professing that she would not forsake her till death And for the shame of those that shall neglect this duty we have an example of Caiaphas who though he were a wicked man yet honored his father in law giving him the preheminence in examining our Saviour first though he were the high Priest The second combination is between the father and the son the parent and the child And as the first duty of parents is generatio prolis the begetting of yssue so the first end of it is for the propagation of Gods church that there may be semen sanctum an holy seed a constant succession of Godly posterity to praise and glorifie God for as the Psalmist saith God appointed his laws in Israel that the fathers might make them known to their children that the generations to come might know them even the children that should be born and that they also arise and declare them to their children A second and subordinate end the wise man describes that children might be corona senum gloria patrum the crown of their age and the glory of their fathers that they may have comfort in their age We may observe divers excellent children in the Scripture when the parents looked up to God and regarded that first end of generation Isaac was born by promise as the Apostle speaks and his elder brother was but the son of nature In the next generation Joseph who was the blessing of Jacob was better then the rest of his brethren And so Samuel being vowed to the Lord and begot in his mothers lamentation was endued with wisdom and became a comfort to all Israel Solomon in all qualities the wisest of all none was ever like him among the sons of men And we may consider his birth David after he had composed the 51 Psalm in 〈◊〉 for his sins God bles'd him with this seed So that it is not generation but regeneration w ch is to be respected not the brutish appetite but the propagation of Gods Church which is principally to be regarded in begetting of children and the nurture and bringing them up being born in the fear of the Lord for there are other generations mentioned by Solomon of which parents can have little comfort if the end be neglected Now for the duty of children answering this they cannot paralel that of the parents in this point for the father begets the son the son cannot beget the father quoniam nisi per eos non fuissent because they had not had their being but for their fathers Therefore because they cannot perform any duty answerable to that of their parents in their procreation they must honour them as instruments of their being both by hearkning to their instruction as the Wise man counsels Hearken to the instruction of thy father and 〈◊〉 not the law of thy mother and by honouring them tanquam 〈◊〉 The father must be honoured in what low condition or estate soever he be We see the disobedient son called his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir or Lord. And the obedient son like wise professed how obedient and dutiful he had been to his father for many years though he had not done so much for him as for his prodigall brother Wicked Absalom coming to his father bowed himself on his face to the ground and King Solomon rose up and bowed to his mother And the reason why they are to perform the greatest honour to them next after God is because the greatest part of excellency is esse causam to be a cause of our being Now if any shall be so far gone as to reject his parents as ashamed at them or mock at his father and despise to obey his mother if he look with a scornful eye or with a crabbed countenance if he do vultu laedere pietatem mark what punishment the Wise man saith shall be fall such The ravens of the valley shall pick out his eyes and the young eagles shall eat them We may see this in the heavy punishment of Cham for deriding his father Noah a great curse was laid upon him The curse reached not onely to himself but to all his posterity being cast out of Gods favour for the blessings both of this life and the life to come If any shall go further and give evil language and reproach or curse them His lamp shall be put out in obscure darknesse that is he is filius mortis but a dead man It was Gods will by a special law enacted by him in this very case and much more he deserves to die if he be one that smites father or mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a person was accounted by the very Heathen to be a greater malefactor then a murderer of others 2. The second duty of parents is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish them continually as the word signifies and not as beasts for a moneths space They are not onely to take heed of procuring abortive births which was a capital crime under the Law but if after the birth there be expositio an exposing of the childe to the world which Hagar was about to do when she cast the childe under a tree the bottle of water being spent if the Angel had not recalled her If through negligence it happen to die as the womans son which was overlaid in the night or if it come to be lame or to lose any limb as Mephibosheth who was lame of his feet by a fall of his nurse it is a sin contrary to that duty which parents owe to their children for nature teacheth every one to nourish their own flesh as the Apostle hath it which is implyed in that which he urgeth in another place of providing for their family and not be so unnatural as when they ask them bread to give them a stone which our Saviour counted an unnatural thing Not is this nourishment all that is required of them but they must also provide for them for the future according to that of the Apostle Children lay not up for the parents but parents for the children There is an inheritance mentioned under the law If a man be not able to leave an inheritance or means when he dies he must take order to leave him an Art which as S. Augustine saith is all one with an inheritance In the choice and fitting the children to which the discretion of the father must discern and judge of the 〈◊〉 of his children to what art or profession they are most apt and fit by nature as Jacob did when he 〈◊〉 his sons with this proviso 〈◊〉 that they allot not the 〈◊〉 to God who in his Law commanded the first-born to be sanctified to him which Hannah performed in her vow of Samuel The duty of a childe answerable to this is remuneratio requital of benefits This the Apostle 〈◊〉
which the Apostle speaks of those lusts which bud and spring up in young men this will prove an acceptable sacrifice It is recorded as a blemish to David that he never displeased Adonijah 1 Kings 1. 6. To conclude this point the last part of his duty towards them is prayer and that particular kinde of prayer which we call benedictio blessing them which makes the rest effectual and 〈◊〉 else God will curse them We see the practise of getting this blessing for Jacob by his mother which took effect in all his off-spring And we have the example of Jacob blessing his children and Davids blessing and prayer for Solomon And the curse of Noah which took the contrary effect in Cham. The childrens duty answerable to this is to obey and hearken to the instructions of their parents for as the Heathen saith Pudor est pudorem esse ei c. it is a shame that we should be a shame to them to whom we ought to be a comfort and seeing that the Holy Ghost saith that children should be a crown to their parents it were a great shame to be a crown of thorns to them The Wise man saith that a wise son maketh a glad father whereas contrariwise he tells us that a foolish son is a grief to his father and bitternesse to her that bare him And he that begetteth a fool doth it to his sorrow and the father of a fool hath no joy And therefore he would have this precept laid as a foundation in their hearts My son keep thy fathers commandment and forsake not the law of thy mother and perswades children to receive instruction and knowledge preferring it before silver and gold This is the first part answerable to the fathers The next is they are to imitate the fathers example being good It is said of Solomon that he walked in the steps of his father David and the Prophet Esay 〈◊〉 the people to take Abraham for a pattern And in the last place that they subject themselves to discipline according to that of the Apostle where he saith we have had fathers in the flesh which corrected us and we gave them reverence this is it which puts a difference between a natural son and a bastard This also we are to take by the way that as the regarding of that we are taught is one part of our duty so another is obedience in the practise of it not in regard of that which the law of God expressely commandeth for that is not thanks-worthy but in matters also of indifferency The Rechabites were forbidden by their father Jonadab to drink wine a thing indifferent and they kept it and are commended for it The Heathen man could say that it was a great honour to parents 〈◊〉 referimus actiones nostras ad arbitrium parentum when we refer and submit our actions to their will and disposal This is therefore a special part of childrens duty to their parents as when they take their essent in the 〈◊〉 to a vocation or in not marrying without their approbation For if a vow of a childe must not be made in the fathers house without his knowledge or approbation then much lesse a covenant for matrimony Again if it be the part of a parent to give his childe in marriage then is it the duty of a childe to yield to it else it is no true childe but a Bastard or such a one as Esau who to the grief of his father and mother married against their mindes Now against disobedient children there was a law enacted by God worth the observation 〈◊〉 if a man have a stubborn and rebellious son that neither by fair nor foul means would be reclaimed his parents were to accuse him before the Elders and their accusation must be This our son is stubborn and rebellious c. and is a 〈◊〉 or a drunkard or hunter of 〈◊〉 Then follows the judgement and execution that he shall be stoned And there was little lesse favour to such in the laws of the Heathen for the father of such a person was to bring his son to the judge of the 〈◊〉 who was not to give what sentence he pleased in favour of the accused but dicturus erat 〈◊〉 quam pater voluerat he was to pronounce such a sentence as should please the father Solon being demanded why he left out of his laws a law against disobedient children answered because he thought there would be no such yet saith he I confesse I found 〈◊〉 of that kinde but by diligent search I discovered that they were but Supposititii not true sons but changelings and I thought that no true son would be a 〈◊〉 in that kind And the Philosophers were of opinion that every father had his 〈◊〉 a fury of hel to torment his son that should be disobedient There is a notable example of Gods veangence I am sure against Ells two sons in taking his grace from them in that they hearkened not to the voice of their father and his veangeance brought them to an untimely death Nay we see that though 〈◊〉 gave strict charge that no man should put 〈◊〉 his hand against his rebellious son Absalom yet God made Joah executioner of his wrath to kill him I can end no better then with the Greek saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man will not be obedient to his parents he shall obey him that is not his parent that is the hangman he shall come to an untimely end Now besides the duties between natural parents and children there are others like those officia resultantia of which we spake to which the father and son respectively are bound and first of the father 1 Because God oftimes takes away the father from the son that chief duty can no longer be performed by him therefore God taketh order that there be officia 〈◊〉 performed by others to them in the stead and place of fathers And in this respect it was that Laban called the children of Jacob his sons and daughters and this as he was their Grandfather and if Jacob had died the care of their education would have layen upon Laban in part In the law it is more plain for God there giveth charge that if any one for poverty should sell himself his brother his uncle or his uncles son were to redeem him If the next of kin was by the law to be vindex sanguinis the 〈◊〉 of blood and so to be concerned in case of death much more are the next of kin concerned in case of life We have an example of the care of kinred to the children of the deceased in Terah for whereas Loti father was dead Terah his uncle by the fathers side and father to Abraham departing out of Caldea into the land of 〈◊〉 thought it his duty not onely to take his own son Abraham and Sarah his
he bids rest then we labour è contra Six works in particular forbidden the Jews Whether the same be absolutely now forbidden the Christians Rest necessary onely for the means of sanctification or the practise of it as in works of mercy or necessity Sabbatum Bovum Asinorum Sabbatum aurei vituli Sabbatum Tyri Sabbatum satanae CHAP. VI. page 285 The second thing commanded is sanctification which is the end of the rest The kinds of sanctification publick and private How the holy Ghost works in us sanctification The special acts wherein the sanctification of the day consists 1. Prayer 2. The Word read and preached 3. Meditation of what we have heard and upon the works of God out of Psal. 92. 4. Conference 5. Praise 6. Sacraments and discipline at special times The end of these means our sanctification and Gods glory CHAP. VII page 291 Works of mercy proper for the Lords day They are of two sorts 1. First Corporeal feeding the hungry c. Burying of the dead a work of mercy Such works proper for a festival Objections answered 2. Spiritual 1. To instruct counsel and exhort 2. Comfort 3. Reproof 4. Forgiving 5. Bearing with the weak 6. Prayer 7. Reconciling those that are at odds CHAP. VIII page 294 The second rule of Homogenea Fasting reduced hither Commanded under the Gospel 1. Publick fasts for averting of evil of punishment which is either malum grassans or impendens or of sin for procuring of good 2. Private fasts and the causes of them The parts of a fast 1. External abstinence from meat sleep costly apparel pleasure servile work almes then to be given Secondly internal humiliation for sin promise of reformation The third rule our fast and observation of the Lords day must be spiritual CHAP. IX page 298 The fourth rule of the means and helps to keep this Commandement viz. 1. Places 2. Persons 3. Maintenance 1. Of publick places for Divine worship The place as well as the time holy and both to be reverenced Addition 25. out of the Authors other works concerning the adorning of Gods house and against Sacriledge in prophaning it Addition 26. Further additions concerning Churches or places of Gods worship set places used from the beginning the necessity of them from natural instinct Their dedication and the use of it God is sole proprietor as of places so of all the Churches patrimony All humane propriety extinct by dedication the Clergy have only usum ac fructum no fee-simple by the Law Civil or municipal in any man but a quasi feudum onely CHAP. X. page 280 Of persons set apart for Gods service The mission choice the reverence due to them The benefit received by them spiritual and temporal Preservers of Kingdoms Humane laws and policies not sufficient without a teaching Priest c. Examples in divers Monarchies and Kingdoms CHAP. XI page 304 Of maintenance for such as attend at the Altar Schools and Colledges seminaries of the Church The ancient use of them among the Jews when they were in Egypt and afterward in Canaan In the Primitive Church care to be taken against admitting Novices or young men into the sacred Calling Maintenance due by the Ordinance of Christ is 1. Tithes Reasons that the tenth is still due under the Gospel to the Priesthood of Christ. Addition 27. About Tithes That the tenth part was sacred to God from the beginning by positive Divine Law obliging all mankinde and still in force The Law of Nature dictates not the proportion Humane Laws and Customs about the modus decimandi to be followed provided that they give not lesse then the true value of the tenth if otherwise they are void 2. Oblations alwayes in use in the Church Addition 28. about Oblations some may be due and limited by Law Customs Contract or necessity of the Church others voluntary and free No power in the Magistrate to alienate things dedicated to God CHAP. XII page 308 The two last rules 1. The signes of keeping the day 2. Of procuring the observation by others The conclusion The Exposition of the fifth Commandement CHAP. I. page 310 Of the sum of the second Table The love of our Neighbour How the second Table is like the first 1. Of the act Love How Christian love differs from other love The fruits of it The parts of it 2. The object our Neighbour Who is our Neighbour Degrees of proximity and order in love 3. The manner of love as thy self This must appear in 1. The end 2. The means 3. The manner 4. The order CHAP. II. page 318 The division of the Commandments of the second Table Why this is set here between the first and second Table The parts of it 1. A precept 2. A promise In the precept 1. The duty Honour 2. The object Father and Mother The ground of honour 1. Excellency 2. Conjunction The order of honouring differs from that of love Why God did not make all men excellent and fit to be superiours All paternity is originally and properly in God In man onely instrumentally The Hebrew and Greek words translated Honour what they properly signifie The necessity and original of honouring Superiours Government a Divine Ordinance Power Principality and Excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they differ Honour due to them all To natural Parents to the Country where we live to Princes to spiritual Fathers to Magistrates In respect of excellency of gifts honour due 1. In respect of years 2. Of the gifts of the minde 3. Of outward estate 4. Of benefits received CHAP. III. page 325 The mutual or reciprocal duties of superiours and inferiours 1 Love 2. To wish well and pray for one another The duties of inferiours 1. Honour Inward and outward 2. fear 3. Subjection and obedience active and passive 4. The protestation of our subjection by honouring them with our estates The manner how this duty must be performed CHAP. IIII. Page 330. The duties of superiours in four things Addition 29. Of the end of government and whether the people be above their governours The manner how they must govern Whether honour be due to one that is evil Whether he must be obeyed in maio Of disobeying the unlawful commands of a Superiour Add. 30. Of obedience in things doubtfull CHAP. V. Page 341 The first Combination between man and wife The special end of Matrimony implied in three words 1. Conjugium 2. Matrimoniam 3. Nuptiae The office of the husband 1. Knowledge to govern his wife 2. Conjugal love 3. To provide for her and the family The wives duties answerable to these officia resultantia Duties arising from these The duties of Parents and children The duties of Masters and servants CHAP. VI. Page 355 Of Tutors or Schoolmasters and their Scholars or Pupils The original of schools and Vniversities Mutual duties of Teacher and Scholar as the choice of such as are fit and capeable The particular qualifications of a Scholar Solertia
Concerning that which Aristotle hath in his morals it must be acknowledged that he meant de 〈◊〉 non 〈◊〉 〈◊〉 quod fieri debuit else he is to be called back to his de Rep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is expedient for little children to be drawn from evil speeches and sights which may hinder their proceedings in vertue and it is his rule further that it is necessary to teach them assoon as may be all things that are good Lastly against the Orator standing at the bar and pleading for his fee to excuse a lewd young man his own serious 〈◊〉 are to be alledged Refrenanda 〈◊〉 est c. maxime haec aetas a libidinibus voluptatibus arcenda est This age meaning youth is most 〈◊〉 to be kept from lusts 〈◊〉 pleasures And in another place he is of a flat contrary opinion to his first Qui adolescentum 〈◊〉 ignosciputant 〈◊〉 falluntur propterea quod aetas illa non est impedimento 〈◊〉 studiis They are much 〈◊〉 that think way should be given to the licentiousnesse of young men because that age is no let or hinderance to good learning In the Scriptures there are two places that discover some to be of the same opinion 1. Pharaoh being requested by Moses that the Israelites might go with their children to worship the Lord makes a scoffe at the motion and saith Not so go ye now that are men as though religion pertained not to children 2. In the Gospel when children were brought to Christ to blesse them the disciples not onely forbade them but rebuked them that brought them as if Christ and children had nothing to do with each other For the first we see that Moses stands stiffely to his proposition and 〈◊〉 not accept of Pharaohs offer for the elder except the younger might go also For the second our Saviour opposeth his disciples and commandeth them not to hinder but to suffer and further their coming to him telling them that the kingdom of heaven belonged aswell to them as to elder people pronouncing those accursed that should keep them from him or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay a stumbling block before them by ill example That instruction is most necessary for children may be proved out of the Law 1. The Law was not onely given in respect of those of riper years but to the younger sort and that to cleanse their wayes as the Prophet David speaks 2. The Jews observe that there is mencion made of children three times in the Decalogue and of these three places two of them are directly set down for 〈◊〉 children in duties of Religion as in the observation of the Sabbath and honouring Parents one in each Table 3. Again God in the same Law gave commandment to Parents to inform and 〈◊〉 their children why the Passeover and other religious ordinances were commanded Yea though children shall not ask of their Parents yet God layeth a charge upon them to see their children instructed in his Laws And whereas many hold it not material or to be regarded what children do and that they are not to be examined and censured for their childish acts though wanton and wicked the Holy Ghost confutes such people by the Wise man who saith 〈◊〉 semi is suis as some translation hath it even a childe is known by his doings whether his work be pure and whether it be right 2. And as God would have 〈◊〉 instructed in his Laws so if when they are taught 〈◊〉 admonished they refuse good counsel it will fall out that such as are evil affected and obstinate he means to destroy as in the case of Elies sons who hearkned not to the voice of their father because God would 〈◊〉 them and of the fourty two children of the city of Bethel who were devoured by Bears for mocking the Prophet Elisha Whereas on the other side God gives a blessing to such children as are willing to be instructed in his fear and the wayes or his commandments 3 To this the Hebrew proverb may be added There are to be seen in 〈◊〉 souls of all sizes that is death the reward of sin seizeth upon the young as well as upon the old and the young as the old shall be judged by their works I saw the dead saith saint John small and great stand before God and they were judged according to their works 4. Again from the gospel Exemplum dedi vobis I have given you an example saith our Saviour of whom the Divines rule is Omnis actio Christi 〈◊〉 nostra est Every action of Christ is for our instruction And he hath left an example and president for children in that at twelve yeers of age he was found in the Temple with the Doctors both hearing and asking them questions and so submitting himself to Catechizing 5. When the chief Priests and Scribes were sore displeased at the children that cryed Hosanna to our Saviour he approved of their song of praise and quoted a text for their justification out of the Psalms Out of the mouth of babes and 〈◊〉 hast thou perfected praise and upon that act of theirs one saith Non minus placet Hosanna puerorum quam Hallelujah virorum The Hosanna of children pleased Christ no lesse then the Hallelujah of men 6. In the gospel Christs charge to saint Peter was not to feed his sheep onely but his lambs also and his lambs in the first place because the increase of the flock depends chiefly upon the forwardnesse and thriving of the lambs for they being 〈◊〉 〈◊〉 and looked to lesse pains will be taken with them when they come to be sheep 7. When thou vowest a vow saith the Preacher defer not to to pay it All stipulations and solemn promises must be performed assoon as we can But in our Baptism we made a vow to learn the fear of God therefore we are to perform it in the prime of our youth and the rather because whereas by the direction of our Saviour the disciples were to teach and baptize yet in singular favour to the children of the faithful this priviledge is given that they first may be baptized and then taught 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God hath set it in the second place do not thou set it in no place It should be first therefore as soon as may be Saint Augustin saith Quare 〈◊〉 Magister extrinsecus 〈◊〉 sit intus To what purpose is it to have an instructer or teacher outwardly if he be not within also And 〈◊〉 when we come to age there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a casting off and rejecting of government but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the governor Seeing then that children must have teachers and governors within them before they be freed from Tutors and governours without them it is necessary that we begin to teach them betimes
inexcusable having all the parts of the Law within them written in their hearts to accuse or excuse them CHAP. XVII Questions about the Law 1. Why it was written by Moses seeing it was written before in mens hearts How the light of Nature became Divine three causes of it it was deserved in three respects Why the Law was given at this time Why onely to the Jews All the four parts of a Law are in the Law written 1. The Act. 2. The Manner 3. The Rewards 4. Punishments 2. Whether any can keep the Law How God is just in requiring that which we cannot perform An addition about power of keeping the Law Evangelical Adam lost his ability not efficienter but meritorie God alwayes gives or is ready to give power to do what he requires if we be not wanting to our selves How Christ hath fulfilled the Law how we keep it by faith 3. Why God promises life to the keeping of the Law if we cannot keep it NOw here a question may be made If the law of Moses were thus written in their hearts before to what end was it given them or what needed God afterwards to have written it in Tables of stone We answer the reason was because the former law though it were whole in Paradise yet afterwards by Adams fall it was broken into shards and fragments all to pieces and afterward every piece was broken smaller and smaller so as the light of Nature thereby grew dimmer and dimmer And therefore lest it should be clean put out because the writing in the heart would not be sufficient but daily decayed it was necessary that it should be written in tables of stone and set before the eyes of all that by daily viewing it it might be brought again into their hearts If it be questioned again how it came to passe that these laws of Nature were blotted out and how the light thereof came to be dimmer and dimmer we answer that the reasons are three 1. Because men did what they could to blot it out themselves 〈◊〉 intelligere men would not understand and the reason why they would be so ignorant was because when they had done ill and communed with their own hearts they found presently an accuser in them so that not daring to look into themselves when they had done ill they would not be checked and as S. Augustine saith facti sunt fugitivi a cordibus suis they became fugitives from their own hearts Therefore to cure this evil it was expedient when they had put it out of their hearts that the law should be written to be ever in their sight that thereby it might be brought back again into their hearts unde fūgerunt from whence they had driven it 2. Because as Christ said there came a Super seminator another Sower the Devil who sowed tares false principles in their hearts as Eritis dii cognoscentes 〈◊〉 malum ye shall be as gods knowing good and evil and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonum est quod prodest that is to be counted good that doth us good and the like Now thesetares overgrowing and overmastering the good wheat it was fit that the good seed should be sowen again and that it might not be corrupted again it was necessary that the Law should be delivered in Tables of stone to remain ever to be looked upon and not forgotten 3. Thirdly God inflicted the punishment of blindnesse upon them as S. Augustine saith Lege infatigabili spargit 〈◊〉 paenales caecitates super illicitas cupiditates when men went after their own lusts and neglected the light of nature which God had written in their hearts and would not cherish it it pleased God to send upon them the spirit of slumber and giddinesse And thus having spoken of their knowledge let us now see their practise And by this they deserved the losse of the light of Nature three wayes 1. In respect of God Because whatsoever things or Arts they invented or whatsoever else they understood they attributed not to God but to their own industry sacrificing to their own nets as the Prophet And as S. Paul professing themselves to be wise and therefore as he saith they became fools and had the reward of their folly God gave them up 2. Again whereas the goodnesse of every action should be for the end all their actions were either for a wrong end or none at all As the Epicures end was for pleasure The Platonists ob praxim politicam for policy The Stoicks for the action it 〈◊〉 Officium propter 〈◊〉 or propter virtutem doing their dutie for their duties 〈◊〉 vertues own sake none for the glory of God But we know that Officium est propter quiddam altius officio for something more excellent then then the duty it self that is for the glory of God For he saith My glory will I not give to another But they robbed God of this glory 3. Lastly whereas God is no 〈◊〉 offended yea more for the breach of the 〈◊〉 Table then of the second and in the second Table more with Adultery then Theft they go another way and set down great punishments for Thefts and such things as are committed against themselves or concern them but when they come to blasphemy and other sins that are injurious and derogatory to Gods honour they regard not them nor set any or at least little punishment upon them as if they concerned not them at all In respect of Men. Take the second Table in which is contained the duty of Parents and Children They were so unnatural that they did sacrifice their own sons and daughters to Devils And for Children though they were undutiful to Parents and releeved them not yet they had their Corban for it a child might neglect his duty towards his Parents if he vowed to bestow a gift on the Temple For stealth and robbery that was accounted no sin their Law bare them out as in Sparta it was but Tu quoque fac simile do thou the like And for Adultery they allowed their nagas libidines extravagant lusts their abominable feasts to Venus and their Stewes to maintain them In respect of themselves They practised and delighted in Gluttony and Drunkennesse which was accounted no sin but a vertue and used after their sacrifices insomuch as Saint Augustine saith of them they did mensuras bibere sine mensura drink measures without measure and it was accounted a commendable thing among them No marveil then if in these respects all those things considered that God plagued them with blindnesse and darknesse for such intollerable abuse of that light they had Thus mans heart being an ill Custos or keeper of the Law and ignorantia ignorance being made poena ignorantiae the punishment of ignorance and so the Law being almost blotted out it was necessary it should be written so as it might abide for ever When God had made an end of communing with
wait as servants use to do on their masters we acknowledge there by a superiority and excellency in that party Thus far for honour which is due to excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. But now when the second thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power is added to excellency then there is another duty required in inferiours viz fear for as our Saviour speaks there is no power but from God it must be given from above and therefore by consequence there is due to them that have power from God part of that fear which we owe to men The honour given in this respect consists of the duty of fear This is a reverent awe and standing in fear of them that are placed in power over us Ye shall fear every man his mother and father saith God there is for our parents and Saint Paul commandeth servants to obey their masters with fear and trembling and Saint Peter servants be subject to your masters with all fear this is for masters Job saith that the people stood in such awe of him that when they saw him come forth they would convey themselves out of his presence as if they had done something not beseeming them the young men saw me and hid themselves This fear also is due to the king The people of Israel feared king Solomon and the same king gives the reason because his wrath is as a messenger of death 3. The third thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 government to which besides the former duties of honour and fear a third duty belongs viz. Obedience which the Apostle expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be under a yoke That is when governours command this or that to be done except in things evidently contrary to the will of God we be content without disputing to put our necks under the yoak of their commands Saint Bernard saith verus obediens 〈◊〉 〈◊〉 quale sit quod 〈◊〉 hoc solo contentus quia praecipitur He that is truly obedient regardeth not what is commanded being content onely with this that it is commanded In the case of parents the Apostle gives this rule children obey your parents 〈◊〉 the Lord his reason for this is right As the Apostle used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection to those more excellent then our selves as was shewe before Col. 3. 18. 1. Peter 2. 13. So here he vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject to set forth the obedience due to governours The like he gives to servants servants obey your masters c. And he commands Titus to put subjects in minde to obey magistrates The like charge of obedience he gives to Bishops and Governours in the Church obey them that have the rule 〈◊〉 you We have examples of dutiful children in this duty Of Isaac that obeyed his father even to the death Of the Rechabits in obeying their fathers commandment to drink no wine which act God himself by the prophet commendeth of our Saviour himself in the flesh And of servants we have the example of 〈◊〉 towards 〈◊〉 Lastly concerning subjects we have the example of the people of 〈◊〉 to 〈◊〉 All that thou commandest us we will do Now for the protestation of our obedience wherein we expresse the truth of it order is taken for giving honour to our governours by imparting our substance by way of grateful retaliation for their care and pains for our good Honour the Lord saith the Wise man with thy substance and goods c. and so by consequent this kinde of honour is due to those to whom God hath given the government over us we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Stork and our Saviour makes this a part of the honour due to father and mother when he reproves those that taught the people that by consecrating their goods to the Temple they were free from the obligation of this law of maintaining and relieving father and mother Therefore the Apostle requires that we render to higher powers their dues tribute and custome to shew that our selves are not onely ready in our persons but our goods too at their commands The last part of obedience is to the other part of the Law for the Law hath two parts the one directive and the other coercive or corrective so that if we deny our obedience we must submit to correction and yet with reverence as the Apostle speaks we must honour the Magistrate though we be corrected Thus far for the act commanded now for the manner of 〈◊〉 The second thing to be considered is the manner how all these duties must be performed and this consists in three things 1. They must be done in conscience and from the heart not with eye-service as unto men but with singlenesse of heart as fearing God as the Apostle speaks 2. They must be done alacriter cheerfully and readily not with grudging murmuring and repining whatsoever ye do do it heartily as to the Lord and not as to men 3. They must be done perseveranter with continuance and perseverance yea though we suffer unjustly by them for this saith S. Peter is thank worthy if a man for conscience towards God endure grief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he endure and hold out though he suffer wrongfully And because we are not naturally given to perform these duties of obedience and subjection especially in this manner therefore expositors yield 6 reasons drawn from the duty as it is expressed and inforced in Scripture to induce men thereunto 1. Because God hath placed this Commandment before that of our goods yea and of our life to shew that the maintaining of authority ought to be dearer to us then goods or life it self 2. Because the name of father and mother is full of love and reverence insomuch as some unreasonable beasts perform this duty more exactly then many men Therefore God includes all superiours here as Kings Lords Masters c. under these amiable names of father and mother 3. In regard of the long life annexed to the true performance of this dutie long life being a thing desirable and death a thing most repugnant to the nature of man To live long and to prosper is all that men desire upon earth Therefore the Apostle urges this Commandment from the promise specially annexed to it above the rest That it may be well with thee and that thou mayst live long on the earth 4. Because as the Apostle tells us it is a thing good and acceptable to God and in another place it is well pleasing to God he is especially delighted and highly pleased in it It is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well pleasing unto God What can we desire more then to be good acceptable and well pleasing to God in our actions 5. The Apostle goes further and saith it is 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 a just thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is due by the rule of justice to superiours so that it cannot be forborn without injurie and injustice to authority we cannot keep this honour and obedience from them without injurie And therefore it is that Christ saith to the Pharisees Reddite Caesari quae sunt Caesaris render unto Caesar the things which are Caesars He uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddite render or restore to shew that it is his own God hath imparted it if you keep it back if you give it him not you do injustice and wrong to him 6. The last is in regard of the expedience of it for your own good expedit vobis it stands you in hand so to do The Apostle saith They watch over your souls Now where honour is detracted and withheld there the care of preservation is also diminished and by reason thereof the power of wickednes and the impudence of naughty men is increased and the more our estate is troubled the greater is our unquiet and vexation Therefore better it is that due honour be given to them the better to encourage them to apply themselves to our preservation Besides they that deny this to them that are of right invested with it and take it to themselves set themselves against God and go about to build another Babel which is nothing but bringing in of Anarchie and confusion This dothargue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giant like nature such as was in them that would build a tower whose top might reach to heaven such do indicere bellum Deo bid defiance to God and therefore the Apostle saith expressely that such as resist lawful powers do resist the ordinance of God and so do fight against God himself and thereby bring damnation upon themselves So that by weighing these reasons we may happily be brought to obedience CHAP. IIII. The duties of superiours in four things Addition 29. Of the end of government and whether the people be above their governours The manner how they must govern whether honour be due to one that is evil Whether he must be obeyed in malo Of disobeying the unlawful commands of a Superiour Add. 30. Of Obedience in things doubtful VVE will now handle the duties of superiours in general These two things are alwayes joyned together in Gods Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have worth and to be honoured or esteemed worthy and therefore S. Chrysostome makes it an axiome upon that place 1 Tim. 5. 17. They that rule well are worthy of double honour The Honour as he saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward of the service they perform Therefore that honour may be due to them they must mereri be worthy and deserving men and worthy they are if they perform the part of fathers and mothers The neernesse of the two significations of the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cabed which signifieth both weight and heavinesse and honour and of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is honor and 〈◊〉 or múlct and of the Latine word honoro and 〈◊〉 to honour and lay a burden sheweth that God would not that any should have honour unlesse they have meritum desert nor this meritum desert without a charge therefore they must have meritum and by consequent honour may be justly required by them at our hands 1. They are to know that they are Gods ministers for so S. Paul calls them and S. Peter saith They are sent by God And that as they are his Ministers and that he imparted some of his power and honour to them so they must know that their office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lord and that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers of God And therefore David saith Tibi canam Jehovah I will sing unto the Lord of mercy and judgement as they have received power from God and part of his honour which he hath put upon them so they must do all for God and their care must be that those under them may be Domini the Lords people as they are his Vicegerents They must follow the rule which Jehosaphat made for his Judges Take heed what ye do for ye judge not for man but for the Lord. Therefore whatsoever they do must not be for their own will and ends but in and for the Lord. We must not be of Jezebels opinion that Ahab could not be a king if he could not command and have what he should desire though it were wrongfully for this is a wicked maxime and semen omnium 〈◊〉 the seed of all evil Nor of Ahabs that hated Michaiah the son of Imlah the Prophet becavse he prophecied nothing good concerning him though it were the will of God that he should so do When men do not acknowledge that their authority is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God but blot that out and look onely at their own will then breaks in all injustice But they must know that God is not so unwise as to give them authoritie against himself and therefore they must not have an eye to their own but to Gods will for they are but his Ministers 2. Superiours must know that one end of their authority is the good and benefit of those that are under them as they are first to look to God and his honor whose Ministers they are so in the next place they must look to the good of those over whom God hath set them Their honour is conferred upon them not meerly for themselves and their own benefit but also for those that are under them not onely 〈◊〉 praesint but ut prosint to profit them that are under them as well as to be over and above them and this is it that makes their place the more weighty King David was taken from the sheepfold to be king and why ad pascendum Israel that he might feed and govern the word imports both Jacob his people and Israel his inheritance So children are not for parents but parents for their children The Heathen by the light of nature onely saw this that superiority was 〈◊〉 for inferiority and the Prince for the benefit of the people For God at the first considering that children were unable to help themselves by reason of their inability and defects when they are young and the danger that might befall them not onely in their infancy but even before they are born ordained a duty to be shown and an office to be done for them even before they are born there is a care of them to be taken by parents when they are in the womb before they are able to give them honour and for this care of parents they are afterwards to exhibit honour to them when they are able And under this head is that the Apostle mentioneth They must nourish and cherish and account them that are under
〈◊〉 〈◊〉 〈◊〉 parendi my readinesse to obey makes me innocent when his 〈◊〉 comands make him guilty Concerning this point of obedience to superiours the resolution of all Casuists and other Divines is That as absolute obedience is due to God alone in all things without exception because his will is the rule of what is just so to other Superiours obedience is due in all things which are not evidently contrary to the Command of a higher power or evidently without the limits and bounds of their authority Thus Thom. 2. 2. q. 104 a 5. Cajet ibid. The Summists in verb. Obedientia Cessius de justitia jure lib. 2. cap. 6. dub 4 5 6. Valent. 2. 2. disput 7. q. 3. p. 2 c. whence it follows that the highest power under God being in Kings and Princes therefore Obedience is due to them in all things which are not evidently forbidden by God So that Subjects are not to busie themselves about the thing commanded to know particular reasons for the lawfulnesse but if after moral diligence fit to be used in all actions of weight it appear not unlawful or forbidden by God they ought to obey and the reason is evident because the Superiour hath his commission from God and so his commands are to be looked upon as proceeding from God whose Deputy he is and therefore they are sufficient ground and warrant for our obedience God having commanded us so frequently in Scripture to obey our King unlesse it appear cleerly that he exceeds his commission and that his commands are crosse to the immediate commands of God I say cleerly and evidently because in things doubtful we ought to obey the command of a superiour being a determining of the doubt for though its true that no man ought to do any thing with a doubting conscience for whatsoever is not of faith is sin Rom. 14. yet the Command of a Superiour is sufficient cause to remove the doubt he being Gods deputy to resolve us in doubtful cases so that his command is a resolving of the doubt after which we ought no longer to doubt For as S. Bern. saith Ipsum quem pro Deo habemus in omnibus quae non sunt aperte contra Deum tanquam Deum audire debemus Him who is in Gods stead to us we ought in all things which are not plainly against God to obey as God himself And S. Augustine saith that a man may justly obey an unjust Prince commanding a thing doubtful he instances in war si quod jubetur vel non esse contra praeceptum certum sit vel utrum sit certum non est if either it be certain that his command doth not crosse any command of God or uncertain that it doth For herein we more certainly obey God himself when we obey the certain commands of his Deputy whereas obeying a doubtful command of God we certainly disobey his Deputy and by consequent God himself and therefore according to that rule in dubiis pars tutior eligenda est in doubtful things its best to go the safest way It s more safe to obey then disobey for it is certain the thing is commanded by Gods Deputie and uncertain that God hath forbidden it as is supposed in all doubtful cases and so by disobeying we run into a certain sin of disobedience to God in his Deputy to avoid an uncertain sin against God immediately Besides in dubiis melior est conditio possidentis possession is a good plea when the case is doubtful and therefore the superiour being in possession of his authority ought to be obyed in what he commands though it seem doubtful to us for Quisque praesumitur esse bonus donec constet de contrario and so the commands of superiours must be presumed to be lawful till the contrary plainly appear he that is not against us is for us Luke 9. 10. So that they take a wrong course and perplex their consciences that say this is unlawful for where is it commanded in Scripture when as they ought to say this is lawful being commanded by my superiour for where is it forbidden in Scripture For though the command of a Superiour cannot make that lawful in it self which is forbidden by God yet it may enable me in a doubtful case to do that lawfully and acceptably which without such a command had been sinful and lyable to punishment Conscience indeed is a judge immediately under God yet as Alex. Halen saith it is so onely in such things as are immediately commanded or forbidden by God but in other things which God hath left to authority it must be guided and regulated by authority and this doctrine is so necessary in praxi as Suarez well notes for the preserving of government and preventing of sedition that publick peace cannot otherwise be maintained Neither let any say It is against my Conscience for what is onely doubtful is no more against the Conscience then with it and when the scale hangs even as in doubtful cases if the weight of authority will not turn the scale either the authority is made very light or there is some fault in the beam as one saith Nay suppose they do not well in commanding yet so long as there appears no sin in obeying Tolle quod tuum est vade as S. Bernard saith take what is thine and go thy wayes thou shalt not be accountable for the evil that follows The excellency of Obedience is to look at Gods will represented to us in his substitute which may make the same act which it may be was sinful in him that commands become an act acceptable and rewarded by God in him that obeyes CHAP. V. The first Combination between man and wife The special end of Matrimony implied in three words 1. Conjugium 2. Matrimonium 3. Nuptiae The office of the husband 1. Knowledge to govern his wife 2. Conjugal love 3. To provide for her and the family The wives duties answerable to these officia resultantia Duties arising from these The duties of Parents and children The duties of Masters and servants Now concerning particular duties between superiours and inferiours first we shall handle the duties of those which constitute a family and then of others where in the family both Heathen and Christians make three relations or combinations 1. Of the husband and the wife 2. Of the Parent and the child 3. Of the Master and the servant 1. The husband and wife stand first in order 1. because the husband is paterfamilias the father of the family and the wife materfamilias the mother of the family 2. because God kept this order in the Creation he made man and wife before sons and daughters 3. Because not onely children and servants but Magistrates and al other superiours arise from this primitive combination between man and wife and the first subjection or subordination of an inferiour to a superiour from whence al other have their rise is that of the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
wife along with him but his Nephew Lot also The like did Abraham for his father Terah being dead in Haran in the way he took Sarah and Lot his fathers brothers son and brought him into the land of Canaan The same care tooke Mardocheus of Esther who though she was but the daughter of 〈◊〉 the uncle of 〈◊〉 yet her father being dead he took her for his daughter And for default of kindred where there was none to take care God took order under the Law appointing every third year after the people had paid their tithes to the priests and Levites that the remainder should be tithed over again there must be a tenth for the fatherlesse and widow that they may eat and be satisfied This is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In the next place as there is a duty in fathers to the children of their kindred so likewise is there a duty of children to the kindred of their father and their elders We see this most excellently described in the story of Ruth who though Naomi were but her mother in law yet she would not forsake her but accompanied her into her own country and there was very careful to relieve her Thus the Kenites the posterity of Hobab Moses his father in law dealt friendly with the Israelits delivering Sisera to them And for spiritual duties we see Cornelius his care he sent for all his kindred who were ready to heare what Peter had to deliver from God And the Apostle professeth his great affection to his countrymen the Jewes his brethren his kinsmen according to the flesh that he was in continual heavines and sorrow of heart for them 3. And yet there is one rule more concerning this duty which not onely should extend it self to kindred but stretch it self to our own friend and our fathers friend as the wise man 〈◊〉 us we see the example for this in King David when Sauls sons were executed to stay the famine yet King David as the text saith spared 〈◊〉 the son of 〈◊〉 because of the league of frendship between him and 〈◊〉 his father And thus much for the duties of Parents and children 3. The third Combination is between the Master and the servant the master being in the family as the magistrate and superiour is in the Civilbody onely here the institution was from man but the approbation was from God whereas the institution of the supreme Civil power in kings was from God And the warrant of calling a master father and so honouring him is cleere from that place where Naamans servants call him father The scope and especial point to be aymed at in this Combination is 1. That all masters are to have respect to the chiefest good that salvation as with Zaeheus should come to their whole family So also it was with Lydia and her family Act. 16. 15. So with Cornelius Act. 10. 27. With the Iayler Act. 16. 33. And with Rahab 〈◊〉 2. 13. 2. That the master do dominari in bano govern his family for their good and his mutually not as he of which the Preacher took notice that ruled over another to his own hurt For the first institution of this relation we read of no servants at the beginning for if man had continued in his innocency there should have been none and there were none we read of till the time of Cham who for dishonouring his father was changed from a son to a servant of servants by the curse of Neah and the confirmation of it by God So that propter 〈◊〉 or maledictionem by sin it was first brought in And the like change happened afterward to Esau because he had behaved himself lewdly towards his father and unreverently towards God in neglecting and contemning his birthright the blessing was translated from him to Jacob to whom Esau was made a servant Servitude is of three kinds or sorts First by nature Secondly by war Thirdly by Covenant 1. The first way is depressione 〈◊〉 by a defect in nature want of gifts of the mind And men of this condition are ever fit to be imployed rather in the execution of other mens commands then to command others of themselves and are more meet to be ruled then to rule And this was Solomons opinion of natures order 〈◊〉 erit servus sapientis the fool shall be servant to the wise And indeed he cannot be better sped then so to be We see this in the Gibeonites which became servile and found safety and ease by it and that service was good for them there was in them depressio intellectus a defect in understanding and knowledg of God and his service and therfore they should be the fitter to serve in mean works and to be governed by the Levites when Jacob prophecied of Jssachar that he should couch down and submit himself to the burden and finde ease by it he sheweth that in that son and in that Tribe there would be depressio intellectus above al 's the rest and consequently that he was fit to be a servant And the Heathen man considering this point saith that God sheweth who are fit to serve by defect of understanding in some or making the body deformed or crooked fit for burdens and not giving 〈◊〉 proportion that it should be fit dominari to beare rule And this is the first way whereby servitude came in defect of natural parts 2. The second way was by force or war Thus the Posterity of Cham were hunters of men and which is strange though the curse of God was upon him and his posterity that they should be servants yet they were the first that began to hunt men and to make servants of others thereby drawing that curse upon themselves afterwards and thus came in servitus belli service of necessity necessity being that which dat legem legi imposeth a law upon the law as in the case of Joseph who being sold to the Madianites by his brethren and by them to Potiphar was by constraint become a servant And so we see in the story of 〈◊〉 and his crew Lot was taken prisoner and became a captive or servant for the time till Abraham rescued him This is the second way 3. The last way is servitus Pacti servitude by Covenant and this came upon the necessity which the other brought with it For because men were desirous to be freed from the cruelty of the Soveraignty of tyrants they willingly gave themselves to such as would use them well and were able to defend them from the tyranny of others And the Jews say that the great number of servants that Abraham had came to him by this means for they seeing the equity of his government and comparing it with the harsh dealing of those Lords they were subject to came willingly to him and became of his family And this proved to be a
to 〈◊〉 at a stay but proceed and profit every day and make progresse in our knowledge for as there are places in scripture as is before said where every lamb may wade so are there also deeper places where an 〈◊〉 may swimme We shall never be so perfect as to be free from 〈◊〉 〈◊〉 Search the scriptures For teaching children by way of Catechizing is no new thing 1. It is warranted even before 〈◊〉 flood The offerings and sacrifices of 〈◊〉 and Abel are a strong argument to induce our 〈◊〉 that they had been instructed by their father Adam in matter of Religion And though the word was yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written from the Creation till after the flood yet Gods worship could not have continued had instruction ceased and not been used 2. After the flood in the time of Abraham the scripture beareth witnesse that he taught his children and family the fear of the Lord. Ab condam 〈◊〉 ab 〈◊〉 saith God shall I hide 〈◊〉 〈◊〉 the thing that I will doe for I know him that he will command his children c and they shal keep the way of 〈◊〉 Lord. And what he would teach them is evident by the summe 〈◊〉 the Law delivered to him by God Ambula coram me c. Walke before me and be perfect As also by the summe of the Gospell In thy seed shall all the nations of the earth be blessed Th fruits of this catechizing and the effects thereof appeared first in his son Isaac The tex saith Et exiit Isaac ut oraret in agro vesperi and 〈◊〉 went out to pray in the field at eventide And secondly in his servant who 〈◊〉 he undertooke his masters businesse 1. began with prayer 2 he ended with prayer and thanksgiving for his 〈◊〉 successe 3 shewed his care in performing his Masters busin sse he would not eat though he had travelled far untill he had declared his message 3. And as this appears in Adam concerning the instruction of his children before the flood and in Abraham after it and 〈◊〉 the Law so it is not to be doubted but that there were divers other godly men in both ages that successively instructed their children receiving it as a duty by tradition so to do For there is no writing extant till Moses time though it appears by Saint Iude that something was proph sied by Enoch who was the 7 th from Adam and that the story of Job seems to be more ancient then that of Moses life and actions though the Church place Moses first to whom by tradit 〈◊〉 was conveled the story of former times and perhaps Moses his story might be first written 4. Besides the divine goodnesse so disposed that no age from the 〈◊〉 to the time of Moses should want some godly men successively to deliver his will to their child en As before the flood 〈◊〉 Seth Enos Kenan 〈◊〉 〈◊〉 Enoch Methusalem Lamech of which number Adam and 〈◊〉 〈◊〉 the whole time from the Creation to the flood which fell in the year of the world 1656. For Adam lived 930 years And Methusalem 969. and 〈◊〉 in the year of the deluge So that Methusalem living 243 yeares with Adam must needs be well instructed by him concerning all points of Religion and that no doubt 〈◊〉 his youth as also were they that were born between them 5. After the deluge God sent into the world many excellent men also before the Law As Noah Sem Arphaxad Sale Heber Peleg Reu Serug Nachor Thare Abraham Isaac and Jacob. and no doubt 〈◊〉 it appeares that Abraham instructed his family but that he also receiued instruction from his Parents 〈◊〉 his from theirs before them For Noah lived 950 years and was 600 years old at the time of the flood and no question but he was well instructed by conversing with so many fathers of the first age of the world And his son Sem lived many years with him being born 98 years before the deluge and therefore wanted no documents Now for the posterity of Abraham we finde 〈◊〉 〈◊〉 was grandchild to 〈◊〉 by Levi as Jacob was to Abraham and li ved many years with his father Levi and his grandfather Jacob and benig grandfather to Moses it is Probable that he with his son Amram 〈◊〉 Moses in God service as their predecessors had instructed them And thus much for the time before the Law written 6. Under the Law immediatly after it was given God gave command to the 〈◊〉 to instruct their children And that foure severall wayes 1 They were to teach them diligently The word teach there in the original signifies to whet or sharpen which by the learned is expounded to 〈◊〉 rehearsing 2. They were to conferre and talke with them about the Law in the house morning and evening and when they walked with them abroad 3. They were to binde the commandments for signes upon their hands and as frontlets before their eyes that their children might continually take notice of them 4. Lastly for the same intent and purpose they were commanded to write them upon the gates and posts of their houses 7. The practise of this after the law made we may see in David who in the Text before quoted saith Come ye children hearken unto me and I will teach you c. and more particularly towards his son Solomon as he professeth himself I was my fathers son saith he tender and onely beloved in the sight of my mother and he taught or catechized me And this he did not onely as he was Pater-familias the father of a family but as a Catechist in publike before the people And thou Solomon my son know thou the God of thy father and serve him with a perfect heart Nor did Solomon discontiue this practise for he instructed his son Rehoboam at large as may be seen in his first seven chapters of his Proverbs So was young king Jehoash instructed by Jehoiada the high Priest 8. Under the captivity and after because there are no examples in writing extant in the Scriptures but that Apocryphall of Susannae of whom it is said that she was instructed by her parents in the law of Moses we must repair to the records of Josephus who affirms that there were never lesse among the Jews 〈◊〉 four hundred houses of catechizing where the law and the Talmud were expounded And it is recorded that there was an act made at Jerusalem that children should be set to catechizing at the age of 〈◊〉 yeers whereunto Saint Paul seemeth to have relation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechised out of the Law 9. Under the gospel there is an expresse precept or commandment to Parents not onely to enter their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to bring them up in nurture and admonition And it was Saint Pauls practise as you may see by
And Saint Chrysostome Manifesta sunt que sunt ad mores fidem necessaria c. those things are apparent which are necessary to faith and manners and Mclchior Canus saith that there are diverse places of which none can give any other then the literal sense or can wrest them except he have a minde to wrangle And Ireneus saith that the plain places make the principles by which all other of dubious understanding must be judged Now the means to finde out the true sense of the Scriptures are many but may be reduced to six 1. Some means there are wherein all agree as namely there is pietas diligentia adhibenda goodnesse and diligence must be used And in the first place Prayer S. Augustine saith Oratio postulet lectio inquirat meditatio inveniat contemplatio degustet digerat let us ask by prayer seek by reading finde out by meditation tast and digest it by contemplation 2. The second means is by conference of places Saint Augustine saith that the lesse plain place in Scriptures is to be referred to that which is more plain and the lesse in number to the more in number 3. The third seemeth to be according to the counsel of the holy Ghost Inspectu fontium the better to discern the signification of the words to consult with the Original tongue with the Hebrew for the Old Testament and with the Greek for the New 4. To be acquainted with the phrase of the holy Ghost and this is to be gotten by the knowledge of the Dialect Idiome or Stile of the holy Spirit as the Apostle speaks by use to discerne it as the crucifying of the flesh mortifying the concupiscence c. for sometimes the holy Ghost in Greek sends us to the holy Ghost in Hebrew And these three last are for understanding of words the two next are for understanding of sentences and chapters 5. The first is that which the fathers call Oculus ad scopum to have an eye to the intent as what was the intent of giving the law in setting down such a prophecy doing such a miracle and the like as Saint Paul to Timothie reasoneth from the end of the law against those that made evil use of the law So saith Hilary Ex causis dicendi habemus intelligentiam Doctorum we finde out the meaning of the learned by finding out the cause why a thing was spoken 6. The last is that which the wise men among the Jewes say we must look round about us behinde and before us that is we must well weigh the Antecedents and Consequents and every Circumstance to understand any sentence and chapters whereof we doubt To these may be added those of Ireneus and Augustine That every one of these rules serve not for every thing but to diverse things diverse wayes and means may be applyed for the true understanding of words and sentences in the Scripture And therefore Stapleton committed an errour 1. Because he perceiving that some of these rules were not necessary to all concluded that it was not necessary at all 2. Because we attribute not the interpretation of the true sense of every place to each one of these but to all together he therefore concludeth that they were not sufficient at all Now besides these means and those of prayer and diligent study wherein they agree with us they propound these four following as is before said and hold them infallible 1. The interpretation of Scriptures by the fathers 2. The exposition of them by Councils 3. The practise of the Church 4. The definitive sentence of the Pope Concerning the first and second of these in general we say that as there may arise some doubt or scruple in some places of Scripture so may there also in their expositions And for the two last a question may be made whether the Chuch they mean be a true Church and whether the Pope may not erre in his sentence Again as we unfeignedly hold and acknowledge that some of their means are commendable yet we say that they are not allowable where they are evidently contrary to our rules or without them And if ever they took the right course it was by using our means and if they erred it was by relying wholly on theirs and excluding ours But take their means without or against ours and they may erre As the word of God is the rule and ground of faith so it cannot be denied but that the expounding and applying hereof is in ordinary course left by Christ to the Church to whom he hath committed the feeding and government of his Flock for Christ commands all to hear the Church and the Prophet tells us the Priests lips are to preserve knowledge and they shall seek the law at his mouth Mal. 2. and if the duty of the Church be to teach and instruct her children no question but it is their duty to learn of her and to submit their judgements to hers yet this makes her not infallible in her determination but gives her this priviledge that she ought to be heard and beleeved unlesse it appear evidently that for some corrupt and sinister end she prevaricates from the truth It is not possibility of erring but actual erring which makes our faith uncertain for otherwise one that beholds the sun could not be certain that he sees it for there is a possibility of error in the sense in judging an object It is sufficient therefore to make our faith certain if the rule be infallible and that it be applied with moral evidence so that the propounder do not then actually erre though he be subject to a possibility of errour and that after the use of moral diligence fit in so great a matter there appears no probable cause why we should not assent nor any reason why in prudence we should doubt so Suarez himself Dsp. de fide 5 sect 1 num 5. non requiritur infallibilitas permanens in proponente sed sufficit quod actu non erret licet errare potest Obedience to the Churches decrees doth not necessarily infer her infallibility for then the civil magistrate natural parents and all superiours must be infallible because obedience is due to them by divine law and yet we know they ought to be obeyed unlesse the thing commanded be evidently unlawful And therefore none ought upon probable reasons to reject the determination of the Church or of a lawful Councel for besides that the command from God of hearing the Church is cleer and evident and therefore we ought not upon reasons that are doubtful or not evident to reject her doctrine but follow that rule tenere certum dimittere in certum besides this I say the Church and her governours have more and more certain means of finding out the truth then any private persons have as the prayers of the pastors their fastings disputations their skill in divine things wherein their senses are exercised
thing required in every law and so in this is the manner how it must be done which by learned men is much dilated We will reduce them all to three things We are to do it 1. Toti 2. Totum 3. Toto tempore or Semper 1. Toti as Jacob said to Rachel you know that with all my power I have served your father and no doubt but he would yeeld as much service to God as he did to Man 2. Totum with our whole souls and bodies we must endeavour to keep the whole Law not as Naaman did keep it by halfes but as Noah who did all that the Lord commanded him about the Ark. 3. Toto tempore not for a time onely but all the dayes of our life Noah was 〈◊〉 tempore justus righteous all his life and Abraham was juvenis senex idem the same man in his age that he was in his youth Now for the Reward or Punishment which are the two other things required in a law it stands thus That if a man break one part of the law the commanding part it is impossible that he should escape the other part the sanction which bindes over to punishment Therefore God hath taken order that though men can over-reach the law in one part that is in contemning it yet on the other part punishment shall over-reach them So saith S. Augustine Aut faciendum aut patiendum quod debemus we must either do what we should or suffer what is due And this was known before the giving of the law That God was righteous and the people wicked It was the confession of a wicked Egyptian King And both reward and punishment were set before Cain If thou do well shalt thou not be accepted And if thou doest not well sin lyeth at the door Like a savage Bear or Mastiffe-dog or a Blood-hound So long as thou keepest within doors that is as the Fathers expound it as long as thou livest thou mayest happily escape punishment for thy sin but whensoever thou goest out of the doors out of this life then vae tibi he will flye upon thee then this Blood-hound will never lose the sent till he have brought thee to perdition and destruction More directly for the Reward it s to them that doe well 1. For temporal benefits in this life Because Joseph feared God the Lord made all things prosper under his hand 2. And secondly for eternal benefits felicity after this life Enoch was 〈◊〉 to everlasting life because he walked with God For punishment t is to them that do evil First temporal punishment in this life as we see in the case of Adam Eve Cain and Josephs brethren but especially in Pharaoh which made him cry out as we heard before Justus est Dominus c. The Lord is righteous and I and my people are wicked It was his sin drew those temporal plagues upon him 2. And secondly eternal punishment in the life to come So we read of the Spirits in prison for being disobedient in the dayes of Noah who preached repentance to them so that they were condemned for transgressing the law of God preached by Noah CHAP. XVI That the moral Law of God written by Moses was known to the Heathen 1. The act or work was known to them as it is proved in every precept of the 〈◊〉 yet their light more dimme in the 1. 2. 4. 10. S. Pauls three rules of Pie sobrie juste known to them 2. They knew the manner of performance Toti Totum Semper 3. They knew the rewards and punishments AND thus we see that Gods written Law which is Natures Law hath all those conditions that any Law should have For this Law which was before Moses was nothing else but Moses's Law in the hearts of men as if a man would get a thing by heart that is not written For what Laws then they had from GOD they kept in their hearts by tradition But now peradventure they will say that these Laws and the four Rules appear onely in the Scripture and were observed by the Jewes and those mentioned in the Scripture onely but other Heathen took no notice of them nor used them by the light of Nature and therefore think themselves not bound to them but are at liberty to use or not use them To this we say that by the writings of the Heathen themselves it appears that they had these rules written in their hearts and received many of them the son from the fathers ascending even to Noahs sons Sem Ham and Japhet though in some of the Commandements it may not seem so plain as in the rest for in every Commandement they introduced some corruptions of their own heads and declined diversly from Gods Law First for six of the Commandements it is manifest as the 3. 5. 6. 7. 8 9. the more obscure are the 1. 2. 4. 10. 3. For the third Commandement It was a law among the Egyptians Perjuri poena capitali plectentur let the perjured be punished with death as Diodorus Siculus reporteth And it was the law of Rome in the 12 Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swear not rashly And Sophocles saith that when an oath is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul will be more cautions to sin against God and to injure man 5. For the fifth Homer saith of one that had a misfortune that it came quia parentes non honoravit because he honoured not his parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would not render the duty of a childe to his father therefore his dayes were not prolonged and another saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 live well and nourish thy parents in their age And Menander saith that he which honoured his parents shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 live long and happily And for superiours Charondas said in his laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neglect of our aged parents is extremity of wrong 6. For the sixth there is no question every Nation held it as a Canon of their Law Homicida quod fecit expectet Let a murtherer expect losse of life as he deprived another of it and therefore they all punished murtherers with losse of life 7. For the seventh it was the saying of Licurgus Fuge nomen Moechi si mortem fugies Avoid adultery so shalt thou avoid untimely death and Stephanus out of Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will live in this city and not dye let him abhor adultery And Menander censureth adultery as a sin disgraceful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the price of it is death 8. For the eighth Demosthenes against Timocrates alledgeth plainly the Lacedemonian law in the very words of this Law Thou shalt not steal And He siods precent enjoyneth men not to possesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stolne goods but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by Gods providence 9. For the ninth it was one
fiery furnace without hurt either to their bodies or garments was so terrified and astonied that he repealed his former decree and published another and that a sharp one against them that should 〈◊〉 Gods Name The like did Darius upon the supernatural and powerful preservation of Daniel in the Lions den And so we read that the people were astonied at the mighty works of our Saviour Power breeds terrour then 3. The last is his omniscience No sin that we commit but he takes notice of them My sinnes saith king David are not hid from thee When Moses saw no man by he was bold to kill the Egyptian But when he perceived that some were privy to it he feared and said surely this thing is known There is no creature but is manifest in his sight for all things are naked and open before him In respect therefore that he knoweth our transgressions our fear is to be fixed on him And this putteth a difference between the fear of God and the fear of man which they call malum diuturnitatis custodem an ill keeper of continuance for the fear of God is bonus diuturnitatis custos a good keeper of it And now according to the first rule for exposition of the Decalogue we are to see in this what is commanded and what forbidden 1. Here are commanded both the fears servile and filial 1. The first the School-men call timorem servorum servile fear such fear as servants shew to Masters a fear of punishment and this is a good fear though it be ignorantly condemned by some True it is that the Apostle saith that the sons of God have not received the spirit of bondage to fear but the spirit of adoption whereby they cry Abba Father the spirit of bondage is inferiour to the spirit of adoption yet that spirit is better then the spirit of Belial or that of slumber of which the Prophet speaks whereby mens eyes are closed It is a maxime that actio perfecta non recipitur nisi imperfecte primo there is no perfect action but at first it is imperfect and is perfected by degrees It is a good thing to be a son yet it is better to be a servant a door-keeper in the house of God then to dwell in the tents of ungodlinesse better to be a hired servant then a prodigal son It is good to be in Canaan in the land of promise but in the mean time it is better to be in the wildernesse then in Egypt So fear and spare not fac saith S. Augustine si nondum potes amore justitiae at timore poenae do it if not for love of goodnesse yet for fear of punishment and his ground is out of a place in Deuteronomie cap. 5. Nothing brought the Jews to the love of God but the terrour they conceived out of the strange sights before them yet God wisheth that they might have such a heart in them alwayes that they would fear him yet this was but a servile fear procured by the strange sights at the deliverie of the Law 2. The second they call timorem filiorum filial fear This they illustrate by an example from the son of a poor man that hath a reverend fear not to offend his father though he be assured that he can do him neither good nor hurt And these two fears are distinct and different The first ariseth from the fear of punishment and this from love and may be called reverence This is the fear which the Psalmist calleth clean and endureth for ever and thus we perfect or work out our salvation with fear and trembling The reason why though we may and ought to obey God out of love yet it hath pleased him to command fear is threefold 1. To overthrow the vain sp culation of some erroneous people that dream of an absolute perfection in this life The Wise man saith Beatus qui semper pavit happy is the man that feareth alway And either there is no perfection in this life or else fear is superfluous he that cannot fall need not fear But because in this life there be degrees of perfection and though we have obtained perfection of parts that is all vertues and graces required in a Christian yet there are several degrees of perfection wherein we must still be growing for a childe though it have all the parts of a perfect man yet it hath them not in that degree of perfection which one of yeers hath attained to therefore this fear is alwayes necessary None stands so fast but he may fall and therefore must alwayes fear 2. Inasmuch as the children of God often feel in themselves a feeblenesse in faith a doubt in hope coldnesse in prayers slownesse in repentance and a debility in all other pious duties in some more in others lesse according to the measure of the Spirit communicated to them as it was in King David therefore fear is necessary to recover themselves and he that looseth it not his heart shall never be hardened nor fall into mischief as the Wise man intimates in the place before cited Fear is a good preservative for the heart though all other duties fail yet if fear continue we shall never need to despair Saint Bernard saith I know it for a truth that for the keeping continuing and 〈◊〉 of the vertues and duties which God hath commanded there is nothing more profitable and available then fear when the grace of God is with us and when it is departed so that ther 's nothing left but fear yet this fear wil never leave us or let us rest till we have made our selves fit to receive it again si deficit timor deficis et tu if fear decay thou decayest with it c. when we have recovered the grace that was lost fear will preserve it for fear of a relapse will make us more circumspect Saint Jerome calls it Custodem omnium virtutum 3. Because the excellent duty of love the effect of feare might not fail and grow carles In the Canticles the Spouse fell asleep with her beloved in her arms when she awoke her beloved was gone in her bed she sought him but found him not so that if there be not a mixture of fear with love it will grow secure and fall a sleep and lose her beloved Therefore that we may be sure to keep our love awake when we think we have Christ in our armes there must be a mixture of fear with it So for these three reasons fear is necessary even for them that think themselves in a perfect estate And withall Solomon tells us the fear of the Lord is the beginning of wisdom so did his father before him And the same Solomon concludes his book of the preacher with fear God and keep his Commandments for this is the end of all and the whole duty of man And in another place he saith it is fons vitae The
Men and brethren what shall we do or what shall we leave undone but onely for some sinister ends 2. The second is between the hearers themselves and that 1. either among equalls as S. Paul with S. Peter and Elias and Elizens who communed together and the two Disciples with whom Christ made a third And it was the old Custom as it is in the Prophet that they that feared the Lord spake every one to his neighbour c. to which a special blessing is promised That God would keep a book of remembrance for such men and that he would spare them c. By this means a more general benefit may be reaped of what is heard when many shall lay together what they have observed as in a symbolum or common shot whereby some that had no benefit by the word when they first heard it may receive some good by it afterwards and by mutual conference men may lay open their infirmities and imperfections which hinder them in hearing and applying the word and may receive directions from others whose case hath been the same how they were holpen and freed from the like 2. Or else between superiours and inferiours as the Master and his family And this was Gods Commandement to the Israelites concerning his Law they were to teach their children and to whet it upon them as the word imports Thou shalt talk of it when thou sittest in thine 〈◊〉 and when thoulyest down and when thou risest up c. 5. The fift and last duty for sanctifying the day not to be passed over is praise and thanksgiving Augustine accompteth it to be totum opus Sabbati the whole work of the Sabbath as if the day were made for nothing else And to this end as hath been said before the ninety second Psalm was penned to be sung as a Hymne or song to praise God Now praise and thanksgiving may be either for general or particular benefits For general benefits we have the ninety first sixty eight and hundred and third Psalms For particular benefits as for fair weather after rain or rain after too much drought c. we have the sixty fift Psalm For these we must with David praise God in the great Congregation Especially seeing thanksgiving is accounted by David to be a debt due unto God in respect of his goodnesse in hearing our prayers and it is the very reason the Psalmist gives for it Praise watcheth for thee in Sion or as others read it Tibi debetur Hymnus a hymn is due to thee from Sion the reason is expressed in the next words because thou art a God that hearest prayers Besides all these mentioned the Sacraments and Discipline are parts of the sanctification of the day but are not for every day but to be performed on speciall dayes and by some speciall persons whereas the other duties of the day pertain generally to all and ought to be continually performed So that no man ought to conceive that he hath done enough in performing them once Qui sanctificatus est sanctificetur adhuc he that is holy let him be holy still There is a necessity of continuing in these means of sanctification every sabbath day For as our knowledge is but in part and our prophesying but in part as the Apostle speaks so our sanctification is but in part there will still remain a necessity of that exhortation Scrutamini Scripturas search the Scriptures We are continually to wash our robes in the blood of the Lamb that is we must still come neerer and neerer to cleannesse until by continuing in these holy exercises we may at last save our selves And thus much for the several duties wherein the sanctifying of the day consists Now the means are for the end which is the fruit of them Nemo mediis utitur propter media no man ever useth means onely for the means but for some end And therefore he that planteth a vineyard and he that tilleth and soweth his ground hoc est ultimum fructus that which he aimeth at is the fruit and harvest This is the fruit that God expects the great end of this Commandment that his Name may be sanctified in and by us We have the very phrase of speech in the book of Numbers Because ye beleeved me not to sanctifie me in the presence of the Children of Israel therefore ye shall not bring the Congregation into the land which I have given them this was Gods speech to Moses and Aaron And in another place the like Sanctificate sancti estote sanctifie your selves and be ye holy Such words in respect of the two fold glory that redoundeth to God have a double sence God is glorified 1. Either by us directly or 2. from us by other indirectly as it is in the Gospel when men seeing our good works are stirred up also to glorifie him And therefore it is that these words Sanctification Glorification c. have a double sense 1. First to signifie a making holy c. and that by means in which respect sanctification is a making holy 2. in regard of others a declaring of this sanctification so made By the first according to S. Peter we make sure to our selves our calling and election And by the second we declare it to others that as we glorifie God our selves so God may be glorified by others also Shew me thy faith by thy works saith S. James Whereby it falleth out that because good works have this operation to stir up others to glorifie God that our Saviour saith That a good work is lawful on the Sabbath day such works discover our regeneration and if we be purged and sanctified we shall be as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared or made fit for every good work So that when God hath used the means we must bring forth the fruit CHAP. VII Works of Mercy proper for the Lords day They are of two sorts 1. First Corporeal feeding the hungry c. Burying of the dead a work of mercy Such works proper for a festival Objections answered 2. Spirituals 1. To Instruct Counsel and exhort 2. Comfort 3. Reproofe 4. Forgiving 5. Bearing with the weak 6. Prayer 7. Reconciling those that are at odds BUt because the day was chiefly instituted for a memorial of Gods great mercies as 1. For making us when we were nothing 2. Secondly for redeeming us when we were worse then nothing 3. And lastly For the beginning of our sanctification therefore in regard of these three great mercies it is that no work doth so well agree with the day nor that God is so much delighted in as the works of mercy when we shew our thankfulnesse for those great mercies which we celebrate on that day by exercising mercy towards others whose necessity requires our assistance And in this regard it is that there is a special affinity between
The Hebrue and Greek words translated Honour what they properly 〈◊〉 The necessity and original of Honouring superiours government a divine ordinance Power Principality and excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they differ Honour due to them all To natural parents 〈◊〉 the Country where we live To Princes To spiritual fathers To Magistrates In respect of excellnecy of gifts honour due First in respect of years Secondly of the gifts of the minde Thirdly of outward estate Fourthly of benefits received HOnour thy father and mother The last commandment is the fountain from whence all the rest of the second table do proceed as streames from the conduite head for as the first commandment contains the inward love and worship of God from whence all the other duties of the second table arise so the last contains the inward love and dutie of the heart which we ow to our neighbour from whence all other duties to our neighbour do spring so that the tenth commandement is the fountain and the other five are the streams And the streams receive a second division thus for either they do equally and alike concern al men in general as the 6. 7. 8. 9. Or else they have special respect to some as the fifth The general duties in the 6. 7. 8. and 9. Commandments are subdivided into such as either concerne our neighbour in his person or in the exteriour gifts of wealth credit and good name c. And those which respect 〈◊〉 person are either as he is considered in himself in regard of his essence in the sixth commandment or as he is in neer 〈◊〉 with another by marriage which makes of two one flesh in the seventh commandment Those that concerne him in his exteriour gifts respect either his substance or estate which is provided for in the eight or his credit and good name in the ninth commandment Or if we take them all four together There is a restraint in them all In the sixth a restraint of wrath malice c. and the effects thereof for the preservation of the lives of the members of the commonwealth and in respect of God for the preserveing of his Images which is defaced by murder In the seventh a restraint 〈◊〉 lust concupiscentia carnis which is prejudicial to the good of wedlock in the civil body and in respect of God is a defiling of the body which is the temple of the holy Ghost and a member of Christ and therfore ought to be kept holy and chast In the eighth a restraint of covetousnes which is concupiscentia oculorum the lust of the eyes which in respect of man is an offence against the politick state by doing wrong to another in his goods and in respect of God perverts the rule of justice prescribed by him In the ninth a restraint of the spirit of lying and detraction which our nature lusteth after whereas the provision of the good name of our brother is required and in respect of God here is order taken for the preserving of truth As the other commandements respect all men in general so the fifth respects some in special viz. inferiours and superiours and other mutual duties This fifth commandment being placed in the front of the second table hath an eye also to the first commandment of the first table The one commanded the honour of God the other of his vicegerents It containeth a precept and a promise 1. The precept is Honour thy father and thy mother 2. The promise that thy dayes may be long c. Some think the first words contain the duty of the inferiour and the last words that thy dayes c. contain the duty of the superiour because it is the duty of parents by providing for their children and praying for them to 〈◊〉 their dayes and so they are joyned Deut. 5. 16. But because Saint Paul makes it a promise Ephesians 6. 1. and a precept and a promise are two different things therefore it is better to divide the words into a precept and a promise As God in his infinite wisdom disposeth all things in due order so here he 〈◊〉 his wisdom more particularly known to us in the disposition of these commandments for by setting this in the first place of the second table he would have us take notice that after he hath taken order for his own honour in the first table his principall and first care is for honour to parents from whom next under himself we receive our being and therefore Philo saith the honour due to parents is set before all other duties we owe to men and placed as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confinio in the confines of a mortal and eternal nature it is set in the middle betweenh the duties to God and man because this commandment is the preserver bot of the first and second table for take away honour and obedience to superiours and all duties to God and man are neglected and fal to the ground Besides we may observe that God delighteth in his charge to us to knit up whatsoever he especially commandeth in a short and narrow compasse pressing more especially in every commandment some one more remarkable word in the commandments negative he maketh choice of the most ugly and deformed word of that sinne which he 〈◊〉 to terrifie us even from the very handmayds and dependants of it And in this affimative commandment he makes choice of the best words he can as father and mother for the object and of honour to set out the duty unto us Now as we said before of the love of our neighbour so here we may say concerning honour there are two grounds of either 1. Excellency and neernes of the person in respect of God 2. Conjunction or 〈◊〉 to our selves In the ordering of our love we shewed how that we are to respect the conjunction by nature or grace in the duties of love which we freely performe and that we owe not so much to those persons with whom we have no such conjunction thus we should prefer a faithful man before an infidel because in the one there is onely the image of God by nature it is both by creation and regeneration and as Saint Ambrose saith with the faithful semper futuri sumus we shall live for ever And among the faithful we should rather do good to those of our own country 〈◊〉 to strangers because beside the bonds of religion there is also a second bond of proximityan 〈◊〉 〈◊〉 And among them to our acquaintance before those that are unknown to us because we have an 〈◊〉 entrance unto them to do them good by perswasion c. And among such to our kindred and alliance before others not 〈◊〉 because we are joyned and bound together as soon as we are born and this bond cannot be dissolved as long as we live And among strangers we should respect rather the poor then the rich c. This we shewed was the order of love
in respect of neernesse of conjunction with us But now in respect of excellency and the Honour which is therefore due to any it is otherwise for in some cases the person of greater excellency must be preferred before such as be of neer relation to us S. Paul honoured Nero an Infidel appealing to him Thus a stranger may be honoured rather then one of our own countrey as Daniel was honoured by Darius above all the Princes of Babylon and Joseph though a stranger by Pharaoh above all the Rulers of Egypt Thus one that is not allyed may be honoured before one of our own kindred as Moses appointed 〈◊〉 and not any of his own sons to succeed him in the government of Israel Now such persons as are to be honoured in respect of their excellent gifts and of their neernesse to God which we ought to esteem and honour above all neernesse to our selves by any relations to us and that not onely for it self but also our honour and respect being the reward which God hath appointed to such gifts although in respect of our selves also we are to regard them they being of great use and profit to us by their guifts The Heathen man said that every one made more account of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own things then of Gods and the Apostle complains of such as sought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own things and not the things of Christ but if we look at the 〈◊〉 of any we must not chiefly look at our selves but to honour God in his guifts for we must consider them in a double respect 1. As they are useful and beneficial to us and so the duty is diliges thou shalt love them 2. As they are neer to God by that excellency which he hath given them and so we must do more then love them we must honour them If it be here demanded Why did not God make all men excellent alike and fit to be Superiours Ans. God made men of finite natures and therefore of such condition that one should need the help of another for which end the woman also was made to be an helper to the man Besides seeing men grow in wisdom and abilities for several 〈◊〉 according to their finite capacities industry and education necessarily it follows that as the stars 〈◊〉 each from other in glory so one man doth excell another In this regard the elder brother having as dignity of primogeniture so more maturity of years and reason was appointed by God to rule over the rest of the family Yet God the King of kings and Lord of lords the fountain and original of all rule made Moses the younger brother Ruler and as a God to Aaron the elder brother and preferred David before his elder brethren and Solomon before Adonijah and Absalom when he first framed and composed a national government in his own people But having setled the platform of that rule he intended by the practise of David and Solomon in a Monarchical course the best of all kindes of governments and approved by God because he rested in it he left the managing of that kingdom and rule to the true and lawful heirs of David in all after times Because they by education under their parents and aptnesse of children to walk in the steps of their fathers and to fit their spirits and carriage to what they are born to would probably best perform the royal and weighty charge of ruling as kings and make election of the most able active and faithful instruments to assist them in 〈◊〉 their great affairs We come now to the words of the Precept and shall consider 1. The object father and mother and 2. The duty Honour 1. The object for as Chrysostome saith they must first be 〈◊〉 before they can be honoured Our Saviour saith call none father on earth for ye have but one father in heaven And to speak properly according to the rules of Divinity it is true there is no other father but God for other parents as the Heathen could say are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instruments of generation under God and therefore paternity being 〈◊〉 to God and man it is in God originally and properly in man derivatively and instrumentally as we see in the words of the Apostle who makes God the first father of whom the whole family in heaven and earth is named and as he is the first so he is the last too for when my father and mother forsake me the Lord taketh me up faith the Psalmist God performs the office of a father first before any earthly could and last when other fathers cannot help us Now if all paternity or fatherhood be derived from God to men and they be 〈◊〉 his instruments and so be fathers by participation their duty or office signified 〈◊〉 the name father must be drawn from God as he is a father The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 father is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will and desire because of that 〈◊〉 and ready will 〈◊〉 parents to take care and do good for their children and so Job calls himself pater 〈◊〉 a father of the poor because of the care he had to do them good and hence it is that whosoever is made by God a cause or Author of our good is by analogie 〈◊〉 with the name of father It is true the name is first given to God because he is causa existendi the cause of our being for this also is implyed in the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given to any that is the first author or inventor of any thing and so it is given to our natural parents because that under God they are the causes of our being but then in the second place it belongs to them because of their care and propensity to do good and preserve their children And so the mother hath her name from presering and keeping her children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehensenter quia victum partui quaerit because she seeks to preserve her children and it appears by her creation that one end was to be a helper or assistant to the father in the preserving of children And thus by consequence whosoever are assistants for the preservation of others have this name communicated to them thus those that by their wisdom and counsel do assist others as the Elders and Rulers of the people are called parents which the Heathen saw by the light of nature for Plato and Xenophon say that a good Ruler or Governour differs nothing from a father So then whomsoever God hath placed in a state of excellency above us to be a cause of 〈◊〉 being or well being or an assistant therein these are commended to us by the names of father and mother 2. Concerning the duty Honour the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated to Honour doth
conjugal love in the three particulars before mentioned in forsaking what was dear to him father and mother c. In cleaving constantly to his Church and uniting himself with it so as his Church is the body and he the head so this love of his was spiritual towards the Church By which he made it without spot or wrinckle and so the husbands chief care ought to be to keep his wife sine macula ruga without spot or sinne in the sight of God And as this is required on the mans part so the woman to make her self amiable ought to resemble her that the wiseman speaks of Many daughters have done vertuously but thou excellest them all for favour is deceitful and beauty is vain but a woman that feareth the Lord she shall be praised This commendation had Lydia whom the Apostle sets forth for a pattern to other women that she was one that feared and worshipped God whose heart God opened to attend to the things spoken by Paul This makes a woman truly amiable for as there must be love in the husband so there must be Amibilitas amiablenes on her part thereby to draw love which consists in modesty and other vertues for as Salomon saith A gracious or as some read it a modest woman obtaineth honour for beauty or favour without grace and fear of the Lord is but as a ring of gold in a swines snowt And therefore immodest outward allurements ought to be far from them according to the Apostles rule they ought to adorn themselves in modest apparel with shamefastnes and sobriety not with broydered haire or gold or pearles or costly array but which becometh women professing godlines with good works And S. Peter requires that their adorning be not in plaiting the haire or wearing gold c. but in the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price And the Apostle Paul in another place commands that young married women beare children guide the house and give no occasion of offence And lastly Saint Peter would have them be of such conversation that even without the word the adversaries beholding them may be won and converted So much for the second duty 3. The third duty of the husband or Paterfamilias is oeconomical To provide for his wife and them of his family which if he do not he is worse then an infidel as the Apostle saith There must be in him an honest care by just and true dealing per 〈◊〉 oeconomicam by oeconomical prudence to provide sufficient maintenance for his wife and family It was the Patriarch Jacobs care as we may see in his conference with Laban for when Laban vrged him to tarry still with him his answer was that he had done sufficiently for him already he had by Gods blessing encreased his estate from a little to a great deale and if he should still follow his busines when should he provide for his own house It is the Apostles counsel that men should labour for that which is good that they may have not onely for themselves but also to give to others and so rather to be beneficial to others then chargeable And the wiseman in a Metaphorical way adviseth the like He would not have a man to come alwayes to his neighbours well when he is dry but to drink waters out of his own cisterne fontes 〈◊〉 deriventur foras let thy 〈◊〉 be aisper sed abroad and to this end in the next chapter he urgeth the example of the Auts wisdome in laying up against the hard winter to whom he sendeth the sluggard for a pattern and calleth him wise that gathereth in Summer that is while he hath time We have an example of it allowed by God and rewarded by man in the Patriarch Joseph who laid up against a dearth while the years of plenty lasted What a man obtains this way by his honest labour and industry is accompanied with a blessing from God even this blessing that he hath true peace of conscience in what he enjoyes his conscience shall not trouble him for unlawful gains according to that of Solomon The blessing of the Lord maketh rich and he addeth no sorrow with it viz. no inward grief of 〈◊〉 but rather peace and comfort And for the wives duty it is answerable to that of the husband The Apostle saith that he would have her guide the house not so much to provide for the house which is chiefly the husbands part but to order and dispose well of what is brought into the house which is in effect the same with that which Christ commanded the Apostles to gather up that which remaineth that nothing be lost And this is a good quality in a woman for though our Saviour reprehendeth Martha for being too much addicted to worldly cares yet it is said by another Evangelist that he loved her well And it is well said by a Father Foelixest domus ubi de Martha Maria conqueritur sed none converso ubi Martha de Maria that house is happy where Marie complains of Martha but it is not so on the other side where Martha findes fault with Maric The Wise man at large describeth the several duties in one 〈◊〉 〈◊〉 to qualifie a woman in this kinde and saith that he that shall finde such a vertuous woman is happy for her price is far above rubies And to the same purpose doth the Apostle advise women and in the midst of his lessons to them as a special means to observe the rest he bids them to be as snails 〈◊〉 domi-portae kcepers at home In this point following the example of Sarah of whom we read that she was for the most part either in the tent or at the tent door 4. The last thing is There must be from each of these duties officia resultantia duties resulting and arising to be performed to others viz. to each others kinred for by reason of this conjunction between the parties themselvs there is mutual love and honour to be given to each others kinred We see the example on the mans part for this duty in the man of God Moses who when his wives father Jethro came to him went out to meet him and made obeysance to him and entertained him and Aaron and all the Elders of Israel And at another time we finde what kindnesse he offered to Hobab his wives brother that if he would go with him into the land of promise be should partake of what good soever the Lord should do to him Come with us and we will do thee good And for the womans part we have an excellent example in Ruth toward her mother in law Naomi that by no means would be perswaded to leave her but would accompany her into her countrey
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
the Prophets they began to wonder at it so that it became a Proverb that Saul was become a Prophet upon the sudden knowing that the ordinary way to become a Prophet was to come and study there for some time unlesse God would raise up some and make them Prophets extraordinarily When Samuel afterwards was dismissed from governing he returned to his calling which himself best liked and at Ramah he built a Colledge whereof he was Master himself And thus stood the state of this profession till neer the end of the kings though sometimes encreasing sometimes decreasing For in Josiahs time not long before the Captivity we read that Huldah the Prophetesse dwelt in the Colledge or Schoole at Jerusalem After the people were led into captivity they had a Nehar-Deang neere the river Euphrates in which Daniel was educated with other 〈◊〉 whence the Jews report that Selon and the wisemen of Greece derived their knowledge And when they returned that were left out of captivity they had divers schooles of exposition such as were not not to be found neither in Greece nor at Rome nor in any other place of the world If we come downe to Christs time our 〈◊〉 was pleased to be called Rabbi or Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholers or disciples and saith that they are his brothers and sisters and that his father had great glory that his disciples bare much 〈◊〉 and that be which gave a cup of cold water to them in the name of a scholler or disciple should not lose his reward After Christs ascension it appears by the Apostle that they had vse of books and parchment and that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forms or 〈◊〉 of divine learning like to common places that they had need of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditate on these things and of writing whence came the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes and of searching and enquiring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search the Scriptures and in this there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attendance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding in it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being or whole intending of it so that the learner must be as the Apostle speakes of himself In labours in watchings in fastings by purenes by knowledge by long suffering by kindnes by the holy Ghost by love unfained That so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his profitting may appeare unto all men And though the Apostle confesseth of himself that he was rude in speech yet not in knowledge which Festus attributed to him with such excesse as if it had set him besides himself And our Saviour as he took John and Mark from mean callings being men illiterate so he made his family as it were a School or Colledge where they were taught some years before they were made Evangelists and though he gave them the spirit after which had bin sufficient without any other instruction yet Christ to shew the 〈◊〉 of teaching and learning would have them learn of him in his School for some years and therefore he tooke some learned men as Luke who was a Physician and Saint Mark who was governour afterwards in a great Colledge in Alexandria And when he took order for the conversion of the Gentiles he employed Barnabas and Paul chiesly who were both learned men Barnabas was a chief teacher ' at Antioch and Saint Paul brought up at the feet of Gamaliel There were five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free gifts and helps 1. natural abilities 2. Domestical education 3. Education in Schools 4. Exercise of prophecie 5. Imposition of hands by which men were fitted for the sacred function besides the extraordintry gifts Vntil the death of Saint Stephen the Colledges or Schools remained at Jerusalem but afterward they were translated to Antioch wherein were diverse learned men as Paul and Barnabas But when the persecution came upon all Jury they removed to Alexandria in Egypt and there Saint Mark began Paulinus and 〈◊〉 succeeded and others who were famous men even among the heathen Since which time was the law sealed among the disciples and children of the prophets in Schooles Monasteries and Vniversities So much for the historical part Now we come to the duties of Teachers and learners And first for their qualification They must be 〈◊〉 squared and fitted Every piece of wood is not fit for this employment And they must be dotati too men that have gifts 〈◊〉 for teaching and instructing youth And the first thing required in a teacher which must be laid as the ground work for all his other duties is to choose fit persons for his Scholers by judgeing of their disposition whether they be meet for publick imployments in Church or state we see when there were three offered themselves to follow our Saviour he perceiving their indoles and disposition and that some of them were not fit to endure persecution or to leave the world chose onely one of them and rejected the other two And though he had many Disciples yet knowing all of them not to be fit for the governing and instructing of his Church he therefore chose out of them first 12. whom he called Apostles and out of the rest afterwards he chose seuenty two whom he sent forth but with lesse power then the Apostles for the twelve and the seventy two were distinct orders and in choosing them Christ shewed he never intended to have equality in his Church but that there should be different degrees according to the diversity of gifts and abilities and that those of the best gifts should be 〈◊〉 〈◊〉 and hence the Church afterwards had diverse offices in the Church as so many several steps as the Lectores Acoluthi c. By which their gifts and abilities being tryed they might ascend and be chosen to higher employments As under the law among the Levites who were under the Priests there were several orders and ranks as the Netophathites Korathites Meiarites c. Now in the choice which our Saviour made helooked partly at the Indoles and natural aptitude of his Scholers for the employments which he intended for them as we see in Saint Peter whom he made chief among the Apostles there were in him three signes by which the brethren would have wits to be chosen as first Constancy and unweariednes in taking paines wherupon Christ when he beheld him said he should be called 〈◊〉 a stone secondly love to his master as appears both by his counsel he gave him to save himself which argued his affection and his offering himself to die for him and lastly his indoles mansueta his gentle tractable nature being willing to heare of his faults though it were by his inferiour as when he was reproved by Paul So
at another time they asked him why he spake to the people in parables And his Disciples prayed him to declare the parable of the tares Again Christ speaking of John Baptist. they make an objection to him Why then say the scribes that Elias must first come And in the same Chapter they asked why they could not cast out the Devil When there was a contention among them who should be the greatest they came to him to be resolved Many other questions we finde they propounded as about marriage about the difficulty of being saved about the man that was born blinde that excellent sermon concerning the destruction of Jerusalem and the end of the world was occasioned by a question which they propounded to him Thus by questions they drew much from him which the Church could not without much danger have wanted and many things now would not have been known which are very necessary for us to know And therefore it is that the Wise man counselleth him that wants wisdom to go to a man of understanding and that not once or twice but even till he hath worn out the threshold of his door When Abel was besieged a wisewoman called to Joab and said They were went in old time toenquire or ask counsel at Abel which some think had been of old a place of learning whereby she intimates that learners must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as ask questions 3. The third duty is Conference with his fellow-hearers And this the Wise man compares to the whetting of two pieces of iron whereby the one 〈◊〉 the other 2. Another duty of the Teacher is according to S. Augustines rule in the instruction of a son 〈◊〉 ut doceas filium meum 〈◊〉 vitia morum mag is quam sermonum verborum he would have his sons tutor to teach him to avoid 〈◊〉 in 〈◊〉 rather then in speech and words And Quintilians rule is 〈◊〉 Schools potior mihi ratio 〈◊〉 vivendi quam vel optime dicendi habetur it is better to live well then to be able to speak well When our Saviour had given his Disciples power to cast out Devils he bids them not to rejoyce so much in that power as that their names were written in heaven And the Apostle confesseth that though he were never so learned yet if he wanted charity which is the soul and life of a Christian all would not be available to him Our Saviour also saith Si scitis hac if ye know these things happy are ye if ye do them Your blessednesse consists not in the knowing of them but in doing them So that knowledge in its self brings no blessednesse but practise of that we know And S. John saith I have no greater joy then that my children walk in the truth not talking but walking is required 1. The Scholars duty proportionable to this is that which the Prophet mentioneth It is good for a man that he bearthe yoke in his youth To lose no time but if he do to have a care to redeem it S. Bernard laith to his scholars Nemo 〈◊〉 parvi 〈◊〉 tempus quod in verbis consumitur 〈◊〉 volat verbum irrevocabile 〈◊〉 tempus irremediabile let none of you lightly osteem the time whichyou 〈◊〉 spend in words for words are irrevocable and time is not to be recalled And withal because it is necessary that all things be done in time he is to be perswaded that as there was a time prefixed before consecration of a Nazarite in which time he was to fit himself for the service of the Lord and after the time of his separation was ended he was to come to the door of the Tabernacle of the congregation so there is a certain requisite time before they can bring their studies to any perfection so as to be fitted for the work of the Lord whi h time they must not mispend but employ it in study and labour to fit them for that high calling They must not look to be Prophets on a sudden like Saul When an Apostle was to be chosen in place of Judas they would choose one that had accompanied with them all the time that the Lord Jesus went in and out among them beginning from the baptism of John and S. Paul saith that a novice must not be permitted to step into the Teachers chair for the fathers say that those Scioli those smatterres were they that bring all out of course and as the Apostle saith fall themselves soonest into temptation 2. They are to be at the direction of their Teachers They must follow when he commands this makes them Disciples when they do sequi follow their Teacher they must ask leave to do any thing 〈◊〉 permitte mihi give me leave to bid my friends farewell They must be obedient that is the second 3. They must live soberly and honestly according to the Apostles rule fly youthful lusts they must be sober and of good behaviour as the same Apostle Not onely sober and not drunken with wine for as there is ebriet as a vino drunkennesse with wine so also without wine as the Prophet tells us Hear thisthou miserable and drunken but not with wine but also not drunk with pride or self conceit of our own abiliti s. The last of these the Apostle means when he saith Be sober minded and of the other the Wise man speaks Be not among wine-bibbers for the drunkard and the glutton shall be poor and the sleeper shall be covered with rags Nunquam fapit amator 〈◊〉 he that loveth wine shall never be wise And for those which Esay mentioneth Drunken but not with wine as when a man is drunk with conceit of himself which commonly is in them that know least such a man hath a fume risen up in his head and thinketh 〈◊〉 as a drunken man that he can overcome all the world And these are they of which the Wise man tells us There is a generation saith he that are pure in their own eyes and yet God knows they are not so and There is a generation O how lofty are their eyes and their eye-lids are lifted up very supercilious But as the Wise man tells it is not with these proud men but with the lowly that wisdom inhabits And our Saviour saith Discite a me learn of me for I am 〈◊〉 and lowly which S. Augustine observed to be Christs first discite The servant is not greater then his master saith Christ elswhere and therfore disciples must not check their Master The Heathen said that those scholars are protervi petulci that will calcitrare kick against their Masters or Tutors If two Scholars be taught together the one conceited of himself the other a fool There is more hope of the fool then of him that is too highly conceited of his own learning Multos
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
Depart from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sins But on the other side if they require things directly and evidently contrary to the commands of God Deo potius quam hominibus we must not obey them our selves nay we also must exhort others not to obey them if their authority be lawful though abused we must rather suffer then resist but if it be usurped and without any colour of title we may resist them if we be able for 〈◊〉 without title while the lawful Governour hath not 〈◊〉 his claim are to be accounted as publick theeves and robbers its lawful for any to destroy them and thus we may say with David Quis consurget mecum who will rise up with me against the evil doers We must get as many as we can to joyn with us to deliver us from the oppression of such as 〈◊〉 or invade the authority of our lawful Soveraign CHAP. XI The second part of this Commandment A promise of long life Reasons why this promise is annexed to this Commandment How this promise is made good Reasons why God sometimes shortens the dayes of the godly and prolongs the dayes of the wicked VVE are now come to the second general part of this Commandment which is the Promise That thy dayes may be long 〈◊〉 a prolongation of dayes In the second Commandment there is a general promise to them that love God and keep his Commandments In this there is a particular promise for them that observe this Commandment and therefore its true which the Apostle observed that this is the first Commandment with promise that is with a particular promise Now the reasons why God adds a promise and reason to this Commandment may be these 1. Because according to the proverb Adorant plures 〈◊〉 solem quam occidentem there are more that worship the rising then the setting Sun and old men are compared to the sun going down Job saith that a man towards his end is like a candle burning within the socket or a lamp despised So consequently our fathers having one 〈◊〉 in the grave are neglected because there is no further hopes of receiving benefits by them whereas if they were still growing up with us there were further expectation of good towards us Therefore God adds this reason or motive to stir us up to give due honour to them even when they are old because we shall be rewarded our selves with honour and long life 2. Secondly here is a convenient proportion between the promise and the duty which is most 〈◊〉 The Heathen man saith Si acceperis 〈◊〉 gratis tuere if thou hast received a benefit preserve it We received a benefit in our birth from our parents that is our life be thankful to them and so maintain it for God then will have our life preserved by them from whom we had it and that is by their benediction if we shall continue in our honour to them Pietas saith S. Ambrose in parentes grata Deo merces 〈◊〉 〈◊〉 〈◊〉 this piety towards parents is acceptable to God and is the just reward from children to parents c. And S. Paul saith it hath not onely the promise of this life but of 〈◊〉 to come And therefore this second reason is explained ut bent 〈◊〉 sit that it may 〈◊〉 well with us For as it is said that if all the Adverbs as diu c. were linked together and bene and male were left out they were nothing worth And therefore God makes a comment upon this Commandment after he hath said that thy dayes may be prolonged he adds that it may 〈◊〉 bene well with 〈◊〉 ut non 〈◊〉 〈◊〉 sit longa sed 〈◊〉 that thy life be not onely long but happy Now parents blessing much conduceth unto this that by their blessing we may prolong our dayes The blessing of Noah to Sem reached to life eternal and of Japhet to this life that he should dwell in 〈◊〉 terra be enlarged and dwell in the tents of Sem and a curse fell upon Cham both for this life and the other and that upon 〈◊〉 and his posterity This blessing of the parents is effectual because it is a fruit of faith as the Apostle tells us in the case of Isaac blessing Jacob and of Jacob blessing the sons of Joseph and as their blessings so their curses are effectual we see it in the story of Isaac He 〈◊〉 〈◊〉 fetch him venison that he may blesse him Rebecca counsels Jacob to prevent 〈◊〉 he dares not lest his father curse him yet at his mothers instigation he adventures and Isaac blesseth him with a blessing which afterward proved effectual for when 〈◊〉 came to be blessed Isaac told him dedi fratri tuo benedictionem erit 〈◊〉 I have blessed him and he shall be blessed yet 〈◊〉 loved 〈◊〉 better then Iacob but this was the work of Gods providence that Isaac should give the blessing to Jacob. So likewise in Jacobs blessing of Ephraim the younger before Manasses the elder the younger should be greater then the elder though he should be great too a strange blessing it was for the manner and mighty for the 〈◊〉 and when Jacob blessed Joseph because he had fed his father a part of the honour here commanded as was shewed before therefore he blessed him with the blessings of the heavens of the aire and of the deep and this blessing proved effectual for that Tribe continued longest in prosperity and remained with Judah when the ten Tribes were carried captive and never returned Thus the parents are the instruments which God chooseth to convey his blessings by you are the blessed of the Lord as the 〈◊〉 speaks The blessing is Gods and parents the instruments Before we leave this a question must be answered How is this promise fulfilled since we see by daily experience the contrary we see that dutiful children have died in the strength of their years and disobedient and stubborn have prospered and lived long and therefore that is very true which the Preacher tells us all things come alike to all c. 1. We say that riches honour long life and other outward things are but gifts of Gods left hand and are common alike to all as well to the bad as to the good Isaac in his blessing gave the fat of the earth to Jacob and after verse 39. He gives it to his brother 〈◊〉 and prosperity is the lot of the wicked aswell as the godly ne boni nimis cupide prosequerentur lest the good should be set too eagerly upon it and adversity is common to the godly aswell as the wicked ne 〈◊〉 turpiter effugiatur lest the godly should 〈◊〉 it basely 2. Again the reason why adversity is common to both is because if it should sall upon all the wicked in this life question would
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