with many dishes he was easily over taken 2. Or by exceeding our estate which was Nabals fault who was too high in his feast by a note he made a feast like a prince there was superfluity 3. For the qual ty stand not upon curiosity or exquisitenesse it was in part Marthas fault but Christ gave her a gentle reprehension for it And the Apostle chargeth us not to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision for the flesh to fulfil the lusts thereof as those that study sapores non naturales for exquisite sawces to provoke the appetite for this is the way to bring him to his teares even to weeping because we make our belly our God and to move God to destroy both it and them for as Saint Gregory saith haec arca 〈◊〉 quae in eo reponuntur the belly will be consumed and whatsoever we put into it and therefore it is folly to make that our God This in regard of the meat Now there are 2 rules more in regard of our selves 1. That we eat not too greedily For this is os porci habere to have a hoggish or swinish appetite And this made the Devil as S. Jerome observes to make choice of the heard of swine to enter into because of their greedinesse They were like Cormorants given to devouring S. Jerome saith Vbi satietas est ibi Daemones agunt choreas where this greedinesse and fulnesse is there the Devils dance S. Augustine saith that it was Esau's fault Ardenter comedit quia ardenter desideravit he must needs eat greedily that longed after it so earnestly that he sold his birth-right for it S. Jude calls this vesci sine timore to feed without fear Therefore the son of Syrach gives good counsel in this point If thou sit at a bountiful table be not greedy upon it 2. That we eat not too often And in this rule we must have recourse to the former of 〈◊〉 〈◊〉 of our life and calling not so often as to hinder our health not so often as to hinder our calling Not too early Wo to thee O land saith the Preacher when thy Princes eat in the morning Not too late Wo to them saith the Prophet joyning them together that rise up early that they may follow strong drink that continve till night till the wine enflame them This assiduitas continuance in eating he compares to greedinesse of dogs which never can have enough when men say to 〈◊〉 shall be as this day and much more abundant Their mindes are continually occupied in thoughts of eating All those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comessations mencioned by the Apostle are forbidden as also those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinkings and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinolentia mentioned by S. Peter these though some of them are lesse grievous then the other because in some there is avorsatio a fine a direct aversion from the end others do but in some sort aberrare a fine come some what wide of the end yet all are forbidden The Apostle forbids excesse of wine as well as of lusts vinolentia drinking too much as well as crapula gluttony having regard no doubt to those secundae mensae second courses banquets comessations and drinkings such as are now in use S. Augustine in his confessions upon our Saviours caveat against surfetting and drunkennesse hath this passage Domine ebrietas longe est a me fac quaeso ne unquam appropinquet mihi crapula autem nonnunquam obrepit servo tuo fac quaeso ut longe absit a me quis est qui non rapiatur aliquantulum extra met as necessitatis quisquis est magnus magnificet nomen tuum ego autem non sum quia homo peccator sum Sed tamen ego in his positus tentationibus certo quotidie cum cupiditatibus Lord I am far from drunkennesse grant I pray thee that it may never come neer me but gluttony hath often stole upon thy servant grant I beseech thee that it may be far from me and who is there that is not sometime carried beyond the bounds of necessity whosoever is perfect shall magnifie thy name such a one I am not because a sinful man yet being in the midst of these 〈◊〉 I strive daily with my concupiscence And this I do further 1. for unnecessary refections I have clean cut them off 2. I follow Solomons counsel Be not amonst wine-bibbers amongst riotous eaters of flesh 3. Mihi sufficit apparatus meus mine own provision contents me 4. Whensoever I go beyond the bounds of necessity I do not say Cras
Locusts that devour all where they come and the Fathers term them unprofitable and superfluous Creatures The Apostle alluding to this saith Let him that stole steal no more but rather let him labour 4. In regard of the breach of the sixth Commandment forbidding 〈◊〉 For idlenesse is the mother of many diseases For as there are none of Gods creatures but putrifie without motion as the air and water stagnantes 〈◊〉 stantes aque nec dulces nec salubres 〈◊〉 Seneca standing waters are neither sweet nor wholsom so ease in the body bringeth forth 〈◊〉 the gout and other diseases Computrescit in stercore saith the Prophet the seed rots under the clod And it were to be wisht that not onely the losse of time wasting the creatures and the hurt of the body were all the prejudice that came by idlenesse so that the soul might be kept untainted by it but that also is subject to detriment by it for from nihil agere doing nothing comes male agere doing ill Idlenesse teacheth much evil saith the son of Syrach and by this comes the disease which S. Basil calls podagram animi the gowt of the soul. Now idlenesse consists in two things Either 1. in too much sleep or 2. in not being exercised when we are awake in the works of our calling 1. For the first of too much sleeping After the Apostle had told the Romans it was high time to awake out of sleep he gives them a caveat to walk honestly as in the day not in gluttony vnd drunkennesse nor in chambering and wantonnesse after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drunkennesse then he comes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate 〈◊〉 but it is properly lying long in bed and there is joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wantonnesse the companion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beginning of concupiscence The Prophet 〈◊〉 those of his time with stretching themselves upon their beds and not without cause for another Prophet tells us that by it men begin 〈◊〉 nequam to devise iniquity to have wicked thoughts We see the experience of it in David who after his sleep was disposed to take the air in his Turret and by that means was made fit for the impression of this vice upon the sight of a tempting object for which cause Solomon gives good counsel 〈◊〉 this purpose Love not sleep lest thou come to poverty open thine eyes and thou 〈◊〉 be satisfied with bread for having spoken verse 11. of young men that by their actions they may be known whether their work be pure and whether it be right and in the 12. verse that they may be known by this whether they apply their ears and eyes to knowledge as God created them he 〈◊〉 in the 13. verse that otherwise if they love sleep these effects of it shall come upon them For remedy hereof two things are to be observed in sleep 1. The Quantitie 2. The manner 1. For the quantitie Our sleep must not be too long Vsque quo dormis How long wilt thou sleep O sluggard ultra horam beyond the hour there is an hour when to arise Hora est jam saith the Apostle the hour is at hand or as we read it it is now high time to awake out of sleep but the sluggard when the hour cometh when he should arise lies still in his bed and is as a dore which turneth alwayes upon the hinges and yet remains in the 〈◊〉 place 2. For the manner of our sleep It must not be like that of Ionah who was in a dead sleep in a time of danger It must not be as S. Jerome calls it sepultura suffocati as the burial of one without breath but requies lassi the rest of one that is weary The Prophet threatens it as a great plague from God to be given up to the spirit of slumber which is true of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drowsinesse of the body as well as the soul. And as Ionah was in the midst of the tempest when he slept soundly so these are under Gods visitation who are possest with this spirit of slumber 2. The second point of idlenesse is when we are not exercised in the duties of our calling but give our selves to ease Desidiae est somnium vigilantis sloth is the dream of him that is awake and by want of labour and exercise and giving our selves to ease we come to the hanging down of the hands and the feeble knees of which the Apostle speaks and so become fit for no good thing For as all other creatures of God by standing still grow corrupt as we see in standing water which putrifies and being putrified ingenders toads and such venemous creatures so in man ease brings discases both in body and soul it produces in the body podagram the gout and it brings forth the like indisposition in the soul which made S. Basil call it podagram animi the gout of the soul. And therefore S. Ambrose calls idle persons creaturas Dei superfluas superfluous creatures of God which do no way profit the body politick where they live but are as the Heathen man saith of the 〈◊〉 such qui animam pro sale habent who have their souls instead of salt to keep their bodies sweet S. Paul measureth not idlenesse onely by doing nothing but also by not doing the duties of a mans place As he that is placed in the Vniversity and studies not though he hawk hunt or dance or uses other exercises that are laborious yet because he doth not that which he ought to do he is to be accounted an idle fellow If men be as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not working at all then they become busie bodies and if women be idle then wil they be pratlers or tatlers upon which cometh tale-carrying lying 〈◊〉 and forging whereby they disquiet others And not onely so but they are busie bodies medling out of their callings where they have nothing to do These are to be restrained And because hereby groweth a disposition from the body for evil motions in the soul therefore S. Peter enjoyns the vertue of abstinence and commands us to abstain from such fleshly lusts as do militare contra animam 〈◊〉 against the soul. The remedy against sleep is that which the Apostle calleth sobriety properly watchfulnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sober be vigilant saith he in another place for sleep and drunkennesse are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of the night and we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of light and of the day our desires therefore ought to be after the works of the light and of the day and we must walk accordingly 2. The remedie against idlenesse the Apostle gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set our selves to do our own businesse and the works of our calling And blessed shall
corn the people shall curse him c. And thus much for the several branches of this Vertue of restitution The Casuists who are very copious upon this subject and have involved the matter by many intricate and needles questions have yet well reduced all to certain heads comprized in a Distich Quis quid restituit cui quantum quomodo quando Quo ordine quove loco quae causa excuset iniquum We shall first premise a few things for the better understanding of what follows 1. By restitution is meant an act of commutative justice whereby equal compensation is rendred or satisfaction given to him from whom any thing is unjustly taken or detained or who is unjustly damnified by another 2. The necessity appears by the 〈◊〉 of Scripture already mentioned wherein it is expressely 〈◊〉 as necessary to 〈◊〉 of sin and so to salvation necessitate 〈◊〉 though not 〈◊〉 3. If any ask the 〈◊〉 why it is so little urged by our Writers and Preachers and the practise of it become such a stranger to us seeing 't is so necessary I answer that among many reasons that may be rendred these two are apparent 1. The abuse and mistakes about the doctrine of free justification and about the difference between the Law and the Gospel of which some touch was given before for divers make the Gospel to consist of meer promises as if all precepts were legal and that there could be no 〈◊〉 remission if any thing be required of us though onely by way of qualification to make us capable and not by way of merit which as it is directly contrary to the whole current of Scripture so it opens a gap to all libertinisme and makes the whole duty of Christian obedience and this of restitution in special meerly arbitrary in relation to pardon and therefore it is no wonder that where such 〈◊〉 are sucked in that the practise of this duty is neglected 2. The neglect and 〈◊〉 of peoples examining themselves and advising with their Pastors concerning the estate of their souls before they come to the holy Eucharist few take their counsel and directions concerning their actions in particular but content themselves to hear them in the pulpit where they speak onely in general hence people go on headlong in unjust courses without check of Conscience and no restitution is made but what Law enforces whereas if the Priest knew the state of his flock restitution would be made without any noise or breach of charity or multiplicity of Law suits and hence it is that the Lawyer hath got this part of the Priests office and all matters of restitution are removed from the court of conscience forum conscientiae where the Priest as Gods Delegate might determine things of this nature without trouble or charge to any to the forum Civile the courts at Westminst where by those Pests of the Common-wealth unconscionable Lawyers suits and quarrels are maintained to the shame of Christianity and the great hazzard of peoples souls Now for the particulars above mentioned we shall resolve them briefly 1. Quis who is bound to restore The answer is 1. He that hath any thing of another mans by Loan 〈◊〉 c. or that hath unjustly damnified another either in the goods of his soul by scandal c. or of his body by wounding maiming killing c. or of his 〈◊〉 and good name by slander and disgrace or of his outward estate which is most proper for this place by theft rapine fraud deceit extortion or any other unjust act 2. All that partake with him as causes of damnifying another these are set so 〈◊〉 that Distich Jussio consilium 〈◊〉 palpo recursus 〈◊〉 mutus non obstans non manifestans Here are nine sorts of persons included as participating some by words onely as the four first by whose command counsel consent or commendation another is induced to wrong his brother others by fact as the receiver and the helper and these concur by a positive 〈◊〉 others by a negative act as they that hinder not by word or by deed when they might and ought ex officio and not onely ex charitate to have hindred or do not manifest it after when they are bound ex officio so to do All such are tyed to restitution if they be effectual causes of the damage For the Rule of both Laws 〈◊〉 and Canon is Qui 〈◊〉 〈◊〉 dedit damnum dedisse 〈◊〉 2. Quid what must be restored whatsoever of right belongs to another or if the thing be lost or perished then the value together with the fruits and profits and the damages 〈◊〉 by unjust detention 3. Cui to whom To the party 〈◊〉 as the former places shew but yet in some cases Interdum non est officium reddere quod acceperis saith S. Ambrose a man is not bound to restore what he hath received as when the restoring will be to the hurt of the owner or to the publick damage of Church or Commonwealth thus a sword is not to be restored to a madman but to him that hath the keeping of him If the owner be dead then to him to whom his goods of right ought to descend Numbers 5. 7 8. If the owner be not known then to God who is Lord of all the Lord Paramount to whom it escheates and to Christ the Heir of all that is to the Priest for Gods worship Numb 5. 8. and to the poor members of Christ. 4. Quantum how much The whole damage if it be certainly known if it be doubtful then as it shall be valued by honest and indifferent men 5. Quomodo in what manner It may be either a by mans self or by another who is known to be honest and faithful otherwise if he 〈◊〉 in his trust this excuses not the party 2. If the damage be secret one may provide for his credit by using a 〈◊〉 to restore it for he is not bound to open restitution if he can do it otherwise 3. If the whole be to be restored it must notbe done by parts 6. Quando when presently without delay for otherwise the sin is continued and increased so long as restitution is deferred the negative precept of not keeping that which is another mans included in the affirmative bindes semper ad semper Say not to thy neighbour come again to morrow saith Solomon If it be meant of the poor to whom we owe onely ex charitate it follows a fortiori when any thing is due ex debito justitiae 7. Quo ordine in what order Where a man is able to satisfie all he is not tyed to any order otherwise he must follow the Laws under which he lives 8. Quo loco in what place This is not much material when any question arises about this the positive Laws determine it 9. Quae causae excusant what causes free a man from restoring 1. The
as the Apostle speaks but as we are careful to quench fire or stop a breach of water at the first lest if they break out it be too late so we must stop sinful motions at the first before they gather strength and so we be not able to resist them 5. The word of God hath a specifical vertue to cleanse the heart Let the word of Christ saith the Apostle dwell in you plentifully or richly The word of the Lord saith the Psalmist is clean and therefore he asks the question wherewith shall a young man cleanse his wayes and answers by taking 〈◊〉 according to thy word 6. The heart must be weaned from the pleasures and delights of the world there must be 〈◊〉 mentis that we may say with David I have behaved my self as one that is weaned from his mothers breast This must be by meditating of the vanity shortnesse and insufficiency of all earthly pleasures that as Abner said to Joab they bring bitternesse at the last Extrema gaudii luctus occupat these sweet waters end in the salt brackish sea these short momentany pleasures will be rewarded with endlesse torments The rich man received in his life time good things and Lazarus evil but now saith Abraham Lazarus is comforted and thou art tormented 7. We must with the Apostle keep the body under and bring it into subjection He that besieges an enemy will cut off provision from him Those fleshly lusts which as S. Peter saith do war 〈◊〉 the soul will not be vanquished if we pamper the body for by this means they are strengthened Therefore we must avoid all excesse in meat or drink and whatsoever may be a provocation or encitement to our Concupiscence Fulnesse of bread and abundance of idlenesse were the sins of Sodom and Solomon gives counsel not to tarry at the wine his reason is thy eyes will behold strange women we must take heed then of pampering the body if we would not have those lusts to grow in our heart And if we have any way neglected our duty herein we must with the Apostle take revenge upon our selves for our 〈◊〉 by some penal exercises as fasting watching prayer c. both to shew our true repentance for our exorbitancy and to keep the body the better in subjection for the future And though this seem to be durus sermo a hard thing to flesh and blood yet by 〈◊〉 power of Christ and his spirit we shall be able to perform it Thus if we keep our hearts with all diligence as Solomon exhorts and labour for purity of heart we shall be fitted for communion with God who is a God of pure eyes by faith here and by cleer 〈◊〉 hereafter Blessed are the pure in heart saith Christ for they shall see God FINIS Addition Anno 15. 85 Exod. 32. 16. 31. ult Ecc'es 12. 13 Jer. 36. 23. See the fourth Addition Introd c. 14 p. 58 Rom. 2. 1 2. Psal. 119. 126. Apollod de Orig deor l 3. p. 57. Is. 33. 22. Ja. 4. 12. 2. 8. P. 28. in Eu. Bas. in psal 10 Ori. cont Cels. l. 5. p. 259. Chryso to 3. p. 93. ed-savil Ter. l. 3. contr Marcion c. 16 4. contr Marc. p. 524. Aug. To. 4 de ser. doi in monte l. 1. Tert. Clemen Hill Epiph. Basil. Chryso Ambros. Hier. Theoph. Euthym. * Luk. 9. 8. 19. Acts 15. 7. 21. 2 Cor. 5. 17. 2 Pet. 2. 5. Rev. 12. 9. 20. 2. See the Hom. of faith c. 〈◊〉 21. 〈◊〉 Aug. 〈◊〉 〈◊〉 〈◊〉 c. 23 Gal. 5. 6. Ja. 2. 22. Ro. 1. 28. Ps. 95. 10. Heb 9. 7. 〈◊〉 in proem in Sent. q. 3. conclus 〈◊〉 Sent. q. 4. p. 14 col 3. Durand in 1. Sent. Dist. 1. q. 5. sol 10. col 1. John 7. 17. Psal. 25. 14. Thess. 2. 10. 12. In this Preface Page 3. line 17. read asserting l. 33. r. Laws l. 38. r. wallows p. 4. l. 11. r. they p. 5. l. 10. r. Basilides l. 21. for four r. some p. 6. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. l. 15. r. where l. 34. d. first p. 7. l. 19. r. truer In the ensuing Page del Exposition of the. Psalm 34. 11. Pro. 4. 1. Cic. pro M. Caelio 〈◊〉 Lib. 7. cap. 17. de divinat 4 Offic. l 1. Ad Herenn 4 Exo. 10. 9. Mat. 19 13. 〈◊〉 18. 15. Maa 15. 9. Psalm 119. 9. Exod. 12. 27. 〈◊〉 6. 21. 7 Prov. 20. 11. 1 Sam. 2. 25. 2 Reg. 2. 24. Rev. 20. 12. John 13. 〈◊〉 Luk. 2. 46. mat 21. 15 16 Psalm 8. 2. John 21. 15. 〈◊〉 5. 4. Math. 28. 〈◊〉 In ep 〈◊〉 tract 3. 〈◊〉 2 〈◊〉 34. 11. The Etymology The 〈◊〉 Clemens Matth. 22. 〈◊〉 John 〈◊〉 16. 〈◊〉 12. 13. Acts 20. 21. Hebr. 6. 1. 2. Tim. 1. 13. 〈◊〉 6. 17. 12. 6. 〈◊〉 22. 37. 2. Pet. 3. 〈◊〉 1. Cor. 14. 20. Eph. 1. 13. 〈◊〉 John 5. 〈◊〉 2 〈◊〉 〈◊〉 3 〈◊〉 Gen. 18. 17. 19. 17. 1. 18. 18. 22. 18. Gen. 24. 63. 12. 27. 33. 〈◊〉 14. 〈◊〉 6. 〈◊〉 Deut. 6. 8. 9. Psal. 34. 11. Pro. 4. 3. 4. 1 Chro. 28. 9. 2. Reg. 12. 2. Susan 3. L. 1. Antiq. Rom. 2. 18. Eph. 6. 4. 1. Cor. 14. 19. Luk. 1. 3 7 8. Act. 18. 24. 25. 2. Tim. 3. 15. Gal. 6. 6. Mat. 36. 12. 1 Pet. 3. 15. 1 Jon. 4 1. 1 Cor. 11. 28 2. 13. 5. Ro. 15. 14. Eph. 6. 14. Ro. 12. 1. John 17. 3. Deut. 11. 21. 〈◊〉 6. 21. 1 Cor. 15. 4. Gal. 2. 2. 2 Cor. 6. 1. Jer. 6. 29. Esa. 55. 10. 11. Esa. 49. 4. Luk. 10. 6. 2 Cor. 2. 15. Mat. 13. 23. in 〈◊〉 The Duty of the Catechized psalm 122. 1. Esa. 2. 3. psalm 84. 10. Esay 29. 13. 11 Mar. 8. 2. Act. 20. 7. psal 105. 31. Act. 17. 22. Luk. 23. 8. Act. 2. 46. Pro. 8. 34. Ephes. 5. 16. Mat. 22. 5. Gen. 25. 7. Exo. 32. 6. Leo. Hier ad Demetr Esa. 29. 10. Mat. 22. 13. 2 Chr. 29. 34. 1 Chr 29. 17. Mat. 3. 3. 〈◊〉 12. 47. Amos. 4. 12 Act. 11. 23. Psalm 119. 9. Luke 12. 1. 1. Cor. 5. 6. Deut. 29. 18. 〈◊〉 5. 1. Gen. 28. 17. Psalm 2. 11. 5 7 Proverbs 1. 7. 19. 23 psalm 85. 9. pro. 23. 17 Psa. 〈◊〉 1. King 8. 9. Dan. 9 3. 20. 1 King 3. 9. 10 Act. 10. 9. 11. in Math. 1 Pet. 3. 12. Psa. 119. 18. 37. 25. Rev. 3. 〈◊〉 Ro. 12. 11. Gal. 4. 18. Psa. 119. 40. 131. in psalm in Ezekiel Ps. 107. 9. Psal. 24. 4. 5. 19. 8. 2. Cor. 6. 15. Hug. de 〈◊〉 Mar. 9. 23. 1 〈◊〉 〈◊〉 〈◊〉 11. 6. Ab. 2. 4. Ro. 5. 2. 9. 32. Psalm 81. 3. 〈◊〉 2. 〈◊〉 〈◊〉 Act. 5. 42. 〈◊〉 in serm 24. 〈◊〉 14. 35. Ex. 29. 13. Psal. 40. 6. Esa. 32. 3. Exod. 5. 17. 〈◊〉 8. 18. de singularitate 〈◊〉 〈◊〉 in psalm 45. Deut. 17. 13. Act. 2. 43. Heb. 17. 28. Col. 〈◊〉