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A25404	The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.	Andrewes, Lancelot, 1555-1626.	1650 (1650)	Wing A3147; ESTC R7236	963,573	576

sanctification of the day and works of mercy The Prophet tells us that God refuseth all sacrifice and requireth Mercy so that sacrifice without Mercy was rejected Let us compare this with the Ritual sanctification in the Law As anoynting was the first part of typical sanctifying of which we spake formerly so was there also a second If it were a Person his hand was filled by Aaron Implevit manus ejus Aaron If it were an Altar then was there some what offered on it So that Oblation or filling the hand was the second way of legal sanctifying In the Law there was a charge to Aaron that whensoever men came to appear before the Lord none should appear empty And therefore in another place there is mention made of a basket of sanctification at the door of the Tabernacle in which was reserved the bread offered by the people which the Priests were to eat with the flesh of the sacrifices And the very same order was taken in the time of the Gospel that on the Lords day there should be collections for the poor But there is no place that setteth this out more plainly then the 26 Chapter of Deuteronomy the whole Chapter throughout where the manner is particularly set down how the people were to bring their baskets of first fruits to the tabernacle and offer them there to the Lord in token of thankfulnesse and as an acknowledgement that they received all from God And likewise every third yeer besides the ordinary tythes they were to bring the tythe of the remainder to the Tabernacle for the use of the Levite the poor the fatherlesse and stranger that they might rejoyce together c. Now mercy as misery is two fold 1. Corporeal and 2. Spiritual Either outward and such as are for the good of the body of him that is in misery or inward and such as concerne his soul or spirit 1. For the first of these our Saviour himself mentions six works of mercy in 2 verses of one Chapter which as sure as he is Christ he will acknowledge and take special notice of when he comes to judge the world and as he will pronounce those happy and blessed that have exercised them so he will denounce a curse upon those that have neglected them three of them are in the first of the two 1. Feeding the hungry 2. Giving drink to the thirsty 3. Merciful dealing with and entertaining the stranger And the other three are in the next verse 1. Clothing the naked 2. Visiting the sick 3. And succouring them that be in prison To which may be added a seventh which is the care of the dead we see that King David pronounceth a blessing from God to the men of Jabesh Gilead because they had buried the body of Saul And our Saviour commendeth the work of Mary in her anointing him as having relation to the day of his burial We finde also Joseph of Arimathea and Nicodemus recommended to posterity for their work of mercy in this kinde the one for begging the body of Jesus to bury it and the other for assisting him in the charge of interring it Augustine gives a reason why the burial of the dead ought to be accounted a work of mercy It is done saith he Ne pateat miseria that this misery of rotting being both lothsome to the eye and nose should not appear to every man As also because every one loveth his own flesh so well that he would have it after his death well and honestly used and therefore this is a benefit done to him when he cannot help himself And in these respects it is a work of mercy That the works of mercy are most requisite and especially upon our feasts appears by that which is related of David who upon his sacrifice on a festival day dealt to everyman and woman the poorer sort no doubt a loaf of bread and a good piece of flesh and a flagon of drink And by that which is storied of Nehemiah who upon the Sabbath day after the law read and expounded commanded the better sort to eat the fat and drink the sweet and to send portions to them for whom nothing was prepared And certainly there is a blessing or sanctifying proper to them and their actions that shall be mindefull of the poor and shew mercy to them S. Paul tells the Milesians that it is a more blessed thing to give then to receive especially seeing God so accepteth works of mercy as that he imputeth not sin to the truly charitable Therefore it was that Daniel gave that counsel to Nebuchadnezzar Break off thy sins by righteousnesse and 〈◊〉 iniquity by mercy to the poor And our Saviour gave the like in his sermon Give Alms of such things as you have and all things are clean to you Whereas he that stoppeth his ears at the cry of the Poor he also shall cry himself and not be heard But it is an easy matter for flesh and blood to finde objections against performing these works of mercy As how know I whether a man be hungry or not I see none go naked and so of the rest To this we answer with the fathers potius est occurrere necessitati quam succurvere It is better to prevent or keep a man from misery then to help him out of misery And for the practise of that they 〈◊〉 taught the monuments of their charity which they have left behinde them shew that they were more frequent in works of mercy then we And their rule was In die domini ne extende manus ad 〈◊〉 nisi extendas ad pauperem if you stretch not your hands to the poor on the Lords day it will be in vain to stretch out your hands to God And indeed when God requireth thy Almes to the poore he asketh but his own and that which he gave thee and but that which thou canst not keep long He requireth but pauxillum a very little from thee for them meaning to repay thee Centuplum a hundred fold for it He asketh of thee but Caducum that which is fraile and transitory to reward thee in aternum eternally 2. And as there were in their time some so are there now more that plead their inability to releeve the poor Our answer to this must be as theirs was si 〈◊〉 non sufficient restuae ad 〈◊〉 Christianos parcendum est ut tu sufficias illis if thou hast not sufficient for pious uses be the better husband that thou mayest be enabled to do some good though never so little for God regardeth not the quantum how much thou givest 〈◊〉 ex quanto out of what thou hast to give The widowes mites were more accepted by God then the gifts the rich men cast into the Treasury why Quia multum obtulit quae parum sibi reliquit she offered much that left but little to her self Lastly there

THE PATTERN OF CATECHISTICAL DOCTRINE AT LARGE OR A Learned and Pious Exposition Of the Ten COMMANDMENTS With An INTRODUCTION Containing the Use and Benefit of Catechizing the generall Grounds of Religion and the truth of Christian Religion in particular proved against ATHEISTS PAGANS JEWS and TURKS By the Right Reverend Father in God LANCELOT ANDREWS late Bishop of WINCHESTER Perfected according to the Authors own Copy and thereby purged from many thousands of Errours Defects and Corruptions which were in a rude imperfect Draught formerly published as appears in the Preface to the Reader Ecclesiastes 12. 13. Fear God and keep his Commandments for this is the whole duty of Man 1. Corinth 7. 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God LONDON Imprinted by Roger Norton and are to be sold by George Badger at his Shop in S. Dunstans Church-yard in Fleet-street Anno Dom. 1650. THE CONTENTS The Exposition of the Introduction CHAP. I. Page 1 1. That Children are to be taught and instructed in Religion proved out of Heathen Philosophers out of the Law the Gospel 2. That this instruction ought to be by way of Catechism What Catechising is How it differs from Preaching Reasons for abridgements or sums of Religion Catechizing used in all ages before the flood after the flood under the Law under the Gospel after the Apostles in the Primitive Church Reasons for this custom of Catechising CHAP. II. Page 9 The duty of the catechized 1. To come and that 1. with a right intent 2. willingly 3. with preparation which must be 1. in fear 2. by prayer Other rules for coming 1. with 〈◊〉 2. with purity of heart 3. in faith 4. frequently The second duty to hear or hearken The necessity of hearing The manner 1. with reverence 2. with fervour of spirit 3. with silence 4. without gazing 5. hear to keep How the word must be kept in our hearts 1. by examination 2. by meditation 3. by Conference CHAP. III. Page 14 Of Religion in general and the foundations of it The four first steps 1 We must come to God as the only way to true happinesse No happinesse in riches proved by divers reasons Nor in Honour Nor in pleasure Nor in moral vertue Nor in contemplation General reasons against them all that felicity cannot be in any of them because they cannot satisfie 2 They are not perpetual but uncertain In God onely is true happinesse to be found CHAP. IIII. Page 19 2. The way to come to God is onely by faith not by natural reason alone as the Manichees held reasons against them The way by faith more certain The necessity of belief Rules for coming by faith CHAP. V. Page 22 3. That we must believe there is a God Misbelief in four things 1. Autotheisme 2. Polytheisme 3. Atheisme 4. Diabolisme The reasons of Atheists answered Religion upholds all states The original of Atheisme from 1. Discontent 2. sensuality CHAP. VI. Page 25 That there is a God proved 1. By reasons drawn out of the writings of the Heathens themselves 2. By the frame of the World Objections answered 3. By the beginning and progresse of arts c. 4. By the necessity of a first mover The beginning of things cannot be 1. By Chance nor 2. By Nature 5. By prophecies fulfilled 6. By the artificial framing the bodies of all Creatures 7. By the soul of man Reasons why so many Atheists Natural notions of a diety The Conscience 8. From the miserable ends of Atheists CHAP. VII Page 29 The fourth step That God hath a providence over man Reasons against divine providence answerd why God permitts evil general reasons for a providence particular reasons from all sorts of creatures That second causes work not nor produce their effects of themselves without God That Gods providence reacheth to particulars That God is to be sought and that he rewards them that seek him CHAP. VIII Page 34 The four religions in the world Of Paganisme reasons against the plurality of Gods That there can be but one God proved out of their own Philosophers that their religion was false How man came to be worshipped How beasts Of the Miracles and Oracles of the Gentiles CHAP. IX Page 37 Of Judaisme The positions of the Jews 1. That the Messias shall have an earthly kingdom at Jerusalem confuted 2. That Jesus is not the Messias The contrary proved by Jacobs prophecy Gen. 49. 11. By Daniels seventy two weeks Dan. 9. 25. By diverse other reasons 3. That the Messias is not yet come The contrary proved by sundry arguments CHAP. X. Page 41 Of Christian. This religion proved to be false by seven reasons CHAP. XI Page 42 Of Christian religion The truth thereof in general proved 1. By the antiquity of it out of the Heathen authors themselves 2. By the continuance and preservation of it 3. By the certainty 4 By the end it leads to viz. to God it gives all honour to him Deprives man of all Other reasons It restraines carnal liberty allowed by false Religions reaches to the heart It contains mysteries above mans capacity Teaches contempt of the world requires spiritual worship Confirmed by miracles beyond exception Prophecies CHAP. XII Page 48 Special reasons for the Christian Religion as differing from the Jewish It purgeth the soul shews that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testimony of the Apostles and Evangelists the knowledge of what they wrote their honesty the credit of the story testimony from Pagans the star at Christs birth the crosse sacred with the Egyptians the miracles at Christs death the Progresse of Christianity by weak means opposed by power and learning contrary to flesh and blood the excellency of the promises power in conversions the truth of Christs miracles the constancy of Martyrs the ends of the Apostles the Devils testimony against himself CHAP. XIII Page 52 Of the two chief parties that lay claim to Christian Religion Papists and Protestants Their difference about interpretation of Scriptures The Churches authority in expounding Scriptures An additional Observation out of the Authors other works Rules about the sense of the Scriptures Means for finding out the true sense other means controverted Addition about the Churches power in matters of Faith whether infallible Decrees of Councels Consent of Fathers The Pope not infallible CHAP. XIIII Page 58 Christian religion divided into the Law and the Gospel Additions about the use of the Law That the Law of Christ is part of the second Covenant c. The judgement of the Author out of his other books That the Gospel is lex Christi The Law handled first Reasons for this order What the Law teacheth and what the Gospel CHAP. XV. Page 62 In the Law four things 1. The work to be done The Decalogue the Pandects of moral Laws The Laws moral known before Moses written in mens hearts proved in particular In every Law there is evil to be avoided and good to be done

both must concur S. Pauls three rules of pie juste sobrie S. Augustine his three rules contrary to three rules of corrupt nature 2. The manner of doing riquires 1. totos 2. totum 3. toto tempore 3. The reward 4. The punishment CHAP. XVI Page 83 That the moral Law of God written by Moses was known to the Heathen 1. The act or work was known to them as it is proved in every precept of the Decalogue yet their light more dim in the 1. 2. 4. 10. S. 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 CHAP. XVII Page 68 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 dim three causes of it it was deserved in three respects Why the Law was given at this time Why onely to the 〈◊〉 All the four parts of a Law are in the Law written 1. The Act. 2. The Manner 3. The rewards 4. The punishments 2. Whether any can keep the Law How God is just in requiring that which we cannot perform An Addition about power of keeping the Law evangelical Adam lost his ability not efficienter but 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 CHAP. XVIII Page 73 Of the preparation before the giving of the Law 1. To make them willing by consideration of 1. his benefits 2. Gods right as Lord 3. Their relation as Creatures c. 4. That they are his people His Benefits past and promised Three motives to love 1 Beauty 2. Neernesse 3. Benefits all in God 2. To make them able by sanctifying and cleansing themselves that ceremonial washing signified our spiritual cleansing how we came to be polluted how we must be cleansed Why they were not to come at their wives Of the danger and abuse of things lawful 3. That they might not run too far bounds were set Of curiosity about things unnecessary CHAP. XIX Page 79 The manner of delivering the Law 1. With thick clouds 2. With thunder and lightning 3. With sound of a trumpet The terrible delivering of the Law compared with the terrour of the last judgement when we must give account for the keeping of it the comparison in all the particulars The use of this CHAP. XX. Page 80 The end of the Law as given by Moses 1. It brings none to perfection and that by reason of mans corruption as appears 1. by the place a barren wildernesse a mountain which none might touch 2. by the mediatour Moses by the breaking of the Tables c. 2. It brings us to Christ because given by Angels in the hand of a Mediatour It Was to be put into the Ark Given fifty dayes after the Passeover Moses had a Veyl the fiery Serpent our use of the Law to know our debts as by a book of accounts then to drive us to seek a Surety to pay the debt viz. Christ amd to be thankful and take heed of running further into debt The Exposition of the first Commandment CHAP. I. Page 83 Of the Preface to the Decalogue Two things required in a Lawgiver 1. Wisdom 2. Authority both appear here Gods Authority declared 1. By his Name Jehovah which implyes 1. that being himself and that all other things come from him 2. his absolute dominion over all the Creatures from which flow two attributes 1. His Eternity 2. His Veracity or truth 2. By his Jurisdiction thy God by Creation and by Covenant 3. By a late benefit their deliverance out of Egypt How all this belongs to us CHAP. II. Page 87 The division of the Decalogue how divided by the Jews how by Christians Addition 6. That the four fundamental Articles of all Religion are implyed in the four first Precepts Of rules for expounding the Decalogue Six rules of extent 1. The affirmative implyes the negative and e contra 2. When any thing is commanded or forbidden all of the same nature are included 3. The inward act of the soul is forbidden or commanded by the outward 4. The means conducing are included in every precept 5. The consequents and signes 6. We must not onely observe the precept our selves but cause it to be kept by others left we partake of other mens sins which is 1. Jubendo by commanding 2. Permittendo by tolleration 3. Provocando by provocation 4. Suadendo by perswasion 5. Consentiendo by consenting 6. Defendendo by maintaining 7. Scandalum praebendo by giving scandal CHAP. III. Page 94 Rules of restraint in expounding the Law False rules made by the Pharisees Of Custom Addition 7. Of the force of Church Customs 3. Three rules of restraint 1. By dispensation 2. By the nature of the Precept 3. By conflict of Precepts Antinomia wherein these rules are to be observed 1. Ceremonial Precepts are to give place to moral 2. The second table is to give place to the first 3. In the second table the following Precepts are to give place to those before Rules to expound in case of 1. Obscurity 2. Ambiguity 3. Controversie CHAP. IIII. Page 98 Three general observations in the Decalogue 1. That the precepts are all in the second person 2. All but two are Negative All but two are in the future tense Observations general from the first precept 1. Impediments are to be removed before true worship can be performed 2. The worship of God is the foundation of all obedience to the rest 3. That spiritual worship is chiefly commanded in the first precept Addition 8. About the distinction of inward and outward worship CHAP. V. Page 100 In the first Commandment three things are contained 1. We must have a God 2. We must have the Lord for our God 3. We must have him alone for our God The sinne opposite to the first is 〈◊〉 to the second is false Religion to the third mixt Religion How our nanture is inclinable to those sins Reasons against them CHAP. VI. Page 102. In the first proposition of having a God is included 1. Knowledge of God wherein 1. The excellency 2. the necessity 3. how it is attained The contrary forbidden is 1. Ignorance 2. light knowledge What we are to know of God Impediments of knowledge to be removed Rules of direction to be followed CHAP. VII Page 110. The second inward vertue commanded in the first precept is faith Reasons for the necessity of faith Addition 9. Concerning the evidence of faith and freedom of assent The certainty of faith Of unbelief Addition 10. Concerning the nature of faith Means of believing Of trust in God for things temporal The tryal of our trust Six signes of Faith CHAP. VIII Page 120. The third inward vertue is fear of

by 1. his power 2. his jealousie How jealousie is ascribed to God Why humane affections are ascribed to God CHAP. IX page 224 Of the Commination wherein 1. The censure of the sin 2. The punishment 1. In the censure The sin viz. of Idolatry Is called 1. Hatred of God How God can be hated 2. Iniquity The punishment visitation upon the children The 〈◊〉 of this punishment by 1. The greatnesse 2. The multiplicity 3. The continuance Of Gods justice in punishing the sins of the fathers upon the children That it is not unjust in respect of the father nor 2. of the sin The use of all CHAP. X. page 228 The third part of the sanction a promise of mercy Gods rewards proceed from mercy which is the fountain of all our happinesse His mercy is promised to the 1000 generation the threatning extends onely to the third and fourth The object of his mercy such as love him Our love must be manifested by keeping his Commandements How they must be kept The benefit they will keep and preserve us The Exposition of the third Commandement CHAP. I. page 231 The general scope of the third Commandement Of glorifying the name of God by praise The manner how it must be done Several motives to stir men up to the duty CHAP. II. page 234 What is meant by Gods name The use of names 1. To distinguish 2. To dignifie Gods name in respect of his Essence Attributes and works and how they are to be reverenced What it is to take his Name as glorious as necessary Glorifying his Name inwardly outwardly by confessing defending it remembring it honourable mention of it threefold it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerable Applyed to our own actions by prayer and to others by blessing c. Of glorifying it in our lives What it is to take Gods Name in vain in respect of 1. the end 2. agent 3. the work CHAP. III. page 239 Of taking Gods Name by an oath The causes and grounds of an oath The parts of it Contestation Execration How God is glorified by an oath What is here commanded 1. To swear In what cases For Gods glory Mans necessity For the publick good The Oath Ex Officio whether lawful or no. Of private and voluntary oathes 2. To swear by God not by Idols or Creatures 3. Not to take his Name in vain but to swear in 1. Truth in oathes assertorie promissorie 2. Judgement 3. Justice Against voluntary oathes whether lawful Of swearing from the heart The means to be used against vain swearing The signes of keeping this Commandement Of drawing others to keep it CHAP. IV. page 250 What a vow is Whether a bare purpose without a promise Whether a thing commanded may be the matter of a vow The necessity and use of vows in respect of God of our selves What things a man may vow se suos sua Vows in the times of the Gospel Of performing vows Qualifications in a vow for the person the matter The time of vowing Of paying our vows CHAP. V. page 255 Of glorifying Gods Name from the heart The means of glorifying it The signes Of causing others to glorifie it The second part of this precept the Commination Reasons why such a threatning is here denounced Gods punishing the breach of this Commandment by visible judgements God is jealous of his Name The Exposition of the Fourth Commandement CHAP. I. page 259 The excellent order of the Commandements Why God himself appointed a set time for publick worship Why this Commandement is larger then the rest Six special things to be observed in this Commandement which are not in the rest The general parts of it 1. The precept 2. The reasons In the precept 1. The affirmative part what is meant by Sabbath what by sanctifying How things sanctified differ from other things God sanctified it not for himself but for us We must sanctifie it 1. In our estimation of it 2. In our use of it CHAP. II. page 262 What is commanded here 1. A rest 2. Sanctification Rest is required not for it self but for the duties of sanctification Reasons that the Sabbath is not wholly nor principally remonial Addition 21. out of the Authors other works declaring his meaning in two things 1. That the Lords day is Jure Divino 2. That the Jewish Sabbath is abolisht by Christs death proved by him at large out of Scriptures and Antiquity in his Speech against Trask in Star-Chamber CHAP. III. page 268 Additional considerations upon the doctrine of the Sabbath laid down in seven conclusions 1. It is certain some time is to be set apart for publick worship proved by Schoolmen Canonists and Reasons 2. Certain that the law of Nature doth not dictate the proportion of seven or any other in particular 3. It is most probable that the seventh day was appointed by God from the beginning as a day of publick worship in memory of the creation and did oblige all mankinde though the symbolical or typical rest afterwards was enjoyned to the Jews onely This proved from Scripture Fathers Jewish Doctors late Divines reasons c. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law 4. The Lords day is of divine institution proved by Scripture Fathers publick Declarations of the Church Edicts of Princes Canonists some Schoolmen late Divines 5. The fourth Commandement is in force for the moral equity that at least a seventh part be given to God literally it requires onely the seventh day from the creation not a seventh day The day altered by the Apostles by special authority 6. The rest of the Iewish-sabbath partly moral which continues still partly symbolical which is expired How the rest of the Lords day differs from the rest of the Sabbath rest from ordinary labours forbidden by God but the special determination left to the Church How the Lords day succeeds the Sabbath 7. The Sabbath kept with the Lords day by the Primitive Christians till the Councel of Laodicea was not in a Jewish manner CHAP. IV. page 276 Reasons of this Commandement 1. Gods liberality in allowing us six dayes and requiring but one for himself 2. The seventh is his own proper day Who are comprehended in the prohibition 1. The Master of the family 2. Children 3. Servants 4. Cattel 5. Strangers The general reasons of this precept 1. Gods rest from the creation Addition 22. Moral reasons sometimes given of a ceremonial precept The reason why a rest and why on this day are different things out of Maimon Abenezra 2. Reason the benefit coming to mankinde by the creation 3. Reason God blessed the seventh day CHAP. V. page 280 How far this rest is to be kept Why this word remember is prefixed Such work to be forborn which may be done before or after Necessity of a vacation from other works that we may attend holy duties Mans opposition to God when

Docilitas Diligentia 2. About instruction Instruction helps the natural and infused light so doth prayer and reading the word c. The Scholars duties answerable to these The particular duties of a Teacher The duties of those that are to be taught The resultant duties of both CHAP. VII Page 365 Of honouring spiritual fathers in the Church The excellency and necessity of their calling Four sorts of ministers in the Church 1. The thief 2. The hireling 3. The wolfe 4. The good shepherd whose duties are 1. To be an example to his flock 1. In himself 2. In his family The peoples duty answerable to this 2. To use his talent for their good Rules for doctrine and conversation The peoples duty 1. To know their own shepherd 2. To obey and follow him 3. To give him double honour 1. Of reverence 2. of maintenance CHAP. VIII Page 373 Of fathers of our country Magistrates The duty of all towards their own country God the first magistrate Magistracy Gods ordinance Power of life and death given to kings by God not by the people Addition 31. That regal power is only from God proved out of the authors other writings The ends of Magistracy 1. To preserve true religion 2. To maintain outward peace Magistrates compared to shepherds in three respects The duties of the supream power viz of Kings and of inferiour officers The duties of subjects to their Prince CHAP. IX Page 383 Of fathers by excellency of gifts The honour due to them is not debitum justitiae as the former but debitum honettatis 1. Of those that excell in gifts of the minde The honour due to them 1. To acknowledge their gifts Not to envy or deny them Nor to extenuate them Nor undervalue them Nor tax them with want of other gifts The duty of the person gifted 2. To prefer such before others to choose them for their gifts Reasons against choice of ungifted persons The duty of the person chosen c. 2. Of excellency of the body by old age and the honour due to the aged 3. Of excellency by outward gifts as riches Nobility c. Reasons for honouring such How they must be honoured 4. Excellency by benefits conferred Benefactors are fathers Rules for conferring of benefits The duties of the receiver CHAP. X. page 391 That this law is spiritual The duties of Superiours and Inferiours must proceed from the heart Special means conducing to the keeping of this commandement Signes of the true keeping of it CHAP. XI page 396 The second part of this Commandement a promise of long life Reasons why this promise is annexed to this Commandement How this promise is made good Reasons why God sometimes shortens the dayes of the godly and prolongs the dayes of the wicked The Exposition of the sixth Commandement CHAP. I. page 400 Why this Commandement is placed in this order How it coheres with the rest Of unjust anger the first step to murther how it differs from other affections Of lawful anger Unlawful anger how prohibited The degrees and fruits of it The affirmative part of the precept to preserve the life of another The life of the body and the degrees of it The life of the soul and the sinnes against it The scope of this Commandement CHAP. II. page 404 Of murther in general The slaughter of beasts not prohibited but in two cases Of killing a mans self diverse reasons against it Of killing another many reasons to shew the greatnesse of this sinne The aggravations of this sinne from the person murthered CHAP. III. page 407 The restraint of this Commandement 1. That Kings and Princes may lawfully put malefactors to death That herein they are Gods ministers Three rules to be by them observed Their judgement must not be 1. Perversum nor 2. 〈◊〉 patum nor 3. Temerarium 2. That in some cases they may lawfully make war In a lawful war is required 1. Lawful authority 2. A just cause 3. A just end And 4. A right manner Addition 32. Of the causes of a just war Some other cases wherein a man may kill and not break this Commandement First for defence of his life against sudden assaults Inculpata tutela Secondly by chance and without his intention CHAP. IV. page 412 The extent of this Commandement Murther committed 1. Directly 2. Indirectly A man may be accessory to anothers death six wayes A man may be 〈◊〉 to his own death diverse wayes Of preserving life CHAP. V. page 414 Of the murther of the soul. Several sinnes against the life of the soul. How 〈◊〉 〈◊〉 may be accessory to the death of his soul. This sinne may be committed both by them 〈◊〉 have charge of souls and by private persons That this law is spiritual according to 〈◊〉 third rule CHAP. VI. page 417 The fourth rule of avoiding the Causes of the sins here sorbidden Of unjust anger and the fruits of it It consists of 1. Grief 2. Desire of Revenge The effects and fruits of it 1. Towards Superiours Envy The causes of envy the greatnesse of this sin 2. Towards Equals 3. Towards inferiours The suppuration or breaking out of anger against Superiours 1. By the eyes and face 2. By the tongue 1. by murmuring 2. tale-bearing 3. backbiting Against Equals by 1. dissention 2. brawling 3. railing The fruits of anger in Superiours 1. Threatning 2. Scornfulnesse The last fruit of anger viz. murther of the hand CHAP. VII page 421 Of the means against anger How to prevent it in others How in our selves Anger must be 1. Just in regard of the cause 2. Moderated for the measure 3. We must labour for gravity 4. For love without hypocrisie The vertues opposite to unjust anger 1. Innocency 2. Charity In the first there is 1. The Antidote against anger which consists in three things 2. The remedy in three more How charity prevents anger The fruit of charity Beneficence 1. To the dead by burying them 2. To the living And that first generally to all Secondly specially to the faithful Thirdly to the poor by works of mercy Fourthly to our enemies CHAP. VIII page 424 Rules for the eradication of unjust anger 1. To keep the passion from rising 4. Rules 2. After it is risen to suppresse it How to carry our selves towards those that are angry with us 1. To give place 2. To look up to God 3. To see the Devil in it Of the second thing in anger viz. Revenge Reasons against it If our anger have broken out Rules what we must do Of the act viz. requiring one injury with another Rules in going to law The sixth rule of causing others to keep this Commandement The Exposition of the seventh Commandement CHAP. I. page 428 The scope and order of this Commandement Of Marriage The institution and ends of it explicated out of Genesis 2. 22 23 24. Married persons are 1. to leave all others 2. to cleave to one another Rules for those that are to marry Duties of those that are married

general and special CHAP. II. page 433 The dependance of this Commandement upon the former The ends for which it was given The object of this Commandement concupiscence or lust of the flesh The several branches and degrees of the sin here forbidden Diverse reasons against the sin of uncleannesse CHAP. III. page 438 Of the degrees of this sin 1. The first motions or cogitationes ascendentes 2. Suppuratio the festering of it inwardly 3. subactum solum the fitting of the soyl which is 1. By excesse 2. By Idlenesse Excesse is 1. By gluttony the effects of it Opposite to which is the vertue of temperance which consists in modo in measure Which respects 1. The necessity of life 2. Of our calling 3. Of pleasure and delight Wherein are 5. Rules 1. For the substance of our meat 2. For the quantity 3. For the quality 4. Not to eat too greedily 5. Not to often 2. Of excesse in drinking in what cases wine is allowed CHAP. IV. page 442 Of idlenesse the second thing which fits the soyl for this sin Diverse reasons against it It consists in two things 1. To much sleep 2. Want of exercise when we are awake Against sleepinesse 1. Rules for 1. the quantity 2. the manner Of idlenesse in our callings The remedy against sleep and idlenesse CHAP. V. page 444 The fourth degree Irrigatio soli the watering of the soul by incentives and allurements to this sin which are either 1. In or about our selves or 2. In others Of the first sort are 1. Painting 2. Strange wanton apparel 3. 〈◊〉 gestures Of the second sort are 1. Lewd company and obscene books 2. Obscene pictures and wanton dancings Of modesty the vertue opposite CHAP. VI. page 446 The fifth degree the breaking out of this sin 1. By the eye Secondly in the speech Thirdly by the symptomes foregoing the act The vertue opposite is shamefastnesse Of the outward acts of uncleannesse 1. Self pollution or nocturna pollutio whether alwayes a sin 2. Bestiality 3. Sodomie 4. Whoredome scortatio 5. Poligamy whether lawful How this sinne of uncleannesse may be committed in matrimony some rules about mariage How out of matrimony 1. With one allied which is incest 2. With a stranger to us but married to another which is adultory Many aggravations of this sin 3. With such as are not married as 1. By keeping a Concubine 2. By deflouring 3. By fornication and wandring lust 4. By prostitution The highest pitch of this sin is to defend it CHAP. VII page 453 The remedies of this sinne 1. Chastity of a single life 2. Matrimonial chastity The meanes to preserve us from this sinne Of drawing others to keep this Commandement The Exposition of the eighth Commandement   The coherence and dependance of this commandment upon the former The object of it the desire of riches The scope of the lawgiver in respect of 1. Himself 2. The church 3. The common-wealth 4. Private persons Of right and propriety How meum tuum came in Of right by first occupancy and prescription Reasons for propriety Of propriety jure belli four things included in propriety CHAP. II. page 462 Of alienation and the several sorts of it Of free alienation Illiberal by contracts which are of three sorts 1. Do ut des 2. Do ut facias 3. Facio ut des Of contracts by stipulation promise writings Reall contracts by caution pledge c. Personal by suerties hostages c. CHAP. III. page 463 Of the desire of 〈◊〉 For regulating whereof we must consider 1. The order in respect of 1. The end 2. The meanes 2. The measure of our appetite which must be guided by four rules Of the suppuration of this sinne by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of money the branches of it Of subactum solum the soyle fitted 〈◊〉 the jaundice if it 1. In the eye The foaming at the mouth The 〈◊〉 of theft here forbidden committed 1. In getting 2. In the use of riches CHAP. IV. page 463 Of unjust getting in general The kindes of unjust getting 1. By rapine and violence 2. By fraud The first is either under pretence of authority or without any pretence The former is 1. For a mans own benefit In times of war or in times of peace and this is either by power or authoritie or by pretence of Law 2. For his Neighbours detriment Vnjust getting without any pretence of authoritie or Law is either Piracie by sea or Robberie by land The affirmative part 1 That every one have a lawful calling 2. That he labour in it CHAP. V. page 224 The second way of unjust getting viz. y fraud or close theft The lawful wayes of acquiring 1. By gift 2. By inheritance 3. By industry wherein are to be valewed 1. Labour 2. Hazzard 3. Charges Of right by damage Of money the measure of Contracts Close theft is 1. In Contracts 2. Out of Contracts In Contracts is 1. By selling that which cannot be sold as the gifts of the Spirit things annexed to spiritual offices things consecrated to God benefits as loane of money c. 2. When there is not a proportion between laborem and praemium 3. About buying and selling in respect of 1. The measure 2. The commodity 3. The price CHAP. VI page 471 Of theft out of contracts This is 1. In the family by 1. by Purloyning 2. Mis-spending 3. Idlenesse 4. Withdrawing ones self from service 2. Without the family is 1. Of things consecrated by 〈◊〉 2 Of things common and those either publick or private Of theft personal and real The aggravation of theft in regard of the poor c. Against enclosing of Commons The conclusion about unlawful getting CHAP. VII page 473 Of the vertues opposite 1. Just getting 2. Restitution commanded both in the Law and Gospel That we must make restitution not onely of what is unlawfully got but of some things Lawfully got As 1. Of what belongs to another by gift 2. Of things deposited 3. Of things found 4. Of things lent 5. Of what will prejudice the publick if it be detained for our private benefit CHAP. VIII page 477 Of the second general viz. unjust keeping The right use of riches is 1. in respect of a mans self the sins opposite 1. Parsimony 2. prodigality two degrees of it 1. to spend unreasonably 2. Above ones means 2. In respect of others viz. the poor where we are to know two things 1. How we held our riches or by what tenure 2. What we are to conceive of the poor A threefold necessity 1. of nature 2. of our person 3. of our estate and condition Several motives to communicate to the poor CHAP. IX page 485 That this Commandment is spiritual Of Covetousnesse diverse reasons against it The means to keep this Commandment 1. 〈◊〉 2. To walk in our wayes which that we may do 1. We must have a lawful calling 2. We must be perswaded that riches are Gods gift 3. We must live according to our

means 4. Observe the rules for getting and using of riches CHAP. X. page 488 Rules to be observed 1. in just getting 1. By Donation 2. By Industry 3. By Contracts wherein must be considered 1. The need we have of the thing sold. 2. The use Three degrees of a just price 1. Pium. 2. Moderatum 3. Rigidum 2. In just using wherein are rules 1. Concerning our selves 1. For preserving our estate 2. For laying it out 2. Concerning others giving 1. to God from whom we receive all 2. to the poor Rules for the measure and manner of giving Motives to stir us up to give to the poor Of procuring the keeping of this Commandment by others The Exposition of the Ninth Commandment CHAP. I. Page 493 The words expounded What is mean tby Non respondebis in the Original Addition 34. about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere What is meant by witnesse Four witnesses 1. God 2. The Conscience 3. Men and Angels 4. The Creatures What is meant by false what by contra against what by Proximum Neighbour The coherence and dependance of this Commandment The scope and use of it 1. In respect of God 2. Of the Church 3. Of the Common-wealth 4. Of private persons CHAP. II. Page 498 The necessity of a good name The sin forbidden in general Wherein 1. The root of it 2. The suppuration or rankling of it 〈◊〉 by false surmises and suspitions 3. The fitting of the soyl by readinesse to hear false reports 4. The watering of the soyl by busying our selves in other ones affairs CHAP. III. Page 501 The outward act of which two branches 1. False words 2. Idle and vain words Of false speaking in general this is two fold 1. In judgement 2. Out of judgement In judgement by false witnesse Of lyes in general Six persons in every judgement who may be guilty of false witnessing 1. The Judge 1. By cherishing Law suits 2. By deferring justice 3. If his judgement be 1. usurped 2. rash 3. perverse 2. The Register by making false records 3. The Accuser 1. by accusing falsly 2. upon uncertain grounds 3. by prevaricating 4. The defendant 1. by not confessing the truth 2. by appealing without cause 3. by not submitting to the sentence 5. The Witnesse 1. by not declaring all the truth when he is lawfully called 2. by not delivering the innocent though he be not called 3. by delivering the wicked by false testimony 6. The Advocate 1. by undertaking an evil cause 2. by perverting the Law Of giving false testimony in Elections CHAP. IIII. Page 507 Of false witnessing out of judgement Four things to which the tongue may do harme The branches of this kinde of false witnessing 1. Contumelious speaking 2. Taunting 3. Backbiting which is 1. By words 2. By letters 3. By deeds 4. In all these a may be false witnesse though he speak the truth CHAP. V. Page 509 Of reproof or fraternal correption the vertue opposite to flattery Of flattery which is 1. In things uncertain 2. In things certain and those either good or evil Of boasting and vaunting a mans self and its extream CHAP. VI. Page 512 Of a rash lie an officious lye a merry lye Four cases wherein a man seems to speak contrary to the truth but doth not Of Mendacium Facti the real lye by 〈◊〉 CHAP. VII Page 514 The second general branch of the sin forbidden viz. Vain speech Three ends of speech 1. Edification 2. Profit 3. Grace and delight Of the means whereby this Commandment may be kept Of suspition Rules about it 1. For the manner The Exposition of the Tenth Commandment CHAP. I. Page 521 Reasons against the dividing of this Commandment into two The dependance of it The scope and end of it CHAP. II. Page 523 The thing prohibited Concupiscence which is two fold 1. Arising from our selves 2. From the spirit of God The first is either 1. from nature or 2. from corruption of nature Corrupt desires of two sorts 1. vain and foolish 2. hurtful or noisome The danger of being given up to a mans own lusts CHAP. III. Page 525 How a man comes to be given up to his own desires Thoughts of two sorts 1. Ascending from our own hearts 2. Injected by the Devil The manner how we come to be infected Six degrees in sin 1. The receiving of the seed 2. The retaining of it 3. The conception 4. The forming of the parts 5. The quickning 6. The travel or birth CHAP. IV. Page 528 The wayes whereby a man is tempted of his own lust 1. There is a bait 2. A hook The same wayes used by the Devil and the World The affirmative part of this precept Renewing the heart and minde The necessity of this Renovation The meanes of Renovation A Table of the Supplements or Additions Wherein the sence of the Author is cleered in some places where it was obscure or doubtful and some things are handled more fully which were omitted or but briefly touched c. Introduct CHAP. XIII 1. Concerning points cleer and controverted p 52 2. Of peoples submitting to the judgement of the Church p 55 3. Of the Churches power to interpret the Scriptures p 57 CHAP. XIV 4. That the Moral Law is an essential part of the Gospel or second Covenant p 58 CHAP. XVII 5. About mans ability to keep the Law of Christ by his Grace p 71 Com. 1. CHAP. I. 6. That the 4 fundamental articles of all Religion are implyed in the four first Precepts p 88 CHAP. III. 7. Of the force of Church Customs p 95 CHAP. IIII. 8. About the distinction of inward and outward worship p 100 CHAP. VII 9. Concerning the evidence of faith and freedom of assent p 111 10. Concerning the nature of Faith p 115 CHAP. VIII 11. Of the seat of faith p 121 Com. 2. CHAP. I. 12. That the making of Images was absolutely forbidden the Jews and in that respect that the precept was partly positive and reached onely to them p 193 13. Whether all voluntary and free worship be forbidden under the name of will-worship p 194 CHAP. III. 14. Of S. Chrysostomes Liturgie p 202 15. Of the second Councel of Nice p 203 CHAP. IV. 16. How preaching is a part of Gods worship p 205 17. About the Eucharist whether it may be called a Sacrifice p 207 CHAP. V. 18. Concerning customs and traditions of the Church p 210 19. Of Images for memories sake p 214 Com. 3. CHAP. I. 20. What is litterally meant by taking Gods Name in vain p 231 CHAP. IV. 21. Concerning the nature of a vow p 250 Com. 4. CHAP. II. 22 The Jewish sabbath ceremonial the Lords day unchangeable p. 263 23 Of ceremonies p. 265 CHAP. III. 24 The whole doctrine of the Sabbath and Lords day largly handled in seven conclusions p. 268 CHAP. IIII. 25 That moral reasons are sometimes given of ceremonial precepts p. 279 CHAP. IX 26 Of adorning Churches p. 299 27 Of

the antiquity necessity and sanctity of places for publick worship p. 299 CHAP. XII 29 About tythes and their morality that they are still due not jure naturali but by positive divine law from the beginning p. 306 30 Of Oblations p. 308 Com. 5. CHAP. IV. 31 Of the end of government and whether people be above their Governours p. 331 32 Of obedience to just authority in things doubtful p. 339 CHAP. VIII 33 That the power of Princes is onely from God proved out of the Authors other writings p. 373 Com. 6. CHAP. III. 34 Of the causes of a just war p. 407 Com. 8. CHAP. VII 35 Concerning Restitution p. 475 Com. 9. CHAP. I. 36 About the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere p. 494 Errata PAge 1. line 24. read 24 tracts of his Catechizings p. 24. l. 10. r. take away religion and you take away faith p. 43. l. 27 r. which may be gathered out of c. p. 53. l. 9. r. assure p. 54 dele seemeth to be according to the Councel of the H. G. and read the same words at the end of the next line before thus which seemeth c. In the Marg. adde Acts 17 11. p. 53. l. 36. r. God bestoweth this gist upon the learned yet all those that are learned have not the gift of c. p. 58. l. 25. aster fail adde S. Augustine against Julian and most of the Fathers upon John 6. 53. affirm it so doth the Milevitan Councel and Pope Innocent 〈◊〉 it 〈◊〉 now this is generally rejected p. 68. l. 2. r. dim p 73. l. 38. dele totam lineam and l. 39 r. and they 〈◊〉 grounded p. 75. l. 49. r. to make willing p. 82. l. 7. r. brazen serpent p. 85. r. 〈◊〉 p. 99. l. 56. r 〈◊〉 Commandment p. 104. l. 30. r. perfectio p. 127. l. 52. r sences of seeing and hearing p. 129. l. 8. r. about their necks p. 153. l. 14. r. it lyes l. 15. r. make it fructifie l. ult r. to have p. 154. r. must joyn not c. p. 168. l. 41. r. infernum p. 171. l. 53. r. under the flail c. p. 186. l. 24. r. discover l. 41 for fower r some p. 203. l. 15. r. of Images p. 239. l. 25. r. 〈◊〉 p. 240. l 11. r second cause p. 241. l. 13. r. other proofs l. 19. r. other proofs p. 250. l. 41. r. lib. 3. l. 44. r. Azor. 1 part moral The two next paragraphs ought to be in Ital. p. 260. l. 57. r. Aetiologie p. 266. l. 43. r. are moral p. 275. l. 14. r. by wresting p. 279. the Annotation is transposed it should come in after line 31. p 294. l. 25. r. kinde of 〈◊〉 p. 297. l. 52. r. confession p. 299. l 39. r. not to destroy any p. 〈◊〉 l. 47. r. instruct them p 312. l. 3. r. 〈◊〉 not p. 317. l. 27. r. they are p. 321. l. 12. d. as are l. 14. dele and not onely for it self but also p. 〈◊〉 l 2 r. layes this ground that God would have all to be saved this is his ultimate c. p. 328. l. 26. r to God p. 333. l. 6. r. a superiour l. 36. r. to profit l. 47. r. thus governed l 51. r. proud manner p 339. l 31. r. love of parents p. 361. l. 51. r. and a difference l. cad r. the Apostle makes p. 365. l. 23. r. this purpose p. 373. after line 25. the Paragraph should be in Italique p. 377. after line 32. the Paragraph should be in Ital. p. 378. l. 19. r fieri non p. 403. l. 42. r. not onely p. 420. l. 33. r. crying p. 433 l. ult r. in shew p. 440. l. 47. d. with surfetting p. 453 l. 13. r. pray at some times p. 482. l. 30. r. fruits as l. 33. r. tenths and. p. 485. l 2. r. and storms p. 487. l. 17. r. jeasts p. 489. l. 53. r. aims at p. 495. l. 1. d. though l. 40. r. this course p. 497. l. 42. r. not onely p. 498. l. 10. r. fatteth p. 502. l 10. for from r. in p. 506. l. 13. d. not p. 517. l. 44. r. sift Other Errors there are which the Reader is desired to correct THE PREFACE READER here is offered to thy View a posthumous Work of a Reverend and Famous Bishop one of the greatest Lights which the Church of Christ hath had in this latter Age and the Glory of our English Church while he lived A Work which may merit thy Acceptance in Respect both of the Author and the Subject which it handles Of the first I shall need to say little the very name of Bishop Andrews proclaiming more then if I should say that he was a judicious profound and every way accomplisht Divine an eminent Preacher a learned Antiquary a famous Linguist a curious Critick a living Library amongst Schclars the Oracle of our Church and such a Priest whose lips preserved knowledge and at whose mouth the Law was to be sought What admirable height of Learning and depth of Judgement dwelt in that Reverend Prelate he that would know may read in those living Images of his Soul And as his other works praise him in the gate so this which is now presented to thee though composed in his younger years when he was Fellow of Pembroke Hall in Cambridge will demonstrate that the Foundations were then laid of those great Parts and Abilities wherewith he was furnisht when he came to the Episcopal Chair and the ground work of all those other learned Labours wherewith he afterwards enricht the Church for in these Lectures or Colledge Exercises which were heard with the publick applause of the whole University where scarce any pretended to the Study of Divinity who did not light their Candle at his Torch it will appear that he had even then gone through the whole Encyclopedic of Divine and Humane Learning and that as he was a rich Magazine of all Knowledge so he had here contracted the Quintessence of all his vast Studies and the high conceptions of his great and active soul into these Lectures as into a common Treasury for he that shall peruse this Book shall finde besides his perfection in all humane Learning Philosophy and the Arts his exquisite knowledge in all the learned Languages and that besides his skill in the sacred Text wherein his greatest excellency lay he had read and digested the Fathers Schoolmen Casuists as well as modern Divines that he was throughly versed in all kinde of Antiquities and Histories in Theologie Moral Scholastick and Polemick and no stranger to the Laws both Civil and Canon and which seldome concur in one that he was eminent as well in the Rational and Judicial as in the Critical and Historical part of Learning so that what one of his School-Masters foretold of him that he would be literarum lumen was verified in those Colledge Exercises wherein this Light began to shine betimes and to cast his Rayes both

far and neer and what a Reverend Prelate said of him in his Funeral Sermon may visibly appear to any Eye in this great Herculean Labour that those things which seldome meet in one Man were in him in a high degree Scientia magna Memoria major Judicium maximum at Industria infinita His Knowledge was great his Memory greater his Judgement exceeded both but his Labour and Industry was infinite and went beyond them all For the Subject it is the Decalogue or those Ten Words in which God himself hath epitomized the whole duty of Man which have this Priviledge above all other parts of Scripture that whereas all the rest were divinely inspired but God made use of Prophets and Apostles as his Pen-men here God was his own Scribe or Amanuensis here was Digitus Dei for the writing was the writing of God These are the Pandects of the Laws of Nature the fountains from which all humane Laws ought to be derived the Rule and Guide of all our Actions whatsoever Duties are variously dispersed through the whole Book of God are here collected into a brief Sum whatsoever is needful for us to doe in Order to Salvation may be reduced hither for this is totunt Homin is the Conclusion of upshot of all saith Solomon to feare God and keep his Commandments and the Apostle tells us to the same purpose that circumcision avayleth nothing nor uncircumcision but the keeping of the Commandments of God And therefore as Philo saith that the Jews used to refer all that they found in the Law of Moses to these ten heads as the Philosophers reduced all things to the ten predicaments not that they were all literally comprized there but because for memories sake they might be reduced thither so hath the Christian Church reduced all the duties of a Christian to the same heads which she hath enlarged and made more comprehensive as partaking of a greater measure of the Spirit then they had and ayming at a higher degree of perfection in all Christian Vertues There is indeed a generation of men sprung 〈◊〉 such as S. Augustine wrote against long since in his Book contra adversarium legis prophetarum that under colour of advancing Gods free grace in mans salvation and affecting Christian liberty would abrogate the whole moral Law as if it were worthy of no better entertainment among Christians then Jehoiakim gave to Jeremies prophecies when he cut the rowl in pieces and threw it into the sire And how far the tenets and principles of some others who would seem to abhor such opinions have promoted these pernicious doctrines I shall not need to shew sure I am that while some teach that the Gospel consists properly of promises onely that the moral Law is no part of the condition of the second Covenant nor the observation of it though qualified in the Gospel required now in order to salvation that the promises of the Gospel are absolute and that Faith is nothing else but an absolute application of them or an absolute relying upon Christ for the attaining of them without the conditions of repentance and new obedience that Christ came onely to redeem not to give any Law to the world that after a man is in Christ though he fall into the grossest sins which are damnable in a man unregenerate yet he is still quoad praesentem statum in the state of salvation and though he may lose the sence and feeling yet he can never lose jus ad vitam his right to heaven what sins soever he walks in I say whilst men teach such doctrins and yet cry out against Antinomians Libertines and other Sectaries what do they in judging others but condemn themselves for they grant the premises and deny onely the conclusion If such doctrines were as true as they are common this Author and all others that have written on this subject might have spared their pains and therefore we may say with the Psalmist It is time for thee Lord to work for they have destroyed thy Law These men are like to Licurgus who being cast into a frenzy by Dionysius in that distemper thinking to have cut down a vine with the same hatchet slew his own son so these being possest with a spiritual frenzy which they call zeal when they lift up their hatchet to cut off some errors which like luxuriant branches have sprung up about the Law these do unawares cut down the Law itself both root and branch making the observation of it arbitrary in respect of Salvation or as a Parenthesis in a sentence where the sence may be perfect without it Such Errors are far more dangerous then many that were held by the old Hereticks which were chiefly about matters speculative whereas these reflect upon matters of practise and whilst they strike at the root of obedience to the Laws of Christ they do directly take away the very way of Salvation to the certain ruine of peoples souls and do utterly overthrow the foundation both of Church and Common-wealth so that wheresuch doctrines prevail nothing but confusion and dissolution of all Government can follow as sad experience in too many places shews where the genuine fruits of such doctrines appear to be no other then to rob the Priest of his honour the Prince of his power the people of their Discipline and Government Pastors of their Flocks and Sheep of their Pastors Preachers of their Churches Churches of their Reverence Religion of its Power and the World of all Religion S. James would have us to try our Faith by our Works but these men will have their works tryed by their Faith To the pure all things are pure if Faith be in their heart God can see no sin in their actions We read of the Scholars of one Almaricus of Paris who held that what was deadly sin in others yet if it were done by one that was in Charitie or the state of Grace it was no sin or not imputed to him for which they were condemned as Hereticks These men seem to be spit out of their mouths for they would have sins distinguished not by their nature or object but by the subject in whom they are and hence they hold that all their own sins though never so great they being beleevers elect are at the most but infirmities which cannot endanger their salvation but the sins of all others are mortall and damnable which impious doctrine with the rest above mentioned from which it flows howsoever they be varnisht over with faire shews of advancing the free grace of God and the merits of Christ and the depressing of mans power yet are indeed no other then the old damned Heresie of SimonMagus who as Theodoret saith taught his Disciples they were free from the obedience of the law was condemned by the Ancient Church in Vasilides Carpocrates Epiphanes Prodicus Eunomius and other impure wretches and is call'd by Luther himself whose unwary speeches have given

too much occasion to these doctrines ultimus Diaboli flatus The last blast of the Devil Against these and such like doctrines which make this and all other books of this nature superfluous we must know That though the Decalogue as it was given by Moses to the Jews was a part of that Covenant which God made with them on Mount Sinai and Sinai belonged properly to them as appears both by the Preface wherein their deliverance out of Egypt is urged as a motive of obedience and by four other passages in the precepts which have peculiar reference to that people as that symbolicall rest required in the fourth precept in remembrance of their rest from the Egyptian bondage and the promise of long life in the land of Canaan in the fifth Yet seeing that the substance of it is no other then the Law of Nature written in mans heart at the first and that by Christ our Law-giver it is made a part of the Gospel or second Covenant though with some qualification therfore it obliges all Christians and that under the highest paines and is therefore justly called the Law of Christ. All the parts of the Morall Law we may finde required in the Gospel though upon other grounds then those were laid by Moses this second Covenant being established upon better promises we have the same rules for our action the same duties required the same sins forbidden the difference is this that here God accepts our obedience in voto at our first conversion when he freely pardons our sins past and expects the actuall performance afterward in the course of our lives and admits repentance after lapses wheras the law as it was part of the other Covenant requires perfect obedience without any intermission otherwise we having higher promises a greater measure of the spirit being now dispensed under the Gospel a higher degree of obedience to the law is now required which is yet no way grievous or burdensome to a true beleever for the power of Christs spirit and the height of the promises make the yoke easie and the burden light Therefore Christs tells us expresly he came not to dissolve the law but to fulfill it or to fill it up as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports because he did enlarge and perfect it and therefore Theó phylact makes the Law of Christ compared with that of Moses as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Painting to life to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first draught in black and white and saith that Christ did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not destroy the first draught but fill it up as a painter perfects a picture with the colours and shadows after the first draught and with him do generally concur the rest of the Fathers Basil saith that whereas the old law saith thou shalt not kill our Lord Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving more perfect lawes saith Thou shalt not be angry Origen saith that the lawes of Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better and more Divine then all those before him S. Chrysostom calls that Sermon upon the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very top of Philosophy saith that Christs giving of lawes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time or season of greater higher precepts Among the Latines Tertullian saith Christi leges supplementa necessaria esse disciplinae creatoris that the lawes of Christ are necessary supplements to the lawes of the Creatour and Christus Dei Creatoris praecepta supplendo conservavit auxit that Christ preserved and increased the lawes of God the creatour by filling them up S. Augustine saith that Christ fullfilled the law by adding quod minus habet what was deficient sic persiciendo confirmavit and so confirmed it by reducing it to more perfection And again upon those words except your righteousnesse c. Nist non solum ea quae inchoant homines impleveritis sed etiam ista quae a me adduntur qui non veni solvere sed implere unlesse ye not onely fulfill those which men have begun but also what is added by me who came not to destroy the law but to fulsill it c. By which and many more testimonies out of the ancients that might be produced it appears that concerning that excellent Sermon upon the Mount wherein the sum of Christian Religion and the way to life is chalked out by him who is the way and the life their opinion is far from truth who say that Christ doth not there promulge or deliver any law as necessary to salvation but onely that he expounds the Morall law given by Moses and cleers it from the false corrupt glosses of the Pharisees which is directly contrary to the constant and unanimous doctrine of the Ancient Church and to the text it self for though it is true that Christ doth therein often reflect upon the expositions of the Jewish doctors who had corrupted the law yet withall it is as true that in those chapters he delivers the Christian law and therein brings up the Morall law to a higher pitch then ever it was by Moses This appears by that opposition so often made in that Sermon between what Moses said of old and what Christ saith you have heard what was said to them of old c. Ego autem dico vobis but I say unto you c. Which opposition as also the Syriack and other translations do plainly shew that as vobis is rendred to you and not by you so veteribus ought to be to them of old not by them of old and therefore our translation as it puts the one reading in the text so it puts the other which is the true in the margent Now those of old were no other then those to whom Moses first gave the law and not the lawyers and Pharisees of those latter times so all the Greek writers agree and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports as much which is usually in other places referred to the times of Moses and the Prophets and not to latter times and which puts the matter out of question The words which our Saviour saith were said to them of old are no other then the words of the law delivered by Moses either in the same very words or in the sence Those words Thou 〈◊〉 not kill are in Exo. 20. 30. And whosoever shall kill shall be in danger of a judgement are in Levit. 21. 21. Numb 35. 16 17 30. Thou shalt not Commit adultery are the words of the law Exod. 20. 30. He that shall put away his wife let him give her a bill of divorce in Deut. 24. 1. Thou shalt not forswear thy self but shalt perform thy vows to the Lord. Exod. 20. 7. Numb 30. 2. Eyé for eye and tooth for tooth which was permitted in Judgement Deut. 19. 21. Levit. 24. 20. Deut. 19. 21. Thou 〈◊〉 lovethy neighbour viz an Israelite Levit.

untruthes in it whereof two are in one Section 1. That the Virgin Mary was sister to Moses and 2. That Abraham was the son of Lazarus the Begger neither of them being contemporary by many hundreds of years 3. Their Doctrine is carnal and foolish placing happinesse in pleasure taken in things visible and sensible and hath many fond relations as that Mahomet being in heaven did see not onely Gods face but felt his hand and that they were seventy times colder then ice And that the Angels have bodies and heads and one of them seven thousand heads That the Devils are circumcised and therefore have bodies That the stars are nothing else but candles in a round glasse hanging down by chains and the 〈◊〉 foolish and absurd doctrines are contained in the book of their religion 4. His promises are meerly carnal too fit for none but Heliogabalus such are those of his paradise and honours with the lusts of the flesh And his precepts are licentious giving indulgence to perjury and swearing to revenge and murder accounting it an impioùs thing non ulcisci injuriam not to revenge an injury Their practise confirmes their permission of Polygamy for every man may have four wives and more Concubines They favour Adulterie for no Adulterer is condemned without four witnesses For the sin against nature and coupling with Beasts they have a toleration nay they which offend most this way are reputed the holiest And for spoiling and robbing of others in via Dei as they call it in the way of God we see by experience that it is so common with them that it is dangerous travailing in those countreys except there be an hundred or two hundred in a company 5. Mahomets Miracles are set down but without witnesse or possibility of truth As that he being a childe and driving cattel for that was his profession the Angel Gabriel took a lump of blood out of his heart and closed it again This lump he affirmed to be the original sin in man but Anatomists say that there is no such blood in the heart Another as grosse as this is That he being with one his of kinsmen abroad in a cleare moon-shine night his Cousin requested him to cause the Moon to come down and to divide it self and that the one half of it might come into his kinsmans sleeve and the other into the other sleeve and come whole again out of his breast and then ascend again which it did But it is a great wonder that the Astronomers at that time missed her not from heaven seeing they have noted the very least Eclypse but indeed it was a private miracle between them two and a man of mean understanding would conceive it impossible that so great a body should come into a little pair of sleeves 6. The means of propagating his Religion was unnatural and cruel that is by the sword for God as he affirms delivered a sword to him to compell and force men that otherwise would not be perswaded to adhere to his Religion 7. Lastly this Religion and Christianity increased not the same way for Christianity was propagated by being killed Turcisme by killing Christianity by Truth the other by perjury Christianity by the word of God the other by the policy of men hath increased to that growth and height it is And therefore as we said of the two former so here this Religion is false and to be consemned CHAP. XI Of Christian religion The truth thereof in general proved 1. By the antiquity of it out of the Heathen authors themselves 2. By the continuance and preservation of it 3. By the certainty 4 By the end it leads to viz. to God it gives all honour to him Deprives man of all Other reasons It restraines carnal liberty allowed by false Religions reaches to the heart It contains mysteries above mans capacity Teaches contempt of the world requires spiritual worship Confirmed by miracles beyond exception Prophecies THe last and true Religion is Christianity which being in the last of the four points propounded in the beginning That the Scriptures of the old and new Testament being Gods word whether our religion be truely grounded upon it Saint Peter saith concerning this religion we have a more sure word of prophecy c. that is we are certain and assured that the Scriptures are true and so were they from whom we received them And though there be but a small portion of them immediately from God yet the rest which were delivered by the Ministery of Man were inspired into them that left them to us by the spirit of God and therefore we must hold them as infallible truthes And that the Scriptures and Christianity are so is to be proved by four arguments 1. from the antiquity of them 2. from the continuance and preservation of them 3. from the certainty of them 4. From the end whereto they tend for we are to 〈◊〉 both the word of God and Christian religion in all the arguments subsequent except some few 1. Touching the Antiquity we say that seeing that a man is to come to God by some way or means and that as we have seen religion is the onely way it must necessarily follow that this way is as ancient as man himself else man should have been sometime without a way to come to his Creator if at any time he had been without religion and so consequently have been frustrate of the end of his creation For religio est copula relationis religion is the 〈◊〉 of relation between God and Man the Creator and the Creature 2. Tertullian saith quod primum id verum that which is first is true and this maxime holdeth as well in Religion as in other things For the Philosophers say Prima entia sunt maxime vera the first essence are most real and true Because that as the ttuth is an affection of that that is so falsehood is an affection of that which is not for falsehood cannot consistere in suo sed in alieno consist in any thing which is its own but from another Therefore falsehood must be after truth But the Christians religion is in some sort included in that which the Jews had before Christ so that 〈◊〉 Law may be called the Old Gospel and the Gospel the new Law In the Law is Evangelium absconditum the Gospel under a vail in the Gospel is Lex revelata the revealed Law So that the Jews agreed with us till the coming of Christ and then left us As for the Heathen Religion part of their stories which are the records thereof is fabulous and part true 1. That part which is fabulous began with their gods and their original further then that they cannot go And Homer and Orpheus write not of them till after the Trojan war and lived after the time of Moses above eight hundred yeers and almost three thousand yeers after the Chronology of the Bible began which is testified

of having but three commandments in the first Table in reference to the Trinity as may be seen in his division of the Decalogue For the Councils which are divided into Action or Agitation of a point and Canon 1. In the Action commonly is such errour that they are forced to lay all upon the Canon and say that it matters not much what the premises be so the Conclusion be good 2. And for the Canon we may finde in some Councils that the Canons of one are flat and direct against another as in the case of marriages of Priests some for them some against them We see the two Councils of Constance and Basile both 〈◊〉 and both confirmed one by Pope Martin the fifth and the other by Eugenius the fourth The Bulls of which though the Canons agree be opposite to each other The one holding Concilium posse errare non Papam that the Council may but the Pope cannot erre the other Papam errare posse non Concilium that the Pope may erre but the Council cannot And the Canon of the Council of Ferrara holding against that of the Council of Florence one that the Pope is above the Council and the other that the Council is above the Pope All this shewes that Councils are not simply infallible but may erre now where it is evident that they erre being drawn into parties and factions by corrupt interests none is bound to beleeve their determinations but where there is no such evidence they ought to be obeyed as those authorised by Christ to direct and guide us in matters of salvation and even when we are not bound to believe their decisions yet for the peace of the Church their decrees tye us to external obedience that is not to oppose them if there be no fundamental errour For the Church and the practise thereof This is as uncertain as the other For the Churches of the East and West agree not in diverse points and among other in the case of the Popes supremcay the Eastern Church totally opposing it And if we urge the practise of the Church it will be found that at some time most of the Bishops were Arrians So that in this there 's both ambiguity and peril And Basile saith that in the case of Baptism the Children at the first were dipped but once and afterwards thrice and we know at this day they are but once dipped It is true these shew that the Church is not simply infallible especially in such points as these which touch not any fundamental article and that particular Churches may differ in some lesser points and yet maintain the same faith and keep the unity of the Spirit in the bond of peace but all this hinders not but that the Church is the ordinary interpreter of Scripture to her children and that they ought to submit to her because she is accountable to God for them Heb. 13. 17. and that none ought to reject her doctrine upon probable or doubtful reasons but upon such as are evident that is such as not onely seem evident to them for every contradicting spirit will affirm the most doubtful things to be evident to him but such as to other pious and learned men not interested seem evident Reginald l. 17. c. ult n. 234. This seems to have been the judgement of this learned Prelate in his latter thoughts As serm on Act. 2. 42. p. 27. where he hath these words fit to be written in letters of gold The ancient fathers thought it meet that they that took upon them to interpret the Apostles doctrine should put in sureties that their senses they gave were no other then the Church in former time hath acknowledged It is true the Apost spake from the spirit and every exposition of theirs was an oracle but that was their peculiar priviledge but all others after them are not to utter their own fancies and to desire to be beleeved upon their bare word but onely on condition that the sense they now give be not a feigned sense but such an one as hath been before given by our Fathers and fore-runners in the Christian faith Say I this of my self Saith the Apostle saith not the Law so too give I this sense of mine own head hath not Christs Church heretofore given the like which one course if it were strictly held would rid our Church of many fond imaginations which now are stamped daily because every man upon his own single bond is trusted to deliver the meaning of any Scripture which is many times nought else but his own imagination This is the disease of our age Thus he The last way they prescribe is that of the Popes And that they may erre in their interpretation may appear in that many of them were not sound in the faith Saint Jerome saith that Damasus Pope did consent ad subscriptionem hereseos to the subscription of heresy and Ambrose reporteth that Liberius the Pope though for a while he was orthodox and for not subscribing to the condemnation of Athanasius he was banished into Thrace but shortly after he became an Arrian and at one of their Councels subscribed to heresy Honorius the first after his death was accursed and condemned in the thirteenth Action of the sixth general Council of Constantinople held anno 680. under Constantinus Pogonatus the Emperour quia impia dogmata confirmavit for confirming wicked opinions which were those of the Monothelites But to shift off these things they have nothing to say but that the Councils were corrupt and not onely they but the writings of Beda shall be corrupt So that we see that none of these rules severally are infallible Let us see them a little together In the administration of the Sacrament of the Lords supper to infants we may see they fail for S. Paul saith Let a man examine himself and so eat c. which a Childe cannot do And in this and other things wherein they fail they are forced to say We beleeve not the Fathers because they say it but because they say it according to rules And if they beleeve it in respect of the person that speaketh not the quid the reality of the thing they erre much though Stapleton say that the interpretation of a Bishop though unlearned is to be prefer'd before that of a learned Divine because of his office and authority Andradius yet saith The Fathers are to be beleeved not in whatsoever they say but in whatsoever they say according to their rules and so say we And thus much for the Preface CHAP. XIIII Christian Religion divided into the Law and the Gospel Additions about the use of the Law That the Law of Christ is part of the second Covenant c. The judgement of the Authour out of his other Books That the Gospel is Lex Christi The Law handled first Reasons for this order What the Law teacheth and what the Gospel Summa Religionis IN the next place we are to

treat of the Summe of Christian Religion it self in it self And this according to the ancient division consists of 1. The Law 2. The Gospel The Law that is the moral Law as it is explicated and enlarged by Christ is a part of the condition of the second covenant and therefore an essential part of the Gospel which consists not barely of promises but of precepts too and those more high and perfect then any before Christ and therefore is the Gospel in the Scripture often called the Law of Christ and so usually stiled inall antiquity The moral Law as it shews men their sins and so convinces them of the necessity of Christ so the knowledge of it may be needful before the Doctrine of faith but as it is the rule of Christian obedience and a condition of the second covenant which is the most proper consideration of it so it ought to follow the doctrine of faith and so it doth in the most authentick Catechism of this Church viz. that in the common prayer Book It is true that Luther and after him many Protestant Divines in their heat against the Church of Rome about the matter of justification seem to make the Gospel a Doctrine consisting meerly of promises and to say that Christ gave no Law but onely explicated and vindicated the Law from the false glosses of the Scribes and Pharisees in Matth. 5. 6. and 7. as if the moral Law were no part of the Gospel or what Saint Paul speaks of the Law of Moses and the works of that Law were to be extended to the Laws of Christ also and the works of the Gospel and that the onely or chief use of the Law now is to bring men to Christ from which and other the like principles unawares by them laid and by the vulgus of our Divines swallowed without examination the Antinomians Libertines Familists and other Sectaries have by necessary consequence drawn those damnable Doctrines which these Divines little dreamt of or if they had considered I suppose they would have revised these principles and retracted them or else have spoken more warily then they have done The truth is that in that sermon on the mount Christ delivers the new Law or Law of the Gospel wherein the substance of Christian religion and the way to salvation is contained and that he doth not therein onely barely expound the Decalogue given by Moses but as a Legislator delivers his Law to be observed by all that beleeve on him according to the tenure of the second Covenant was the constant opinion of all the Fathers and of the whole Church as among others is fully proved by the incomparable H. Grotius both in his comments on Matth. 5. and in his book de 〈◊〉 belli pacis l. 1. c. 2. n. 6. and if any desire a list of names and testimonies of Fathers and ancient writers to that purpose they may read them in a tract written by a learned and judicious Divine D r Hamond in the passages between him and M r Cheynel p. 129 130 c. And that this learned Prelate was of the same minde is evident in his other works perfected by himself especially in his sermon on Psalm 2. 7. p. 16 17. where among other things we read thus The very Gospel hath her Law a Law Evangelical there is which Christ preached and as he did so must we do the like It is not without danger to let any such conceit take head as though Christian Religion had no Law-points in it consisted onely of pure narratives beleeve them and all is well And true it is that such points there be but they are not all there is a law besides and it hath precepts and they are to be preached learned and as a Law to be obeyed by all Look but unto the grand commission by which we all preach which Christ gave at his going out of the world Go saith he preach the Gospel to all nations teaching them to observe the things which I have commanded you lo here is commanding and here is observing so the Gospel consists not onely of certain Articles to be beleeved but of certain commandments also and they are to be observed Now I know not how we are clean fallen from the tearm Law that we are even fallen out with it the name of Law we look strangely at we shun it in our common talk to this it is come when men seek to live as they list We have Gospel'd it so long that the Christian Law is clean gone from us and I shall tel you what is come by drowning this tearm Law Religion is even come to be counted res precaria no Law no no but a matter of mere entreaty general perswasion c. The reverend regard the legal vigour the power the penalties of it are not set by The rules no reckoning made of them as of Law writs none but onely as of Physick bills if you like them you may use them if not lay them by and this comes by drowning the tearm Law If the name once be lost the thing it self will not long stay And after Christian Religion was in the very best times called Christiana Lex the Christian Law and the Bishops Christianae Legis Episcopi Bishops of the Christian Law and all the ancient fathers liked the tearm well and took it upon them To conclude Gospel it how we will if the Gospel hath not the Legalia of it acknowledged allowed and preserved to it if once it loose the force and vigour of a Law it s a signe it declines it growes weak and unprofitable and that is a signe it will not long last we must go look our salvation by some other way c. Thus we see how he contradiets the popular errours of these times about Law and Gospel and therefore it cannot be conceived that his discourse here tends to the nourishing of such dangerous and novel opinions as our solifidians do now cry up If we have the summe of these two we may assure our selves that we have as much as is needful for our salvation and the summe of them both are necessary principles The Evangelist hath them both in one verse The Law was given by Moses but Grace and truth came by Jesus Christ. Seeing then that these are the two parts we are to consider in the first place which of them is first to be handled We say we must speak first of the Law 1. First because the Law and the Gospel are nothing else but two Covenants which God made with mankinde and in that respect are called the Old and New Testaments considering them not as they are in the Books for so in the old Testament there is the Gospel also the Law being as S. Aug. saith Evangelium absconditum and the Gospel Lex revelata the Law revealed the Gospel the new law and the Law the old Gospel but as they be Covenants Now taking them as Legacies in a will there are

in a Testament two parties necessarily required 1. The Testator or Legator 2. The Legatee or the party to whom the Legacy is bequeathed So in each Covenant both of Law and Gospel there were two parties The first between God and Adam the Covenant on Gods part was to give to Adam paradise felicity and on Adams part to return to God perfect obedience This did Adam receive power and strength to perform but he abusing this power and opposing it against God justly incurred the forfeiture of his felicity and the penaltie of morte morieris death and misery opposite to Paradise from which the strength given to him by God might have preserved him Now this Covenant being broken and made void it pleased God in his mercy not regarding this forfeiture to make a new Covenant the Covenant of faith in which there were two bonds one between God and Christ and another betwixt Christ and us on Gods side felicity on Christs part satisfaction to God for us on our side faith unfeigned with new obedience but this not by our own strength but by the power of Christ and his Spirit For as man fell and by his fall lost all that he had so if he would recover that which was lost he must make satisfaction for it but this he could not now do and therefore Christ undertook it for him suffered for him and removed the penalty satisfyed the forfeiture and thereby restored to man all that he had lost Now Christ had a double title to heaven one of inheritance and the other of purchase the right of inheritance he had by nature in that he was the Son of God which he claimeth to himself the other he giveth to them that lay hold on him side viva non ficta by a lively and unfeigned faith and therefore this is called the Covenant of faith which we have not by our own strength but in Christo by the power of Christ. And the reason of this second covenant was that now Adam having lost his own strength by breach of the first all power and strength should be now from God in Christ and all the glory be given to him For if Adam had stood by his own strength in the fist howsoever God should have had most glory yet Adam should have had some part thereof for using his strength well and not abusing it when he might but kept his standing but that God might have all the glory he suffered the first Covenant to be broken and permitted man to fall for which fall he was to make satisfaction which he could not do but by Christ nor perform new obedience but by the grace of God preventing us and making us of unwilling willing and of unable able to do things in that measure that God will require at our hands So that the first Covenant the Law was weak and imperfect standing upon a promise in figure and a curse without figure a curse indeed but the promise being performed in Christ and the curse abrogated by his death then came those perfect things and imperfecta abiere the things which were imperfect were done away as the A postle speaks The first covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be given by Moses yet was it not received by us we had not the hearts to take it till the coming of Christ but in the Gospel it was not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought to passe and fulfilled per Christum by Christ. And we must observe withall that the moral Law it self is not changed but the ceremonies onely taken away by Christs truth and the curse thereof by Grace so that the bond of the keeping the Law is not cancelled by Christs coming but remaineth in force still and is to be performed as he himself testifieth Think not that I am come to destroy the Law but to fulfil it Christ came not to repeal his fathers statutes when he spake his last words to the Disciples Teaching them to observe all things whatsoever I have commanded Now these things standing thus and the Law being first in time and order for we begin with the imperfect that is first to be taught 〈◊〉 Another argument of this Order is That humiliation is first by the Law and the course of teaching is first by humbling men by the Law in letting them see what they are which hath beene the order vsed from the beginning of the world It was the course of Gods own proceeding upon the violation of the first Covenant for after Adam had transgressed and remained till evening in expectance and fear of punishment for breach of the Law and therefore had hid himself then first began the Law to passe upon him by way of judicial proceeding First he is called forth Vbies where art thou and then examined Edisti hast thou eaten and upon his confession of the fact sentence of death passed upon him Jgitur Because thou hast done this c. But yet presently after came the Gospel the promise of Christ. So God came first with his vbies and that is the Law and after came Semen 〈◊〉 the seed of the woman which is the Gospel And God likewise took the same order after the floud when he taught Abraham Ambula coram me 〈◊〉 integer walke before me and be thou perfect which is the onely end and scope of the Law so that the Law was first given to him an 〈◊〉 then was he instructed in the Gospel In semine tuo benedicentur omnes netiones terra In thy seed shall all the nations of the earth be blessed And this was the way that Moses taught the people Take the Book of Deuteronomy which is the iteration of the Law after the three first chapters in the fourth he begins to teach the Sum of the Law Therefore shalt thou keep c. till the 18. Chapter and there he tells them the Gospel That God would raise up a Prophet from the midst of them like unto him c. Which Saint Stephen applied to Christ. This was also the Course of the Prophets Esay in his first 40 Chapters though in grosse there be some promises of the Gospel intermingled yet the scope and beginning of it is to teach the whole sum of the Law and the rest is the sum of the Gospel But more plainly in his first Chapter from the beginning to the 18. verse there 's a bitter invective and denunciation of the Curse of the Law but from thence to the end of the Chapter is the promise of the Gospel Come then c. If your sins were as red as scarlet c. And the first psalm is nothing but a recapitulation of the Law with the promises and Curses thereunto annexed and the second Psalm a prophecy of the coming of Christ and of the Gospel So Saint John the Baptist beginneth with the Law and tels them of the axe laid to the root of the

tree and in the next verse ends with the Gospel Ego baptzio vos I baptize you And it s Christs own order too who was the great prophet of the New 〈◊〉 and whose method ought to be our Jnstruction He that humbleth himself shall be exalted first Humiliation and then exaltation now there 's no humbling but by the Law and therefore it is called Humiliator the humbler It was also the practize of Saint Paul in his Epistle to the Romans which is held to contain the sum of Christian Religion after his proemium in the 17 first verses from the 18 of the first Chapter to the 21 verse of the 3. Chapter he speaks all of the Law all under sinne Jews and Gentiles and unregenerate and regenerate and at last includes himself in the number but after he delivers the sum of the Gospel shewing in what Covenant we must looke to be saved And this Epistle the learned will have to be our warrant for this practize And such was the form of instructing in the primitive Church taking pattern from Saint Paul First Repentance from dead works which includes the Law and then faith in Christ which shews the Gospel So that this must be our Order The Law first and then the Gospel So much for the Order Now the Law containeth three things 1. Praeceptum that which is required of us fac hoc vives doe this and thou shalt live 2. Transgressionem praecepti delictum which shews us how farre we are from the duty that is required of us by the precept Delicta quis intelligit 3. Paenam 〈◊〉 the punishment we must look for and expect for the breach of the precept by our sins Morte morieris thou shalt die And the Gospel also teacheth three things 1. Liberationem how we are delivered from the Curse of the Law 〈◊〉 agnus Dei Behold the lamb of God that taketh away the sins of the world 2. Certitudinem how we may be assured that this deliverance pertains to us to make our calling sure by good works 3 〈◊〉 according to King Davids Quid retribuam what shall I render to the Lord what we are to perform new and true obedience not that secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summum jus but secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is accepted of in Christ the neglect or none performance whereof makes a forfeiture of what God hath given or promised So that our new obedience is not onely to look back as an act of gratitude for benefits received but also and that cheifly forward as a condition to which is annexed by Gods free grace in the Gospel the promise of eternal life Matth. 5. 20. and 7. 21. Ro. 8. 13. Gal. 5. 21. 2 Pet. 2. 20. 21. 2 John 8. CHAP XV. In the law foure things frist the work to be done The 〈◊〉 the Pandects of moral laws The laws moral known before Moses written in mens hearts proved in particular In every law there is evill to be avoided and good to be done both must concur S. Pauls Three rules of piè juste sobriè Saint Aug. his three rules 〈◊〉 contrary to three rules of corrupt nature secondly the mahner of doing requires first Totos secondly totum thirdly toto tempore Thirdly the reward Fourthly the punishment The Law VVE learned in the general Preface that we are to depend onely upon Gods provid 〈◊〉 and so we are to conceive of him as a mighty prince and king for so he is stiled in the Apocalyps Rev. 19. 16. Who as he hath a Reward for us so he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his worke house his place of probation and 〈◊〉 for us which house is the world and that being in his work-house we have our agenda work to be done And the Law as the Rabbins call it is Therash magnashoth Doctrina agendorum the things we must do are contained in it And as there be four things in all good Laws in the world so are there in this which is Lex Creatoris Mundi the Law of the worlds Creator 1. Opus The work prescribed to be done This ye shall doe 2. Modus The manner how it must be done Thus ye shall doe it 3. Praemium The Reward for it being done In palatio in Heaven 4. Poena the punishment for it being not done In Carcere in hell 1 Opus The action or work The Decalogue is as it were the Pandects a Book of all the Offices works and dutyes which God requireth at mans hand and the Lawyers Pandects are nothing else but Comments upon these these are the true Ethica Christiana Christian moral duties transcending all other whatsoever And in this respect are they of the Church of Rome to be commended who though they teach their youth other Arts yet teach them no other Ethicks then these Logique and Physiques and Metaphysiques they learn them but for Ethicks they refer them especially as the reformed Churches have done to these of the Decalogue which indeed is the true Regula morum the just square of all our actions for they ought not to be shorter nor longer then this But because the Law is said to be given by Moses there may arise a doubt from hence that seeing the Law was not given till aboue 2000 years after the Creation and that the world was so long without a Law why may not we live without a Law now aswell they did before Moses Our answer is That they lived not before Moses without the Law They had many parts of the Law some of the Ceremonial Law by special Revelation from God and all the moral Law written in their hearts they had the knowledge of beasts cleane and uncleane of sacrificing of praying or calling upon God of the younger Childrens subjection to the elder Abraham had the Law of Circumcision he and 〈◊〉 paid Tithes and many other Laws they had before Moses wrote them And as Saint Paul saith The Gentiles both before and after doing by nature the things contained in the Law these haveing not the Law were a Law unto themselves what to doe not what they listed but the work of the Law written in their hearts instead of Tables of stone That is the effect of the Law which is equivalent to the Law it self which he proveth thus because their conscience bare witnesse and their thoughts reflected on their actions accused or excused themselves in what they did And therefore S. Augustine saith that every man had this law in his heart which is to be understood after the fall for before that all was perfectum perfect Mali multa recte laudant multa recte reprehendunt quibus autem regulis faciunt hoc ubi eas vident unde illud habent quod homines sic vivere debeant cum ipsi non sic vivant sunt regulae justae mentes eorum injustae regulae immutabiles mentes eorum mutabiles vel hoc argumento

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

of the Laws of the twelve Tables at Rome Qui falsum testimonium dixerit Tarpeio Saxo dejiciatur Hee that shall beare false witnesse let him be cast down from the Tarpeian Rock And Phocylides counselleth not to utter lyes but to speak the truth in all things Now in the other four they had a dimmer light for they were not so manifest to them 1. For the first though wee finde most of them speaking of gods in the plural number yet it was well known to the Philosophers that there was but one God and especially to Pythagoras who could say Si quis se deum dixerit paepter unum qui omnia fecerit novum faciat mundum If any one shall say that he is a god but he that made all things let him prove it by making a new World And so Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unus in veritate unus Deus There is one in truth there is one God and so said Orpheus and Varro and this they maintained in their Schools 2. For the second they agreed that every god should be worshipped according to the manner that himself should think best So Socrates in Plato's Respublica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every god should be worshipped as he liked And this is the very foundation of the second Commandement But for the thing it self S. Augustine out of Varro saith That Varro did much approve of the Jews religion because it excluded Images holding it the best way to keep Religion undefiled by excluding them and that if all people else had taken that course it had been a means to take away much trifling 4. For the fourth very little is to bee found and yet they had this Canon among them that numerus septenarius the number of seven was numerus quietis a number of rest and that it was Deo gratissimus a number pleasing to God From which and from the report they heard of the Jews observing the seventh 〈◊〉 rest they might have gathered a conclusion that God would have rest upon that day And it was their practise in their funerals to have their 〈◊〉 the seventh day aster a mans death and seven dayes together they would mourn and they gave their children names the seventh day after their birth and all this because they held it Saturns number 10. For the tenth Menander hath this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not concupiscere or desire so much as another mans pin or button And indeed though in their Lawes they never touched this yet the scope of them all did tend and drive to this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non concupiscere they were against concupiscence And hence we may conclude with Saint Paul Rom. 2. 15. That the Gentiles having the Law written in their hearts were inexcusable Now to shew that the Heathen had also the rules and grounds before mentioned we may thus prove 1. There was written upon the door of the Temple of their god Apollo at Delphos in the upper part of it the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Thou art shewing thereby that God alone hath a being of himself and that we depend on him and that if any did ask 〈◊〉 at the Oracle they should do what the god commanded and that was subdere deo quod commune habes cum angelis to subject their Angel-like reason to God 2. Secondly upon one leaf of the door was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nosce reipsum know thy self that man should take notice how much better he was then beasts and his minde then his body and knowing his soul to be better then theirs he should not abase it with vile things and that was subdere rationi quod commune habet cum brutis to subdue to reason those faculties which were common with beasts 3. Thirdly upon the other leaf was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rule of sober living against covetousnesse and profutenesse fac quod vis pati doe as thou wouldst have done unto thee to avoid injustice Besides this they had legem 〈◊〉 a law of retaliation like for like nemo facit injuriam qui velit idem sibi fieri no man commits an injury or doth wrong that would be willing to have the like done to himself And therefore when the Emperour Alexander Severus heard this sentence Quod tibi fieri non vis alteri ne feceris do not that to another which thou wouldest not have done to thy self he ever after used it to malefactours and caused it to be graven in his plate And thus we see the Heathen had rules for their actions and for the whole substance of their obedience So much then for the Action Secondly for the manner Toti Totum Semper or Toto tempore 1. For Toti they had this rule among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must do it with all our minde strength heart and affection else not at all 2. For Totum the whole duty T is Plutarchs comparison if we eat not up the whole fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will do us no good but harm but if we eat it all it will be wholsome and medicinable both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So they found fault with Caesar for using this sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si violandum est jus regnandi causa violandum in 〈◊〉 rebus pietatem colas If justice be to be broken it would be for a kingdom in other things live godly And this is the case of every sinner so the unclean person saith If ever chastity be to be violated it is for Bathsheba in others it shall be kept So Plautus Solis amatoriis perjuriis dii dabunt veniam the gods will pardon perjuries in lovers only But justice must be totally kept and not broken for any respect nor any other vertue if we so do we omit part of the whole and entire duty required of us this the Heathen knew 3. For Semper or toto tempore all the dayes of our life They held that a good man should continue so to his end they resembled him to a tetragonism all sides alike like to a Dye they would have him to be homo quadratus ever like himself never like to a Camelion often changing his colour inconstant sometimes good sometime bad now in now out but he must continue ever one and the same 1. For the reward we see that they held that their god Jupiter had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheet of Parchmine made of the skin of that Goat that nourished him wherein he wrote all mens deeds and for those that had done well he had his three graces to reward them in this life and his Elisian fields in the world to come answerable to Paradise in Scripture 2. And for punishment they likewise held that he had his three Erinnyes or Furies in this life and Tartarus Styx and Cacytus in the life to come according to Tophet and Gehenna in Scripture And thus we see that the 〈◊〉 are

inexcusable having all the parts of the Law 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

Moses upon mount Sinai he gave him two Tables of Testimony Tables of Stone written with his own finger which had a signe and resemblance and indeed contained summarily the Law of nature But after they were broken in pieces by Moses moved to wrath against the Israelites for their idolatry to the Molten Calf then were two Tables made again by Moses but the Law was written in them by God this Law was called Moses Law because it was delivered to the Israelites by his ministery ever since it hath been delivered to succeeding ages by the ministery of Man Now it was necessary that this Law should be given at this time in these respects 1. Because now not onely the Gentiles walked in the vanity of their own hearts but the Israelites the seed of Abraham to whom God had bound himself by promise were addicted to the Idol-worship of Egypt and having lived long in Egypt had almost lost the knowledge of sacrificing to and tru ly worshipping of of God So that had not God at this time taken his people apart from other Nations into the wildernesse and there as it were schooled them apart and taught them his Law and given it to them written to be preserved for posterity the whole world in probability would have been if dim before stark blinde at length and wholly ignorant of Gods Law 2. Nor did God give his Law to all the world at once nor write it in the manifold and different tongues of the Nations but first imparted it to Moses and Aaron and the Elders of the Jews that by them it might be communicated to the whole body of that people in the ancient tongue kept ever since Adams time by the Patriarchs as is commonly thought And then did God make this his people so famous in regard of the wonderful miracles wrought amongst them his admirable dealings with them his temple and worship granted to them that the world before Christs coming could not plead ignorance Besides whereas the Gentiles had departed from God yet such was his mercy that he left the way open for the Israelites to call them again to the truth and for their reentrance into the true Church and becoming Pr selytes Now then come we to shew that in this written Law of Moses are all the four properties which are in all Laws 1. Preceptum a rule for our actions 2. Modus the manner how to observe that Rule 3. 4. Praemium poena The reward for keeping and the punishment for breaking it 1. First that it is a Rule and precept for our Actions The Psalmist saith The Law of the Lord is a perfect Law c. Every Law else is unperfect 2 For the Manner It requireth that Toti we be whole observers of the Law it commands that we do it with our whole soul and body For we consist but of those two parts And the soul likewise hath two parts the Minde and the Heart Now God must be perfectus mentis scopus the mark at which the minde must wholly ayme the end of all our actions there must be plena intentio 〈◊〉 Deum look wholly to God in them And the heart which is the will must be tota inflammata wholly inflamed As for the Body every Member of it must be vsed and all the strength of it to perform the Law and be instruments of Righteousnesse toto corde totis viribns all our heart and all our strength must be imployed therein For 〈◊〉 all the Law Its Gods own wish concerning the people O that there were such a heart in them that they would keep all my commandments alwayes and it were very absurd to except any For whereas God is perfectly wise if some of his precepts were needlesse then might he be taxed with folly in not leaving out them which were superfluous And as none of Gods Laws must be left unkept so none but his or what is grounded upon them or not repugnant to them and imposed by lawful authority derived from him must be kept for then his wisdom would be likewise impeached if any thing thing besides his Law or without subordination to his were to be kept and the Law it self would be imperfect but it is neither defective nor hath any thing superfluous in it and therefore God saith Whatsoever thing I command you observe to do it thou shalt not adde thereto or diminish from it Nothing must be commanded in Gods name as immediately from him but what he hath prescribed For the Continuance Tota in vita est 〈◊〉 It is to be kept alwayes all the dayes of our life The place before quoted sheweth by the word alwayes that to continue all our lives in his obedience is a part of the Law And the same in effect he commandeth elsewhere Thou shalt Love the Lord thy God and keep his charge and his statutes and his judgements and his commandments alway And in all places too for though the place includeth not the time yet the time includeth the place and therefore the house of Rimmon is not nor can be excepted Thirdly for reward If the Law be kept there is promise of reward This Saint Paul confirms Godlinesse saith he is profitable to all things having promise of the life that now is and of that which is to come And our Saviour saith that they that have done good shall come forth of the grave to the resurrection of life Saint Paul testifieth before Agrippa that the twelve Tribes do rest in hope of a Resurrection And the opinion of the Sadduces that held the contrary was ever odious to the best Jews Fourthly for punishment If the Law be not kept after this manner first wholly but in a double heart then comes the Curse which the prophet denounceth Cursed is he that doth the work of the Lord negligently And for the Totum He that keepeth not the whole Law is accursed Cursed is he that confirmeth not all the words of the law to do them and all the people shall say Amen which very words Saint Paul reciteth to the Galatians 〈◊〉 he hath in stead of confirmeth not continueth not and that is for the Semper or Toto tempore the keeping them alwayes all our life And these being Gods Curses they are sure for as when he said fiat lux let there be light and it was so so if he say Cursed it will be so too And as there is a fulnesse of blessing to them that can keep this Law so there is a fulnesse of his wrath to them that break it a Curse without a blessing for the one and a blessing without a Curse for the other Curses for these in this life Si non obedietis c. If ye will not harken to do all these commandments all these Curses shall come upon thee As they follow there And for the life to come Their

worm shall not die neither shall their fire be quenched as the prophet speaks which words our Saviour quoteth also So that the Law of Moses for the moral part of it agreeth with the Law of Nature and what God commanded Moses to write for the instruction of the Israelites was in great part written in the hearts of the Heathen and in some measure practised by the better sort of them Now if the question be asked which of us nay doth the best of us fulfil the Commandments or who hath so clean a heart that never lutted or indeed that lusteth not daily We answer confidently None And to prove this Saint 〈◊〉 shall tell you in the first seven chapters to the Romans that both Jew and Gentile were defective and came short herein Saint James saith In mult is offendimus omnes in many things we all offend The prophet David by way of question saith Delicta quis intelligit who is there that understandeth how 〈◊〉 he offendeth So that Septies in die cadit justus The best of us fals seven times a day which diverse take as meant of falling into sin though others very learned take it of falling into afflictions And holy Job confessed that he could not answer one for a thousand Lastly to omit many K. David speaks positively in regard of fulfilling the Law that In Gods sight shall no man living be justified that is if God should proceed according to strict justice If then the case of the best be so another question ariseth Whether God be just in 〈◊〉 〈◊〉 things to be kept and promising that whereof no man can be capable because no man can keep the Law We answer that God is most just and there is no injustice in his proceedings Though the matter be never so crooked yet the rule ought to be straight not like a 〈◊〉 rule For God being perfectly just his Law must needs be perfectly just 〈◊〉 for else if he had left out any part of the Law he might have seemed to 〈◊〉 sin And if it be demanded why we were not made able to fulfill and perform it Some answer thus That Adam was at first made fit and able and received strength to keep it in that perfection which was required but he lost it For Adam was like an evil 〈◊〉 that receiving money of his Master to do his busines spent it riotously 〈◊〉 became drunk by the way and so was not able to perform that work which his Master expected yet the Master might lawfully exact it of him because he had before enabled him unto it So God gave us ability at the first to do what he commanded but we having lost that ability vainly God may lawfully exact of us what he let us to do But against this some object that seeing man lost this ability not efficienter but 〈◊〉 by Gods penal act depriving him of it it can no more stand with Gods justice and wisdom still to require the same obedience without new abilities then for a Magistrate having cut off a mans feet for some offence yet to require him to go to such a place and then to punish him for not going and therefore it may be said that God never requires any thing of us but he either gives or is ready to give ability to do it if we be not wanting to our selves And therefore as God requires obedience under the gospel so he enables us by his grace or is ready to enable if we seek to him to do what he requires as to avoid every known and wilful sin and to perform the substance of every good duty though we are still subject to sins of Infirmity which we must labour against and though we come short of perfection in some degree yet we must aim at it and not rest in a perfection of parts Thus euery Christian may and ought to keep the law of God as it is qualified and moderated in the Gospel so as to be free from all raigning sin and to perform every act commanded in sincerity and as this is possible by the grace of the gospel so it is necessary to salvation in all after their conversion and Repentance As for that absolute perfection or freedom from all sin it is commanded too but not as actually necessary to salvation but onely in our true and constant endeavour as that which we must aim at and come as neer to as we can though we do not attain it in this life And thus it may be truely said that the Law though it cannot be kept in that absolute and exact manner which is required in the Covenant of works that is without the least omission or intermission in which sense God doth not now require it of us to salvation yet as it is required in the second Covenant according to the equity and moderation of the gospel it may by the grace of Christ be kept and must be kept by every true Christian so far as God requires it of us now and this is 〈◊〉 Christian perfection which the Scripture often 〈◊〉 to and the Catholike Church of Christ ever acknowledged God having made a second Covenant wherein there is a Law to be kept as well as promises to be beleeved requires obedience now not by vertue of the first covenant which is void but according to the second which is still in force whereby he is alwayes ready by such means and various dispensations as are agreable to his wisdom and justice to enable us to do what in this covenant is required But an answer to the first question and that more fully you shall have in the words of the Apostle Romans 8. 3. What the Law could not do in that it was weak through the flesh God sending his own Son in the likenesse of sinful flesh and for sin condemned sin in the flesh That the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the spirit In which words are two things principally to be observed 1. That the Law cannot now nor ever could justifie men yet he layes not the fault on the Laws weaknesse it being most perfect but on our corrupt flesh It is the flesh that cannot do that which the Law requires 2. The second ariseth out of the former that is seeing that neither the Law could justifie us nor we perform what the Law required God rich in mercy and goodnesse sent his Son into the world that being incarnate here should die for us and by that means take away the guilt and dominion of sin in us and enable us to keep his Laws by faith and love which is the perfection and fulfilling of the Law To shew more plainly how Christ did this and that was two wayes 1. By fulfilling whatsoever was promised and prefigured in the Law and the Prophets As semen mulieris the seed of the woman shall bruise the head of the serpent and In thy seed shall

this will appear more plainly by comparing the circumstances in the delivery of the Law with the day of judgement 1. That which is first mentioned is a thick and dark cloud And the Prophet speaking of the day of judgement saith The day of the Lord is darknesse and no light S. Jude cals it the blacknesse of darknesse And the Prophet Joel gives the reason because the Sun and Moon shall be darkned and the stars shall withdraw their light 2. The second there were thunder-claps And S. Peter saith that when the day of the Lord shall come the Heavens shall passe away with a great noise and the elements shall melt with servent heat and the Earth shall be burnt up And no man doubts but these things are more terrible to the eye and the ear then the noise of a thunder-clap 3. The third is lightning or fire which then was but upon the mount of Sinai only but at the last day it shall be all over the Earth This fire was but as that in the Bush which was not consumed by it nor Sinai by this But our God is a consuming fire and such a fire as will torment for ever S. John saith the smoke of it shall ascend for ever and the fire shall never be quenched 4. The fourth is the sound of a trumpet that pierced the ears of the living onely but there shall be a more shrill trumpet that shall be heard not by the living onely but by the dead in their graves The trumpet shall sound and the dead shall be raised saith S. Paul 5. Another thing which was an effect of the former was the shaking of the Earth there but one mountain quaked but at the last day it is said Yet once more I shake not the Earth but also Heaven This removed not the mountain but that shall remove both Heaven and Earth Thus we see the circumstances of both conferred now let us compare the effects of them The giving of the Law made onely Moses to shake and tremble but at requiring of an account of it there shall be like trembling of all the very just shall tremble too but the wicked they shall smite their knees together They shall go into the holes of the rocks and into the caves of the earth for fear of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth And as our Saviour quoting the words of the Prophet speaks They shall say to the mountains coverus and to the hils fall on us and that to hide them from the wrath of the angry Judge So that we see by these comparisons that the delivery did in some sort prefigure the requiring of it but the terriblenesse of that day cannot be expressed This sound may awake us now and therefore let us say as the people said here to Moses let us hear it by the ministery of man and as the Apostle saith let us have grace to serve God with reverence and fear For no doubt when Christ shall come from Heaven he will bring with him a fiery Law even fire and brimstone like to the Law mentioned and foretold by Moses So much for the circumstances and effects in the manner of delivering the Law CHAP XX. The end of the Law as given by Moses 1. It brings none to perfection and that by reason of mans corruption as appears 1. by the place a barren wildernesse a mountain which none might touch 2. By the mediatour Moses 3. By the breaking of the tables c. 2. It brings us to Christ because given by Angels in the hand of a Mediatour It was to be put into the ark Given fifty dayes after the Passeover Moses had a veyl The fiery Serpent Our use of the Law to know our debts as by a book of accounts then to drive us to seek a surety to pay the debt viz. Christ and to be thankful and take heed of running further into debt THere is yet one thing to be considered namely the use and end of the Law which we will collect from the words of the Author to the Hebrews It bringeth no man to perfection The Law that is the Mosaical Law or the Covenant of works but not the moral Law considered as it is a part of the Covenant of grace made nothing perfect but it was the bringing in of a better thing So that 1. It brings no man to perfection 2. It brings us to a better thing that is as it is in another place the Law was our Schoolmaster to bring us to Christ but the principal end of the Law as it is delivered by Christ and become a part of the Gospel is to be a rule to direct us and the way to leade us by walking therein to life and salvation Mat. 5. 6. 7. 1. For the first end Though it be a Law which carrieth with it the character of the Lawgiver as those of Solon did which was mildenesle and of Draco which was cruelty So this of God holinesse justice goodnesse c. And though it be mandatum sanctum an holy Law in respect of the duties to God and justum 〈◊〉 in respect of the duties to men and bonum good in respect of our selves yet by occasion of our corruption and transgression it bringeth no perfection with it which appears by seven circumstances 1. The first is of the place where it was given That was a vast and barren Wildernesse yeelding no fruit to signifie that the Law should be so barren of fruits that it should not yeeld one soul unto God 2. The second is of the Mountain which was Sinai And this S. Paul acknowledgeth to have relation by way of allegory to Agar It is a mountain in Arabia and therefore holdeth of Ishmael the son of Agar the bondwoman and therefore to be cast out with her children and not to receive the inheritance with Isaac So they which think to bring forth fruit by their own righteousnesse are like Ishmael who was born by nature not by promise as Isaac was whose birth was supernatural therefore the children of the Law are to be cast out with their mother because they cannot be perfected by it 3. Thirdly none might go up to this mountain none might touch it And so concerning the Law none hath gone up to it none could so much as ever touch it as he should But the condition of grace the Gospel is otherwise We must ascend to Sion the hill of grace and that with boldnesse And many have gone up to it The Prophet speaking of the Gospel of grace saith Many people shall go and say Come ye and let us go up to the mountain of the Lord c. 4. The fourth is of the person that was minister of it Moses And if any man should have received perfection by the Law no doubt but he that gave

is 〈◊〉 of time in respect of us yet in regard of Gods enduring for ever there is 〈◊〉 〈◊〉 him he is without all time he is alwayes Ero. The eternity of his essence S. John describeth I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the same yesterday today and the same for ever And this takes away the hope of escaping his vengeance if we do amisse and not obey his commands For in that case a man may hope to avoid the justice of Princes by departing their kingdom or by outliving them But he lives for ever and his Angels pitch their tents about us He compasseth us in a circle first that we escape not Secondly though we could escape out of one place yet can we not so far as out of his Dominions for his Dominion is from one sea to the other and from the flood to the worlds end He can fetch us from any place So the Prophet Amos Though they dig to hell c. And he lives for ever to punish those that transgresse his laws we cannot outlive him his name is still Ero to all eternity 2. For his truth in effecting that which he promised God said to Moses that he appeared to Abraham Isaac and Jacob by the Name of God Almighty but by my Name of Jehovah appeared I not to them as if he had said by one that is as good as his word So in the Psalm He is mindful of his promise and yet it is plain that Abraham beleeved in the Lord in Jehovah and it was counted unto him for righteousnesse and God himself in the next verse saith I am the Lord Jehovah that brought thee out of Ur of the Chaldees and yet God saith that the Patriarchs knew him not by the Name of Jehovah but by the Name Almighty To reconcile these two places we must understand that by Jehovah is meant here the bringing to effect this general promise of bringing his people into the land of Canaan So long as he maketh a promise he is Schaddaj or God but when he hath brought it to passe he is Jehovah So the 〈◊〉 knew him by the Name Jehovah in some particular promise as Abraham in the birth of Isaac Noah in the delivery from the deluge Lot in his delivery from Sodome but they never knew him by the Name of Jehovah in bringing to passe that great and general promise of Canaan And in this sense it is said that when God hath brought his judgement upon the people they shall know that I Jehovah have done it The Title of jurisdiction Deus 〈◊〉 Thy God To this title he hath claim in a double respect 1. Generall 2. Particular 1. In general he hath title of jurisdiction in respect of his being Creator and therefore as the Psalmist saith He spake the word and they were made c. He hath given them a law which shall not be broken that as all things are his Creatures he hath jurisdiction to govern them by such laws as he pleaseth All the Creatures have their rule from him And therefore the Lord complaineth against them for breach of it Hear O heavens and give ear O earth for the Lord hath spoken I have nourished and brought up children and they have rebelled against me that is they have broken my laws And in Moses Song Give ear O ye heavens and I will speak and hear O earth the words of my mouth The Creatures are called to bear witnesse against Israel that they were breakers of Gods law 2. In particular The Law or his jurisdiction being infringed in general it gave occasion to the second that is the particular which is by covenant and that conditional God is our Jehovah by Covenant Hear O Israel the statutes and judgements which I speak in your ears this day that ye may learn them and keep and do them Audis Deus sum Non audis non sum Deus saith one doest thou hear then am I thy God hearest thou not then am I not thy God This shall be the Covenant faith God I will put my law in their inward parts c. and I will be their God and they shall be my people 〈◊〉 and tuus are relatives He is ours and we are his so long as we keep his commandments Moses telleth Israel a strange thing Behold the heaven and the heaven of heavens is the Lords thy God the earth also with all that therein is yet hath he separated thee as a handful above all people to make a covenant with thee And this mercy of God is wonderfull that in describing himself he rejecteth all his other titles of glory drawn from other creatures as the God of heaven and earth and entitles not himselfe by them but onely claimes the Iurisdiction of us being so vile by nature and wicked by our works And is not ashamed as the scripture speaks to be called our God And as one saith well conjunxit 〈◊〉 tuam cum gloria sua nay he might have said conjunxit gloriam suam cum gloria tua insomuch as true are the words of the Psalmist Happy are the people that be in such a case yea blessed are the people that have the Lord for their God Lastly His Title by Benefits And this he raiseth from the last act he did for them Which serveth also to confirme and prove his two former titles in two respects 1. Of the miserable estate and condition of the Israelites in thraldome and bondage 2. Of their mighty and wonderful deliverance from it 1 Their estate was miserable in Egypt For they were servants in the most servile work that could be being put to the furnace to make bricks c. They were in servitude under their most cruel enemies and that so hard as that they were daily punished never rewarded They were forced to work and yet no materials given them to work withal To gather straw and yet nothing abated of the tale of bricks which they made when straw was provided to their hands And lastly they had their children daily drowned before their eyes 2. Their great delivery from this servitude appears in that it was done with a mighty hand and an outstretched 〈◊〉 by shewing his power in the plagues of Egypt and drowning Pharaob and his host in the red sea The two former titles have ever stood the same but this last in respect of this act and upon divers acts of his hath bin altered As 1. After the Creation he was stiled God the Creator of heaven and earth 2. In the dayes of Abraham I am the Lord that brought thee out of Ur of the Caldees 3. in Moses time The God of Abraham Isaac and Jacob. Exo. 3 6. fourthly And here I am the Lord that brought thee out of Egypt c. fiftly when God should deliver them from the

and for God And as these ten precepts are divided into the two Tables by God so in the sorting of the precepts to each Table arises some doubts 1. Between Jews and Christians and 2. between Christians themselves 1. The Jews make an even division of them five in one Table and five in the other and they take their warrant from the Psalmist I have said ye are Gods and ye all are Children of the most Highest therefore they infer that the fifth Commandment must be referred to the first Table which immediately concerns God But seeing in that precept inferiours also are included and they are no Gods we must exclude out of the first Table the fifth Commandment as not pertaining directly to God but man And the Apostle Ephes. 6. 2. 〈◊〉 this in expresse words making this Commandment the first with promise that is the first of the second Table for otherwise it is not the first with promise 2. The Church of Rome and some Protestants as the Lutherans make the two first Commandments but one and the last they divide into two against the consent of most of the Fathers whom they pretend in other things to follow thus they make the coveting of Neighbours house or goods the ninth and the coveting or lusting after his wife the lusts of the flesh the tenth That it cannot be thus besides the reasons against it in the tenth Commandment as you shall hear hereafter the whole current of the Church hath consented to the division of four and 〈◊〉 onely S. Augustine excepted and Origen hom 8. in Exod. with some others and disallow this division of theirs As among the Jews Josephus lib. 3. of the Commandments Philo Judeus in Decalog Aben Ezra Rabbi Solomon upon the 20. of Exodus Among the Christians Clemens 6. Stromat Chrysostome in Matth. Athanasius de sacris script Ambrose Jerome and Nazianzen onely S. Augustine de decem preceptis 〈◊〉 of theirs Yet himself in his questions veteris novi testament q. 7. divideth them plainly as we and the reason that moved him to the contrary was but weak upon a bare conjecture that there should be three in the first because there are but three persons in the Trinity but by the same reason we may adde the fourth because of the Unity in the Trinity Canisius hath an argument of great force with them that the reason of the Law must be be annexed to the Commandment but in our division the reason is in the second for I the Lord thy God am a jealous God therefore all before is to be referred to the first commandment But we say that the generall reason went before the Charge viz. in the Preface and was not to be annexed to any of the Commandments and that this is a special reason added to the second Commandment as some other precepts have their special reasons annexed But howsoever they be divided if the whole Law be delivered and we be careful to keep it the matter is not much otherwise it will be to little purpose si bene numeres male vero Custodias as Musculus saith and therefore we come to the precepts themselves 1. The first is the table of Holinesse or Religion and this immediately respecteth God 2. The second is the table of justice and that immediately respects Man 1. This holinesse consists in holy duties to be practised which are either 1. Continual or to be done at all times and that inwardly in heart and minde Commandment 1. outwardly in gesture Commandment 2. speech Commandment 3. 2. Temporary at some special times in the Congregation on set dayes Commandment 4. 2. The Table of Justice concerns either or 1. The Act and that either particularly between Inferiours and Superiours Commandment 5. generally towards all Commandment 5. and this concerns our Neighbour either 1. In his person Commandment 6. 2. Or in his flesh his Wife Commandment 7. 3. In his temporal estate or goods Com. 8. 4. In his good Name Commandment 9. 2. The inward desires restraining the very motion of the heart though they never come to Act. Commandment 10. True Religion generally considered and abstracted from the modifications of Jewish and Christian rested alwayes principally upon four Articles or propositions 1 That there is but one God 2. That none of these visible things we see are God but that he is of a higher invisible nature 3. That his providence extends to humane affairs and 〈◊〉 it self in rewards and punishments 4 That he is the Author and maker of all things besides himself and herein his infinite goodnesse power and wisdom appears These four principles are included in the four first Commandments In the 1. The Vnity of God is openly declared 2. In the second his spiritual invisible nature which is not to represented by an image Deut. 4. 12. Therefore Tacitus saith Judi sola mente 〈◊〉 numen intelligunt profanos qui Deorum imagines mortalibus materiis in speciem homnum effingunt the Jews conceive one onely God in the minde and account them profane who represent him by material images and Plutarch gives this reason why Numa would suffer no images in Temples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God cannot be conceived but onely in the minde 3 The third supposes Gods knowledge of humane actions even of thoughts for this is the ground of an oath 4. In the fourth God is acknowledged the Author of the visible frame of heaven and earth in remembrance of which the sabbath was instituted and that with greater strictnesse then other rites for here the punishment was capitall if any offended in others arbitrary for the wilfull violation of this precept did imply a denyall that God created the world And from these contemplative notions arise those practicall vertues of loving fearing honouring God invocation obedience c. The consideration hereof shews the wisdome of God in the excellent order and perfection of the first table the like may be shewed in the second table when it comes to be handled Vide Hug. Grotium De jure belli pacis lib. 2. cap. 20. n. 45. The Law of the Lord saith the Prophet David is a perfect Law and therefore commandeth all things that we are to do and forbiddeth all things that are not to be done which if it be interpreted onely according to the letter we shall omit the hundreth part of those things which are commanded or prohibited implicitely in them therefore there must be an interpretation of them This we must hold for an infallible conclusion that every Law standeth upon a Synechdoche The reason is because the Law being to take order for actions and the actions of man being infinite both in variety and number because the circumstances objects and degrees are infinite it followeth that the rules also should be infinite and so exceed the memory of man Therefore hath God onely set down generall things and so doth man after his example And these generalls are to receive

man goeth nor any man desireth more to strengthen a promise he hath given an carnest penny a true Gods penny as we call it 1. Now that which may be objected against this is that the immediate voice of God is not now amongst us and that which we heare is from Moses Esay Saint Matthew Saint Paul c. Yet this we must know that though we heare it from them being but men yet did they not speake of themselves not of their own braines but as they were inspired by the holy Ghost And this Saint Peter tells us the Prophecy saith he came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost For a Prince usually speaketh not to the people immediatly from his own mouth but by Edicts and proclamations published by others in his name And as the Scepter or mace which is delivered to them that publish those Edicts is a signe and token that they come from and for the Prince so the Scepter of Gods extraordinary power was committed to his Prophets Apostles c. The Jews required no more then a signe of our Saviour which with them was the Scepter And our Savionr desired no more of them then that if they would not beleeve him for his words yet they should for his works And that if he had not done among them the works which no other man did those were his miracles they mighe have been excused for their unbeleefe Upon which Saint Augustine saith that either we must grant that they were done or else that without miracles all the world was converted and became Christians which is a greater miracle then all the rest which he did and so we must grant miracles whether we will or no. And this is our warrant that these men the Prophets and Apostles came from God and that God hath spoken to us by them 2. The next quere is whether he is able to performe those things which he hath promised by them To that we say with the Angell that with God nothing shall be unpossible The Prophet saith His hands are not shortned it is able to reach all things When Moses mistrusted Gods providence to feed 600000 men saying shall all the flocks and the herds be slain or all the fish of the sea be gathered together to suffice them God answered is the Lords hand waxed short Thou shalt see whether my word shall come to passe or not 3. Lastly for his Will take a place of a Father for all Scio pcsse scio scire cupere velle for The Lord is good to them that trust in him to the soul that seeketh him That faith is necessary may be thus proved it is called the substance of things hoped for and the evidence ground or demonstration of things not seen both which argue the necessity of it for in totis ordinatis as Religion hath its order the first part is substantia reliquorum as the substance of a house is in the foundation of a ship in the Stern of a tree in the root The Apostle compareth it to a foundation and to a root and he saith there is naufragium fidei a shipwrack of faith and so consequently it is compared to the sterne of a ship If faith then be necessary as the root and foundation of all religion then without it nothing can be done by a Christian which is accepted of God ad salutem to salvation If we stand it is by faith If we walk we walk by faith whatsoever we do if we do it not by faith it is not pleasing to God ad salutem And it is in this respect that faith is called Mater obedientiae the mother of obedience because all duties arise out of it Luther hath a saying which is true if it be taken in a good sense that in faith all the Law is fulfilled before we have fulfilled any part of it in act because it is the root from whence all Christian obedience arises and wherin it is vertually contained and therefore in regard of the necessity of it it pleased God to reject all the high titles of the learned wise men of the world as Philosophers c. and to entitle his flock onely by the name of believers And Euseb. Emisenus gives a good reason for it for the first word of a Christian is credo and that which maketh him a Christian if we be not faithful then are we no Christians God giveth Christians no other name then he gives to himself Fidelis est Deus God is faithful And his Son is called the author and finisher of our faith and his word is called sermo fidelis the word of faith and his family the houshold of saith and prayer is called by Saint James the prayer of faith And Saint Paul calls the Sacraments the seals of faith So we see that faith leadeth us through all duties and not onely this but that which hath bin said of knowledge may be said of faith that it is the beginning of our blessednesse Our Saviour saith to S. Thomas Blessed are they that have not seen and yet have beleeved There is an apt similitude in the Prophet to express this I will betroth thee to me in faithfulnesse and thou shalt know the Lord. The inchoation of marriage is in sponsalibus when hands are given so are our sponsalia in fide in this life the marriage is consummate in heaven It is said Qui non crediderit condemnabitur he that beleeveth not shall be damned nay further as S. John hath it his sentence is not deferred but it is gone already upon him he is condemned already Therefore for the necessity of it we may conclude with the Apostle Without faith it is impossible to please God And the reason is because there is no man but thinks it a disparagement not to be credited and the greater the person the more desirous he is to be beleeved A private man would be beleeved upon his honesty and a man of greater state upon his honour the Prince upon his own word he writes teste meipso to argue the sufficiency of his word and a disgrace he accounteth it to break it and if any of these persons should not be credited on these terms they would think that a great discourtesy were offered to them If then there be a God he must needs expect more then a Prince and consequently he may of greater right say teste meipso because he is above all Princes Job saith Is it fit to say to a King Thou art wicked or to Princes Ye are ungodly though they be so much lesse to a good Prince and least of all to God Now he that beleeveth hath set to his seal that God is true And on the contrary He that beleeveth not maketh God a Lyar and there can be no

said of 〈◊〉 and his fellow that they did odisse tyrannum but not tyrannidem they hated the tyrant but not the tyranny whereas a sound heart hates sin most of all in it self even the least sin as we see in the Apostle when he cried out O wretched man that I am who shall deliver me from the body of this death 4. The last is somewhat hard If we can with confidence say those two last verses of the pialmist Search me O Lord and know my heart try me and know my thoughts and see if there be any wicked way in me and lead mein the way everlasting If any dare take this upon him and can speak it truely not deceiving himself his heart is upright in him but a gentler tryal then this is if a man can say in four particular cases as he in another place if there be any wickednesse in my hands c. let the enemy persecute my soul c. And when we with communing with our own hearts privately can say as my heart hath been upright with thee so I desire in my last gasp to be comforted by thee O Lord and to be holpen in my greatest need In these cases a man may perceive whether his heart be sound or not And this according to the sixth rule stayeth not in our selves but desires to have it in others also with S. Paul who prayed for the Philippians that they might be sincere And so did the friends of Job though they took a wrong course in their comforts yet they were right in this that they had a desire to make Jobs heart upright Thus far of integrity One point more rests to be handled within the last general Proposition and that is Non habebis Thou shalt not have The observation is that it is set down in the future tense which implies perseverance and this is the knitting up of all It standeth first in the text non habebis and non erunt thou shalt not have and there shall not be but in order of handling it hath the last place because it is the shutting up of all The words Non habebis must not be answered with non habeo or non habui but with non habebo I will have no other gods and this is perseverance This is a greater matter then many do imagine fui sum and ero are distinctions of the three times 1. For fui it is certain that whosoever shall consider what he hath been will be brought into a melancholick and sad passion S. Bernard saith Recordare praeterita erubesce it will confound a man to remember what he hath done 2. For sum Peradventure there my be some comfort inregard that we endeavour and strive to obtain 3. But howsoever it stands with us for the present our comfort depends chiefly upon ero what we shall be and if we persevere not in good ero must needs be terrible for a man to consider in what case he may be hereafter and considerare novissima to think upon his end whether God may not forsake him if he be not careful to persevere on his part as he hath done others that have been for the present in as good and peradventure better case then he is but were not careful to endeavour and to use the means required on their part to persevere and therefore were left of God and returned with the dog to their vomit therefore non habebis is a sharp and strict command and to be looked to In the common conveyances at Law there is Habendum tenendum to have and to hold we have formerly seen Quid habendum what we were to have now we are to see Quid tenendum what we must hold and keep It falls naturally into the last place by due order 1. First because as the Heathen say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom or knowledge is the beginning of vertue but constancy and perseverance is virtutis apex the pitch and perfection of vertue and as S. Bernard Perseverantia est unica filia summi Reg is finis virtutum earumque consummatio perseverance is the onely daughter of the great King the end and consummation of all vertues 2. Secondly because all other vertues are preserved by this or to use the Apostles phrase seasoned with this salt As God set David over Israel by a covenant of salt that is by an everlasting covenant and no sacrifice was under the Law without salt to shew that as the covenant is perpetual on Gods part so ought the condition to be on ours by perseverance and thereby is known the truth of our obedience without which an hypocrite may go for a true Christian. S. Bernard calleth it totius boni repositorium virtus the place where all good is preserved and kept and the strength and vertue of all other 3. Because as there is in every vertue a resemblance or conformity in us to some attribute of God as in our knowledge to his wisdom in our belief to his truth in our fear to his justice in our love to his mercy in our integrity to his ubiquity so in this of perseverance to his eternity 4. Because God is Alpha and Omega the beginning and the end which is his book of perseverance So must we persevere according to our quandiu that is till we die usque ad mortem and not onely to natural but even to violent death The Apostle hath another usque usque ad sanguinem unto blood and so his own resolution was not onely usque advincula not to be bound onely but usque ad mortem to die for the Name of the Lord Jesus This must be our Omega Wheresoever our Alpha is placed this must be our Omega our eternity Otherwise as S. Bern. saith Quid levitate cum aeternitate there is no fellowship between God and man without perseverance Inconstancy hath no congruity with eternity On the other side backsliding is condemned Our nature is so corrupt that as in the last affection we spake of Sincerity we have a desire to seem rather then to be because it is easier and we naturally love ease so here we have a desire of falling away or starting back like a bow like a deceitful bow to which the Prophet resembles the Israelites We are naturally like a bow which being almost bent and let go never so little starts back Or as the Apostle no lesse excellently we are apt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segnescere or to feel a grudging in our bones all the while we are doing good and are soon weary of welldoing 1. How necessary this vertue is is plain by diverse reasons First all the good we have formerly done is lost without it Incassum bonum agitur saith S. Gregory si ante vitae terminum deseratur quia frustra velociter currit qui priusquam ad met as venerit deficit all the good we do is in vain if we leave doing good before

we have already continued nor slatter our selves of our lives past but bend our whole study and endeavour how we may go on and hold out for as Saint Augustine saith 〈◊〉 sufficit defecisti if we once say we have done enough we are then fallen back Saint Gregory observes upon that of Jacobs ladder that the Angels ascended and descended but none stood still which he applies to the life of a christian who mustnever stand still and gives this reason Quando desinis esse melior incipis esse deterior when we leave being better we begin to be worse For our nature is like a bow which if you bende it not forward till the string take hold it will start back of its own accord 2. A second and a better is if we finde our selves more fruitfull in good works when more years have taken hold of us It was the mark of the Chuch of Thyatira that her last works were more then her first When we abound more and moer as the Apostle speaks The Psalmist saith they that be planted in the house of the Lord shall still bring forth fruit in their age and go from strength to strength 3. The last is if we persevere in time of trouble and 〈◊〉 if we flie not when the wolfe comes if with Eliiah we be not afraid of the fiery horses nor of the fiery charet If persecutions and crosses make us not waver then we may perswade our selves that our case is like to Jobs of whom God said to Sathan he holdeth fast his integrity though thou movedst me against him without a cause to destroy him and that God will say the same of us The last or sixth rule is to procure it in others And herein we must follow the Apostles counsel strengthen those that are weake Lift up the hands which hang down and the feeble knees It is set down from an act of piety in Barnabas that he exhorted the people that with purpose of heart they would cleave unto the Lord and of Saint Paul and Barnabas who perswaded the religious Jews to continue in the grace of God and in another place they confirmed the disciples and exhorted them to continue in the faith c. As on the other side it is sett down by the holy Ghost as a mark of an evil shepheard and of bad sheep not to strengthen the weake nor to binde up that which was broken nor to reduce those that stray As the receiving of vineger was Christs consummatum est so is perseverance the consummatum est 〈◊〉 a christian It is like the mark in the Prophet the last letter in the Alphabet the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tau which is called the letter of perfection of enduring and continuing which whosoever hath shall not be slain but shall enter into the heavenly Jerusalem but they which have it not shall be slain without pitie So much for the first commandment THE EXPOSITION OF THE Second Commandement CHAP. I. The general parts of this Commandment 1. The precept 2 The sanction The precept is negative forbids Idolatry and implies the affirmative 1. That God must be worshipped as he requires 2. That reverence must be shewed in the performance Reasons why this and the fourth Commandment are larger then the rest Reasons for the affirmative and negative part Addition 13. That the making of images was absolutely forbidden the Jews and in that respect the precept was positive and reached onely unto them Addition 14. Whether all voluntary or free worship be forbidden under the name of will-worship Thou shalt not make to thy self any graven Image c. THe Commandments of the first Table concern the worship of God Inward and outward of which the first commandment containeth the inward duties and the three last the outward The outward are either continual or to be performed on a set or certain time or day or are either private or publike That which is for a set day and publike is required in the fourth Commandment The other which are continual and private concerne either the outward gesture in honore for reverentia exhibetur per gestus the gesture dicovereth our reverence contained in this second Commandment or in Laude in praise which is exhibited by the tongue or speech in the Third Or else they concern either the manner of worship in this second or the end of it in the Third This Commandment which concernes the manner of our outward worship and how we are to behave our selves in it conteines 1. A precept set down by way of a prohibition 2 A Sanction or Penalty annexed Or if you will a Charge and a Penalty 1. The Prohibition in these words Non facies tibi sculptile not to make images to worship them 2. The sanction which is brought in by way of reason in these Ego enim Deus tuus sum zelotypus for I the Lord thy God am a jealous God It is in this as in the laws of Princes after they have signified their command what they would have done or not done there is added Quisecus faxit punietur he that shall transgresseagainst this law shall be punished So here he that breaks this commandment God will visite c. which is the penalty or sanctio precepti that part of the precept that containeth the corrective shewing how they shall be corrected that will not be directed by this law This Commandment as it prohibiteth Idolatry directly so implicitly it enjoyneth the true worship of God prescribing the manner how that worship is to be performed May we not worship or serve false Gods then there is a true God to be served and worshiped we are not masterlesse men we are under the authority of another as this Centurion we have a master there is a God certainly to be served Concerning the performance of this worship two things are commanded first God will have modum a se praescriptum our service must be done in that manner himself prescribes 2. And secondly Reverentiam exhibitam He requires at our hands a reverend behaviour in the performance of it If we mark the other eight Commandments well we shall finde them far short in words of this and the fourth So that these two may fitly be called Precepta copiosa Commandments fully expressed Statutes at large And this was not without cause there was good reason they should be so For unlesse it were these two of the first Table and the last of the second concerning Concupiscence there was none of the Commandments unknown to the Heathen The outward worship of God and the day set apart for his worship they had corrupted most of all these Laws were most obliterated among them They took some order for the inward worship of God as Solon Ad Deos caste adeunto let men come to God with pure mindes And the keeping of Oaths was severely exacted among them Of these two Laws they took notice So

and four footed beasts and creeping things of birds as the Ibis among the Egyptians the golden calf among the Israelites the Owl among the wise Graecians and the Eagle with the Romans and Belus in the shape of a Dragon with the Babylonians and worms with the Trogloditi 4. Plants as the Dodonean Grove to Jupiter Nay they descended even to garlike 5. They worshipped also things made by art as a Piece of Red cloth as Strabo relates of Nations in the North East 3. In the waters They worshipped Syrens and Dagon as it is in the first of Samuel who was resembled by a water snake and dragons and Crocodiles fishes as the Dolphin as also 〈◊〉 whom they adored as God of Physick in the shape of a water Serpent So that God seeing what had bin done to his dishonour and foreseeing what would be done and that men had and would abuse all his creatures in this kinde interdicebat 〈◊〉 gave a straight injunction against them all allowing neither similitude nor pattern God would be resembled by none of them And therefore 〈◊〉 making as it were a comment upon this Commandment and letting them know that they must not account of Gods worship as a ceremonial thing puts them in minde that when God spake to them out of the midst of the fire they heard a voice but saw no similitude but onely a voice and therefore a voice say the Rabbins because a voice cannot be drawn into any shape and so was not likely to deprive God of any part of his honour and he bids them therefore take heed that they attempted not to make any likenesse of any thing as you may read there at large for if God had bin willing they should have made any certailny he would have represented himself to them in some forme or shape when he came unto the mount Let us take heed therefore that we take not upon us to frame to our selves any representation of God and to make Images to his dishonour It is the nature of faith to beleeve things not visible and therefore to make invisible things become visible in religion is the next way to dishonour God and to overthrow faith and consequently religion it self Our Saviour tells the woman of Samaria that the time was coming when the true worshippers should worship God in spirit and truth and in Images there is no truth but 〈◊〉 veritatis a resemblance of truth the very Temple of Jerusalem as a type should not be accepted It is objected if all similitudes be condemned how came it to passe that God himself prescribed the making of Cherubins and they were resemblances There was no such resemblance in them as their definition of an Image imports which is as they say quod habet exemplar in rerum natura that is like some natural thing but Cherubins were not so for they were made like boyes without armes instead thereof were two great wings which we cannot paralel in nature But it is plain that God caused them not to be made to the entent to be worshipped for then he would not have put them into the darkest places in the sanctum sanctorum whither 〈◊〉 came but the high priest and he but once a year And indeed God sheweth wherfore he made them that the Priest might know from whence to receive his answer and to signify the readinesse of the angels to execute the will of God And Tertullian answereth this fully God saith not that an Image should not be made but non facies tibi thou shalt not make it to thy self God commanded these to be made by Moses God might dispense with his own precept so far as it was positive as the prohibition of making any Image is but to worship or give any divine honour to it which is malum inse simply evil though it were not forbidden this God never allowed or dispen'ed with the other is onely malum quia prohibitum this is prohibitum quia malum It is said also why then did God command the image of the fiery serpent to be made This was not ut coleretur sed ut mederetur not that it should be worshipped but that it should be as a means to heal the people that had bin plagued for their murmuring And indeed Tertullian hath the same objection and answereth it thus Quod idemDeus vetuit lege similitudinem fieri 〈◊〉 prescripto aeneum serpentem 〈◊〉 fecit si tu eandem legem 〈◊〉 legem habes eam observa si 〈◊〉 preceptum factum 〈◊〉 feceris tu imitare Mosen idest ne sacias tibi simulachrum nisi Deus te 〈◊〉 that the same God did both forbid by his law the making of images and yet by an extraordinary command caused the brasen serpent to be made if thou observe the same law thou hast a law keep it if thou be afterward commanded to make an image imitate Moses that is make none except God command thee Concerning this point we have shewed what moved God to make this restraint on his own part Now it followeth to shew why he did it on our part in regard of our corruption 1. Tertullian saith in the booke before quoted that before the flood even in the dayes of Seth the worship of God was corrupted with images and that Enochs instauration was nothing but the restoring of pure religion again and that therefore he is said to have walked with God Again we see that after the flood Jacob by being in 〈◊〉 house had learnt to take Teraphim Images of gods and to mingle them in Gods worship Now the reason of this God himselfe gives Man is but flesh Though he consists of two parts flesh and spirit yet the grossnesse of the flesh overgrows the purenesse of the spirit and corrupt it turning that other part of man the spirit into flesh insomuch as the Apostles many times in their writings call the soul and minde by the name of flesh and Saint Paul gives us warning to take heed of the flesh of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence it is that we have an affection in us which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire to feel or see This was the disease of Saint Thomas that would not beleeve except he might feel Christs wounds and see him himself 〈◊〉 of Mary Magdalen and Martha about their dead brother both told Christ. Lord if thou hadst bin here my brother had not died and not theirs alone but of all the Apostles they were desirous that Christ might stay and be with them alwayes to erect an earthly kingdom insomuch that he was fain to tell them that if he went not away the Comforter would not come unto them And such a thing there is in religion Moses had bin in the mount but three dayes and the Israelites cry out to Aaron fac nobis Deos visibiles make us gods which shall go before us Upon

which place Lactantius saith verentur ne nulla sit religio si nibil habe ant quod adoreat they were afraid there could be no religion at all unlesse they might see what to worship This was the conceit of Rabshakeh touching Hezekiah and the people of Judah that they had no God at all because Hezekiah had taken away his high places and altars and there was no God to be seen 2. As the great sinne against the first Commandment was to set that up for God which was no God therein was their excesse So in the second Commandment they would not ke pa mean but though they could never have monitors and means sufficient to stir them up to Gods worship whereas God hath allowed and ordained these four 1. Verbum scriptum The scriptures or written word 2. Verbum predicatum That word preached 3. Verbum visibile The visible word The Sacraments 4. Verbum libri magni Creaturarum the word of the great book of the creatures of which the psalmist their sound is gone out into all lands and their words into the ends of the world And though these be canori monitores loud and shrill Remembrancers yet all these could not content them but they would have images falling into this error that there could be no nimium in Religione et cultu divino no superfluity in religion and the worship of God and consequently no superstition ascribing the honour due to God unto the creatures and as the Apostle speaks changing the glory of the uncorruptible God into an image made like to corruptible man and to birds and to four footed beasts and creeping things And this is very certain that if there had been such force and vertue in images to move men to the duty of Gods worship God who had such care of his people would never have protested against them and prohibited them nay it had bin a special injury they being so good teachers and monitors The writer of the book of wisdom setteth down the reasons of the growth of Idolatry before the coming of Christ one of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire and love of sense insomuch as there was nothing excellent to see to but it was corrupted Rabbi Solomon upon that place of Genesis where mencion is made of Labans Teraphim saith that they signified nothing as the Syriacke translation of it is but a mathematical instrument So the Symbola of the Egyptians were nothing but Emblems and Hieroglyphicks for distinction of the several provincesthere and to shew the natures of them as Isis a clod of grasse or turfe to shew that that part of the country was fertil and fit for feeding and Anubis a dog was sett up in another province to signifie that it was a woody country and the like There were also images set upon the tombs and monuments of famous dead men as the statue dedicated to 〈◊〉 and Minos and this because they were too much addicted to their senses and partly to please their Princes and to keep their remembrance as of Belus for his vertue of Minos for his justice and to this observance they were afterward necessarily enforced by edicts of Princes And thus much for their original before Christ. Now since the time of Christ they begin to differ and a special thing in the controversy wherewith they think to lash us is this shew us say they when images came up first that we may know their original and when there was any edict against them There 's nothing more easy then to shew their original for Jreneus wholived not long after the Apostles times in the second century maketh mention of the 〈◊〉 of the Gnosticks and Epiphanius among other of the Heresies he wrote of speaketh of the same error and saith that Carpocras an Alexandrian was the first brocher of it one of whose errors was that they had the images of Christ Saint Paul and Saint Peter c. Which they said and pretended to be made by Pilate So 〈◊〉 sheweth that the Collyridians valentinians and others erected images in honour of the Virgin Mary and speaketh against them that vsed to offer to her such outward reverence in their gestures as was due onely to God By which we may conclude that Hereticks were the first introducers of religious worship of images in the church The occasions of their use of images for religious worship were four whereof two began to take root in the times of persecution The other two when the church was in peace 1. The first as Saint Augustine saith was by the policy of the 2. former hereticks as also of the Manichees ut concilient 〈◊〉 Paganorum to ingratiate themselves with the Pagans and therefore Aequiores sunt simulachris ut misereantar the hereticks shew themselves saith he better friends to images then we to make the Heathen Idolaters in their persecutions more savorable to them then to us So the first was their policy 2. The second was in memoriam defunctorum to preserve the memory of their deceased friends It seemes by a prohibition in the law that men of old for the love they bare to their dead friends and in expression of their grief for the losse of them and lastly to preserve their memory vsed to cut their flesh and print marks with hot irons upon some parts of their bodies which might continue there and put them in minde of such friends for whose sakes they made those marks as long as they lived whereupon God prohibited such unlawlull acts there and the Apostle also in the new Testament gives charge that men should not sorrow in that extremity the Heathen did that had no hope of the resurrection This extremity of passion in them made them also make use of another way to preserve the memory of their friends deceased which was by setting up of their images Saint Chrysostome reporteth of one Melesius a Bishop of Constantinople a very godly and learned man that he was so well beloved of the Citizens and Clergy as that after his death every man got his Picture to preserve his memory in their rings and afterwards into their parlours And thus by degrees as may be seen in Epiphanius Images were removed into their Pretoria judgement places and thence into market places from thence as appeareth by the fifth counsel of Carthage into high wayes afterwards into church-yards as it is in the second coun of Nice from whence they came to the church walls and so atlast by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up to the altar Here was magnum ex 〈◊〉 sed ex malis principiis These were the first two occasions 1. A 〈◊〉 to have the good wil of the heathen 2. Extraordinary sorrow for the dead Now after in the pacee of the church there fell out two other causes 1. First wealth When the Christians after the persecution began to grow rich they were desirous that

other Imperat suadet it both commands and intreats 4. And whereas the reasons of the former Commandments are terrible fearful and threatning in this they are easy and reasonable the main reason of this being that no more is required to be done by us then was done by God himself we ought to do it because God hath done it 5. Whereas none of the rest have above one reason to perswade and move us to the duty this hath besides one principal tria statumina three other props or reasons so that it exceeds them all in the multitude of reasons to perswade us to the observance of it 6. Lastly to move and stir up our regard to this Commandment in a more especial manner and that it might not be thought a light matter either to break or keep it as we are apt to think God hath in the very 〈◊〉 of it set notas non leves no slight notes Recordare remember and observa keep it We must have a special care of the keeping of it and to that end we must remember it The Commandment hath two parts 1. A Precept 2. The Aetimologie that is the Reasons or the perswasions to keep it The Precept contains in it an affirmative part and a negative The affirmative in the eighth verse Remember the sabbath day to keep it 〈◊〉 The Negative in the ninth and tenth verses in it thou shalt do no manner c. For the first that we may understand it the better we must know what is meant by sabbath and what by sanctifying 1. Sabbath in the original signifieth rest and such a rest which some labour hath gone before a rest after labour 〈◊〉 a ceasing or intermission from labour Such a rest is described in the law When the land had been laboured and tilled six years before God gave the people charge that it should lie fallow and rest the seaventh year and this was a politick law So after the labour of six dayes God requireth here a cessation from work the seventh day let that be a day set apart rest on that day 2. The word Sanctifie is twice used in this commandment in the beginning and in the end and is applied to two 1. To God in the end verse 11. The Lord blessed and sanctified it 2. To man vers 8. remember the sabbath to sanctifie it Now it is a rule in divinity that when any word is given to God and man both it is to be applied in a different respect and so here this word ascribed to God is to be understood sub modo destinandi by way of appointing it so to be and to man sub 〈◊〉 〈◊〉 by way of applying it to that it was appointed So when God appointeth any thing to an holy vse he is said to sanctifie it and when man applieth it to the use to which God hath so appointed it he is said also to sanctifie it As it is sure that by nature all men are alike before God and differ not by nature so may it be said of bread water wine dayes c. by nature all are alike and one is not more holy then another Yet in the law saith God concerning the Israelites I have separated you from other people that you should be mine When God setteth man a part that he should be his either as a minister in the Church or as a Magistrate in the commonwealth then this his separation or putting a part is the beginning of his sanctifying So water which is separated from common uses and destinated to 〈◊〉 and the Creatures of Bread and wine in the administration of the Lords supper there is naturally no more in them then in the other of the like kinde till they be so separated and set apart from the other and appropriated to God and holy vses So may we likewise say of dayes naturally there is no more holines in one then in another onely Gods ordinance by separating one day from another for himself makes it to be more holy then the rest Now it is the nature of such things whether it be man or beast so separated from common vse and thereby sanctified to the Lord that they must continue so and be neither bought nor sold nor other wayes alienated Therefore we finde that under the Law the Tabernacle and whatsoever was vsed in it about the service of God must be put to no other use the fire-pans flesh-hooks 〈◊〉 made for the sacrifice yea the basest instruments to stir the fire and the meat in the caldron whereof a libamen or offering was to be should not be put into any other nor the pots on no other fire nor the snuffers to any other lamp but to these in the Tabernacle So this is the nature of a thing sanctified and it therein differeth from other things that what is sanctified or separate for God must not be converted or applied to any other use and so for dayes such as are sanctified or set apart for God must be applied to no other use unlesse God himself or his church by authority from him and that upon grounds warranted by God dispence therein in some special cases Other things may bedone in part upon other dayes but not upon this The Psalmist as before saith he will meditate every day and night and every day he wil praise God and give thanks to him and in the evening morning and at noon day thrice a day he will pray Nay seven times a day he will praise God yet all these are but on part of the day for in the six dayes other things may be joyntly done with those holy exercises and may lawfully take up a part of the day but this day being a most holy day as separated to Gods use and service must be sanctified not in part or joyntly with other imployments but must solely be kept to his service and use Now a question may arise whether God sanctified this day to himself or to us Certainly the Apostle tells us that omnia munda mundis all things are cleane to the clean and God is most pure and holy and therefore needs nothing to be sanctified to him therefore this sanctifying must needs be for us And the same Apostle 〈◊〉 this is the will of God even your not his sanctification for without holines none shall see God and therefore to the end that we might be holy did he sanctifie this day his word and other things c. And so by the second part of sanctification by annexing a blessing to this day he blessed it and made it holy as in the Sacrament of the Eucharist he blessed the bread and his dicere is facere he gave it power to increase holines in us And as to the bread there so to this day here he hath annexed a special blessing whereby it is sanctified to us and that in a twofold respect 1. Relative as applied to the means of holines

memory of the creation and did oblige all mankinde though the symbolical or typical rest afterwards was enjoyned to the Jews onely this proved from Scripture Fathers Jewish Doctors late Divines reasons c. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law 4. The Lords day is of divine institution proved by Scripture Fathers publick declarations of the Church Edicts of Princes Canonists some School-men late Divines 5 The fourth Commandment is in force for the moral equity that at least a seventh part be given to God literally it requires onely the seventh day from the creation not a seventh day The day altered by the Apostles by special authority 6. The rest of the Jewish sabbath partly moral which continues still partly symbolical which is expir'd How the rest of the Lords day differs from the rest of Iewish sabbath rest from ordinary labours forbidden by God but the special determination left to the Church How the Lords day succeeds the sabbath 7. The sabbath kept with the Lords day by the Primitive Christians till the Council of Laodicea was not in a Jewish manner The whole doctrine of the sabbath and Lords day handled in seven conclusions FOr the more cleare understanding of this point of the sabbath and of the reasons which are here produced and of this discourse upon that subject I shall briefly lay down that which I conceive most agreeable to the truth in certain propositions or conclusions distinguishing things certain from such as are onely probable and submitting all to the iudicious and learned reader 1. It is certain that some time ought to be set apart for publick worship and that this is required by the law of nature which dictates to every one that as God ought to be worshipped so some special time must be set apart for that imployment and therefore as when God created the world he is said to have concreated time with it so when he commands a publick worship he commands withall some time for that use without which it cannot be performed and therefore it is confessed by all divines ancient and modern and by men of all professions except familists and such fanatick spirits that some time ought to be set apart for holy duties as due by the immutable law of nature morale est quantum ad hoc quod homo 〈◊〉 aliquod tempus ad vacandum divinis c. saith Aquinas secunda secundae q. 112. It is moral that every man depute some time for religious duties and with him joyntly agree all the rest of the Schoolmen modern divines and others The very law of nature saith our learned Hooker requires no lesse the sanctification of times then of places persons and things for which cause it hath plased God heretofore as of the rest so of times likewise to exact some part by way of perpetual homage And so we finde the Heathen which had no other then the law of nature to direct them had their solemne feasts and set dayes appointed for the worship of their supposed deities This therefore I lay down as certain because questionedby none 2. I conceive it to be likewise certain that the law of nature doth not in particular dictate what day or time ought to be set apart for publick worship but that the determination of the time or dayes in special is from positive laws either of God or men and therefore that the limitation of a seventh day or the 7 th day from the creation or any other particular proportion cannot be deduced necessarily from any natural principle but must be referrd to some positive law either divine or humane This appears in that there can no natural reason be given why one day more then another or why a seventh rather then a sixth or eighth should necessarily be consecrated to God all dayes being in themselves alike and none in themselves more excellent then others those things which are natural and simply or purely moral are evident to all by the light of nature or may by necessary consequence be deduced from some principle which is evident such laws concern things good or evil in themselves and therefore do immutably binde all persons in all places alike but the limitation of a special day is not it is neither a principle evident in it self nor can by necessary consequence be derived from any such principle and therefore cannot be referred to any natural law or dictate of reason Therefore not only the schoolmen generally nemine contradicente with the Casuists and Canonists but the most modern divines some few excepted do generally agree in this as well as in the former conclusion and though some make the observation of the Lords day under the Gospel to be unchangable and so in some sort moral as the sabbath was under the law yet this they ground not upon any natural law but upon positive divine Law and those that seem to make it a dictate of nature mean nothing else but that there is a congruity in reason and that this time being fixt by Christ is unalterable by any humane power The reason given by some why a memento is prefixed before the fourth Commmandement and none else is because that Nature doth not dictate any particular day and therefore men need to be put in minde of the day appointed by God Filencius tract 27. cap. 1. n. 4. Ex Thom. 1. 2. q. 100. a. 7. 2. 2. q. 122. a. 4. ad 3. Bonavent Richard aliis in 3. Sent. Dist. 37. and before them S. Chrysost. saith that the Sabbath is a precept not made known to us by our Consciences as the other precepts are and that God therefore gives reasons of this as because he rested the seventh day and because they were servants in Egypt c. whereas in those that are purely moral as Thou shalt do no murther c. he gives the Precept barely without any reason at all and that because our consciences had taught us this before and because he speaks to those that knew reason sufficient Tom. 6. p. 542. Edit Savil. 3. It is probable that the seventh day was appointed by positive divine law from the begining as the day for publick worship to praise God for the creation of the world c. and so did oblige all mankinde though as a Sabbath or day of symbolical rest it was afterward particularly given to the Jews by Moses For it is the opinion not only of some Jewish Doctors but of learned men among our selves that in the 4 h Commandment the sanctifying of the seventh day and the rest then commanded are several distinct things and that the first refer to the creation of the world as the cause the other to the Egyptian bondage out of which they were delivered and that therefore the one belonged to all men the other onely to the Jews for which cause the Sabbath is said to be a signe between God and

means to imploy and exercise us in the meditation of Gods works and in his praise for it as the 92. Psalm shews us which psalm was made especially for the sabbath day As also to the continuing of the memory of the Creation to keep us from Paganisme for if the duty of the memorial of the creation had been duly and successively kept from the beginning and so continued that great doubt which troubled all the Philosophers so much whether the world had a beginning had been taken away And therefore this day being one especial means to keep men from Atheisme was therefore sanctified by God to be a day of rest This was one reason why the not keeping this law was so severely punisht by the Mosaical Law as appeares by the man that gathered sticks upon that day and was therefore put to death which was not onely because the law of the sabbath was then newly made to wit for the ceremonial and typical part which consisted in rest and therefore required the severer punishment but also because the not observing of that day was in effect a denial that God created the world Augustine treating upon the Creation saith it is true that God might have been pleased to have said as well fiat mundus totus let all the world be made in a moment as fiat lux let there be light in the first day it had been all one to his omnipotency to have done it at once as in six 〈◊〉 and enquiring further into the cause why he did not so could finde no other reason but that God by creating one thing after another would teach us that we should proceed in the musing and meditation upon the works of creation severally and in order as God made them So did king David and so did Basile and Ambrose who wrote some books of it And this course of meditation was much in use in the primitive Church 3. The last reason is Because the Lord blessed the seventh day He did not onely rest on that day but he consecrated it also Besides exemplum his example there is institutio he hath solemnly instituted it So that it shall be to us 〈◊〉 animae the Market day of the soul for our amendment in that we 〈◊〉 amisse in the foregoing week and for the regulating of us in the week following But this is not all the force of this last reason is in this God saith because have blessed and hallowed it seeing I have appointed it see you do not resist me butsubmit your selves to my ordinance He that keepeth it not and resisteth Gods ordinance resisteth God himself and they that do so receive to themselves damnation Therfore that which God hath hallowed we must not pollute We see the reasons why this rest is to be kept let us now see how far it is to be kept and what is required to the sanctification of it CHAP. V. How far this rest is to be kept Why this word Remember is prefixed Such works to be fortorn which may be done before or after Necessity of a vacation from other works that we may attend Holy duties Mans opposition to God when he bids rest then we labour 〈◊〉 contra six works in particular forbidenthe Jews Whether the same 〈◊〉 absolutely now forbidden the Christians Rest necessary onely for the means of sanctification or the practise of it as in works of mercy or necessity sabbatum boum Asinorum Sabbatum aurei vituli Sabbatum 〈◊〉 Sabbatum Satane THe substance of this fourth Commandment consisteth especially in these two things 1. In the outward rest of the body otium 2. In the holy duties which are the end to sanctifie it Sanctificatio 1. As before we are willed to remember it both in the week before the day come partly because in the day it self we are to yield an account to God of the former fix dayes work in singultu scrupulo cordis with trouble and sorrow of heart partly also as Augustine speaketh ne quid operis rejiciatur in diem festum that no work that might be done in the former dayes be put of to the holy day so when it is come we must avoid two things which as Saint Gregory observes may cause us to forget to sanctifie it 1. The one is aliorum exempla other mens ill examples 2. The other is Ludorum spectaculorum studia the practise and desires we have to unlawful sports and sights to which men are more naturally addicted then to the sanctifying of the day And in as much as we are to esteem of the sabbath as Deliciae Domini the delight of the Lord and that these two things are main obstacles and impediments to such estimation of it we must not onely remember it before hand but when it cometh also That which we are to remember is A day of rest and to sanctifie it Augustine comprehends them both in two words otium sanctum a holy rest 1. A ceasing from labour and if we ask from what labour It is as an ancient Canon of the Church sheweth Ab eo quod antea fieri poterat aut quod postea fieri poterit from that which might have been done before and from that which may be done afterward And whatsoever is meant by the labour and work of the week day that must be forborn on this day with this proviso That Ab eo quod nec antea fieri poterat nec postea poterit non est abstinendum such works of necessity which cannot be de done either before or after are not to be forborn The grounds are laid by Augustine and Jerome thus There is nothing as the Preacher saith but must have its time As we destinate a set time for our bodies repast sleep and the like in 〈◊〉 time we usually take order that we be not interrupted or disturbed by any other occasions And so in other temporal things the more serious they are we go about the more care we take that we be not hindred in them but that we may wholly minde them hoc agere So in the case of spirituals there ought to be a set time for the building up of the soul and procuring holinesse to it and exercising holinesse by it wherein we are to use no lesse care being a matter of greatest importance but that in the promoting of it all impediments may be removed that may hinder us in it ut promptiores simus ad divinum cultum cum non habemus impedimentum saith S. Augustine that we may be more ready for divine worship when we have no lets or impediments to hinder us And this is so plain as that we see even the Councel of Trent taking order for observing of holy dayes hath set down concerning the holy duties which are to be performed on those dayes that they are such Quae ab his qui ab humanarum occupationum negotio detinentur omnino praestari non

our fast is such as God accepts And thus much concerning the second rule for expounding the Commandments extending to Homogenea The third rule tells us according to our former method that the love of God is spiritual and so aswell the fast as the observation of the festival ought to be spiritual as hath been partly handled already The Prophet Esay knew the necessity hereof and therefore urges both in one Chapter Esay 58. he reprooves their fast because they rested in outward abstinence neglecting the spiritual duties without which it is of no value verse 3 4 c. and ver 13. he tells them they must not do their pleasure on Gods holy day but call it a delight not doing their own wayes nor finding their own pleasure c. Thus we must sanctifie the Lord in our hearts as S. Peter requires 1 Pet. 3. 15 and so we shall sanctifie the day to him in an acceptable manner CHAP. IX The fourth rule of the means and helps to keep this Commandment viz. 1. Places 2. Persons 3. Maintenance 1 Of publick places for divine worship The place as well as the time holy and both to be reverenced Add. 25. out of the Authors other works concerning the Adorning of 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 onely usum ac fructum no fee-simple by the Law Civil or municipal in any man but a quasi feudum onely IN the next place according to the former rules of exposition we are to proceed to those things which help and conduce to the keeping of this Commandment which we usually call the means for where the end is commanded there those things are also Commanded without which the end cannot be attained Now whereas the solemn duties of this day cannot be performed in a publick manner without a place set apart and persons enabled to perform such high and sacred actions and because those persons must be trained up that they may be fit for such great and weighty imployments and not taken up ex 〈◊〉 grege out of the common rout which cannot be without cost and charge Therefore both places and persons sanctified to these purposes and maintenance also for the persons and for the universities and schools of learning when they are to be prepared for the work are commanded by God and included in this precept and so of these we are to speak in the next place viz of 1. Places 2. Persons 3. Maintenance 1. For the place we finde it joyned with the day in several places Ye shall keep my Sabbaths and reverence my sanctuarie Where the observation of the day is joyned with the reverence of the place in one verse making them thereby to be of one Nature This should be observed by those men among us who are so strict and punctual about the day urging it even to Jewish superstition and yet are 〈◊〉 negligent of the place and prophane it most of all when as it is most certain that the time and 〈◊〉 do pari passu ambulare and that there is no more ceremony in the one then in the other but that both are of the like moral use and both alike capable of sanctification and the place the more capable of the two as a thing permanent whereas the time is transient The day is the day of rest and when we hallow it it is called the Lords rest and the same name is given by God himself to the place when it is consecrated to him This is my rest for ever here will I dwell for I have a delight therein saith God of Sion concerning which as the Apostles took order that the exteriour part of Gods worship should be performed decently and in order so also that the place of worship should not be prophaned but decently kept and reverently esteemed and therefore the Apostle reproves the Corinthians for their irreverent carriage in the place whereby they despised the Church of God Have ye not houses to eat and drink in or despise 〈◊〉 the Church of God But if he had lived in these times what would he have said to see the 〈◊〉 of God and places of worship so highly prophaned and abused and so homely and poorly kept that the Table of the Lord where as S. Chrysostome saith Tremenda Dei mysteria the dreadful mysteries of God are celebrated looks more like an oyster board or a table to eat oysters on then the holy Table fit for Gods Sanctuary This is so far from Pompa outward pomp which is the extream that some men pretend to be against that it comes far short of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that decency which is required in Gods house This is a thing to be thought on and though it may seem to some not to be inter graviora legis yet I am sure it is not to be neglected as we see it is now adayes for as by travelling working c. we shew that we esteem not the day so the very walls and windows and other parts neglected shew we esteem not Gods sanctuary Concerning the adorning of the house of God the Author as here briefly so more fully in other places expresseth himself Serm. on Mark 14 4 5 6. page 295. If oyntment might be spent on Aarons head under the Law seeing a greater then Aaron is here why not on his too I finde that neither under the Law he liked of their motion What should the Temple do with Cedar neither under the Gospel of theirs What should Christs head do with Nardus but that to his praise it is recorded in the old Testament that said Shall I dwell in my cieled house and the Ark of God remain under goats skins and she in the new that thought not her best ointment too good for Christs head Surely they in Egypt had their service of God it may be in a barn or in some other corner of an house yet when Moses moved a costly Tabernacle no man was found that once said our Fathers served God well enough without one ut quid perditio haec After that many Prophets and righteous men were well when they might worship before the Ark yet when Solomon moved a stately Temple never was any found that would grudge and say Why the Ark is enough I pray God we serve God no worse then they that knew nothing but a tent Ut quid perditio haec Onely in the dayes of the Gospel which of all others least should there steps up Judas and dareth to lay that against Christs Church that no man durst ever either against Moses Tent or Solomons Temple c. In the same sermon a

that are unlearned are ready to wrest Christ was long among his Disciples yet they were to seck in some things And therefore I say as the Prophet in another case they ought not to go out in haste but remain at their studies till by the help of their Guides their own industry and Gods blessing they be able to teach others and have approved themselves workmen that need not to be ashamed rightly dividing the word of truth and then sacri sunto let such in the name of God be ordained and go boldly about the Lords work Now as there must be Schools of learning to fit men for this sacred calling so there ought to be maintenance provided for them for the Apostle saith that as the Priests that served at the Altar lived of the Altar so they that now preach the Gospel should live of the Gospel And this by special ordinance of Christ who hath so appointed and the Apostles reason taken from the maintenance of the Priests that served at the Altar shewes that the same proportion of a tenth part which was paid then to the Levites and Priests under the Law is still due to the Priesthood and Ministery of the Gospel and the Commandement for tythes extends to both besides the Apostle reasoneth that he which labours for others ought to eat the fruit of his labours and be maintained by them who reap the benefit of his labours He proves it from the bruit creatures the mouth of the ox must not be muzled that treadeth out the corn he proves further from men of secular callings whether in time of war or peace The souldier goes not to warfare at his own charge nor doth the husbandman feed his flock or plant or sowe but in hope to reap the fruit of his pains from whence he infers that the spiritual husbandman that soweth spiritual things to others ought to partake of their harvest in temporall things for whose good he labours Now this maintenance if any ask what it is I answer that now as alwayes heretofore from the beginning it consisted of something certain and something free and voluntary The certain maintenance is tythes The voluntary oblations we finde in Nehemiah when they entred into a vow and Covenant to keep the law after their return from captivity that both these were part of that Covenant viz. Tenths and oblations which they bound themselves to pay for the service of Gods house For tythes as the seventh part of our time so at least the tenth part of our increase is due to God Reasons 1. From the annexing of tythes to the Priesthood of Christ typified by Melchizedech to whom Abraham paid tythes after his victory over the kings Gen. 14. 20. This Melchizedech was a type of Christ as the Author to the Hebrews shews for he is a Priest for ever after the order of Melchizedech and from Melchizedechs receiving tythes of Abraham the Apostle infers the excellency of Christs Priesthood above the Levitical both because Abraham himself from whom Levi 〈◊〉 paid him tythes and was blessed by him and because the Levitical Priests that received tythes were subject to death but here a high Priest receives tythes who lives for ever In all which discourse it is supposed and taken for granted that tythes are annexed to Christs Priesthood otherwise the whole reasoning were impertinent and to no purpose Now if they be due to our high Priest who lives for ever no question but the Priests and ministers of the Gospel whom he hath made his Stewards and whom he hath sent as his father sent him ought in his right to receive and to them the people ought to pay their tythes as to Christ to whom they belong for Christ having ordained a maintenance for the Ministers of the Gospel and no other certain maintenance being specified it can be no other then this of tythes 2. Jacobs promise long before the law to give tythes to God of all he possest compared with Abrahams practise before and the Apostles rule that the labourer is worthy of his wages with the perpetual practise of the Church the best expositor of the Law shew this duty to be moral and perpetual 3. The chief and principal reason why God reserved the tenth for himself and gave it to those that served at the Altar is moral and perpetual For he reserved the tenth to himself in signum universalis Dominii as an acknowledgement of that all we have is his and he gave it to the Priests and Levites for their service in the Tabernacle Now God is no lesse Lord of the world now then 〈◊〉 and he hath a service and worship to be performed and maintained still and therefore that proportion which God himself thought 〈◊〉 in his wisdom ought to continue still especially there being nothing in it peculiar to the Jews nor any typical ceremonie in that number which should make it void by the coming of Christ. 4. Lastly by Christs speech to the Scribes and Pharisees about tything mint and cummin and leaving the weightier matters of the Law when he tells them The first ought to be done and the other not left undone And the Apostles rule that he which is taught in the word must communicate unto him that teacheth him in all good things it may appear it was not Christs intent to abrogate tythes or the Apostles meaning to abridge the Ministers maintenance but that at least a tenth should be paid As I said before of the time of publick worship that it is probable the seventh day was appointed by God from the beginning by ageneral positive Law obliging all mankinde and that the day was altered by the Apostles herein authorized by Christ so likewise I say concerning tythes it is the more probable opinion that God appointed this proportion for himself from the beginning that as by observing the day so by paying the tenth all men might acknowledge God to be Creatour and Lord of all and whatsoever they enjoy is his free gift and therefore this precept not being given onely to the Jews and the reason of the Command being moral and perpetual and no abrogation of it made by Christ or his Apostles but ratl es many things found in the new Testament which seem to confirm it is of force still and obligeth all Christians under the Gospel we finde it not onely practised before by the Patriarchs but some reliques of it among the Heathen The Greeks Carthaginians and Romanes gave the tenth to Apollo to Hercules to Jupiter c. The like Theophanus reports of the Egyptians and Herodotus of the Persians Plutarch of others which practise came no doubt from the universal tradition derived from the beginning not wholly obliterated though much corrupted as all divine institutions which were positive and not meerly flowing from the light of nature were among them For as was said before of the time so it

may be said of the maintenance for Gods worship though natural reason dictates that a proportion must be allowed and that this proportion of the tenth is very congruous and reasonable yet there can no necessary reason from meer natural principles be given why a seventh part of our time or a tenth of our estate and no other proportion should be limited and therefore those that have laboured to urge either of them as a precept or dictate of nature have thereby wronged the cause they undertook and given occasion to some to make all 〈◊〉 arbitrary when they finde their reasons not to be concluding whereas both may be jure divino positivo and so may binde as firmly as if they were jure naturali Gods positive law binding as well as the laws of nature besides that this proportion being once consecrated to God as this hath been by all Christian Churches and kingdoms it is not in the power of any to take it away The first law for tythes then was not given by Moses for whereas Levit. 27. 30. it is said The tenth of all is the Lords this is not meant that it came so by a Law then made but that it was the Lords by ancient Law and custom long before and so refers to some Law made at the beginning yet then its true God transferred his right to the Tribe of Levi on whom the Priesthood was conferred and so as to them the Law of receiving tythes was new and began then And that the tenth is still due by divine right hath been 〈◊〉 judgement of the Christian Church in all ages testified in several Councels by their Canons 〈◊〉 Decrees and acknowledged generally by the Fathers Canonists and modern learned Divines and by our own Church in special which in matters of this nature as was said before of the Lords day ought to be sufficient to sway the judgement and settle the conscience of private persons But yet withall as was said also of the day though the payment of the tenth be by divine right in the general so that lesse then the value of a tenth ought not to be allowed and that therefore all customs or humane laws to the contrary are void and unlawful yet for the manner in particular of tything with the determining of all circumstances and 〈◊〉 that may arise or are incident thereto I doubt not but the Laws of the Church and place where we live ought to be followed and to them we ought in Conscience to conform provided that lesse then the value of a tenth be not paid for that I conceive were contrary to divine Law which as Lindwood saith in this case no custome can prescribe against and therefore the practise of our modern Common-Lawyers allowing a modus decimandi or custome where any thing is paid in certain though it be not the hundredth part of the value is most wicked and unjust and contrary to all laws both divine and humane even to their own common Law which makes tithes to be jure divino as is acknowledged by Cook himself in many places and therefore these practises have been maintained by them onely since the Alteration of Religion to ingratiate themselves with the people and to draw the more causes into their Courts and thereby the more money into their own purses Those that would be further satisfied may among many others that have written of this subject see Sir Henr. Spelmans larger work of tythes which is sufficient alone to resolve any judicious conscientious man in this matter The second sacred thing is Oblations That is when any man freely and voluntarily dedicateth or offereth something to God out of his own estate The particulars are set down in Leviticus Thus did Samuel and Abner and others So did they in the time of the Gospel that sold their estates and laid them at the Apostles feet And these things thus dedicated were accounted holy to the Lord to whom they transferred their right Render therefore to every one his due saith the Apostle To God the things which are Gods saith Christ. What is thus freely given to God is highly esteemed by him our Saviour counted it no wrong to the poor when the box of oyntment was spent upon his feet The poor ye have alwayes but me ye have not alwayes saith he John 12. 8. Though oblations seem in the general to be free and voluntary yet we must know that some oblations as well as tythes may become due by Law or custom There were some oblations or offerings under the Law limited and commanded by God himself which did not cease to be oblations because they were commanded and there were others which were free-will-offerings left to the free will and bounty of the Giver And so it is now some oblations may become due by Law custom or compact or by the necessity of the Church when other maintenance is wanting as Aquinas observes with whom agree the Canonists and the rest of the School onely Suarez addes for explication that whereas Aquinas saith the oblation may be necessary by command but the quantity or quality of the thing to be offered is left free that this is to be understood onely where there is otherwise sufficient sustenance for the Priest or no Law custom or contract to the contrary for otherwise in 〈◊〉 cases by the rule of justice even the quantity and quality may be necessarie and not left free And this is commonly received nemine refragante saith Covarruvius But now where no law custom or contract is for any oblations nor the necessity of the Church requires them there they are meerly voluntary and free-will-offerings and are the more acceptable to God because freely given But may not this which is thus given be taken away by the Magistrate No we see the Priests 〈◊〉 was not bought by Joseph If it be once dedicated it cannot be sold or alienated Upon the taking of Jerusalem by Nebuchadnezzar and prophaning the vessels by Belshazzar we see what judgement God sent upon 〈◊〉 And that of the sons of wicked Athaliah that did bestow the dedicate things of the house of God upon Baalim is noted as a high degree of wickednesse If they be taken or alienated by any the Wise man tells us Laqueus est devorare sacra it is a 〈◊〉 to that man that devoureth that which is holy Nay it is flat felony before God Ye have robbed me in tythes and offerings Ananias and his wife suffered death for it If others suffer not in so high a measure yet it will bring a curse upon the rest of their estate Ye looked for much and lo it came to little and when you brought it home I did blow upon it saith God by the Prophet in another case which may be applied to this It will be like Zacharies book which should enter into the house of the Thief and consume

lovest thy self or for the same cause And thou lovest thy self because thou lovest God and so consequently all 〈◊〉 〈◊〉 Dei that are Gods because thou thy self art aliquid Dei something of God therefore thou lovest thy self and so consequently thou must love they neighbour propter 〈◊〉 for God and 〈◊〉 for this cause thou lovest thy brother thou 〈◊〉 him as thy self in respect of the end So also and in this 〈◊〉 thou must love thy brother 2. The second is the 〈◊〉 the applying this love to that end And that is that in asmuch as I love my self I wish my self good and that not in my 〈◊〉 but best part which is my reasonable soul and therefore I wish more especially the chiefest good of it 〈◊〉 bonum 〈◊〉 〈◊〉 which is eternal blessednes and this is it which I must look to in my brother If I love him as my self I must love him ad 〈◊〉 〈◊〉 partis for the good of his better part and that is the good of the inward man of which the Apostle speaks whereas the most love onely the outward man now the chiefest good of the inward man consists in 〈◊〉 Dei in the sight and fruition of God But because none can come to this except the impediments be removed which is sinne Saint Augustine 〈◊〉 〈◊〉 〈◊〉 diligit proximum hoc cum 〈◊〉 debet 〈◊〉 〈◊〉 〈◊〉 ipse 〈◊〉 toto corde 〈◊〉 〈◊〉 〈◊〉 that truly 〈◊〉 his 〈◊〉 must work upon him so 〈◊〉 he also love God with all his heart Take care to remove his sinnes and as for a mans self 〈◊〉 his will do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him to some sin non 〈◊〉 〈◊〉 be must 〈◊〉 〈◊〉 because it would hinder 〈◊〉 〈◊〉 the 〈◊〉 good so ought he to love his neghbour as not to consent to the evil will of his neighbour in any bad action because that would hinder his chief good The Scripture speaks of things not alwayes as they are but as they ought to be and so requiring us to love others as our selves it is not meant of our self love 〈◊〉 it is corrupt but as we ought to love our selves specimen naturae capiendum ex optima natura a pattern in nature must be taken from nature pure and 〈◊〉 in its integrity so that a man ought not to love his neighbour as he doth himself but as he should love himself For Saint Augustine saith when I love my self either I love my self because I am or should be blessed the very same rule we should observe in our brother I must love him aut quia est 〈◊〉 ut sit either because he is or because he should be good Which I cannot do unlesse I win him ab impedimentis from the impediments and set him in via in 〈◊〉 right way for as Saint Augustine saith Non 〈◊〉 proximum tanquam seipsum si non ad id 〈◊〉 ad quod ipse tendis adducis Thou lovest not thy neighbour as thy self if thou 〈◊〉 him not to that good to which thou thy self tendest And he saith in another place 〈◊〉 est regula 〈◊〉 it is the onely rule of love ut 〈◊〉 sibi 〈◊〉 bona pervenire illi velit that he would have the same good come to his neighbour that he wisheth to himself 3. The third is the manner In loving any thing that is good there are two motives first Either it is for the sole and alone good of him that loves it or 2. Secondly for the good of the thing it self that is loved He that loves any thing not for it self but for himself doth not love it as himself this is not diligere 〈◊〉 seipsum but propter seipsum this is not ut faciat bonum sed ut potiatur quis bono not to seek his good whom we love but to make use of what good is in him for our selves as men love their instruments meerly for the use they have of them and not otherwise thus a man loves his shooing horn to make use of it to serve his turn in the morning and casts it away all the day after but our love to our neighbour should be gratuitus without hope of recompence and that he that we love may have the sole good by it Otherwise if we love him not as our selves for no man loves himself ut se potiatur that he may make use of himself as he loves meat drink c. and therefore must he love his neighbour not to make use of him for his own ends but propter seipsum for himself seeking and desiring his good 4. The last is the order It is sicut teipsum not sicut 〈◊〉 as our selves not as we love God we must beware of loving him so for we must love our selves infra Deum in a pitch below God and by consequence we must love our neighbour infra Deum after God Therefore we must not 〈◊〉 the will of any man be he of never so great excellency before the will of God Gods will must not give place to ours God is not so unwise as to bring in the second Table to overthrow the first but his scope in it was that it should be a table to direct and help us in performing the duties of the first 1. So that if our love to our neighbour in the first place be for God alone then it is Sancta dilectio 2. If it be to bring him to that end we aim at our 〈◊〉 then it is amor justus a just love 3. If it be meerly for our neighbours without respect to our selves then it is verus amor true love 4. and lastly if we prefer the love of God in the first place then it is ordinata dilectio well ordered love Now God in both these tables proceedeth further then earthly priuces he taketh order for the regulating of the heart and soul even for restraint of concupisence that there be no entertainment of sin within us and that we conceive no delight in it And this is the internal obedience of the second table to entertain no concupiscence prejudicial to our neighbour and it is the sum or substance of the tenth Commandment which God hath placed last not first that those two the first Commandment and the last the one concerning the inward worship of God the other the inward love and duty to our neighbour might be the bounds of his law Thus far for the second table in general Now for the fift Commandment being the first of the second table CHAP. II. The division of the commandments of the second table Why this is set here between the first and second table The parts of it 1. A precept 2. A promise In the precept 1. The duty Honour 2. The obiect father and mother The ground of 〈◊〉 1. Excellency 2. Conjunction The order of honouring differs from that of love Why God did not make all men excellent and fit to be superiours All paternity is originally and properly in God In man onely instrumentally

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 〈◊〉 〈◊〉 〈◊〉

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

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

he be for his belly as the first or degenerate to a wolf as the last they are both distinguished from the good shepherd Yet they are to be obeyed as pastors because they come in the right way obediendum est male an evil man must be obeyed though not ad malum in that which is ill of which before in the Magistrate But the end of these is wosul acording to the prophet wo unto the shepherds that feed themselves Ye 〈◊〉 the fat and cloth you 〈◊〉 the wooll yee kill them that are fed but yea feed not the flock 4. The good shepherd is the last sort who as he comes in the right way Math. 22. 12. So he is not to abuse his place after he is entred as the evil shepherd doth but to perform the duties of it which duties are 1. To shew his flock a good example 2. To employ his talent for their good 3. To converse with them as he ought 1 He must be an example He must lead the flock as our Saviour expresseth it after the manner of the Easterne countries who drave not their sheep before them but the sheep followed them The Apostle describeth it more plainly by the word Typus he must be Typus as the iron that gives a forme to the mony by making an impression on it As the iron hath the same forme in it which it stampes on the coyne so must the minister by his example represent what by his doctrine he would have the 〈◊〉 to be The same word is vsed in other places it is used by Saint Peter bidding such men to be ensamples to the flock It was Moses his order in the first place the priest was to have 〈◊〉 integrity of life and then Vrim light or learning And it pleased God to make it a signe of Aarons cal ling to the Priesthood That his rod was virga 〈◊〉 a fruit bearing rod to shew that the priest when he uses the pastoral rod for government and discipline must not be unfruitful himself but must be an example in holy life and good works which are the fruits of the spirit So was it in Christ our Prototype as Saint Luke speaks Cepit 〈◊〉 〈◊〉 docere 〈◊〉 began both to do and to teach to do first and to teach after The like Saint Paul when he handleth this point ex professo tells both 〈◊〉 and Titus that a minister must be blamelesse by his example without spot and unreproveable So then he must be ex mplam or dux gregis he must be typus a pattern or example he must do and then teach This example he may be two wayes 1. In himself which is as you see before in S. Pauls direction to Timothy and Titus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot which hath relation to that in the law No man that bath a blemish or is mishapen in his body of the seed of Aaron the Priest was to come nigh to offer the Lords offering This was required under the Law to preserve the outward honour and dignity of the Priesthood the better and though in that regard it may be of moral use yet withal hereby was typified that innocency and freedom from all spiritual blemishes of sin which should be in the Ministers of the gospel They should be free from all spot because no offence should be given that no scandal should be given to the weak brother within nor to the adversary without This made the Apostle so careful to avoid not onely scandal but all occasion of scandal that when alms were sent to poor brethren by the care of the Apostles he would not carry it alone but would have one go with him that there might be no suspicion of fraud that so he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provide things honest not onely in the sight of God but before men also and that the adversarie might have no occasion to speak evil Therefore the Disciples marvelled when they found Christ talking with a woman alone because it was not his custom to do any thing which might cause slander or suspicion Thus much for the ge 〈◊〉 We will now set the four vertues which the Apostle requires to be in him and the four spots which are opposit 1. The first is that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperans or continens temperate and chast whether in a married or single estate The opposite to this is in Tim. 3. 2. not to be content with one Wife so continency or single life is the vertue incontinency or polygamie the thing forbidden 2. The second is that he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilant or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not given to wine The opposite is in the next verse one given to wine transiens ad vinum a tavernhunter for the lust of the body and the pleasure of the taste must both be qualified in him 3. The next is he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sober which Chrysostome distinguishes from the former and is opposite not to the inordinate desires of meat and drink but to the passions of the soul which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irascible it moderates the passion of anger The vertue required is mentioned 2 Tim. 2. 24. mildenesse he must be no striker not furious but one that will bear injuries and labour with meeknesse to reclaim those that erre 4. Lastly he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave and modest of good behaviour which the Councils refer to habitum his apparel gestum his gesture incessum his gate he must not be light in his behaviour The opposite to which is not to fly youthful lusts and light carriage To these four we must adde that which the Apostle mentions he must so carry himself that he may have a good report of them that that are Without for it is not enough to be commended by those of his own profession or religion by birds of his own feather but so that his very enemies may say He is a man fit for this sacred calling and may be converted by his example 2. He must be an example in his houshold by his example for according to S. Paul he must rulewell his own house which must be in 3 points 1. They must be brought up by him in the true faith 2. He must keep them in subjection that they be not unruly but obedient for if he be not able to keep his own under but that they will be refractory it argueth that he is either negligent or remisse and fainthearted and therefore unfit to rule the Church 3. Lastly he must make them examples of reverence gravity sobriety and modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be not accused of riot surfet and excesse And in these two respects the Pastor must be exemplum gregis The duty of the people must be conformable and answerable to that of the Pastor If it be

ones have been slain by her Or else Praeludia Previous actions that bring on the outward act As 1. Amplexus impudicus Immodest imbraces imbracing the bosom of a stranger impurum osculum an unchaste kisse The Harlot in the Proverbs had a stronge or impudent face she caught him the young man and kissed him 2. Touching with the hands those parts that ought to be kept secret the woman was to be put to death that puts forth her hand c. though it were to deliver her Husband from those that strove with him 3. By making them drunk that they may discover their nakednesse And above all these there are some things in naming whereof the Apostle is at a stand and saith that there are some things which he wrappeth in silence of which it is a shame even to speak Against these is opposed the vertue called 〈◊〉 shamefastnesse The Apostle saith God hath not called us unto uncleannesse but ad sanctimoniam to purity and holinesse and that every one ought to 〈◊〉 his vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctification and honour and instead of giving our selves to those things we ought to think upon such things as are honest and pure For as S. James tels us The wisdom which is from above is pure in the first place and therefore God took order under the Law that such unseemly parts might not be seen which Cham seeing and not turning away had a curse pronounced against him We come now to speak of the act it self Within the act of incontinency are comprehended 1. That with ones self which the Apostle cals 〈◊〉 or self pollution or defiling of ones own flesh or filthinesse of the flesh opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holinesse he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this defiling of the flesh 2 Cor. 7. 1. 1 Thess. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lust of uncleannesse which includes the act for the act of this sin is nothing else but the bringing forth of those inward lusts But more plainly S. Peter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lust of uncleannesse or the desire of polluting with which Jude speaking of wicked men saith Sopiti inquinant carnem these filthy Dreamers defile the flesh and not onely their flesh but their garments are polluted also and such hatred he would have against this sin that we should not onely hate the sin but even the garment spotted and defiled with it For besides the diseases and weaknesse which it brings upon the body it likewise by polluting the body is opposite to our Baptisme in which there is an outward washing of the body as well as an inward of the soul. Now because of these words of S. Iude here falleth in this particular Nocturna pollutio nightly pollutions If it be therefore 1. By reason of infirmity and weaknesse of nature 2. Or Ex 〈◊〉 vasorum from the fulnesse of the spermatick vessels 3. Or upon the laxitas partium loosenesse or dissolution of those parts upon violent exercise or heat by hard riding c. and not proceeding from lust in these and the like cases it is no sin yet with this proviso that though it proceed from some or all of these causes there be ingrata recordatio a regret and sorrow in remembring it otherwise it will be imputed as a sin but if it being not in his thought seed passe from him against his will and without his knowledge if he be grieved at it when he feeleth or knoweth of it in that case it is no sin But on the other side if a man be given to drunkennesse or other excesse and by reason thereof it issue from him though it be not sin ratione actus 〈◊〉 by reason of the act subsequent which is involuntary there being no purpose to commit the sin yet it is a sin and liable to punishment ratione actus praecedentis by reason of the precedent act that is drunkennesse for that which is not voluntary in the act may yet be voluntary and therefore sinful in the cause and thus if from surfetting there come 〈◊〉 seminis this is a sin or if by often rolling of wanton cogitations in the day time it be procured in the night or that willingly by day 〈◊〉 night he spill his seed as Onan did it is a great offence in Gods sight The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannes the fathers Mollitiem effeminatenesse and the law termes it the sin of Onan and the censure of it is it was exceeding wicked in Gods eyes 2. If it be cum alio with another then comes Bestiality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abomination not to be named buggery with a beast forbidden by the law and punished with death both of man and beast and not onely with the death of the body but with that of the soul too Without shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable buggerers They which make a confusion as it is called between themselves and beasts shall be brought to worse then a beastly confusion in the end 3. If it be with mankinde it is either with consent of both parties and then it is a sin in both or if either party whether male or female be forced by violence and seeketh to resist but cannot that party is innocent but the enforcer committs a double sinne one in the violence which is against the former commandment and the other in the very act 〈◊〉 against this and therefore by the law he was to die 4. Of those that yield consent they are either males or females for so strong and strange is our concupiscence that any thing is sufficient to stir up the coals and kindle it and the heathen could say Quod in foeminis sexus facit id facit in puero aetas that which the sexe causeth towards women the age causeth towards boyes Thou shalt not lie with mankinde as with womankinde saith the law and why for it is an abomination And the offenders against this law are to be punished with death There are two reasons for it 1. It is an unfruitful worke of darknesse and contra bonum prolis against the benefit of procreation which is one of the principal ends of matrimonie 2. It is also against nature altogether unnatural the natural use being in the other sex therefore the Apostle makes it the signe of a reprobate minde And not onely a sin in it self but a punishment also of other sins For for this sin it was that God himself came down and sate in judgement against the five Cities which plot of ground is an unprofitable Sea to this day called Mare mortuum the dead sea because it nourisheth no living thing in it and it is also called Lacus Asphaltites of the unfruitfulnesse of it answerable to the sterility of this sin 5. With the

Whereby they are more wedded to the world and more distracted in their devotions and easilier drawn from God and from Christ. For these reasons chastity of single life is chiefly to be desired But if we cannot attain to the first to castitas coelibatus then we must flie to the second which is castitas conjugalis conjugal chastity which is the remedy provided against concupiscence Now the means of preserving our selves from this sin of concupiscence we thus consider 1. To know that it is not tentari to be tempted but uri to burne that the Apostle speaks against Not to be tempted but to be set into a heate and inflamed His meaning is not that the gift of continency includes within it naturalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privationem 〈◊〉 privation of natural sense but the motions of the flesh he shall have do what he can The inward boyling 〈◊〉 a man may examine thus 1. Whether it be in him as a punishment for sinne or onely as a temptation for it is certain that adultery and uncleane lusts are oftentimes a punishment of pride The spirit of whoredom is in the midst of them saith the Prophet and in the next verse follows the reason The pride of Israel doth testifie to his face And whosoever can accuse himself of pride he may well fear that the spirit offornication is in him Saint Paul observes that when the heathen Romans grew so proud as to think themselves wise then God gave them over to uncleannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 affections we see also in Adam that when he would needs be quasi Deus as God the first punishment that came upon him for this pride was his need of fig-leaves to cover the shame of his nakednes God punishing thereby contumeliam spiritus with contumelia carnis the contempt of the spirit with the reproach of the flesh 2. Again there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sadnes or heavinesse in man concerning spiritual things an unlusttines to good exercises He must first sleep and then 〈◊〉 and so he comes just to Davids case when he lusted after Bathsheba A man must have pleasure in some thing or other and because he hath it not in the spirit he will have it in the body and when he once feeleth it in him then beginneth his minde evagari circa illicita to wander about unlawful things and so by degrees there come in first importunitas mentis an importunity of the minde then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunity then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petulantia then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 final destruction 2. If it be a Tentation onely it proceeds from a cause either withour or within Without 1. Company If a mans eyes or hands offend him he must pluck them out and cut them off much more must he refrain the society of evil men though they be as dear to us as our eyes and our hands Be not among evil persons For Modicum fermentum A little leaven leaveneth the whole lump A man must forsake the company of riotous persons 2. Pleasing Objects as the allurements of the eye In this case the Wise man adviseth what is to be done Come not neer the door of her house we must do as Job did Make a covenant with our eyes Impera Evae cave serpentem tutus eris sed tutior si lignum non aspexeris Command Eve and take heed of the Serpent and you shall be safe but more safe you shall be if you come not neer the tree to look upon it By the eye men begin to love what they see and that love which at first is pretended to be chaste and lawful proves afterward lust such begin in the spirit but end in the flesh Therefore the Apostle exhorts to admonish the elder women as mothers the younger as sisters In omni castitate in all chastity and S. Peter would have love to be cum omni puritate with purity and so love as far as you will But a man must watch over himself vereri omnia opera sua be jealous of all his works because it is most certain that naturally we are subactum solum fit soyle to receive the seeds of this sin Within Either from the Body or the Soul 1. For the body as by the eye first for by this member concupiscence receives its greatest watering S. John calls it it the lust of the eyes And our Saviour saith Whosoever looketh upon a woman to lust after her hath committed adultery already S. Peter tells us that there are eyes full of adultery So also we see that by the eyes men have fomented this sin It is laid as a fault that C ham looked upon his fathers nakednesse Wo to him saith the Prophet that giveth his neighbour drink to look upon his nakednesse The Devil when he would work mankinde a mischief used this argument to our first parents to transgresse Gods commandment that their eyes should be opened But our Saviours counsel is ut claudantur to close them up because that whatsoever passeth the eye affecteth the heart It is the broker of lust and therfore let no man say Quid nocet vidisse what harm doth it to see or as they did in the Psalm concerning their tongues so here we are Domini oculorum our eyes are our own who shall 〈◊〉 us for the eyes of a fool as the Wise man tells us will be ranging and Whatsoever saith Solomon mine eyes desired I kept not from them Qui innocens aspicit aspectu fit nocens though a man be innocent when he looks upon an ill object it is rare if he become not an offendour by it And non libet inspicere quod non licet concupiscere it is not lawful to look on that which is not lawful to desire But we ought rather to pray with David Averte oculos turn away mine eyes from beholding vanity and with holy Job make a Covenant with our eyes Can a man take fire in his bosome and not be burnt And as we ought to keep our own eyes from this sinful looking upon others so are we also not to draw the eyes of others to such unlawful looking upon our selves For it is Ejusdem libidinis videri videre to see and to be seen proceed from the same lusts It is all one Emittere suos and admittere alienos To glance with our own eyes or draw others to look upon us Now by the Rules of Logick if the eyes are to be restrained no lesse are the other parts of the body as the hands feet mouth Touch not taste not handle not saith the Apostle For as Christ said If thine eye offend pluck it out So in the Law The hand that offended in touching the secret parts was to be cut off It was with the

charity CHAP. IIII. Of unjust getting in general The kindes of unjust getting 1. By rapine and violence 2. By fraud The first is either under pretence of authority or without any pretence The former is 1. For a mans own benefit In times of war or in times of peace and this is either by power or authoritie or by pretence of Law 2. For his Neighbours detriment Vnjust getting without any pretence of authoritie or Law is either Piracie by sea or Robberie by land The affirmative part 1 That every one have a lawful calling 2. That he labour in it Of Theft committed in getting Wealth in acquisitione THings in the beginning by the Law of nature were common and since though men have gotten a propriety as aforesaid in them yet in case of extream necessity as the Wise man saith Men do not despise a thief if he steal to satisfie his soul when he is hungry and the law saith When thou comest into thine neighbours vineyard thou 〈◊〉 eat grapes thy fill at thine own pleasure but thou shalt not put any into thy vessel In of extream necessity a man might make bold with his Neighbours corn field or vineyard for his present necessity so he carried none away And we see still that in all positive Laws whereby propriety is distinguished there is none of them that hold in case of extream necessity And there is a right which every man hath in things which remain common to this day as in feris Naturae wilde beasts appropriate to no man fowl and fish and in such things which are found on the sea shore as Pearls Gems c. concerning which the rule is jus occupanti the propriety is invested in them that finde them because part of the possession of every countrey is alloted to remain to the benefit of the poor Afterwards for the proprieties which arise by publick right we laid down four viz. 1. Seizing on a countrey uninhabited 2. on those things which were left and forsaken by the owners which are res derelictae things given over 3. Pre. scription 4. the right got by the bow and sword or the right of war And for private right there are liberal and free and illiberal alienations of which we have spoken and in all these there is justa acquisitio a just way of getting Contrary to which are the unjust wayes of getting whereby theft is committed which may be reduced to three heads 1. The first two we may finde in Leviticus Non extorquebis neque fraudabis proximum tuum Thou shalt not rob thy Neighbour neither defraud him The first is rapina robbery which is extorquere per vim domino invito to extort any thing by force the owner being unwilling The other is furtum theft which is fraudare inscio domino to deceive any man without his knowledge both are set down also in one verse by the Prophet And a third is Parsimonia or parcitas Parsimony or Niggardlinesse of which afterwards The Genus to these is briefly set down by the Prophet Congregare non sua to gather or encrease that which is not his And our Saviour mentioning this Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not steal presently adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defraud not for stealing and defrauding are very neer of kin And it is certain that they which desire riches fall into many temptaetions and as the Heathen man saith Qui vult dives fieri vult cito fieri he that hath a desire to be rich hath a desire also to be quickly rich and this impetuous desire of being suddenly rich makes him that he cannot be innocent but must be entangled with some of these three either with Rapine Fraud or Niggardlinesse Now that which is gotten by any of these wayes is not without a curse as 1. Of that which is got by Rapine Force and Extortion God saith by the Wise man That it stayeth not with them that get it but semper erunt in 〈◊〉 poverty ever attends them And the Prophet saith Vae tibi qui spolias nam tu ipse spoliabere We to thee that spoilest for thou shalt be spoiled 2. For the deceitful man that gets his wealth by fraud the Psalmist saith Non dimidiabit dies suos he shall not live out half his dayes 3. For the Niggard it is said that he that putreth his confidence in riches shall fall The Heathen man could say that they shall be as spunges and some mightier then themselves shall squeeze them till they be dry again But howsoever it fareth with them in this world they shall have a great curse hereafter for they shall never inherit the kingdom of Heaven In the mean time the Apostle tells us that they are not to be accompted brethren of the Church for he prohibits us from keeping company or eating with them And this for the sin in general In particular the sin of unjust getting by force or violence may receive this division 1. Some there are that set themselves to spoil their Neighbours in suum commodum to benefit themselves 2. Others that do it onely or chiefly in detrimentum damnum proximi to hurt and damnifie their Neighbours 1. Them that do it for their own benefit we may consider thus 1. They do it either cum pretextu under colour of authority or 2. sine pretextu without any such pretence 1. They which do it cum pretextu under colour of authority do it either 1. In 〈◊〉 in War 2. or in Pace in time of Peace 1. In time of war if a man spoil or make havock 〈◊〉 all he meeteth he is called Praedo a robber And this is that which John Baptist counselleth the souldiers to beware of when he saith Do 〈◊〉 to no man 2. In time of peace there are diverse that commit this sin and that diverse wayes Some do it 1. partly by their authority and power and 2. partly under colour of Law and justice and this either 1. immediately by themselves or 2. by their under officers and servants 1. The Prophet tells us that there are Principes socii furum some Princes that are Companions of thieves and Ezekiel of some that were like wolves ravening for their prey and Zephany some that are as roaring lyons These are they that say with Laban It is in my power to do you hurt and with Pilate to our Saviour Knowest thou not that I have power to crucifie thee and have power to loose thee They have power in their hands as the Prophet speaks and presuming upon it take away from others that which is not theirs by force and violence Dost thou govern the kingdom of Israel saith Jezabel to Ahab that is hast thou so great power and authority and canst not take a vineyard from Naboth Elies sons could execute and make use of their

themselves As also they that set their neighbours houses barns or stacks on fire These are called Incendiaries And likewise Sorcerers and Witches that wreak their malice upon their neighbours cattel and goods These are the Imps of Satan who to vent his malice upon Job did him much harm in this kinde Come we now to the other sort that commit this sin sine pretextu without any pretence either of power or right O trust not in wrong and robbery saith David for this is not a course to live by For Robbery it is either upon the sea and then it is called Piracy or upon the land and these are either predones and Latrones such as rob on the high way of which our Saviour makes mention in the parable of him that fell among thieves or 〈◊〉 such as commit Burglary by breaking houses open These are capital sins O my soul come not thou into their secrets they make the wayes unoccupied and travellers to walk in by paths Thus much concerning the first kinde of unjust getting viz. by rapine or force we come now to the second which is per fraudem by fraud Non fraudabis thou shalt not defraud And in this as in the other the theft is either furtum manifestum manifest 〈◊〉 or occultum close and herein those men that are called receptores receivers or sacularii are guilty as well as the actors for as the proverb is It is all one to hold the sack and to 〈◊〉 it the receiver and concealer being as deep in the sinne as the stealer with whom the stolen goods are found he is to 〈◊〉 the law To receive res raptas furtivas goods stolen knowing them to be so is to be a plain thief Now because the Apostle setting down the Affirmative part of this precept requireth two things in every man 1. A calling 2. And secondly to labour in that calling Let every man labour and work with his hands the thing which is good and 〈◊〉 he will not have any man eat that will not work we will speak of them that have 1. no calling at all or else 2. an unlawful calling or that have 3 an 〈◊〉 calling or lastly 4. that have a calling but live idle in it all which are sinnes against this Commandment 1. The first are Quibus nulla vocatio they that have no calling at all such as the civil law divides into beggers or rogues and 〈◊〉 gentlemen as the one ought not to live 〈◊〉 by begging for as much as in us lies there must be no beggar in Israel so the other because they are idle and will not take paines in a calling are against the publick good of mankinde In paradise our first parents were placed in the east part of Eden ut operarentur that they might dresse and keepe the garden out of Paradise they were to eat their bread in care or in the sweat of their brows which these men do not and therefore are theeves and are justly here ranked amongst them 2. The second are Quibus vocatio mala that have an unlawful calling and do that which is either altogether evil such was 〈◊〉 the silver smith who made Dianas shrines And such are they that were prohibited by Gods law Harlotts Bawds and keepers of Brothel houses or else that which is vain and unprofitable As those that use curious arts fortune-tellers Gypsies Juglers Stageplayers and the like and these are no better then the former God putting no difference between nequam and 〈◊〉 an idle servant and no servant an ill calling and no calling is all one in the sight of God 3. The next are Quibus incerta vocatio They that have an uncertain calling that are so fickle that no calling will please them long They are like a wheel ever turning The Apostle gives a rule opposite to this Let every man walk in the same vocation wherein he was called and let him meddle with his own busines for while he cannot settle himself and follow constantly that vocation whereunto God hath called him and wherein he may live chearfully and serve God faithfully he falls into poverty God not giving a blessing to such inconstant people but as the Psalmist saith they become as stubble before the winde and as it is in our proverb they are like the rolling stone that gathereth no mosse 4. The last are they Quibus est vocatio sed in illa otiose vivitur That have a calling but live idlely in it Quibus 〈◊〉 〈◊〉 whose labour is in play and idlenes that sleep in harvest these are opposite to the state of mankinde both in and out of Paradise as we shewed before And as at the first the Lord appointed that man should be a labourer so at the last when he shall give his hire and reward he will say to his steward voca operarios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call the labourers and give them their hire so when he cometh to punish he will not onely punish servum 〈◊〉 the wicked servant but also servum 〈◊〉 〈◊〉 id est superfluam creaturam the idle and unprofitable servant that superfluous creature and cast him into utter darknes CHAP. V. The second way of unjust getting viz by fraud or close thest the lawful wayes of acquiring 1. By gift 2. By inheritance 3. By industry wherein are to be valewed 1. Labour 2. Hazzard 3. Charges Of right by damage Of mony the measure of contracts Close theft is 1. In contracts 2. Out of contracts In contracts is 1. By selling that which cannot be sold as the gifts of the spirit things annexed to spiritual offices things consecrated to God benefits as loane of 〈◊〉 c. 2. When there is not a proportion between labour and praemium 3. About buying and selling in respect of 1. The measure 2. The commodity 3. The price VVE are now to come to the second part of unjust getting which is by fraud or close theft which is properly and usually called Furtum theft But first we must shew the lawful wayes of acquiring to which theft is contrary 1. A man may come to have a right Donatione by donation or gift Nunquid dabitis mihi de substantia vestra Will you give me of your substance saith Job and this which is given must be our own and not another mans 2. By inheritance Haereditate as may be gathered by Abrahams reasoning when he had no son Ecce servus meus haeres erit Lo my servant shall be my heir And God took order in the law that a mans estate should descend to his children both sons and Daughters so that the Lex salica the Salique law in France is a foolish law and against both the law of God and the law of Nature and when our Saviour saith I have set you to reap

the vertue of mercy is utterly lost 2. In things that may be bought and sold because two things are required in contracts 1. In some there is Labor merces the labour and the reward 2. In others Res 〈◊〉 pretium the thing prized and the price therefore there may be theft committed in all these 1. About the labour and reward when either of these is wanting or where an equality between them is not observed The Magistrate hath tribute paid him for his care of the publick and the Levites portion is due for his service at the Altar Now if they kill the fat and cloath themselves with the wooll and instead of feeding the flock care onely for feeding themselves they are as the Prophet calls them Companions of theeves and robbers Fures officii theeves in their office So when a Scholar hath Pretium sapientiae the price of wisdom the reward of study if he have not curam sapientiae a care to attain wisdom by taking pains in his studies he is Fur a theef in study because there is not an equality between the reward and his labour So on the contrary if any of these do labour in their place they must have their reward and it is theft to defraud them of it for the labourer is worthie of his hire yea the labourer in Gods Vineyard must have Decorum pretium a goodly price or a rich reward as may be gathered by the contrary from that in Zach. 11. 13. there must be a proportion between the labour and the reward He must have a reward and that a liberal reward God required that a servant which after six years service was set free in the year of Jubile should be furnisht liberally at his departure and if for bodily service such a free and liberal reward be due much more for the service of mens souls to defraud such therefore of their reward or to pinch them in it is theft 2. As theft may be committed in those contracts where there is Labor praemium labour and reward so in those other where there is praecium res appreciata as in buying and selling wherein are to be considered 1. Mensura the measure 2. Merx the commodity sold. 3. Praecium the price In 〈◊〉 which a theft may be committed 1. For the measure if we thereby understand that which is the measure of all commodities their value viz. Money Here may be a kinde of theft either bycorrupting the measure when men do 〈◊〉 pecuniam counterfeit money or mingle a baser substance with the mettal whereby as the Prophet complained The silver is become drosse contrary to which was Abrahams practise who when he bought the field of Ephron He weighed him 400 〈◊〉 of silver currant money with the Merchant Or by clipping and lessening it in the weight or quantity for God appointed under the law that the shekel should be of just weight containing 20 Gerahs Whosoever therefore do adulterate money in the quality or goodnesse or lessen it in the weight or quantity make a general disproportion in all contracts and bring in an universal confusion commit theft and in civil societies are punisht Vt 〈◊〉 majestatis reos as men guilty of treason Again if by measure we understand that standard whereby the commodity to be sold is to be measured to lessen or falsifie this is theft and therefore the law commands a just weight and ballance and the Scripture saith that false ballances and diverse weights or measures are abomination to God But this properly comes under the next branch when the buyer is couzned in the quantity of the commodity which is sold. 2. For the Merx the commodity sold theft may be here divers wayes committed 1. In the substance of it if it be false or counterfeit or mingled and mixt with other things the Prophet Amos reproves them that sold quisquilias frugum the refuge of wheat and Esay speaks of wine mixt with water Thus the wares may be corrupted in the substance 2. In the quantity it is plain theft when a false weight or a deceitful ballance is used which Solomon saith are an abomination to the Lord. 3. In the quality when there is some fault in the commodity which the seller knows and either declares it not to the buyer or abates not the price accordingly this is theft condemned by the Councels as turpe lucrum filthie lucre and forbidden by God himself under the name of deceit or false dealing Levit. 19. 11. Ye shall not steal or deal falsly c. 4. Lastly in the manner of uttering it When the seller takes advantage of the ignorance of the buyer and seeks to over-reach and deceive him Jacob would have his sons to take no advantage of an oversight in another when they found 〈◊〉 money in their sacks mouthes Take double monie with you and carrie it again in your sacks perhaps it was an oversight The Prophet reproves those that devised how they might go beyond their Neighbour and the Apostle 〈◊〉 See that no man go beyond or defraud another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he gives a 〈◊〉 reason for God is the avenger of all such though they may deceive men yet they cannot deceive God This is all one with Stellionatus grosse couzening such as Zacheus had been guilty of and 〈◊〉 at his conversion promising to make four fold restitution as knowing else he could not be forgiven by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have overreached or couzened any I restore him four fold 3. For the price herein also theft is committed when the price is not given but men work upon the ignorance or necessity of one another for men must not think when they come to buy and sell that they come to a spoil where they may catch what they can get Solomon reproves those that 〈◊〉 a commodity or undervalue it for their own advantage It is naught it is naught saith the buyer but afterwards when he is gone he boasteth of his penny-worths And the Prophet pronounceth a woe against those that sell the needie for shooes which is by Expositors said to be When men being in need so that they must have mony upon any tearms the buyer will wring them so hard that they shall have life or nothing for the ware This the Prophet Micah cals Hunting our brother with a net Such frauds as these are severely forbidden in Scripture Under the Law whosoever had deceived his brother was to make restitution and to adde a fifth part in the day of his trespasse offering The Psalmist tels us None shall be admitted to stand in Gods holy place who hath sworn deceitfully Nay so far we must be from this that if any swear to his own hurt he must not change And s. Peter makes it a note of our new birth to lay aside all

that he that had trespassed against his neighbour should confesse his sin and make recompence adding a fifth part more Agreeable to which is that speech of Zophar before the Law He shall restore his labour and devour no more according to his substance shall his restitution be c. The reason is added in the next verse For he hath undone many and spoiled houses that he never built And as this was known before the Law so we finde it practised under the Law For after the return from Babylon when divers had oppressed their poor brethren by usury c. Nehemiah gave order That they should restore their lands and vineyards and houses and the hundred part of the money the wine and the oil which they exacted of them And they said We will restore and take nothing of them Whereupon he called the Priests and took an oath of them that they should do according to this promise And Nehemiah shook his lap and said God shake every man from his house and from his labour that performs not this promise c. to which all the congregation said Amen If we come to the Gospel S. Paul gives a general rule to render to every man his due and in the repentance of 〈◊〉 this was one part which he publickly protests he would perform 〈◊〉 if he had wronged any man by couzenage forgery or falsehood he would restore him four fold And as restitution must be of goods 〈◊〉 gotten so also there is a restitution to be made of some things which are got by a lawful contract 1. As first of things which belong to another by donation or free gift they must be restored God takes order that the inheritance shall be given to the first born though he were by a wife not beloved because of right it belongs to him 2. Of things which are committed to our trust the Depositum must be restored So under the Law If any man did deliver money to his neighbour to keep or Ox or Asse c. he must make restitution to the right owner or else there is a violation of Justice And with these Depositarii to whom things are committed in trust are likewise to be reckoned Fiduciarii as the Civil Law cals them Trustees such as are put in trust with children and their 〈◊〉 while their parents are living or Tutors and Guardians after they are dead They must make account for the Depositum the thing committed to their charge For the latter we have the example of Mordecai entrusted with Hester his Uncles daughter the text saith he brought her up as if she had been his own childe which is the utmost that could be expected And for those that have charge of children during their parents lives as Masters and Tutors they must according to that of Solomon utter and write to them many times excellent things in Counsel and knowledge c. They must diligently read to them and instruct them and give a true account to their parents of what they receive for their use and not with the unjust Steward write down 50 for 80. The same also belongs to Executors 〈◊〉 such as are put in trust with administration of the goods of the dead and to Feoffees entrusted with conveyance of lands or disposing of them to pious uses David was entrusted by Jonathan with his posterity and he promised not to cut off his kindnesse from his house for ever which trust we finde he accordingly performed when after the death of Saul and Jonathan he enquired if there were any left of the house of Saul to whom he might shew kindenesse for Jonathans sake The contrary practise we finde in those wicked husbandmen in the parable of the vineyard who when the Heir was sent to receive the fruit said among themselves This is the Heir come let us kill him 〈◊〉 the inheritance shall be ours for which we see how grievously they are threatned and what a woe the Lord of the vineyard denounces against them 3. With those things which go sub ratione 〈◊〉 under the name of trust are joyned such things as go sub ratione inventi as strayes of which the law is If thou meet thine enemies ox or his asse going astray thou shalt surely bring it back to him again or if thou be far from him or knowest him not thou must keep it till he seek after it and then restore it and if the owner never come for it either by ignorance not knowing where it is or by 〈◊〉 not requiring it we must not convert it to our own use but restore it to his kinred or if he have no kinred then it must be given to the Lord to be imployed in pios usus for pious and charitable uses 4. To these may be added those things which are lent As 1. those things the use whereof is freely given us for a time these must also be restored for as S. Augustine saith tametsi benigne dimittitur tamen non injuste repetitur although it were freely lent yet it may be 〈◊〉 demanded again and therefore he that restores not what is lent is unjust God took order under the law that it should not onely be restored but also if any hurt befall it it shall be made good and if it perish another shall be given for it 2. For those things that are hired and not freely lent order is also taken for their restitution It shall be restored if it perish not and if the owner be by it shall not be made good for it is a hired thing it came for the hire And because the unfaithfulnesse and breach of trust in men hath brought in writings as Bills Obligations Pledges Sureties c. therefore even for them also hath God taken order in his word that every one must perform what he hath once undertaken The Psalmist makes it a note of a good man not to change if he have once sworn though it be to his own losse and hinderance and for restoring the pledge both the Law and the Prophets insist upon it he that restores the pledge c. shall live he shall 〈◊〉 die and e contra for the surety the Law was strict he must not 〈◊〉 spared and the world was come to that passe that they would take the garment of him that was surety and let the other go free therefore Solomon advises him that is surety not to rest till he hath discharged what he hath undertaken and if he that is surety ought to be thus careful much more ought he for whom he is surety because the care and trouble brought upon the other is by him 5. Lastly in regard of the Commonwealth there is an unjust detaining when a man for his own private benefit keeps back any thing to the detriment of the publick in 〈◊〉 case restitution is also to be made therefore Solomon saith that he that withholdeth

corn the people shall curse him c. And thus much for the several branches of this Vertue of restitution The Casuists who are very copious upon this subject and have involved the matter by many intricate and needles questions have yet well reduced all to certain heads comprized in a Distich Quis quid restituit cui quantum quomodo quando Quo ordine quove loco quae causa excuset iniquum We shall first premise a few things for the better understanding of what follows 1. By restitution is meant an act of commutative justice whereby equal compensation is rendred or satisfaction given to him from whom any thing is unjustly taken or detained or who is unjustly damnified by another 2. The necessity appears by the 〈◊〉 of Scripture already mentioned wherein it is expressely 〈◊〉 as necessary to 〈◊〉 of sin and so to salvation necessitate 〈◊〉 though not 〈◊〉 3. If any ask the 〈◊〉 why it is so little urged by our Writers and Preachers and the practise of it become such a stranger to us seeing 't is so necessary I answer that among many reasons that may be rendred these two are apparent 1. The abuse and mistakes about the doctrine of free justification and about the difference between the Law and the Gospel of which some touch was given before for divers make the Gospel to consist of meer promises as if all precepts were legal and that there could be no 〈◊〉 remission if any thing be required of us though onely by way of qualification to make us capable and not by way of merit which as it is directly contrary to the whole current of Scripture so it opens a gap to all libertinisme and makes the whole duty of Christian obedience and this of restitution in special meerly arbitrary in relation to pardon and therefore it is no wonder that where such 〈◊〉 are sucked in that the practise of this duty is neglected 2. The neglect and 〈◊〉 of peoples examining themselves and advising with their Pastors concerning the estate of their souls before they come to the holy Eucharist few take their counsel and directions concerning their actions in particular but content themselves to hear them in the pulpit where they speak onely in general hence people go on headlong in unjust courses without check of Conscience and no restitution is made but what Law enforces whereas if the Priest knew the state of his flock restitution would be made without any noise or breach of charity or multiplicity of Law suits and hence it is that the Lawyer hath got this part of the Priests office and all matters of restitution are removed from the court of conscience forum conscientiae where the Priest as Gods Delegate might determine things of this nature without trouble or charge to any to the forum Civile the courts at Westminst where by those Pests of the Common-wealth unconscionable Lawyers suits and quarrels are maintained to the shame of Christianity and the great hazzard of peoples souls Now for the particulars above mentioned we shall resolve them briefly 1. Quis who is bound to restore The answer is 1. He that hath any thing of another mans by Loan 〈◊〉 c. or that hath unjustly damnified another either in the goods of his soul by scandal c. or of his body by wounding maiming killing c. or of his 〈◊〉 and good name by slander and disgrace or of his outward estate which is most proper for this place by theft rapine fraud deceit extortion or any other unjust act 2. All that partake with him as causes of damnifying another these are set so 〈◊〉 that Distich Jussio consilium 〈◊〉 palpo recursus 〈◊〉 mutus non obstans non manifestans Here are nine sorts of persons included as participating some by words onely as the four first by whose command counsel consent or commendation another is induced to wrong his brother others by fact as the receiver and the helper and these concur by a positive 〈◊〉 others by a negative act as they that hinder not by word or by deed when they might and ought ex officio and not onely ex charitate to have hindred or do not manifest it after when they are bound ex officio so to do All such are tyed to restitution if they be effectual causes of the damage For the Rule of both Laws 〈◊〉 and Canon is Qui 〈◊〉 〈◊〉 dedit damnum dedisse 〈◊〉 2. Quid what must be restored whatsoever of right belongs to another or if the thing be lost or perished then the value together with the fruits and profits and the damages 〈◊〉 by unjust detention 3. Cui to whom To the party 〈◊〉 as the former places shew but yet in some cases Interdum non est officium reddere quod acceperis saith S. Ambrose a man is not bound to restore what he hath received as when the restoring will be to the hurt of the owner or to the publick damage of Church or Commonwealth thus a sword is not to be restored to a madman but to him that hath the keeping of him If the owner be dead then to him to whom his goods of right ought to descend Numbers 5. 7 8. If the owner be not known then to God who is Lord of all the Lord Paramount to whom it escheates and to Christ the Heir of all that is to the Priest for Gods worship Numb 5. 8. and to the poor members of Christ. 4. Quantum how much The whole damage if it be certainly known if it be doubtful then as it shall be valued by honest and indifferent men 5. Quomodo in what manner It may be either a by mans self or by another who is known to be honest and faithful otherwise if he 〈◊〉 in his trust this excuses not the party 2. If the damage be secret one may provide for his credit by using a 〈◊〉 to restore it for he is not bound to open restitution if he can do it otherwise 3. If the whole be to be restored it must notbe done by parts 6. Quando when presently without delay for otherwise the sin is continued and increased so long as restitution is deferred the negative precept of not keeping that which is another mans included in the affirmative bindes semper ad semper Say not to thy neighbour come again to morrow saith Solomon If it be meant of the poor to whom we owe onely ex charitate it follows a fortiori when any thing is due ex debito justitiae 7. Quo ordine in what order Where a man is able to satisfie all he is not tyed to any order otherwise he must follow the Laws under which he lives 8. Quo loco in what place This is not much material when any question arises about this the positive Laws determine it 9. Quae causae excusant what causes free a man from restoring 1. The

ones wages as S. John the Baptist answered the souldiers he must not be like him in the Parable whose eye was evil that was discontented because he had not more then another labourer He that repines and thinks he hath not enough will be unfaithful in his work and not go on with it like those murmuring Israelites that murmured in the wildernesse and 〈◊〉 they were in Egypt by the fleshpots again 3. For getting by Contracts We laid down diverse rules before concerning the adequation of the price to the value of the thing contracted for To which we may adde some other things considerable in the prizing of things 1. 〈◊〉 need of the thing for it is not onely the intrinsecal worth but the need of it also which makes it valuable for as S. Augustine saith unus panis one loaf of bread is worth twenty flyes and one field better then a great company of mice not in respect of their nature by creation for living creatures are more noble and of more worth then things inanimate but in regard of the need we have of them for thus sometimes a good horse is more esteemed then an unprofitable man because there is more need of the one then of the other 2. To the need they adde the use for if a thing be fit for our purpose if it be durable if it have manifold uses this increases the price Now because the want of things is varied many wayes therefore the price is varied accordingly As in regard of the place thus in the middle of the land sea fish is dearer then neer the sea So in regard of the time as corn presently before harvest is dearer because every man is to look to the getting in of his corn and the longer from harvest the cheaper it is So also the scarcity of a thing may increase the price because there are but few that have it to sell as also utentium inopia the scarcity of such as use it when there are but few that will use it and great pains is taken to make it this makes the price uncertain The need of a thing being uncertain makes the price uncertain so that it consists not in termino indivisibli in an indivisible point And then further a mans charges which he is at and the damage he sustains for the getting of it and his care for the keeping of it and his labour to polish and trim it and the danger he passes thorow in attaining it these are all valuable but now what a mans pains is and what cost he is at is not easily known And therefore because this justitia contractuum this justice and equity in bargaining cannot easily be brought under certain rules because men will take too much liberty for their own gain and profit we must avoid the extreams and labour to 〈◊〉 the medium or the mean price and here it is best sumere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the mean or middle with some breadth or latitude so if a man in bargaining set himself to come just to the middle point for the price though he misse a little he is not therefore unjust If he decline the extream before he attain the medium the point he argues at till he be better informed or have learned otherwise he is not therefore to be censured as unjust This medium is that which they call justum pretium a just price or value which as I said admits a latitude for of this they make three sorts or degrees 1. Pium pretium an easy rate as when for publick uses either Civil or Ecclesiasticall we part with a thing at a lower rate then we could sell it for 2. Moderatum the moderate price when there is a moderate proportion between the thing and the price when the thing is worth so much as we use to say to a brother 3. Rigidum the rigorous price when the utmost value is stood upon as one would seh as we use to say to a Jew and above which if we should go it were 〈◊〉 injustice So long as one exceeds not any of these degrees it cannot be said he is unjust but yet the safest course is to come as 〈◊〉 as we can to the medium the middle or mean price And for our better direction herein all circumstances are to be considered as we see under the Law when God gave rules for sale of cattel oflands houses unclean 〈◊〉 tythes c. In all these cases he takes order that the value of the thing be given for it and 〈◊〉 partem a fifth part more for the gain And before that under the Law of Nature we see that when Joseph bought all the lands of the Egyptians he 〈◊〉 a 〈◊〉 part of the encrease for Pharaoh when he gave them seed to sowe their ground So also in point of equity length of time is to be considered in the price when any land was to be sold they were to reckon till the yeer of Jubilee and according as it was neerer or further off so the price was to be lessened or increased and thus according as a thing is more or lesse durable or which must seldom or often be renewed so is the price to be set As for Merchants because of the danger and hazard they run in venturing their goods and sometimes their lives too and because their 〈◊〉 are great c. therefore a greater proportion of increase by way trade is to be allowed them then unto others 4. For restitution there need no more to be added then is said before If any thing be unlawfully gotten it must of necessity be restored If it be debt we owe we must not sleep till it be paid or if we cannot presently pay it we must say with him in the Gospel Have patience with me and get a longer day If the thing we have be none of ours though we have strength to keep it we must not withhold it from the owner And these are rules to be observed in the getting of wealth 2. In the next place these rules are to be considered which are for the use of it both for preserving of it and for laying out 1. For the preserving of it Solomons rule is that every man should know his own estate and the estate of his cattel c. and that he should not commit all to the trust of others for as they say the Masters eye makes the horse fat and his steps the ground and he gives a reason in the 〈◊〉 verse 〈◊〉 non sunt 〈◊〉 riches are not for ever as they will not fly into a mans mouth so if he look 〈◊〉 to them they will fly away And as he must take care himself so secondly he must not by superfluous courses diminish them but remember that rule of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buy what is necessary and what there is use of not with Esan to

sell a birthright for a messe of pottage he might have taught his belly better manners 2. For the use in laying out our riches 1. Concerning our selves this is Christs rule Gather all that is left that nothing be lost there must be nothing wasted Under the Law when they came before the Lord after the third years tithe paid they were to make protestation before the Lord among other 〈◊〉 that 〈◊〉 had not spent or wasted any part of it upon themselves or suffered it to perish by evil looking to ctc. The Kites the 〈◊〉 and Vultures have not devoured it for as one saith the prodigal mans goods are laid up in Rocks and high trees where 〈◊〉 〈◊〉 Vultures and Ravens can come at them To prevent which waste God gave the Israelites a law Bake what you will bake to day and seeth what you will seeth and what 〈◊〉 keep till the morning As there must be a Sanctus Bonifacius a Saint Getter so there must be a Sanctus Servatius a Saint Saver there must be a good Saver a good Getter and a good Keeper If you have bonum Servatium a good Saver you shall have bonum Bonifacium a good Getter They are the words of Luther on those words Look what you left of what was baked on the sixth day lay up for the seventh The Rabbins say that if a man do not gather in vespere Sabbati on the evening of the Sabbath he shall esurire in Sabbato be hungry on the Sabbath day And when we have thus done we must observe that other rule mentioned by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man must sit down and reckon what his estate will reach too and 〈◊〉 our layings out accordingly and then that we observe that rule of the Heathen implied in that of Christ that our condus be fortior promo and promus debilior condo that our layer up be stronger then our layer out for if it be weaker then our estate will go out too fast and then a man shall not sufficere rebus suis have sufficient for his own affairs nor shall resejus his estate sufficere sibi be sufficient for himself and then he will break the rules of justice to supply his wants 2. For that other use in laying out which concerns others we see that a man must judge wisely of the poor and that some poor are appropriated to us and that we are in respect of our goods but negotiatores Stewards that must give account of them We receive all from God and consequently there is a rent charge which we must pay out of them juxt a benedictionem Domini as the Lord hath blessed us and by acknowledging as before that there is nothing in us or our Progenitors why God should deal so liberally with us and that therefore we owe an homage to him out of our estate which we must perform We must remember that Charity doth not onely not seek her own but giveth to others and is bountiful and the Apostle makes an opposition between stealing and labouring to have wherewith to give to others that need to shew that the poor must be alwayes in our minde and that every one must say I work for them as well as for my self David speaking of the materials for the temple saith to God Quod de manu tua accepimus damus tibi What we have received of thy hand we do return to thee again he saith not with Judas Ad quid perditio hac to what end is this wast We must give then and that of the best God took order that nothing which was maimed or blinde or that had any deformity should be offered to him and Solomon exhorts to honour God with our substance and with the first fruits of all our increase On the contrary if a man detain any thing due to God God calls it a spoyling or robbing of him and saith that such are cursed with a Curse Therefore S. Augustine tells us that Date Dabitur Give and it shall be given you are Brethren In particular the rules of giving to the poor 1. Because as we shewed formerly it is a sin not to give therefore every one must give except he himself be in extream necessity out of which case every man must give somewhat according to his ability The reason is given by the Apostle Every man shall be accepted according to that which he hath and not according to that which he hath not The Widows two mites are accepted and she greatly commended by our Saviour and he that gives a cup of cold water in Christs name shall not want his reward Giving in some cases and lending in other are both enjoyned by our Saviour and we have rules prescribed for the measure Those Beleevers in the Acts gave to every one as they had need they had respect to the necessity of the party they were not like the prodigal of whom the Heathen said that he fared the worse for his luxury Alms should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chast virgins but they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harlots when they are prostituted without regard to the person Neither as the Apostle saith must men so give that others may have and themselves want that others may finde case and themselves disease like those that have the passio diabetica who can hold nothing but give promiscuously to any so long as they are able for by this means their liberality doth perire liberalitate perish with liberality 2. As for the measure so also for the manner God gives rules as that we give freely God doth not love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one that gives of necessitie but a cheerful giver Charity must not be wrung out of us As we must not give promiscuously but use discretion so we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not search too curiously after the party nor 〈◊〉 or weigh too much their worthinesse for as the Heathen said we must give not homini to this man but humanitati to mankinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow feeling compassion is due to nature and to the Law we must give our approbation 2. Another rule is given by the Wise man Say not to thy Neighbour go and come again and to morrow I will give thee when thou hast it by thee we must give presently lest we be like him that S. Ambrose reproves Qui pauperi dabit potum cum acidum panem cum mucidum who will give the poor his drink when it is sowre and his bread when it is musty These are the rules 〈◊〉 which we must be guided in giving and by thus doing as the Psalmist saith a man shall be sure to eat the Labour of his hands The Lord will keep him in his sicknesse he will be his Physitian and his seed shall not want Neither shall he

receive onely Corporal blessings but by this means he shall abrumpere peccata break off his sins For when a man findes his bowels open to the poor it is a good signe and symptome of Gods mercy and forgivenesse to him When Cornelius gave alms his calling was neer Our Saviour saith Give alms and all things shall be clean 〈◊〉 you speaking of Ceremonial cleannesse under the Law and S. James saith this is a part of that moral purity required under the Gospel for pure religion and undefiled before God is to visit the fatherlesse and widows in adversity c. Besides all this we shall hereby as the Apostle saith lay up a good foundation against the time to come when we shall be called to give an account of our stewardship for this is that which will come in rationem to be accounted for at the last day the relieving or not relieving of Christ in his members I was hungry and ye fed me or fed me not saith Christ. In the 〈◊〉 of the talents the Lord asks the unprofitable servant why he gave not his money to the exchangers S. Ambrose on that place asks who be those 〈◊〉 those money changers and he findes at last that Pauperes are Campsores the poor be those money changers And therefore he saith If a man be to go into another countrey where he shall need money if he be in danger of thieves and robbers by the way or if his money will not be currant in the place whither he is to go he goes to the exchanger delivers him his money and takes a bill of his hand which he carries with him and so he fears neither robbers by the way who he is sure will not rob him of a piece of paper nor that he shall want currant money in the place he goes to so saith he is the case of every man in this life he is travelling to his heavenly Countrey and therefore he should do like a Traveller who will neither load himself with that which may endanger his life nor will passe for currant in the place to which he goes but will so lay it out here that he may receive it there Now as Job speaks We came naked out of our mothers womb and as the Apostle saith We brought nothing into this world and it is certain we can carry nothing out of it for if we would we are sure to be stript of all as we go The proud are robbed saith the Psalmist they have slept their sleep and when they awake in the morning they finde nothing in their hands And then secondly if a man could carry any thing in his hand yet it is not gold and silver that will serve there it will not be currant in an other world Therefore the best couse is in our passage hence to make friends of the temporal Mammon to deliver it here that we may receive the worth of it there And this is as Ambrose speaks to be dives in libro sigillato rich in the sealed book as 〈◊〉 was whose alms came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Gods book of remembrance This is the committing of our wealth here to Christs factors and exchangers the poor for whom he himself is surety what ye do to them saith Christ ye do to me I will make it good he gives us his bill for it which is the very gospel the word of God which cannot fail wherein he hath promised that not a cup of cold water but shall be returned This is our warrant for delivering here and receiving it there The Heathen man said that works of mercy do swim out with us and the Scripture saith that the just when they rest from their labours opera eorum 〈◊〉 〈◊〉 their works shall follow them for when as others are like him that dreams of a great dinner but when awakes he is hungry they that are rich in these works shall be surely rewarded their works shall be accounted to them to them shall be said Come ye blessed of my father c. 〈◊〉 conclude he that follows after righteousnesse by just dealing both in getting and restoring and after mercy in using of his 〈◊〉 He shall finde life and righteousnesse and honour and 〈◊〉 hereafter in the world to come The last thing to be touched is according to the sixth rule to procure the keeping of this precept in others the Psalmist makes it a sin not onely furare to steal but currere cumfure to run with a thief and Solomon saith That he that is partner with a thief destroyeth his own soul therefore we must not communicate with others in this sin And not onely must we observe this in the Negative part but also in the Affirmative we must draw others from the breach of the precept as the Psalmist who exhorts others not to trust in oppression and robbery and if riches increase that they set not their hearts upon them The like doth Solomon when he saith that bread of deceit is sweet to a man but afterward his mouth is filled with gravel and therefore he warneth every one not to let mercy and truth forsake him so he shall have favour in the sight of God and man Thus to avoid this sin of theft both in themselves and others hath been the practise and endeavour of the Saints in all Ages THE EXPOSITION OF THE Ninth Commandement CHAP. I. The words expounded What is meant by Non respondebis in the Original Addit about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere What by witnesse Four witnesses 1. God 2. The conscience 3. Men and Angels 4. The Creatures What is meant by false what by contra against what by proximum Neighbour The coherence and dependance of this Commandement The scope and use of it 1. In respect of God 2. Of the Church 3. Of the Common wealth 4. Of private persons Exod. 20. 16. Thou shalt not bear false witnesse against thy Neighbour FOr the exposition of this Commandement we must have recourse to those places of Scripture where the sin here forbidden is prohibited and the duties here implyed are commanded as in the Old Testament to Levit. 19. 11. 16 17. Ye shall not lye one to another and Thou shalt not go up and down as a tale bearer among thy people And Thou shalt not hate thy brother in thy heart c. And to Zach. 8. 16 17. Speak ye every man the truth to his Neighbour And Love no false oath And in the New Testament to Matth. 12. 34 35 36. Out of the abundance of the heart the mouth speaketh for a good man out of the good treasures of his heart bringeth forth good things c. and to Ephes. 4. 25. where we have both parts of this Commandement The Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast off lying and then in the next words the Affirmative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c.

2 Cor. 9. 7. Lev. 6. 143. Mat. 26. 40. Act. 20. 9. serm de apperitione Eccl. 3. 7. Es. 41. 1. Zach. 2. 13. Ab. 2. 20. Act. 〈◊〉 Act. 1. 11 Luc. 4. 20 Job 〈◊〉 1. Deu. 28. 1 Esa. 32. 3. Pro. 〈◊〉 〈◊〉 17. 24. Luk. 11. 28 Kev 1. 3. 〈◊〉 〈◊〉 1 2 Pet. 1. 19. Exo. 7. 23. Deu. 6. 6. Pro. 1. 4. 2. 10. 11 John 5. 39. Es. 8. 19. Act. 17. 11. Lam. 3. 49. Eccl. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. 1 Pet. 1. 10. 1 Tim. 4. 15. Phil. 4. 8. 〈◊〉 24. 63. Psal. 119. 〈◊〉 3. 16. Agge 2. 11. Mal. 2. 7. Luc. 2. 46. 〈◊〉 27. 9. 1 〈◊〉 13. 8. Luc. 10. 42. Prov. 1. 28. 〈◊〉 3. 4. 1 Sam. 2. 25. Ephes. 3. 4. 〈◊〉 7. 24 〈◊〉 1. Cor. 3. 10. Heb. 6. 1. 〈◊〉 6. 48 49. Heb. 11. 6. Psal. 4. 6. De civ 〈◊〉 l. 19. c. 1. Amos 6. 4 5 6 Apage 〈◊〉 〈◊〉 latebras querit Away with such happinesse as hides it self in corners 〈◊〉 〈◊〉 30. 15. 2 Job 1. 〈◊〉 12. 20. 〈◊〉 59. 5. 〈◊〉 Matth. 〈◊〉 John 4. 13. Psalm 16. 11. 〈◊〉 1 By Reason 〈◊〉 〈◊〉 〈◊〉 10. By Faith 1. de utilitate credendi ad Homrat c. 10. Esa. 7. 9. Act. 17. 18. Rom. 1. 19. Esa. 28. 26. 2. Pet. 1. 5. 〈◊〉 Object 1. Answ. 1. Object 2. Answ. 2. Josh. 10. 12. Luk. 23. 33. de usu 〈◊〉 9 ad 〈◊〉 Acts 17. 28. Object 1. 〈◊〉 1. De natura 〈◊〉 〈◊〉 Gen. 9. 22. 14. 21. 27. 41. 〈◊〉 〈◊〉 16. 17. 〈◊〉 26. 28. Gen. 3. 11. Object 〈◊〉 〈◊〉 9. 36. 〈◊〉 66. 〈◊〉 Athen. Extrop 〈◊〉 4 1 Job 1. 9. 2. Hebr. 12. Luk. 12. 24. Psalm 147. 9. Psal. 104. 22. 23. In his 10. Serm. de providentia Meanes or Nature Ezec. 4. 16. 5. 16 John 6. 32. Psa. 17. 14. Aggai 1. 6. Gen. 1. John 9. 6. 2 Kings 2. 19. Gen. 39. See the Epitome folio 63. 1 Sam. 14. 42. Jon. 1. 7. pro. 16. 33. Psalm 8. 1. 〈◊〉 8. 5. 6. 1. 4 De Civ Dei * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 8. 6. De civ Deil 4 Obiection Answer * out of an anthor not now extant named Sanchuntathon In Iside et Osyride Object Answ. 1. de civ l 4. c 26 In Apolog. Esay 53. 6. 8. Psalm 22. 18. zach 9. 9. Daniel 9. 26. Math. 11. 3. 2 7. Dent. 17. 15. Gen. 49. 10. Deu. 9. 25. 〈◊〉 2. 20. 〈◊〉 2. 9. Esa. 60. 22. Daniel 9. 24. Esa. 9. 7. Luc. 2. 25. 38. Mark 15. 43. Lib. 16. 17. 18. Luk. 4. Mat. 11. Luk. 19. 3. Amos. 2. 6. 〈◊〉 12. 3. 10 Amos. 2. 6. Nica. 5. 2. An. Marcellus 〈◊〉 Esa. 44. 18. Sect. 1. c. 8. 15. 15. chap. 〈◊〉 chap. 35. 52. 54. 62. Chap. 3. 23. Chap. 16. Chap. 92. Chap. 15. 2. 〈◊〉 1. 19. De 〈◊〉 adversus 〈◊〉 Lib. 16. Lib. 4 de praepar Evang. Lib. 2. Acts 17. 23. 2 Cor. 1. 19. 20. Daut 31. 26. 17. 18 Jam. 1. 17. Diod Sie 〈◊〉 Mat. 14. 4 Esa. 1. Psalm 51. 17. 2 Tim. 3. 8. 〈◊〉 9. 27. Lib. 10. de Civ dei c. 32. Ro. 8. 3. 1 John 1. 1. Lib. 2. c. 15. Lib. 2. c. 25. Niceph. l. 1. c. 17. Tero c. 5. in Apolog. Eus. l. 2. c. 2. Mat. 5. 28. Mat. 10. 17. Mark 13. 11. 〈◊〉 34. Hier. Ep. ad Aug. In Apolog. 〈◊〉 5. c. 18. Addition 1. concerning points clear and 〈◊〉 2 Pet. 2. 20. 3. 19. 1. Cor. 12. 10. 12. 10. 14. Vide 〈◊〉 in 1 Cor. 12 14. 1. Cor. 12. 11. Lib. 10. c. 7. Tit. 3. 11. 2. Tim. 3. 9. lib. 2 de doct Christ. homil 3 in 2 Thes. c 3. de locis Theolog. 〈◊〉 2 heres c 46 47. de doct Christ. 〈◊〉 2 〈◊〉 8. Heb. 5. 10. 1. Tim. 1. l 2 c 45. 47. de doct Christ. l 2. Addition 2. of peoples submitting to the judgement of the Church Deut. 17. Math. 18. 17. Eph. 4. 11. 14. Hec. 13. 17. Epl. 4. Epl. 1 1. Gal. 2. 10 Matth. 16. 18 De spiritu sancto e 27. de trina 〈◊〉 Addition 3. Of the Churches power to interpret scriptures 〈◊〉 Cor. 11. 28 Addition 4. that the moral Law is an essential part of the gospel or second 〈◊〉 John 1. 17. 1. Cor. 13. 10. 〈◊〉 5. 17. 28. 20. Gen. 3. 9. Gen. 17. 1. 22. 18. Deut. 18. 15. Act. 7. 37. Esa. 40. C. 1. Mat. 3. 7. Mat. 23. 12. Heb. 6. 1. Gen. 42. 18. Psa. 19. 12. Gen. 2. 17. John 1. 29. 2 Pet. 〈◊〉 〈◊〉 The action 〈◊〉 Resp. Rom. 2. 14 15 De Trin. l. 14. c. 15. John 1. 5. Gen. 11. 31. 35. 2. 35. 4. 31. 34. 24. 3. 31. 53. 2. 3. Exod. 16. 23. Gen. 27. 38. 41. 9. 6. 38. 24. 34. 31. 44. 7. 38. 17. 20. Gen. 20. 3. 12. 17. Gen. 17. 1. Amos. 3. 3. John 14. 15. Esa. 1. 16. 17. Psa. 34. 14. Jer. 5. 8. Esa. 1. 11. Tit. 2. 12. Gen. 3. 5. 6. 2 The manner Gen. 31. 6. 〈◊〉 〈◊〉 5. 18. Gen 6. 22. 7. 5. Gen. 6. 9. 3. Reward 4. Punishment Exod. 9 27. Gen. 4. 7. Reward to the well 〈◊〉 Gen. 39. 3. 5. 24. Exod. 9. 27. 1 Pet. 3. 19. 1 The action Soph. in Stob. Serm. 27. rob serm 6. De Civ l. 4. 31. 2. 3. and 4. Reward and Punishment 〈◊〉 1. 10. 〈◊〉 Answ. Matth. 13. 25. 〈◊〉 3. 5. Hab. 1. 16. 〈◊〉 1. 22. Esa. 42. 8. 2. Reg. 23. 10. Mark 7. 11. Exo. 31. 18. 32. 19. 34. 1. Ezech. 20. 7. Psa. 19. 7. 82 1 Toti Deut. 6. 5. 2 Totum 5. 29. 12. 32. 3 Semper 5. 29. 11. 1 2 Kin. 5. 18. 3 Reward 1 Tim. 4. 8. John 5. 29. Act. 26. 7. 4 Punishment Jer. 48. 10. Deut. 27. 6. Gal. 3. 10. Deut. 28. 15. 〈◊〉 66. 10. 〈◊〉 9. 44. James 3. 2. Psal. 19. 12. Pro. 24. 16. Job 9. 2. Psal. 140. 2. Addition 5. Of mans power to keep the Law of Christ. Gen. 3. 15. 22. 18. 2. Cer. 5. 19. 21. Rom. 4. 3. Rom. 7. 24 25 8. 1. 2. Gal. 3. 21 22 Exod. 19. 10. Matth. 3. 3. Eccl. 5. 1. 〈◊〉 Exod. 19. 4. Dan. 3. 1. Cor. 6. 20. Psal. 148. Heb. 11. 25. Psal. 91. 3. 5. 7. Exod. 19. 4. Psal. 41. 3. Matth 10. 30. Job 30. 19. Heb. 1. 14. Apoc. 3. 20. Esay 64. 4. Matth. 4. 8. Apoc. 2. 17. Esay 65. 17. Zach. 9. 17. Gal. 4. 5. Eph. 1. 5. 1. Sam. 18. 18 Jer. 2. 12. 2. Agg. 2. 12 13. Matth. 9. 17. Luke 5. 37. 1. Sam. 14. 18. Deut. 5. 29. 1. Cor. 10. 11 Apoc. 7. 14. 2. Cor. 7. 1. Lev. 15. 2. Cor. 6. 17. Esa. 52. 11. 2. Cor. 6. 16. Apoc. 21. 27. Ecclus. 34. 25 2. Pet. 2. 22. Lib. de 〈◊〉 c. 1. 1 Thess. 5. 19. John 15. 3. Jer. 2. 22. Mal. 3. 2. Mat. 23. 25. 15. 19. Exod. 19. 〈◊〉 Deut. 7. 2. Job 31. 1. 1 Cor. 7. Haggi 2. 12. Isay 1. 22. Heb. 12. 1. 1 Cor. 6.

what is this but laedere jus regium all Rulers are onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministers or servants and publike officers to God though they have none above them on earth Papinian an Heathen yet one who for the defence of justice was content to lose his life this example may beseem Christians to imitate had a rule whereby he interpreted all Lawes Potior semper sit ea ratio quae pro religione facit that is the best reason ever which makes for religion Now follows the conflict of the Commandments among themselves 1. In the first Table three Commandments are moral and perpetual the fourth temporary or positive and ceremonial in part Cedat temporale 〈◊〉 a temporal Law must give way to an eternall therefore if the fourth come in competition with any of the other it may be violated the rest of the Sabbath may be violated that Gods name may be sanctified 2. In the second Table the Table of Justice hinders not the civil Magistrate from doing justice according to to the fifth Commandment for we know that the nature of justice is Vt 〈◊〉 detur debitum nulli indebitum let every one have his due and therefore though an innocent person may not yet an 〈◊〉 may be put to death A man is either to fulfil the Law faciendo quod debet by doing that which he is enjoyned or patiendo quod debet by suffering that which belongs to offenders and the Magistrate in Gods right is to punish him ut si non 〈◊〉 voluntatem peccandi amittat potestatem 3. If any of the second Table come in competition with the fifth Commandment it is to give place because that is de communi bono the other de privato And it is an undeniable rule that commune privato praeferendum that which concerns the common good is to be preferred before any mans private the general before the particular And for the five last Commandments which forbid any wrong or damage to our neighbour that excellent order in which God hath rancked them shews which are to give place to the other for damage against life is greater then against chastity and against chastity greater then against his estate and against his estate or goods greater then against his fame for life is more precious then chastity chastity then substance substance then fame and again sinful actions are greater then words and words then thoughts which are last There can be no better order then God hath set down for all therefore the Schools resolve well not onely charitas but also ordo charitatis cadit sub praecepto 4. There yet remaineth another case which is when a Commandment is doubtful and that may be three wayes 1. By obscurity cum occultatur sensus 2. By ambiguity cum vocabulum praecipuum duplicem ferat sensum 3. By controversy cum utrinque deceptatur nec convenit S. Augustine saith In nullo debet opinio vacillare our opinion must waver in nothing If this be to be observed what shall become of those that in words seem very resolute but inwardly are very inconstant and wavering and no man knows this but God and so none can restrain them There is no other way then saith S. August but tene certum dimitte incertum hold that that 's certain and let go that which is uncertain This counsel is good but how shall we follow it Quicquid non est ex side peccatum est whatsoever is not done with a full and setled perswasion is sin 1. Obscurity is when we know not what to make of such a word or such a phrase in a sentence of such a place as in those places that are mystical and allegorical The safest way is not to be too bold but rather to take the lesse then the more for it is a rule In obscuris minimum that is if we be not certain how much God meant it is best to take 〈◊〉 with the least for if he meant the most then sure he meant the least We must besober and wary in mysteries 2. Ambiguity is when there is a word that beareth two senses Christian wisdom in this case will do best to take them both if neither be against the Analogy of faith lest happily that which we encline to be not the sense of the Holy Ghost 3. In a case of Controversie when both parties think themselves in the right and either part hath great reasons to maintain their opinion then the Rule is In 〈◊〉 maximum it is best to take it in its largest extent As in the case of Usury some think it altogether unlawful and some unlawful in some cases The 〈◊〉 way then is that a man put not out at all his money to usury and that will make his heart lightest when the sorrows of death make it most heavy A man is a niggard of his hand and a prodigal of his tongue It is Christian wisdom to do with the most and speak with the least These our common Restrainers count but small matters And in doing the most we are to follow the Wisemans rule Non negligere minima not to neglect the least for qui minima spernit paulatim decidit he that slighteth and despiseth the least things decayes by little and little and therefore we are not to conceive it a small matter to neglect small things If thine eye offend thee pluck it out Instandum in minimis give no ground to small nay the least occasions of evil The safest way is to beware of the serpents counsel and to command Eve and our Concupiscence not so much as to look upon the Tree Thus much for obscurity ambiguity controversie CHAP IIII. Three general observations in the Decalogue 1. That the precepts are all in the second person 2. All but two are Negative 3. All but two are in the future tense Observations general from the first precept 1. Impediments are to be remoued before true worship can be performed 2. The worship of God is the foundation of all obedience to the rest 3 That spiritual worship is chiefly commanded in the first preprecept Addition 8. about the distinction of inward and outward worship THese are three especial points to be further observed throughout the whole course of the Commandments 1. That the Commandments run in the second person singular Thou shalt not do this or that The stile of Gods Laws is not like the stile of the Heathen Laws in the third person plural Deos adeunto caste 2. That except two they all are negative 3. That except the fourth and fifth they all run in the future tense For the first We see in Deuteronomy God speaketh to the people of Israel as unto one man Audi Israel non habebis alios Deos coram me Hear O Israel thou shalt have no other Gods before me He speaketh to all and to all alike as well to Moses and Aaron as to the meanest of the people It is an argument of

equality in respect of the bond of observing the Law of God not any one is excepted more then another As we see in that Commandment Non maechaberis Nathan said to King David Tu es bomo thou art the man And John Baptist to Herod though a King too Non licet tibi c. it is not lawful for thee c. So neither do the Commandments leave us in a generality that so we may slip our necks from them but they are in the second person that whosoever heareth or readeth them they shall be as strong to him as if there were as many Tues as persons that hear them Therefore every one upon reading or hearing the Law in the second person ought to apply it to himself and the speaking of it in this manner is as forcible as if God himself did speak to every particular man By the using a negative or countermand there is implicitely a confirmation of that which is contrary It is held in Logique that ad plura se extendit negatio quam affirmatio It was Gods purpose to have his commandments beaten out as far as the rules of extension used by Christ would permit and his intent is that affirmative duties should be done after the impediments are removed And though ad negationem non sequitur affirmatio oppositi yet the Rule of Logick holds onely in bare affirmative and negative propositions not in affirmative or negative precepts for in these Qui negat prohibens jubet promovens In Laws Qui prohibet impedimentum praecipit adjumentum he that forbids the obstacle commands the helps And this also serves to shew how full of weeds our nature is that it is not capable of a command but first of a countermand We are not capable of good before that which is ill in us be weeded out of us 1. That the future tense is so much used in the Commandments it is an implicite touch of our transgressions past and that for the time to come it is doubtful and uncertain what we will be for the time past it shews that we have been grievous transgre ssours and is withall a warning of the pronenesse of our nature to ill for the time to come that even then we will be as ready to do wickedly as ever before for as there is one that will say facies so there is another as ready to say faciam Evil suggestions evil examples our own corrupt natures and Sathan besides will egge us forward and therefore we must keep a diligent watch and abridge our selves of things lawful we must flee from the smoak abstain from all appearance of evil as the Apostle speaks that the body of sin reign not in us 2. And in the second place it imposeth a continual keeping of the Law so long as we live It is for to day to morrow and to our lives end and therefore our warfare against sin must be to blood and death and before such time we are not discharged from the obligation of the Law Now for the commandments themselves The end of the Law is to make a man good and here also are some things to be noted from the order here observed 1. Impediments are to be removed that we may keep the Law therefore this first Commandment runs negatively As when the frame of a building is to be erected if a tree be standing in the way it must be cut down or if the ground be not sure and dry it is not meet to 〈◊〉 an house upon or as in a cure in Chyrurgery if the whole Body be corrupt or some member be dead and the flesh 〈◊〉 that must first be cut away before any thing be applyed to the grieved part Ground must be fallowed before corn be sowen And so God hath provided by his Law running negatively and that in the front of it Non habebis c. false Gods must be renounced that the worship of the true God may take place 2. The second observation followeth that that be done first which is first in Order As in a building the foundation is first laid and in natural generation the heart is first this also is done here First Non habebis deos alienos coram me thou shalt have no other Gods before me This is the foundation of all worship inward or outward and therefore in the first place mentioned We are to observe our former rules fines mandatorum diligenter observandi sunt we must therefore know what intent God had in giving this Commandment One end of the Law as is said is to make men good And the ultimate end or scope of this and all other Commandments is the glory of God The whole first Table refers to Godlinesse Holinesse Religion Now Religion being an action it mvst needs proceed from some inward principle and so doth it which is from the soul of man and principally from the spirit of it which in this regard is compared to a Treasury out of which good men bring good and evil men evil things Our worship and service of God will be according to the treasurie of our hearts the spirit if that be good our outward worship will be so too We see then that inasmuch as the spirit is the chief and principal thing in Gods worship our chief and principal care too ought to be had for this spiritual worship And indeed it is the scope of this first Commandment It is said that according to the superiour end the Commandment is to be esteemed Quo prior finis 〈◊〉 prior necessitas hence it is that the first Table is to be preferred before the second because spiritual worship required in the first is before outward worship prescribed in the second Commandment So man was made the end of the Sabbath not the Sabbath the end of man Mark 2. 27. therefore the breach of the external part of the Sabbath must yeeld to the necessities of man Whereas the worship of God is commonly divided into spiritual and bodily or inward and outward and the one said to be commanded in the first the other in the second Commandment this must not be so understood as if they were several kindes of worship for the same act of Religion may be both inwardly and outwardly performed as we see in mental and vocal prayer but they import onely the different manner of performing as either by the heart alone which is onely spiritual or by the heart and outward man which is the same spiritual worship performed by the body and therefore called outward for the outward worship of the body proceeding from the heart or spirit may be truely called spiritual because the exteriour act proceeds from the spirit and God accepts such worship though it be outward in respect of the act as a worship in spirit and truth when it is accompanied with truth and sincerity of heart and therefore as all worship and obedience is the same both inward and

them Exod. 31. 13. of which opinion seem to be Irenaeus lib. 4. cap. 30. and Euseb. hist. 1. cap 4. And thus that of Genesis 2. of Gods blessing and sanctifying the seventh day may be expounded cleerly and litterally without any forced interpretation that God did then sanctifie and appoint that day to be kept holy by a joyful remembrance of the creation and by other holy duties solemnly to be performed to him as Creator of all that being the birth day of the world which God the Lord of all would have observed as Princes who appoint the birth-day of their sons to be kept by their subjects For though I know diverse learned men both ancient and modern do otherwise expound the words either of Gods sanctifying the day in himself by a rest or cessation from those emanations of his power and goodnesse or by destinating the day to be observed afterwards or that the words are spoken by anticipation viz. that Moses writing that history after the Sabbath was given saith that Gods resting on the seventh day was the cause why afterwards viz. when the Law was given he sanctified that day yet the other exposition seems to be more cleer and genuine that the sanctification by holy duties was commanded then and that the rest from all labours was one of the ceremonies given afterwards to the Jews And to this those words of Moses Deuter. 5. 12. seem to relate when after the Commandment of sanctifying the Sabbath day he addes As the Lord thy God hath commanded thee to wit long before from the beginning of the world and in Exod. 20. 10 I take the same to be the meaning of the words the seventh day is the sabbath of the Lord thy God that is the day consecrated to God from the beginning Therefore 〈◊〉 collects from those words in Job 38. 4. 7. where wast thou when I laid the foundations of the earth when the morning stars sung together and all the sons of God shouted for joy that upon the seventh day when the world was finisht the Angels who who are stiled the sons of God kept the sabbath And though I will not peremptorily affirme that the Angels kept it yet I take it to be very probable that the people of God the Patriarches and other holy men as they had publick sacrifices and forms of worship so they had some set times for the ordinary performance thereof which is most likely to have been on this day it is hardly credible that in the time of Enoch men should separate themselves from the sons of Cain by calling upon the name of the Lord that is by some publick worship and as learned Drusius thinks by some publick forms or liturgies without some set and solemn time for the performance thereof And Calvin himself though far from the sabbatarian errors yet thinks that the frequent sacrifices performed by Abraham and the other Patriarches were usually upon this day and therefore concludes it probable that the sanctification of it was before the Law And seeing there never was any nation in the world but had some certain and set dayes for their religious exercises can it be imagined that the people of God for those many hundred years before the flood and after even when they were grown into great multitudes in Egypt when they lived for divers hundred years should all that time be without any certain time when to worship God that they should have their sacrifices their priests viz the eldest of the family their altars and consecrated places their tithes which was Gods portion appointed by divine positive law from the beginning as may be elswhere proved and yet have no certain dayes for solemne worship this seemes to me altogether incredible especially if we consider that it is morally impossible that religion should long continue and be preserved among any people without some certain time for the publick exercise thereof And therefore though there be no expresse mention of any such dayes yet I make no question but they observed some and if any then surely this day Besides the ceasing of the manna to fall upon the seventh day for some time before the Law was given is an argument that the sabbath was known before as a day sacred to God though it begun then first to be kept as a day of rest which was afterwards prescribed by a law And hence it was that some relicks of this day were found among the Heathen though much obliterated because not written in their hearts by nature and a high esteeme they had of the seventh day as appears by Clem. Strom. 5. Euseb. praepar l. 13. c. 12. who out of Hesiod mencions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux septuma sancta 10 Septius Adv. Appi. l. 2. circa finem Philo de die septimo shew that there was no nation so barbarous but that they honoured the seventh day and that it was the holy day not for one nation but for all the world The same is gathered from Homer and Callimachus by Clem. Alex. Strom. 5. The like we finde in Theophilus Ant. lib. 2. ad Autolicum Suetonius in Tiberio 32. Philostratus l. 3. c. 13. Dion Carthus l. 33. Lucian Tibullus and others And wheras Iustine Martyr Tertullian and others of the fathers say often that before the law holy men pleased God without keeping the sabbath they understand by sabbatizing not the publick praise and worship of God but the Jewish rest upon the sabbath which its true was proper to them and symbolical and was not observed by the Patriarchs And that they mean this may gathered from Tertull. l. 4. contra Marcion Hoc priviliigium donatum sabbato a primordio quo dies ipse compertus est veniam jeiunii dico where we see he derives the sabbath as a day of rejoycing from the beginning of the world and thereupon grounds the custom of not fasting on that day and yet the same man denies that the Patriarchs kept the sabbath that is the Jewish symbolical 〈◊〉 4. The fourth conclusion which I shall propound likewise as probable at least is that the Lords day which the Christian Church observes instead of the sabbath is of divine institution that as the seventh day from the Creation was instituted by God himself by a positive law obliging all the world so the Lords day is by positive Law obliging all Christians to the end of all the world instituted by authority from Christ who changed the day by his resurrection from the seventh to the first day of the week and that the Apostles published and ordained it not as ordinary rulers and gouernours of the Church but as speciall extraordinary legates of Christ by order from him and therefore the Church now hath no power to alter this day This assertion follows upon the former for if the sabbath was instituted by God before the Law and did oblige all mankinde as we have shewed already for

the essential part of it as a day of publick worship and praise to the honour of the Creator and that the ceremonial and symbolical part by a typicall rest from labour was that ' which properly concerned the Jews then it wil necessarily follow that the sabbath onely in this latter respect expired at the death of Christ and that the other part which was the observation of the seventh day as a day of publick praise in honour of the Creatour of all having no reference to Christ for wherein did the observation of a certain day for divine worship typifie Christ or his benefits but being grounded upon moral reasons and not given onely to the Jews ought to continue still unlesse it were altered by the same authority to wit divine and therefore the day being altered de facto as appears by the perpetual practise of the Christian Church to the first day of the week it will clearly follow that this could be done by no lesse then divine authority and so the observation of the Lords day may be truely said to be Jure divino as enjoyned by him who is Lord of the sabbath and therefore had power to alter the day which he did by his Apostles Neither is it needful which some vrge that a cleere precept of Christ should be brought for this out of the new testament It is sufficient if by necessary consequence it can be deduced from scripture and though in matters of faith which are of absolute necessity to salvation for all to know it may be granted that they are all expressed in scripture yet for other matters that concern the discipline order and government of the Church it was not necessary to have them expressed in writing though many of them be occasionally mentioned it was sufficient that they might be known by the daily practise of the Church wherein every one might read them written in large and Capital letters which universal practise and traditio of the Church in these matters he that shall denie or question may by the like reason question the authors and number of the books of Canonical scripture and whether they were written by men divinely inspired and so by consequence may question the authority of the scripture it self which is conveyed to us no otherwise then by the universal and Catholick tradition of the Church Besides how dangerous it is that the publick exercise of Christian religion should depend upon so week a foundation as authority humane wch may alter its own constitutions is subject to manifold errours I leave to the prudent and judicious Christian to consider The Lords day then I conceive to be grounded upon divine authority not onely in regard that all authority is from God and so divine for so all humane laws might be said to be by divine authority for it is true which learned Breerewood saith there may be divine authority for humane decrees and as Molina saith well Licet quae a regia aliis legitimis inferioribus potestatibus rite praecipiuntur sunt de jure positivo quod tamen illis post quam it a constitutae sunt pareatur est de jure divino cum legitime omnes potestates a Deo sunt Deique vices suo ordine tenent dumque illis obedimus earumque precepta servamus Deo pariter in illis paremus Deique praeceptum voluntatem exequimur though the commands of Kings and other inferiour lawful powers are onely by positive law yet that their constitutions be obeyed is by divine law for all lawful powers are from God and are his Deputies in their order so that when we obey them and keep their Commandments we do also obey God in them and fulfill his will and Commandment But I mean by divine authority that which is immediately divine in regard of the subject God or Christ himself who ordained and appointed this day though it were publisht to the world by the Apostles as the messengers of Christ as they publisht the Gospel and those things for which they had commission from Christ. It is true that the Apostles instituted other things as ordinary governours of the Church which are in themselves changeable as cannot be denied as their orders about widows saluting with a holy kisse and the like which are now antiquated But that the Lords day was not of this latter sort but of the former besides the former reasons which are stronger then any I have seen to the contrary may be likewise evinced by the testimony of the Church and of the most learned and eminent Doctors of it in several ages whose testimony in matters of fact and things of this nature is the best way that I know to prove what is not cleerely and evidently set down in scriptures and that wherein the conscience may most safely rest That text of Psal. 118 24. This is the day which the Lord hath made let us reioyce and beglad in it is generally by the fathers applied to the Lords day as made or instituted by the Lord so among others Athanasius Ambrose Chrysostom Augustine expound it Justin Martyr in 2 Aponl Antonim saith Apostolus a Christo 〈◊〉 〈◊〉 celebritatem accepisse That the Apostles received from Christ himself the celebrity of this day Athanasius saith 〈◊〉 sabbati Dominus in diem Dominicum transtulit that the Lord himself hath transferred the solemnity of the sabbath to the Lords day Hom. de semente and in the forementioned Hom. upon these words all things are delivered to me by my father Infers the Lords day to be of divine institution Cyrill l. 12 in John Cap. 58. speaking of the apparitions of Christ upon this day saith that Christ thereby sanctified this day for solemne assemblies Chrysostom on Gen. 2. 3. saith here God from the beginning intimates this doctrine to us to lay aside and separate one day in every week for spiritual exercises Saint Augustine Epist. 119. seems to say the same that the Lords day was declared by the resurrection of Christ ab illo not ab illa caepit habere 〈◊〉 〈◊〉 from him that is from Christ it began to be made a festival Lactantius and others tell us that the primitive Christians expected Christs returne to judgement on that day by general tradition which shews they thought it unalterable and so no humane constitution Besides particular testimonies we have the publick testimony of the Church in her canons generally received in the the Christian world Cap. 〈◊〉 Feriis where it is said tam veteris quam 〈◊〉 testamenti pagina septimum diem 〈◊〉 〈◊〉 〈◊〉 that both the old and new Testament have appointed the seventh day for mans rest In that famous constitution of Leo the Emperor 〈◊〉 54. for the keeping of the Lords day it is said we ought not to encroach upon that one day which God hath chosen for his own honour Among the canonists some of the chief are expressly for the divine right