he bids rest then we labour è contra Six works in particular forbidden the Jews Whether the same be absolutely now forbidden the Christians Rest necessary onely for the means of sanctification or the practise of it as in works of mercy or necessity Sabbatum Bovum Asinorum Sabbatum aurei vituli Sabbatum Tyri Sabbatum satanae CHAP. VI. page 285 The second thing commanded is sanctification which is the end of the rest The kinds of sanctification publick and private How the holy Ghost works in us sanctification The special acts wherein the sanctification of the day consists 1. Prayer 2. The Word read and preached 3. Meditation of what we have heard and upon the works of God out of Psal. 92. 4. Conference 5. Praise 6. Sacraments and discipline at special times The end of these means our sanctification and Gods glory CHAP. VII page 291 Works of mercy proper for the Lords day They are of two sorts 1. First Corporeal feeding the hungry c. Burying of the dead a work of mercy Such works proper for a festival Objections answered 2. Spiritual 1. To instruct counsel and exhort 2. Comfort 3. Reproof 4. Forgiving 5. Bearing with the weak 6. Prayer 7. Reconciling those that are at odds CHAP. VIII page 294 The second rule of Homogenea Fasting reduced hither Commanded under the Gospel 1. Publick fasts for averting of evil of punishment which is either malum grassans or impendens or of sin for procuring of good 2. Private fasts and the causes of them The parts of a fast 1. External abstinence from meat sleep costly apparel pleasure servile work almes then to be given Secondly internal humiliation for sin promise of reformation The third rule our fast and observation of the Lords day must be spiritual CHAP. IX page 298 The fourth rule of the means and helps to keep this Commandement viz. 1. Places 2. Persons 3. Maintenance 1. Of publick places for Divine worship The place as well as the time holy and both to be reverenced Addition 25. out of the Authors other works concerning the adorning of Gods house and against Sacriledge in prophaning it Addition 26. Further additions concerning Churches or places of Gods worship set places used from the beginning the necessity of them from natural instinct Their dedication and the use of it God is sole proprietor as of places so of all the Churches patrimony All humane propriety extinct by dedication the Clergy have only usum ac fructum no fee-simple by the Law Civil or municipal in any man but a quasi feudum onely CHAP. X. page 280 Of persons set apart for Gods service The mission choice the reverence due to them The benefit received by them spiritual and temporal Preservers of Kingdoms Humane laws and policies not sufficient without a teaching Priest c. Examples in divers Monarchies and Kingdoms CHAP. XI page 304 Of maintenance for such as attend at the Altar Schools and Colledges seminaries of the Church The ancient use of them among the Jews when they were in Egypt and afterward in Canaan In the Primitive Church care to be taken against admitting Novices or young men into the sacred Calling Maintenance due by the Ordinance of Christ is 1. Tithes Reasons that the tenth is still due under the Gospel to the Priesthood of Christ. Addition 27. About Tithes That the tenth part was sacred to God from the beginning by positive Divine Law obliging all mankinde and still in force The Law of Nature dictates not the proportion Humane Laws and Customs about the modus decimandi to be followed provided that they give not lesse then the true value of the tenth if otherwise they are void 2. Oblations alwayes in use in the Church Addition 28. about Oblations some may be due and limited by Law Customs Contract or necessity of the Church others voluntary and free No power in the Magistrate to alienate things dedicated to God CHAP. XII page 308 The two last rules 1. The signes of keeping the day 2. Of procuring the observation by others The conclusion The Exposition of the fifth Commandement CHAP. I. page 310 Of the sum of the second Table The love of our Neighbour How the second Table is like the first 1. Of the act Love How Christian love differs from other love The fruits of it The parts of it 2. The object our Neighbour Who is our Neighbour Degrees of proximity and order in love 3. The manner of love as thy self This must appear in 1. The end 2. The means 3. The manner 4. The order CHAP. II. page 318 The division of the Commandments of the second Table Why this is set here between the first and second Table The parts of it 1. A precept 2. A promise In the precept 1. The duty Honour 2. The object Father and Mother The ground of honour 1. Excellency 2. Conjunction The order of honouring differs from that of love Why God did not make all men excellent and fit to be superiours All paternity is originally and properly in God In man onely instrumentally The Hebrew and Greek words translated Honour what they properly signifie The necessity and original of honouring Superiours Government a Divine Ordinance Power Principality and Excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they differ Honour due to them all To natural Parents to the Country where we live to Princes to spiritual Fathers to Magistrates In respect of excellency of gifts honour due 1. In respect of years 2. Of the gifts of the minde 3. Of outward estate 4. Of benefits received CHAP. III. page 325 The mutual or reciprocal duties of superiours and inferiours 1 Love 2. To wish well and pray for one another The duties of inferiours 1. Honour Inward and outward 2. fear 3. Subjection and obedience active and passive 4. The protestation of our subjection by honouring them with our estates The manner how this duty must be performed CHAP. IIII. Page 330. The duties of superiours in four things Addition 29. Of the end of government and whether the people be above their governours The manner how they must govern Whether honour be due to one that is evil Whether he must be obeyed in maio Of disobeying the unlawful commands of a Superiour Add. 30. Of obedience in things doubtfull CHAP. V. Page 341 The first Combination between man and wife The special end of Matrimony implied in three words 1. Conjugium 2. Matrimoniam 3. Nuptiae The office of the husband 1. Knowledge to govern his wife 2. Conjugal love 3. To provide for her and the family The wives duties answerable to these officia resultantia Duties arising from these The duties of Parents and children The duties of Masters and servants CHAP. VI. Page 355 Of Tutors or Schoolmasters and their Scholars or Pupils The original of schools and Vniversities Mutual duties of Teacher and Scholar as the choice of such as are fit and capeable The particular qualifications of a Scholar Solertia
〈◊〉 〈◊〉 〈◊〉 parendi my readinesse to obey makes me innocent when his 〈◊〉 comands make him guilty Concerning this point of obedience to superiours the resolution of all Casuists and other Divines is That as absolute obedience is due to God alone in all things without exception because his will is the rule of what is just so to other Superiours obedience is due in all things which are not evidently contrary to the Command of a higher power or evidently without the limits and bounds of their authority Thus Thom. 2. 2. q. 104 a 5. Cajet ibid. The Summists in verb. Obedientia Cessius de justitia jure lib. 2. cap. 6. dub 4 5 6. Valent. 2. 2. disput 7. q. 3. p. 2 c. whence it follows that the highest power under God being in Kings and Princes therefore Obedience is due to them in all things which are not evidently forbidden by God So that Subjects are not to busie themselves about the thing commanded to know particular reasons for the lawfulnesse but if after moral diligence fit to be used in all actions of weight it appear not unlawful or forbidden by God they ought to obey and the reason is evident because the Superiour hath his commission from God and so his commands are to be looked upon as proceeding from God whose Deputy he is and therefore they are sufficient ground and warrant for our obedience God having commanded us so frequently in Scripture to obey our King unlesse it appear cleerly that he exceeds his commission and that his commands are crosse to the immediate commands of God I say cleerly and evidently because in things doubtful we ought to obey the command of a superiour being a determining of the doubt for though its true that no man ought to do any thing with a doubting conscience for whatsoever is not of faith is sin Rom. 14. yet the Command of a Superiour is sufficient cause to remove the doubt he being Gods deputy to resolve us in doubtful cases so that his command is a resolving of the doubt after which we ought no longer to doubt For as S. Bern. saith Ipsum quem pro Deo habemus in omnibus quae non sunt aperte contra Deum tanquam Deum audire debemus Him who is in Gods stead to us we ought in all things which are not plainly against God to obey as God himself And S. Augustine saith that a man may justly obey an unjust Prince commanding a thing doubtful he instances in war si quod jubetur vel non esse contra praeceptum certum sit vel utrum sit certum non est if either it be certain that his command doth not crosse any command of God or uncertain that it doth For herein we more certainly obey God himself when we obey the certain commands of his Deputy whereas obeying a doubtful command of God we certainly disobey his Deputy and by consequent God himself and therefore according to that rule in dubiis pars tutior eligenda est in doubtful things its best to go the safest way It s more safe to obey then disobey for it is certain the thing is commanded by Gods Deputie and uncertain that God hath forbidden it as is supposed in all doubtful cases and so by disobeying we run into a certain sin of disobedience to God in his Deputy to avoid an uncertain sin against God immediately Besides in dubiis melior est conditio possidentis possession is a good plea when the case is doubtful and therefore the superiour being in possession of his authority ought to be obyed in what he commands though it seem doubtful to us for Quisque praesumitur esse bonus donec constet de contrario and so the commands of superiours must be presumed to be lawful till the contrary plainly appear he that is not against us is for us Luke 9. 10. So that they take a wrong course and perplex their consciences that say this is unlawful for where is it commanded in Scripture when as they ought to say this is lawful being commanded by my superiour for where is it forbidden in Scripture For though the command of a Superiour cannot make that lawful in it self which is forbidden by God yet it may enable me in a doubtful case to do that lawfully and acceptably which without such a command had been sinful and lyable to punishment Conscience indeed is a judge immediately under God yet as Alex. Halen saith it is so onely in such things as are immediately commanded or forbidden by God but in other things which God hath left to authority it must be guided and regulated by authority and this doctrine is so necessary in praxi as Suarez well notes for the preserving of government and preventing of sedition that publick peace cannot otherwise be maintained Neither let any say It is against my Conscience for what is onely doubtful is no more against the Conscience then with it and when the scale hangs even as in doubtful cases if the weight of authority will not turn the scale either the authority is made very light or there is some fault in the beam as one saith Nay suppose they do not well in commanding yet so long as there appears no sin in obeying Tolle quod tuum est vade as S. Bernard saith take what is thine and go thy wayes thou shalt not be accountable for the evil that follows The excellency of Obedience is to look at Gods will represented to us in his substitute which may make the same act which it may be was sinful in him that commands become an act acceptable and rewarded by God in him that obeyes CHAP. V. The first Combination between man and wife The special end of Matrimony implied in three words 1. Conjugium 2. Matrimonium 3. Nuptiae The office of the husband 1. Knowledge to govern his wife 2. Conjugal love 3. To provide for her and the family The wives duties answerable to these officia resultantia Duties arising from these The duties of Parents and children The duties of Masters and servants Now concerning particular duties between superiours and inferiours first we shall handle the duties of those which constitute a family and then of others where in the family both Heathen and Christians make three relations or combinations 1. Of the husband and the wife 2. Of the Parent and the child 3. Of the Master and the servant 1. The husband and wife stand first in order 1. because the husband is paterfamilias the father of the family and the wife materfamilias the mother of the family 2. because God kept this order in the Creation he made man and wife before sons and daughters 3. Because not onely children and servants but Magistrates and al other superiours arise from this primitive combination between man and wife and the first subjection or subordination of an inferiour to a superiour from whence al other have their rise is that of the
wife along with him but his Nephew Lot also The like did Abraham for his father Terah being dead in Haran in the way he took Sarah and Lot his fathers brothers son and brought him into the land of Canaan The same care tooke Mardocheus of Esther who though she was but the daughter of 〈◊〉 the uncle of 〈◊〉 yet her father being dead he took her for his daughter And for default of kindred where there was none to take care God took order under the Law appointing every third year after the people had paid their tithes to the priests and Levites that the remainder should be tithed over again there must be a tenth for the fatherlesse and widow that they may eat and be satisfied This is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In the next place as there is a duty in fathers to the children of their kindred so likewise is there a duty of children to the kindred of their father and their elders We see this most excellently described in the story of Ruth who though Naomi were but her mother in law yet she would not forsake her but accompanied her into her own country and there was very careful to relieve her Thus the Kenites the posterity of Hobab Moses his father in law dealt friendly with the Israelits delivering Sisera to them And for spiritual duties we see Cornelius his care he sent for all his kindred who were ready to heare what Peter had to deliver from God And the Apostle professeth his great affection to his countrymen the Jewes his brethren his kinsmen according to the flesh that he was in continual heavines and sorrow of heart for them 3. And yet there is one rule more concerning this duty which not onely should extend it self to kindred but stretch it self to our own friend and our fathers friend as the wise man 〈◊〉 us we see the example for this in King David when Sauls sons were executed to stay the famine yet King David as the text saith spared 〈◊〉 the son of 〈◊〉 because of the league of frendship between him and 〈◊〉 his father And thus much for the duties of Parents and children 3. The third Combination is between the Master and the servant the master being in the family as the magistrate and superiour is in the Civilbody onely here the institution was from man but the approbation was from God whereas the institution of the supreme Civil power in kings was from God And the warrant of calling a master father and so honouring him is cleere from that place where Naamans servants call him father The scope and especial point to be aymed at in this Combination is 1. That all masters are to have respect to the chiefest good that salvation as with Zaeheus should come to their whole family So also it was with Lydia and her family Act. 16. 15. So with Cornelius Act. 10. 27. With the Iayler Act. 16. 33. And with Rahab 〈◊〉 2. 13. 2. That the master do dominari in bano govern his family for their good and his mutually not as he of which the Preacher took notice that ruled over another to his own hurt For the first institution of this relation we read of no servants at the beginning for if man had continued in his innocency there should have been none and there were none we read of till the time of Cham who for dishonouring his father was changed from a son to a servant of servants by the curse of Neah and the confirmation of it by God So that propter 〈◊〉 or maledictionem by sin it was first brought in And the like change happened afterward to Esau because he had behaved himself lewdly towards his father and unreverently towards God in neglecting and contemning his birthright the blessing was translated from him to Jacob to whom Esau was made a servant Servitude is of three kinds or sorts First by nature Secondly by war Thirdly by Covenant 1. The first way is depressione 〈◊〉 by a defect in nature want of gifts of the mind And men of this condition are ever fit to be imployed rather in the execution of other mens commands then to command others of themselves and are more meet to be ruled then to rule And this was Solomons opinion of natures order 〈◊〉 erit servus sapientis the fool shall be servant to the wise And indeed he cannot be better sped then so to be We see this in the Gibeonites which became servile and found safety and ease by it and that service was good for them there was in them depressio intellectus a defect in understanding and knowledg of God and his service and therfore they should be the fitter to serve in mean works and to be governed by the Levites when Jacob prophecied of Jssachar that he should couch down and submit himself to the burden and finde ease by it he sheweth that in that son and in that Tribe there would be depressio intellectus above al 's the rest and consequently that he was fit to be a servant And the Heathen man considering this point saith that God sheweth who are fit to serve by defect of understanding in some or making the body deformed or crooked fit for burdens and not giving 〈◊〉 proportion that it should be fit dominari to beare rule And this is the first way whereby servitude came in defect of natural parts 2. The second way was by force or war Thus the Posterity of Cham were hunters of men and which is strange though the curse of God was upon him and his posterity that they should be servants yet they were the first that began to hunt men and to make servants of others thereby drawing that curse upon themselves afterwards and thus came in servitus belli service of necessity necessity being that which dat legem legi imposeth a law upon the law as in the case of Joseph who being sold to the Madianites by his brethren and by them to Potiphar was by constraint become a servant And so we see in the story of 〈◊〉 and his crew Lot was taken prisoner and became a captive or servant for the time till Abraham rescued him This is the second way 3. The last way is servitus Pacti servitude by Covenant and this came upon the necessity which the other brought with it For because men were desirous to be freed from the cruelty of the Soveraignty of tyrants they willingly gave themselves to such as would use them well and were able to defend them from the tyranny of others And the Jews say that the great number of servants that Abraham had came to him by this means for they seeing the equity of his government and comparing it with the harsh dealing of those Lords they were subject to came willingly to him and became of his family And this proved to be a
the Apostle adviseth to deal justly and equally with them and his reason is because they are conservi fellow-servants of God with their Master The Master hath a Lord too and Gods reason in the law was because Masters themselves had been servants in Egypt and thereby knew what it was to be under an hard service Therefore quod tibi non vis fieri alteri ne feceris do as you would be done by or as you would have other men do to your children when they happen to become servants It reflects upon the general before mentioned Diliges proximum sicut te ipsum thou shalt love thy neighbour as thy self Yet a Master is not so restrain'd hereby as that he may not use his power of correction upon servants that shall offend for the Wise man saith there is a servant that will not be corrected by words for though he understand he will not answer for such a one stripes are needful For there are three things needful for a servant Cibus opus disciplina meat work and correction when he is negligent and this last is as necessary as the other For as S. Bernard saith Impunitas est incuriae soboles insolentiae mater 〈◊〉 nutrix want of punishment breeds negligence is the mother of insolence and the nurse of offence And the Wise man saith that he that bringeth up his servant delicately that is without 〈◊〉 shall have him become his son at Length yea and his Master too And therefore tells us that stripes are for the back of fools they that will not learn and do their Masters will are to be corrected and qui blando verbo 〈◊〉 non corrigitur acrius necesse est ut arguatur saith Isidore he that amends not by fair means must of necessity be forced in a sharper way Now in this point of discipline three respects are to be had one to amend those which are disobedient the second to preserve the dignity of the Master lest the conniving at offences cause or breed contempt in the servant towards him and the last is for examples sake that others by fear of punishment may be terrified from the like disobedience And no Wise Master saith Seneca punit quia peccatum est sed ne peccetur punisheth onely because a servant hath offended but 〈◊〉 he offend again He therefore that thinks he loves his servant when he corrects him not for his faults is much deceived For S. Augustines rule is 〈◊〉 putes te 〈◊〉 servum quando non caedis non est ista charitas be not of opinion that thou lovest thy servant when thou sparest him for it is not love But take this caution by the way which we mentioned before Be not too rigid or severe in thy Discipline but according to S. Gregory Regat disciplinae virga mansuetudinem 〈◊〉 rigorem sic 〈◊〉 commendetur ex altero ut nec sit rigor rigidus nec mansuetudo dissoluta let the rod of discipline govern thy mildnesse and thy mildnesse moderate thy rigour so one shall be commended by the other that neither thy severity be rigid nor thy mildnesse too dissolute Rather offend in the best part and deal as gently as thou mayest for 〈◊〉 castigatus exhibet reverentiam castiganti asperitate nimiae increpationis offensus nec increpationem recipit nec salutem as Prosper lib. 2. de vi contemplat he that is gently corrected will reverence the correctour but if a man be exasperated with two much severity he will neither receive more correction nor be 〈◊〉 by it 3. The third duty of 〈◊〉 is to provide food and apparel things necessary and convenient for his servants according to the Wise mans direction and to prefer them according to their deserts And if one be a conductive or hired servant he is to pay him his wages duely and truely according to the law of God Besides if he have been a faithful servant he ought not at the expiration of his time to send him away empty but with a reward answerable to his service Nay the Wise man goeth further he ought 〈◊〉 much to consider of him as 〈◊〉 〈◊〉 cum filiis give him part of the inheritance with his children at his 〈◊〉 in some cases The duty answerable to this is that the servant must return a thankful acknowledgement to his Master for his education instruction and whatsoever good he hath done unto him and that after he shall be 〈◊〉 for then 〈◊〉 this duty cleaves to him and he cannot think himself free from 〈◊〉 though from service Some servants being made free forget all for as he said a servant made free is a burdensome thing and Solomon makes this one of those things which disquiet the earth A servant when he raigneth and a fool when he is 〈◊〉 with meat c. Therefore a servant must be thankful and not do as 〈◊〉 did which 〈◊〉 proverbially foretold who thrust out his masters son 〈◊〉 He that delicately brings up his servant from his youth shall have him become his son at length This speech of his proved true for 〈◊〉 his servant became as his son when he deposed his son 〈◊〉 and got the 〈◊〉 of the son viz. the kingdom of Israel to himself And thus much for the duties of Masters and servants CHAP. VI. Of Tutors or Schoolmasters and their Scholars or Pupils The original of schools and Vniversities Mutual duties of Teacher and Scholar as the choice of such as are fit and capeable The particular qualifications of a Scholar Solertia Docilitas Diligentia 2. About instruction Instruction helps the natural and infused light so doth prayer and reading the word c. The Scholars duties answerable to these The particular duties of a Teacher The duties of those that are to be taught The resultant duties of both SO much for the duties of those within the familie now for those extra familiam out of the family whereof some concern the spiritual some the civil ordering and regulating of men The first whereof we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine ordinance because it immediately concerns the soul the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a humane ordinance as looking properly at the things of this life For the former there are two callings especially appointed and in them their duties to be handled 1. The Tutor or Schoolmaster 2. The Pastor or Minister And they which are to answer reciprocal duties to these are 1. The Scholar 2. The people in general The first of these is preparatory to the other for schools and universities are the seminaries both of the Church and Common-wealth and in that regard are compared to the optick nerve which conveys spirits and therewith sight to both the eyes for they give sight both to the right eye of the Church and to the left eye of the Common-wealth And therefore before we speak of the duties of those that govern in either of those
the fig-leaves were sowed together The cause is that after they had sinned the inferiour parts as the appetite grew to be irregular and unruly Whereupon as the Apostle speaks the devil takes occasion to tempt to 〈◊〉 and therefore he advises that to avoyd fornication every man have his own wife and every woman her own husband that so they may have Thorum immaculatum the bed undefiled This Solomon calls the avoyding of a strange woman which he accounts a special part of wisdom and so this end includes that duty of fidelity which the one owes to the other for unlesse fornication be avoyded there can be no mutual fidelity Therefore the Apostle saith that the one of the married persons hath not power over their own body but the other the third end then of this Nuptiae is to avoyd fornication So that the three general ends of this duty are first Mutuum auxilium mutual help denoted by conjugium secondly Proles yssue signified by Matrimonium thirdly The avoyding of 〈◊〉 implied in Nuptiae which includes fides 〈◊〉 to each other specified by Nuptiae This for the general ends Now for the particular duties of man and wife 1. Now for the particular duties the first duty of the husband to the wife is expressed in these word by Saint Peter to live with her according to knowledge he must know how to govern her Because as we see in the case of the first wife she was beguiled by the serpent and seduced her husband therefore in the sixteenth verse of that chapter God told her that her desire should be subject to her husband and that he should have the government and rule over her therefore she must never follow her own will hereafter but must be subiect to her husband His duty therefore is to govern her yet so that he must 〈◊〉 with her being the weaker vessel and not to be bitter to her as being heire with him of the grace of life that their prayers be not hindred and that thereby he may enjoy his own peace for who would trouble his own flesh That he may rule and govern he must be able to instruct her for when the Apostle saith that if the wives would learn any thing let them ask their husbands at home it is to be taken for granted that they must be able to teach them lest such as creep into houses and beguile silly women 2 Tim. 3. 6. Intrap the wife And if she shall be carried away with blinde zeale or affection or otherwise go astray he must be able by wise exhortations to rectify her We have an example for this of Elkanah when Hannah his wife murmured and took on for her barrennes he pacified her with this wise speech Am not I better to thee then ten sons withal he must so strengthen himself that he be not seduced as Adam was by Eve nor be too credulous of her reports as Potiphar was when he put Joseph in prison upon a false accusation of his wife nor omit any necessary duty required by God though she be offended at it as Zipporah the wife of Moses was at the 〈◊〉 of her son Nor hearken to her in a bad cause as 〈◊〉 did to Jezebel Or if she be like 〈◊〉 that scoffed at David for his zeal in dancing before the 〈◊〉 of God he must by his knowledge and wisdom be able to instruct and reform her in the spirit of meekenes And as in the first place government with knowledge is required in the 〈◊〉 so submission consequently belongeth to the wife not to stand upon her own wil or wit but to submit her self to her husband For seeing by her own confession she was not wife enough to resist the serpent but was first in the transgression therefore justly was it laid upon her that she should not stand upon her own will hereafter but should be subject to her husband and be governed and advised by him This the Apostle Saint Peter calls subjection and Saint Paul submission which must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Lord and in the same chapter he calls it fear let the wife fear or reverence her husband which shews that as he hath the government so he hath power and authority which she must fear and this Saint Peter vrgeth by the example of Sarah who obeyed Abraham and called him Lord. And this reason is given because as God is head of Christ and Christ the head of the man so man is the head of the wife Whereupon Saint Augustine saith that as the sense of seeing is by the head so a woman ought to seeby her husband who is her head yet withal he is to remember that as she was not taken out of his head because she must not be above him as his master so neither out of his feet because she is not to be his servant but out of his side a latere that she might be semper illi a latere as his fellow and companion almost his equal The Heathen king Ahasuerus and his counsellers saw this duty of wives by the light of nature when for 〈◊〉 disobedience they decreed that she should be put from her royal estate and see the kings face no more and that her 〈◊〉 should be given to another and that no woman should presume to do the like al this should be published by a royal decree and that every man should beare rule in his own house c. This for the first duty 2. The second duty though it concur with the general affection of love and be in effect nothing else yet it hath a peculiar respect whereby it differeth from all other love and therfore is to be specially mentioned It is described in Gen. by three things 1. That this conjugal love must make one abandon and leave those to whom he is most bound or which are otherwise most neer and dear to him viz comparatively for this cause shall a man leave father and mother 2. That as they must leave all others so they must constantly cleave and adhere to one another as is expressed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aahasit conglutinatus est to cleave or be glued together 3. This adhering must be such a neare union as makes them one yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one flesh of two so that the love and affection appropriate to this conjunction must exceed all other In all love there is a kinde of union but all other union must give way to this none so neer as this Neither must this love be onley carnal and outward of which Solomon speaks Rejoyce with the wife of thy youth let her be as the loving hind and pleasant Roe let her breasts satisfie thee at all times and be thou ever ravisht with her love but also spiritual according to the Apostles rule to love her as Christ loved the Church whose love as it resembled
parts 1. fide in faith or fidelity 2. Prudentia discretion Both these vertues are joyned together by our Saviour in that question who is a faithful and wise servant whom his master may make vuler over his houshold c. 1. The command of the master is to be performed faithfully the servant must frame himself thereto The Heathen man could say that he which is a servant is totus alterius wholly his whom he serveth Whatsoever he is able to do he must do it for his masters good The fathers upon the words of our Saviour No man can serve to masters give this for one reason of that speech Quia servi officium est infinitum Because the servants duty is infinite It is as much as he can do to serve one master as he should and he is totus heri wholly that masters whom he serves also his time all his strength is his masters and he cannot divide it to another He shall work all day in the field and at night his service is not ended the master saith not to the servant gird thy self and dresse thine own supper but gird thy self and make ready my supper and serve me according to the example of Abrahams servant who though he had travelled far and had meat set before him yet he would not eat till he had done his masters busines Opposite to this faithfulnes in a servant are two ill qualities 1. Purloyning 2 Lying For which servants heare ill in the Comedian 1. Saint Bernard saith De Domini substantia ne 〈◊〉 a 〈◊〉 sed transeant per te ne aliquid haereat in digitis Let not thy masters goods passe from but by thee left something stick to thy fingers This purloyning is utterly condemned by the Apostle And so is wasting of that which is committed to a servants charge and the ordinary means of it is set down by our Saviour eating drinking and keeping ill company 2. The other opposite is lying We see that the false suggestion of Ziba was very prejudic al to his Master Mephibosheth and though the first lie of Gehazi which he made to Naaman got him somewhat yet the last to his Master Elisha brought a leprosy upon him and his 〈◊〉 ever The Prophet tells us that God will destroy all them that speak leazing And therefore he would keep no servant in his house that should tell lies There are three other opposites from which the Apostles S. Paul and S. Peter would have servants free 1. Slothfulnesse 2. unwillingnesse 3. eye-service 1. And the first of these is a part of the first unfaithfulnesse 〈◊〉 he that is idle not faithful in using all his strength and mispending his time is a kinde of robbery And therefore it is that S. Paul counsels men not to be slothful in businesse The Heathen man would not have a servant to be glis a 〈◊〉 but acurate agere to do their work accuratcly as the word in Hebrew imports they must follow Jacobs example in his service The sleep departed from his eyes he could not sleep for the care he had to his Masters businesse as the careful woman that lets not her candle go out that is she sits up late upon action to do her Master service And therefore we know that the Master called that servant evil and flothfull that used not his talent well To 〈◊〉 up this take the Wise mans judgement upon both diligent and slothful The hand of the diligent shall bear rule but the slothful shall be under tribute 2. The second thing that a servant should be free from is an unwillingnesse to do his duty For there are some that serve indeed but how they serve with an ill will and so do their work by halves And in so doing they do very unwisely for seeing that serve they must it bing not every mans 〈◊〉 to be a Master they were better to do it cheerfully then to be forced to it and so lose their just reward and commendation Therefore it ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a cheerful will and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the heart as the Apostle counselleth as if they served the Lord not being responsores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerers again or replying or giving word for word but be like the Centurions servant that when his Master said to him do this and he did it 3. The last is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-service or a deceitful diligence which must be far from servants Not to do their work but while their master stands over them and no longer assoon as their Masters back is turned then to give over This the Apostle calls eye-service and condemns it exhorting servants to obey with singlenesse of heart 〈◊〉 fearing God and he gives diverse reasons for it as that they shall by this means adorn the Gospel and that they shall receive from the Lord according to what they do whether they be bond or free and lastly that besides their reward by 〈◊〉 with their Master they shall by their hearty service receive the reward of an inheritance in heaven So much of their sidelity Now to their discretion 2. The Philosopher makes a distinction of two sorts of servants one that can do nothing but what his Master dictates him can go no further then he is directed and the other that hath forecast in himself to know what is to be done and can prevent his Masters commandments The first are but as lippi oculi blear eyes and but that they must see by them their Masters had as good be without such as have them The other are such as the Psalmist speaks of their eyes are upon their Masters hands they can perceive to what their Masters will enclineth to they know their Masters will and what he is best pleased with and what his humour is most enclined to And though he have this wit yet if either with him that had the Talent and knew his Masters humour he neglecteth to do his businesse or with the wicked Steward he employ his wit to his own advantage and not to his Masters benefit in either of these cases he breaks the rule of obedience They follow not the examples of prudent servants such as were Jacob to Laban and Joseph to 〈◊〉 they do not prudenter with discretion It is said of Joseph that all he did prospered under his hands The Hebrew word is significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prudenter egit or 〈◊〉 intelligentia he did all with prudence and wisdom and so all prospered for of wisdom comes prospering and therefore the same word signifies both 2. The 2 d rule or duty of the Master is not to govern aspere 〈◊〉 or rigerously but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to justice and equity It was Gods command under the law to Masters Thou shalt not rule over thy servants with rigour and
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
Therefore it must be for his honour for to that end did he create us that for his honour we should seek and serve him 2. The next is that he rewards such as seek and serve him Where there are two relatives there is a grounded mutual duty between them as between a father and a son love and obedience between man and wife mutual love between Master and servant care and service between the Creator and Creature providence and honour Now between God and his true servants that seek him faithfully there is reverence and love and reward for it And though we be but verna Domini Gods bond-men and are bound to keep his laws because he is our Legislator Law-maker yet he hath promised reward to them that keepe them and doth not as kings who give laws and yet give no rewards to them that keep them but punish the breakers of them Gods goodnesse is greater to us men And as God hath a reward for his children that seek and serve him so hath he retribution viz. punishment for them that neglect him and break his commandments which we might easily prove both by ancient and modern story So that we may conclude this point that Gods providence is manifest in rewarding the good And so much against the Epicure CHAP. VIII 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 THe next point to be handled is That the Scriptures of the old and new Testament are onely true and that all other either Oracles or Books of Religions besides those are false and erroneous The Apostle hath set this for a principle or ground That though there are 〈◊〉 that be called Gods But to us there is but one God And if but one God then but one true Religion In the search whereof we come into a Quadrivium or way that hath four turnings viz. the four principal religions of the world In which the greatest part of the world have sought God These are 1. That of the Heathen in America and in the East Indies and 〈◊〉 and in a great part of Tartary who worship the Creatures c. and this is called Paganisme 2. That of the Jews scattered through the world and this is called Judaisme 3. That of Turks and Saracens in Asia part of Africa and Europe and this we call Turcisme or Mahometanisme 4. That which Christians hold which is called Christianity Now seeing that according to the Apostles rule there can be but one true It rests to prove which of them is so The Amperours Embassador being at Constantinople with the grand Signior or great Turk and espying in a cloth of estate four Candlesticks wrought with four candles in them three whereof were turned upside down 〈◊〉 the sockets as if they were put out and the fourth of them burning with this Arabique inscription Haec est vera lux this is the true light questioned the meaning thereof and was answered That there were four Religions in the world whereof three were false and the other which was theirs was the true Let us therefore examine which is the true and which the false and first begin with 1. Paganisme And this had once spread it self over all the earth except one corner of Syria and it cannot be denied but that in the knowledge of arts policy and Philosophy the Heathen exceeded all other nations and their light shined that way brightest above others and that in these things we have all lighted our candle at theirs And yet as the wisest of us may wonder at them for their extraordinary naturall and humane knowledge so the simplest of us may laugh at them for their absurdities in the worship of God so dim hath their light burnt in matter of Religion The Apostle in the place last quoted hath two arguments against them to prove that there must needs be but one God and they erred because they had many gods many lords And indeed many they had Varro makes the number of them 30000 whereof there were 300 Jupiters besides a number called dii majorum gentium minorum dii tutelares tutelar gods c. and as S. Augustine speakeh Quis numerare potest the number was so great that no man could reckon them 1. He from whom al things are can be but one The reason is Inferiour causes are resemblances of superiour and they of the Highest but we see in all inferiour causes many branches come from one root many parts are ruled by one head many veins from one Master-vein and many rivers and chanels from one fountaine So in Superiour causes there are many causes from one as many lights from one and many motions from one motion therefore in the highest cause this unity must needs be after a most perfect manner 2. In quem omnia concurrunt in whom all things meet as lines in the center In the mutual order of nature all things depend upon one another Mutuus ordo in se invicem est propter conjunctum ordinem in uno that mutual order which is is from order joyned in one as all things flow from one so they return to one again Therefore one and but one God But their own reasons are sufficient to convince them for Pythagoras saith that there must be an infinite power in God else mans understanding should exceed its cause that is the Creator of it because it is able to comprehend and conceive a greater thing then its cause were it only finite for si potest as infinita est tum natura infinita quia accidentis capacitas non excedit capacitatem subjecti if the power be infinite the subject in which that power is must needs be also infinite because the capacity of the adjunct exceeds not the capacity of its subject And there can be but one infinite therefore but one God If we grant two infinites there must be a line to part them if so then they are both finite and have several forces and being divided cannot be so perfect as if they were joyned together and both one But there can be no imperfectnesse in God Therefore we cannot admit of two Gods Again as Lactantius argueth If there be two Gods and Gods attribute being omnipotency they must be both omnipotent of equal force and power or unequal If of equal then they agree or disagree if equal and both agree then is one of them superfluous but superfluity is excluded from the Diety If they disagree and be of unequal power then the greater will swallow up the lesse and so reduce all into one and so the lesser is not omnipotent and by consequent no god And howsoever the Heathen outwardly held Polytheisme or many Gods because they durst do no other in policy to maintain and uphold their Common-wealths
Captivity of the North it is said The dayes come saith the Lord that it shall be no more said the Lord liveth that brought up the children out of the land of Egypt But the Lord liveth that brought up the children of Israel from the land of the North. And this title lasted to the time of Christ. sixtly The last is prophecied by Jer. Jehovah justitia nostra the Lord our Righteousnes and so by the Apostle Christus justitia nostra Christ our righteousnesse and God the father of our Lord Jesus Christ. Now this great benefit being not fully six weeks before the Law delivered it must needs stick close to their memory and being in the wildernesse where they were wholly to depend upon God and his protection so that as well in regard of the remembrance of the late benefits and the hope of future assistance as of the place where they could not depend at all upon themselves it was both a fit time and place to give them a Law and then they were more fit to receive it in as much as it could not well be given in Egypt for thence they were unwilling to go nor in Canaan for there they murmured against God it was most fit it should be given here for their delivery was not that they should be Masters but Servants And all these pertain to us for though it be true Non obligamur Legi propter Sinai sed propter paradisum when it was first given to all the sons of Adam and though God gave this Law to one Nation to stir up others to emulation as the Gentiles were taken into Covenant afterwards to provoke the Jews to jealousie yet this is also true that there are none of those his titles but much more appertain to us who have means of better performance as having received greater benefits and our faith grounded upon better promises 1. Jehovah The excellency of this Name to us is in respect of the ordination of a new Covenant the Gospel which as the Scripture speaks is the better Covenant because it was established upon better promises for Insemine tuo benedicentur omnes nationes terrae in thy seed shall all the nations of the earth be blessed is a better promise then Semini tuo dabo terram Canaan to thy seed will I give the land of Canaan We have clearer promises of eternal life and a greater measure of sanctification of the spirit then they had 2. Deus tuus thy God As we are included with them in the first so in the second title we have part and interest in them both for he is our God by Covenant as well as theirs by a Covenant of mercy and grace 3. Qui eduxi c. which brought thee c. For this third how far greater dangers are we delivered from then they From the sting of Conscience fom sin from death how much do the Devil and his Angels passe the power and malice of Pharaoh and his task-masters Hell and Gehenna the Lime-kills the torments of Hell without number the bricks with number and as much as these everlasting pains passe those temporal so much doth our deliverance exceed theirs The Apostle saith that God hath delivered us from the power of darknesse and from the wrath to come And in another place that he hath abolished death In this world he hath freed us from errours which the most part of the world fall into He hath delivered us 1. from the justice of God 2. from the terrour of the Law 3. from the sting of Conscience 4. from sin 5. from death 6. from Hell 7. from the Devil and his Angels 8. from the Spiritual Egypt 9. from the Egypt of this world c. Now as God hath titles so have we He Jehovah we vile Creatures He our God we his servants He which hath delivered us we which have been delivered by him from sin c. from a thousand dangers Audi Israel hear O Is ael saith he Speak Lord for thy servants hear must we say and not onely be his Auditors but his servants least we be made servants to sin Sathan and the world and so be made to know the difference between his service and the service of other Masters CHAP. II. The division of the Decalogue How divided by the Jews 〈◊〉 Christians Addition 6. That the four fundamental articles of all Religion are implyed in the four first precepts Of rules for expounding the Decalogue Six rules of extent 1. The affirmative implies the negative and e contrà 2When any thing is commanded or forbidden all of the same nature are included 3 The inward act of the soul is forbidden or commanded by the outward 4. The means conducing are included in every precept 5. The consequents and signes 6 We must not onely observe the precept our selves but cause it to be kept by others least we partake of other mens sins which is 1. Jubendo by commanding 2 Permittendo by tolleration 3. 〈◊〉 by provocation 4 Suadendo by perswasion 5 〈◊〉 by consenting 6. Defendendo by maintaining 7. Scandalum praebendo by giving scandal VVE divided the Law into a stile and a Charge the first hath been handled The charge remains whereof we will now speak And this is contained in the ten words which we commonly call the ten commandments So doth Moses as well to deter men from presuming to adde any more in which respect God wrote both sides of the Tables full to prevent the adding to them as also to take from man the excuse of being so many that his memory could not bear them They being but few whereas those of the heathen are infinite These ten for better order and memory sake receive a division from the subject and are divided according to the two Tables which our Saviour in his answer to the Lawyer divideth according to the objects God and Man And this is not his own division onely we finde it in the time of the Law Our duty towards God is set down in Deuteronomy Thou shalt love the Lord thy God with all thy hea t and with al thy soul and with all thy might Our duty towards man in Leviticus Thou shalt love thy neighbour as thy self From both which places this division of of our Saviour hath its ground Now because love is so often repeated S. Paul makes the end of the Law to be love And in another place after he hath recapitulated the Law he reduceth it to this Thou shalt love thy Neighbour as thy self for our love proceeding and ascending up to God when we descend and come to our Neighbour it is but a reverberation of the love we have to God and every reverberation or reflexion presupposeth a direct beam so that every man that loves his Neighbour hath God first in his direct motion as the immediate and direct object of his love and then his Neighbour in
pileum he was free and when he laid aside his cap he was said deponere magnificentiam to lay aside his honour and priviledge whereby he was distinguished from a servant So then as servants are to be uncovered in their masters service so are we to be in Gods and therefore Saint Paul in the place before cited tells us that it is a shame for a man to have his head covered at that time That 's the first signe 2. The other signe is humiliare nosmetipsos to humble our selves which is nothing else but to make a man neerer the ground to bow himself as low as he can and this was it which the devill required of Christ and it is a posture which God expects at our hands and was vsed from the beginning We may see it by that which God said to Elias I have yet left me 7000. in Israel all the knees which have not bowed to Baal by which he signified that bowing was a signe of them that worshipped him aright and it was his quarrel against them that bowed themselves to Idols for which he would not forgive them 2. But Honor signi is not enough there must be Honor facti too The first was Reverence this is service and worship which we call properly devotion or the devoutnes and readines of the will to serve God And this Honor exhibitus facto hath also two parts 1. To come and go at Gods command 2. To do his worke 1. Both of these we have in the Centurions servant approved by Christ himself 1. In going and coming when he is bidden I say go and he goeth come and he cometh 2. In doing his Masters will or service Do this and he doeth it And in these two respects it is that Christ will say to some Nescio vos I know you not 1. Either for not comming at all to his house so that he cannot take notice of them for his servants 2. or for coming unwillingly with an ill will to do his work and so they do not perform service to him and in this respect are not known to him neither We see that Gods servants did both Abraham was no sooner spoken to by God but he was presently at his call and answered Ecce ego behold here I am The kingly Prophet before he was called had a longing desire to go into Gods house but when he was called he presently answered Lo I come It is Gods threat-Because I called and ye refused c. I will laugh at your calamity And in the Gospel they which were invited to the Supper and came not were thought unworthy none of them shall tast of it And as we are to come so in our coming two things are required to make us welcome 1. The first is we must come mature betimes they that seek me early shall finde me and secondly we must come quotidie daily Blessed is the man that heareth me watching daily at my gates We must wait and be desirous to be called 2. The second 〈◊〉 the Act. Service to do his will It is the property of a good servant to do his masters work and to preferr it before his own We see the practize of it in Abrahams servant he refused to eat before his masters work was done and here falls under this the commandment of the great service the service of the altar which that we may think it no dishonour to be Gods servants we finde that he chose the Tribe of Levi to serve him at the altar so that this service is the service of choice and howsoever some account but lightly of it yet it was the greatest honour to be chosen to perform this service Now to apply these things to the point in hand There is in the 95. Psalm which is vsed as an antipsalm or Introduction as it were to the service of God by our Church 1. A coming 2. A worshipping 3. A falling down and 4. a kneeling before the Lord whereby we may see that in the precept of worship in the substantial parts of the service of God prayer preaching the Sacraments and discipline especially in the former there is a due gesture and behaviour required And in this we are to follow the rule prescribed by Saint James which is to take the Patriarchs and prophts for our guides and directors and it is Saint Peters rule too for women to follow the steps of holy women of old So that laying this for our ground and withal taking the approved practise of the Church with it we cannot go amisse Now we shall finde in this outward worship of God that they never came together to serve the Lord nor departed from it without exhibiting some reverend external worship and behaviour both in 〈◊〉 recessu in coming in and going out In accessu in their coming together it is plaine Solomon in the consecration of his Temple at the beginning before his prayer kneeled upon his knees And in recessu we see that when Hezekiah and his people had ended their service they bowed their heads and worshipped We have seen what our gesture must be in accessu and recessu Let us now see what it must be while we are present at Gods service in the particulars of it 1. First for our outward gesture in prayer which is either publick or private And in both these since we are to remember that they are to proceed partly from Humility partly from hope our external signes must be answerable to both these 1. In publick prayer the signes are first that which we called before depositionem magnificentiae with our heads 〈◊〉 2. The other which we called Humiliation by bowing our selves to the ground or kneeling as Abraham did and his servant too bowed and worshipped the Lord. So did the people at the institution of the 〈◊〉 So did king Solomon praying upon his knees The Prophets Daniel 6. 10. After the first temple Ezra 9. 6. Our Saviour himself upon the mount of Olives kneeled down and prayed lastly Saint Paul and the whole Church prayed kneeling Saint Peter Act. 9. 40. Thus we see our pattern if we look at the 〈◊〉 or Prophets at Christ or his Apostles or at the whole church True it is because we onely kneeling but also standing before another is a signe 〈◊〉 service and reverence therefore we read in many places that the gesture in prayer was standing and that some prayed standing as Gehezi stood before his master Elisha So Abraham stood before the Lord and Abrahams servant stood by the well of water when he prayed The people rose up and worshipped every man in his tent door 〈◊〉 said to 〈◊〉 stand by thy burnt 〈◊〉 and I will go c. Thus Samuel stood before the Lord and the Psalmist saith Ye that stand in the house of the Lord c. The king stood by
And when God would exalt Abraham from being father to the children of a bond woman Agar by whom he had Ismael to be the father of Isaac and the faithful and thereby to establish the Church in his house then because he was more glorious he gives him a more glorious name Thou shalt no more be called Abram but Abraham And the like we see in Jacob whose name was changed to Israel a name of more dignity when he had prevailed with God Now if a good name or good report be among private men so highly valued that as Solomon saith it is better then a precious ointment which was in great esteme for pleasure in those dayes yea then silver or gold or any precious treasure which was most esteemed for profit and if it be true which the Heathen said interesse famae est majus omni alio interesse that the weight and interest of a good name goeth 〈◊〉 all 〈◊〉 yea further as a Father saith Fama pari passu ambulat cum vita it goeth cheek by joul with life it self Of how pretious and high esteem ought the name of God to be and how highly ought we to reverence and esteem it seeing as the Psalmist saith God hath magnified his name and word above all things Therefore his glory and name is the chief thing we should look unto Thus we see what 's meant by the name of God The second is what is understood by taking the Name of God Non assumes c. The barrennesse of the English language makes the expression of the Original short for the word whence it comes signifies to take up and hath a double use to which may be referred whatsoever is borrowed in this sence 1. It is applyed to a standard or banner and hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nose Armiger 2. To a heavy thing as a burden whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massae pondus and these two kinde of things we take up or remove if a thing be glorious as a standard we take it and lift it up and if a thing be necessary and useful to us though it be heavy and weighty we take it up so that the one is in rebus gloriosis the other in rebus necessariis and if a thing be neither glorious nor necessary we let it lie the first includes the duties of praise in all that take Gods name upon them the second refers to the duty of swearing which is a weighty thing and under these two are comprehended all other takings of his name 1. It is in gloriosis as Moses called his Altar erected and set up Jehovah-nissi that is the Lord my banner or standard from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ness vexillum Or as the plate made for Aaron wherein was to be graven Sanctitas Jehovae Holinesse to the Lord was to be taken up and placed upon Aarons forehead visible as a thing glorious as the badge of a noble man is lifted up upon the shoulder of a servant to be seen This lifting or taking up of Gods name is a thing glorious As the taking of a name by a childe from a father is honourable It was an honour and a priviledge to Ephraim and 〈◊〉 to be called after their grand-father Jacobs name so is it an honor to a woman to have her husbands name It was all the ambition of the women in the Prophet that desired one husband to be called by his name And we see still that in marriage the woman taketh her husbands name and it is such a glory to her that she is content to loose her own name for his And it is our own glory that from Gentiles we are called Christians Of which Esay in sundry places foretold Every one shal be called by my name saith God for I have created him for my glory And Thou shalt be called by a new name And again And shall call his servants by another name All which was fulfilled in the primitive Church when the Disciples were first called Christians The glory of Christ was taken up by Christians when they were called by his name Now being Gods servants and servants taken up his banner or badg the duty commanded is that we must like good servants do all to his glory as the Apostle speaks God can receive no profit by us but glory we may give him and therefore all our actions must refer to it We must not be so ambitious as they were in the dayes of Peleg that sought by building Babels tower to get themselves a name for that is Gigantomachia which is bellare cum Deo to fight with God It is not good to contest with him in this kinde You may read the successe of their enterprise God overthrew their plot even by the confusion of that which should have gotten them their names the tongue Nor must we set a face or false colour upon our own evil acts under pretence of Gods glory as did Absalom If the Lord will bring me again to Jerusalem I will serve him here was a fair pretence when treason lay hid in heart against his own father So 〈◊〉 makes religion a 〈◊〉 proclaims a fast for the murder of Naboth These are so far from the glory of Gods name that they are wicked abuses of it Thus Gods name is to be glorified within us now for the outward duties 1. Having taken this name upon us we must not be ashamed of it nor afraid to confesse it Judah of whom came the name to the Jews was so called the word signifying praise because his mother said she would confesse or praise God so must we wear our name of Christians and Gods servants to the glory of God and Christ and not be ashamed of it The reason Christ himself giveth Whosoever shall deny me before men him will I also deny before my father And though the Church of Philadelphia was but of small strength and its works were not great yet because it had not denyed his name Christ promiseth to set open a door for it and other things as you may read But any that shall receive the name and mark of the beast wear any others livery he shall drink of the wrath of God and shall be tormented with fire and brimstone 2. There is another degree beyond that of not denying his Masters name which every good servant is bound to and which his master expects from him that is standing for his name when it is blasphemed consessing and defending it to the death as the Martyrs have done Because there was none that offered to defend Gods name when judgement was turned backward and justice stood afarr of truth was fallen in the streets and equity could not enter therefore he thereatens terrible judgement he puts on the garments of vengeance saith the 〈◊〉 3. Lastly we must not forget Gods name but often make mention of it The Prophet David threatens a
out of our substance as King David made a vow to build a Temple to God out of his means Jacob that made the first vow we read of vowed tithes to God of his goods We may vow houses lands and offerings either for the erecting or maintenance of Colledges or Hospitals for Seminaries of religion So we read of offerings and free-gifts Exod 36. 3. And as we may vow our substance so a part of our time so many hours or dayes to Gods service so the Jewes besides their sabbaths commanded they had also diesvotivos dayes consecrated to the service of God These are the chief heads unto some of which all or most vows may be referred Thus we see what it is to vow but now as we vow so we must reddere perform our vows Nothing is more easie then to vow but it s not so easie to perform if a man be not master of his tongue yet he will be of his purse as the proverb is and therefore though men vow readily yet they performe at leysure Saint Augustine tells his hearers quia audivisti reddite non vis vovere modo voluisti vovere all the while we talked of promising you would vow but now we speak of performing you will not vow But as it is no sinne not to vow but onely diminutio perfectionis alesse degree of perfection so on the other side if one vow and performs it not he sinnes grievously and therefore the wiseman saith it were better never to vow then to vow and not to perform It is a grosse deluding and scoffing at the divine Majestie not to keep promise with him Therefore he tells us that to devoure holy things is destruction and after vows to make enquirie Solomon speaks of those courtiers about him who would have had him to convert to other vses those great treasurs which David had vowed and laid up for the building of the Temple Therefore for a man to vow any thing to God and not to perform his promise but to convert to other vses what was vo wed to God will proue a snare to him to choke and strangle his soul. To our vows then must be added performances and because the purpose of performance is but one of the conditions required in a vow therefore we will adde the rest which are these 1. For the person that vows he must be sui juris a person free in that he vows from the authority of another one that hath power in himself to make and perform a vow A child under the power of a father a servant under the power of a master the woman under the power of the husband are not capable of making a vow without the consent of them under whom they are and therfore under the Law the father might make voyd the vow of his daughter and the husband of the wife made without their consent either expresse or implicite Nor have the man or woman in some cases power to make a vow without mutual consent Continen 〈◊〉 et alia saith Saint Augustine vovenda non sunt a conjugatis nisi ex consensu voluntate communi Et si praepropere factum fuerit magis est corrigenda temeritas quam 〈◊〉 promissio And Periculose promittitur saith Saint Jerom quod adhuc in alterius potestate est Continency and such like things are not to be vowed by married persons but by common consent of both and if any thing be over hastily done in this kinde the rashnes must be corrected rather then the promise fulfilled It is dangerous to promise that which is in another mans power 2. The vow it self must be possibile possible to be performed As was said before of a promissory oath so in regard of the affinity we may say of a vow for the matter of it it must be possibilie and licitum 1. possible for us and within our power Now what is possibile and what impossibile may make a hard matter to define And hence some disallow the vows made in former ages as not possible to be kept as to vow single life of which we may say that to say all may do it is dangerous so to say that none may do it is no lesse dangerous We must therefore take heed that the Heathen man rise not up in judgement against us who said that Nolle in causa est cum non posse pretenditur the true cause is we will not when we pretend we cannot we say we have not the gift when as indeed we want another gift the gift of abstinence in meats and drinks which they had in former ages and thence came a general possibility for them to vow But now in our dayes Tertullians saying may be verified that multivorantia multinubentia must go together because there are many feastings and drinkings there must be many marriages The Heathen man said that libido est spuma ingluviei lust is the froth of gluttony Therefore men must learn to abstain and then they cannot say they are unable to make this vow 3. Again the thing we vow must be licitum an unlawful thing is not to be vowed such as was the vow of Michas mother of 1100. pieces of silver for a graven and molten image And Absoloms vow at Hebron to colour his treason against his father And that of the Jews not to eat or drink till they had killed Saint Paul for voverinon debet quod Deo 〈◊〉 we must not vow that which is displeasing to God for if God will not have it paid he would not have it vowed Therefore Saint Isidore saith to such votaries In malis promissis rescinde fidem in turpi voto muta 〈◊〉 and Saint Jerom in vovendo suit stultus qui discretionem non adhibuit in reddendo impius And Quod incaute vovisti ne facias that is if the thing be sinful if it be onely against thy profit thou hast tied thy self to perform it And Saint Augustine Injusta vincula rumpit justitia for it is impia promissio quae scelere impletur it s a wicked vow that ends and is performed in wickednes 4. It must also be Deo dignum a thing worthy of Gods acceptance It must be no frivolous thing that we vow but such as may tend to his honour and our own good We must promise rem gratam a thing acceptable to God els he will not vouchsafe to looke upon it no such frivolous thing as he that vowed the shaving of his head or he that eat the kernels and vowed to offer the shells to Jupiter 5. For the time of vowing it may be either in trouble or affliction or in tranquillo before deliverance or after before deliverance thereby the better to obtain it after to shew our thankfulnes for what we have received examples we have of both approved by God of the first in David I will pay my vows which I spake when I
that though by the common Canon-law all festivals are from evening to evening Cap. 1. 2. de Feriis 〈◊〉 cap. 13. n. 5. Covar in 4. variar resol cap. 19. n. 9. yet where the custom is to observe them from midnight to midnight or from morning to morning such custom ought to be kept if there be lawful prescription for it as Panorm resolves 7. Before we conclude this observation about the Sabbath it may be fit to consider why it was so long observed after our Saviour together with the Lords day for we finde that for many years after the Apostles times the Sabbath was kept as well as the Lords day until the Councel of Laodicea which was not long before the Councel of Nice and that it is still observed among the Abyssines and that Balsam saith that the holy Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did in a manner equall the Sabbath with the Lords day Gregory Nyssen calls those two dayes fratres brethren Clem. constit l. 7. cap. 24. Diem Sabbati Diem Dominicam festas habete quoniam illa creationis altera resurrectionis memoria dicata est observe those two festivals the sabbath and the Lords day the one in memory of the creation the other of the resurrection hence was that old Custome of not fasting upon the sabbath or Saturday because it was a day of rejoycing and therefore those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festival dayes in the 53 Canon of the Apostles are expounded by Zonaras to be the Sabbath or Saturday and the Lords day and in the 65 Canon it is prohibited to fast either on the Sabbath or Lords day 〈◊〉 onely the Sabbath before Easter Ignatius in Epist. ad Philadelph saith If any fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Lords day or on the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a murderer of Christ. Tertul de jejuniis saith Sabbatum nunquam nisi in Pascha jejunandum est none must fast on the Sabbath or Saturday save before Easter And from this cause it was that Constantine whose Edict we may read in Eusebius for the free exercise of Christian Religion forbids that they should be impleaded on the Sabbath or Saturday as well as on the Sunday because both dayes were observed with publick meetings And in the Synod of Laodicea it was appointed that besides the Law which was anciently read upon the Saturdayes the Gospel should be also read on that day By all which it may seem that the Jewish Sabbath and the Lords day are both to be kept and by some learned men it is hence urged that the sunday doth not succeed the 〈◊〉 but wassuperadded to the sabbath But to this I answer 1. That the sabbath was for some time used as a thing indifferent as were some other legal rites in favour of the Jews and that they might be the lesse offended and more easily gained to the Christian Church as S. Paul circumcised timothy and S. Peter abstained from some meats c. not as things necessary but 〈◊〉 2. That though the legal rites were void at 〈◊〉 death and then expired yet as S. Augustine saith some time was required for their decent burial 3. That though holy duties were performed in public on the Saturday for many years yet the symbolical and typical rest which was proper to the Jewish sabbath was not allowed or practised in the Church and therefore when some began to 〈◊〉 on the Saturday by resting on that day it was forbid by several Councels as that of Laodicea cap. 29. the Councel of Lyons in cap. 1. de consecr d. 3. and the Sabbatarians were generally condemned for Hereticks And therfore the observing of Saturday as a half holy day as it is still in a manner kept in many places with us was not with reference to the Jewish sabbath but for the more honour of the Lords day as a preparative to that great festival and therefore though the Church did allow some publick meetings on that day in the Church yet we never finde that the symbolical rest which is the proper and characteristical difference of the Jewish sabbath from Christian festivals was ever allowed but generally condemned And thus I have done with these observations and positions which I conceived necessary to insert concerning the 〈◊〉 to give some light if possible to this so much agitated question submitting all to the judgement of my superiours in the Church and ready to yield to what any judicious and learned man shall upon better reasons propound CHAP. IIII. Reasons of this Commandment 1. Gods liberality in allowing 〈◊〉 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 Srangers 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 IN the three next verses namely the ninth tenth and eleventh God first explaineth his meaning or gives an explication or further exposition of this Commandment verse 9. 10. and then gives a reason of the Commandment verse 11 why they should yield obedience to it In the explication there is order taken as well concerning works as persons First for works Six dayes shalt thou labour c. verse 9. Secondly for persons Thou and thy son c. verse 10. And again in the same verses there is 1. An Affirmative Six dayes thou shalt labour c. verse 9. and 2. secondly A Negative Thou shalt do no manner of work c. verse 10. Again there is 1. a Permission Six dayes God hath given thee wherein thou mayest labour and do all that thou hast to do 2. And secondly an Opposition or Antithesis But the seventh day he hath reserved to himself Six dayes are thine but the seventh his He hath bestowed six dayes on thee but the seventh he hath reserved to himself In the six dayes thou shalt do all but on the seventh no manner of work Now in the opposition there are two by-reasons included for the main reason is in the 11. verse for in six dayes c. The first is That because God hath dealt so liberally with us as to give us six dayes for our selves and to reserve onely one to himself therefore we should be the more ready to give him that day for by right of Creation we and all ours are the Lords for he made us of nothing and in that regard he might justly challenge 〈◊〉 and our service all our dayes and we being but his Creatures could not justly challenge to our selves one day In so much as if it had pleased God to have given us but one day and reserved the other six to himself we should
him a father to Pharoah and Lord of all his house Hence Deborah is called a mother in Israel Neither is this title and honour due to the supreme governour onely but also to the subordinate so Saint Peter commands to submit as to the king who is supreame so unto governours as those that are sent by him c. So that by this 〈◊〉 〈◊〉 the general of the army may be called the father of the Camp and whosoever hath any authority in any society derived from the king is thereby become a father and all honour belongs to him 5. Lastly if we come to that which we called excellency of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when this is alone without the other two though there be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principality nor power yet there is an honour due and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excellency is of four sorts 1. Ratione 〈◊〉 in regard of years or age and an honour is due in this respect rebuke not an elder saith the Apostle but intreate him as a father the elder women as mothers 2. In regard of the gifts of the minde as wisdom and counsel whereby one is able to direct and advise others or to invent some things needful and conducing to the publick good thus Jabal is called the father of such as dwell in 〈◊〉 and of such as have cattle and Jubal the father of such as 〈◊〉 the 〈◊〉 and the organ 3. In respect of outward estate and wealth for money is nervus politiae the sinnew of the commonwealth therefore rich and wealthy men are esteemed in a common-wealth and called to publick assemblies before others because if it be in need they are most able to help Thus Nabal though a man of no other gifts yet because God had enriched him David doth implicitey call him father by 〈◊〉 himself his son give I pray thee whatsoever cometh to thy hand to thy servants and to thy son 〈◊〉 And this honour given to rich men for their wealth must be given no otherwise then in a civil respect otherwise it is condemned by Saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecting of persons 4. In respect of benefits which any have 〈◊〉 upon us Thus Job by shewing mercy to the poor had the title of father I was a father to the poor and the cause 〈◊〉 I knew not I searched out And thus for the meaning of these words Honour thy father and mother We come now to the duties here required under this word Honour Honour thy father and Mother CHAP. III. The mutual or reciprocal duties of superiours and inferiours 1 Loue. 2. To wish well and pray for one another The duties of inferiours 1. Honour Inward and 〈◊〉 2. fear 3. subjection and obedience active and passive 4. The protestation of our subjection by honouring them with our estates The manner how this 〈◊〉 〈◊〉 be performed THese duties are to be handled 1. In general which concerne all superiours and inferiours And secondly in special such as concern special ranks and orders of superiours and inferiours as in the family the Church and the common-wealth Every duty consists in two things 1. The action and 2. The manner of performance and both are to be handled And because there are some duties reciprocal which are mutually to be performed both by superiours and inferiours towards each other to avoyd needlesse repetition it shall be good to speak of them generally in the first place The duties which are reciprocal or mutual are 1. First love but in an higher degree then ordinary which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 affection of a higher degree then that which we owe to every one such as either ascends from the son to the father or descends from the father to the son and it is either naturaland proper between natural parents and their children or by analogie and proportion between others to whom the names of fathers and children are communicated as spiritual fathers in the Church and those that are begotten by them unto Christ of whom the Apostle speaking expresses the special love due to such fathers by a special emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have such in reputation or highly honour them Phil. 2. 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esteem them very highly in love for their works sake there is a particular love which we beare to our friends and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aboundant love but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabundant and extraordinary in a more special and high degree the want of this natural affection is imputed as a great crime a signe of men given up to a reprobate sense Rom. 1. 29. And it is a prophecie of the end of the world when men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection 2. The second mutual duty followes from the first and is the chief property of love to wish well to him we love and because Christianum votum est 〈◊〉 prayer is the Christians wish therefore it is that we comprehend prayer among the mutual duties of inferiours and superiours it must both ascend and descend for we are exhorted by the Apostle to pray for superiours The like for our countrey by the Prophet this is ascending Now downwards we have the example of King David for his people as also for Solomon his son And of holy Job who prayed for his sons and daughters every day So much for the duties reciprocal Come we now to the several duties of inferiours and superiours and first we shall speak of Honour which is the dutie of inferiours to their superiours In the strict sense whereof if we take it as our Saviour said of father there is but one father which is in heaven so may it as truly be said of honouer if we speak exactly and properly that as the Apostle saith it belongeth onely to God But God himself hath been pleased to communicate part of it to some men as the same Apostle he created some vessels to honour and consequently he calls some men from among the rest to be honorable for as the author to the Hebrews speaks no man takes this honour upon him but he that is called of God as Aaron Now God calls men when he bestows some gifts upon them whereby they excel their fellows for God dispenses his gifts variously as appears by the parable where the master called his servants and gave to some more talents then to others The scripture as was shewed before vseth three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellency power and principalitie Now unto excellency honour properly belongeth and that is of two sorts Inward and outward Inward honour is when we have honestam opinionem a good opinion of a man in regard of some 〈◊〉 he hath above us for this good opinion is
Testimonium excellentiae a testimony of that excellency which we acknowledge in him above our selves of this Solomon speaks when 〈◊〉 adviseth not to meddle with a strang woman lest we lose our honour that is lest we lose the good reputation and esteeme we have in the 〈◊〉 of others and in another case he tells us that a peaceable man shall have honour and good respect with men for by a good opinion of men we testifie there is an excellency in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have some what more then we have and both the Apostles 〈◊〉 Paul and Saint Peter expresse this duty by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection or submission to be subject as we see Christ was subject to this father and mother in respect of his manhood acknowledging himself to be a child and so consequently thought some thing to be in them to receive this honour which was not in himself The 〈◊〉 will make this more plain In the case of Corah and his company they gathered themselves together against Moses and against Aaron they would not give them honour God calls it afterwards a dishonouring of him and their 〈◊〉 was They were not more excellent then others all the congregation was holy and the Lord was amongst them Their thesis was All men are 〈◊〉 〈◊〉 to the Lord and therefore Moses and Aaron had no more excellency then the rest of the congregation But we see how God by a special miracle confuted their position for the example of all that in future times should exalt themselves against their superiours The contrary to this sinne of theirs is when men do acknowledge and confesse that there is not an equality but that some do excel them and that this excellency above them is not as the Poet speaks by chance but by the appointment of God that as in creation and generation he is the special father that gives us being so for our well by government that he is our special governour and that those above us are his instruments appointed for our preservation when we acknowledge this exellency in others and that it comes from God who hath imparted his gifts to them This is the first and the inward part of honour But now as God told Samuel concerning 〈◊〉 God and man look several waves for God looks on the 〈◊〉 which man cannot see it is onely the excellency which outwardly apears which we can take notice of and honour and so likewise the inward honour of the heart of which we have spoken is seen onely by God man cannot behold it and therefore besides the inward esteeme or estimate of anothers excellency there must be also some exteriour signe or testimony whereby we acknowledge it to be others and this makes the second part of honour 〈◊〉 honour Such was that which 〈◊〉 desired of Samuel though the kingdom were taken from him as Samuel well knew yet honour me saith he before the Elders of the people and before 〈◊〉 c. And such was that which the 〈◊〉 looked after viz. The 〈◊〉 places at 〈◊〉 the uppermost 〈◊〉 and greeting in the market place This is the second part of honour What this exteriour honour is and after what manner it is to be exhibited in particular is best known by the manner of the countrey where men live because it is not alike in all places every countrey hath not the same signes of honour Holy men in scripture have exhibited outward honour by several gestures or ceremonies which may be reduced to these seven heads 1. To rise up when a person of excellency which either by nature or analogie and proportion is our 〈◊〉 in presence Job accounted it as an honour done to him when the aged arose and stood up when he was in presence And Solomon a king thought fit to expresse his duty to his mother Bathsheba by rising up to her when she came before him 2. The uncovering or making the head bear was accounted a token of honour in use with the Saints and a dishonour to keep it covered as we may gather by the words of the Apostle 3. The bowing of the knee or all or part of the body When 〈◊〉 would have 〈◊〉 honoured he thought no way better for the people to expresse it then by bowing their 〈◊〉 to him He caused them to 〈◊〉 before 〈◊〉 Abrech that is bow the knee King 〈◊〉 in the place before quoted to adde the greater honour 〈◊〉 his mother bowed himself to her Jacob meeting his brother Esau bowed himself 〈◊〉 times to the ground a great expression of this duty And Ruth no doubt thought she honoured 〈◊〉 when she bowed her self to the ground before him So for the bowing of the head it is mentioned in diverse places in scripture to set forth this duty The 〈◊〉 of 〈◊〉 when they came before him bowed their heads and made obeysance These were signes of honour at the first meeting or salutation 4. A fourth expression is standing up not onely to rise before them we prefer in excellency but to stand up too we see the practize of it in the people of Israel Moses 〈◊〉 as a judge among 〈◊〉 but it is said that the people stood by him from morning till evening And 〈◊〉 the 〈◊〉 mayd when she went to attend upon king David was to stand before him The like did 〈◊〉 before 〈◊〉 And indeed it is the common expression of service 5. The next is to be silent in the presence of them we account our betters Job tells us that when he was in prosperity the Princes refrained talking in his presence and laid their hand upon their mouth Ths Nobles held their peace c. And in the same Chapter he saith unto me men gave eare and waited and kept 〈◊〉 at my counsel 6. The sixth is that when of necessity we are to speak we use words of submission It is Saint Peters note of Sarah her submissive speech to her husband she called him Lord. And the speech of Rachel to her father 〈◊〉 is a president of this kind for children to their parents 〈◊〉 it not displease my Lord that I cannot rise up before thee And of Josephs brethren for inferiours to men in authority Thy servant our father is in good health 7. The last is dispersed throughout the scriptures and comprehended under the word ministrare to minister and wait Luc. 17. 7. And it comprehendeth all such other duties of outward honour as are to be vsed by servants to their masters As our Saviour expresseth one in the masters command to his servant to make ready that he may sup And the maid waited on Naamans ' wife And so king Davids Generals are said to wait on him And Job in the place before mentioned saith that men waited on him in token of reverence and service to him so that when we
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 〈◊〉 〈◊〉 〈◊〉
them as their own flesh as Moses who carried the people in his bosom as a nurse and made their welfare his scope and as our Saviour snews the example of an hen who gathereth her chickens under her wings to defend them from ravening and strong fowls And this loving nourishing and defending are special ends why superiours were ordained And therefore the reason is added to the Commandment in Exodus 20. and enlarged in Deuter. 5. 16. That thy dayes may be prolonged c. and that it may go well with thee which as was mentioned before is expounded by some not as a promise but as the duty and end of superiours viz. That they under God prolong mens dayes and are or ought to be means that it may go well with them This is one end of their superiority They are not set over the people colligere auream messem to scrape gold and silver for themselves their own profit and ease is not the end of their authority though many times rulers look at nothing else It was the sin of the Princes in Ezekiels time They accounted the city as a cauldron and the people the flesh to be sod in Evil Rulers take their own ease and security while the profit of the people and inferiours is no whit regarded Therefore not without cause are the two heads before named of defending and nourishing inferiours special duties of superiours towards them This which is commonly affirmed that the end of government is the good of the inferiours must be understood cum grano salis for from this principle misunderstood some have collected that because the end is above the means and more noble therefore subjects are above their governours and so may call them to account for their misgovernment and judge or punish them and remove them if they see cause from which false collections made by seditious and turbulent persons infinite troubles confusions rebellions and desolations have followed We must know therefore 1. That to procure the good of inferiours is indeed the duty of superiours and one end why God committed the people to them but not the sole or principal end of their authority for princes receive their power onely from God and are by him constituted and intrusted with government of others chiefly for his own glory and honour as his Deputies and Vicegerents upon earth for they are his Ministers Rom. 13. so that the principal end of their government is the advancement of Gods honour who is the supream King and Lord of all the world and therefore if they fail in performance of this trust they are accountable onely to him who intrusted them and not to the people whom he hath put under them and whom he never authorized to call them to account but to appeal onely to him 2. It is not generally true that all government is onely for the benefit of those that are governed for some government there is meerly for the benefit of the superiour as that of a Lord or Master over his servant for the profit of the servant is herein meerely extrinsicall and advantitious some governments are for mutual good of both as that of a husband over his wife and so some kingdoms may be for the benefit of kings as when they are obtained by a just conquest which are not to be accounted tyrannical because they are just for their may be a just title by conquest when the war is upon just grounds whereas all tyranny is essentially unjust and some kingdoms may respect the profit both of Prince and people as when a people not able to defend themselves commit themselves to a potent prince for protection and safety against potent enemies and so become his subjects 3. Although it be true that in some kingdoms especially elective the benefit of the people is principally regarded and as Cicero saith Fruendae justitiae causa Reges conftituti that kings are appointed for administring of justice yet it follows not hence that the people are above their king for the Tutor or Guardian is for the good of the Pupil and yet the Guardian or Tutor hath power and authority over the Pupil and if any say that the Guardian may be removed if he fail in his trust and therefore the same may be done in Princes L answer that this holds in Guardians because they have some above them but in kingdoms because there cannot be a progresse in infinitum there must of necessity be a stop in some who because they have no superior must if they offend be lest only to God who will either punish them if he see it needful or else suffer them for the punishment and tryal of his people for as Tacitus saith as we bear with the barrennes of the earth or intemperate seasons and the like natural accidents which cannot be avoyded so must they bear with the avarice and lust of rulers Vitia erunt donec homines sed nec haec continua meliorum interventu pensantur there will be faults in government so long as there are men but they are not alwayes nor lasting and besides they are ballanced by the change of good 〈◊〉 intervening And therefore M. Aurelius said that as Magistrates are to judge of private persons so are Princes to judge of Magistrates and God alone of Princes To which purpose is that speech of a French Bishop to their King mentioned in Greg. Turon Si quis de nobis O Rex justitiae tramites transcendere voluerit a te corripi potest si tu vero excesseris quis te corripiet loquimur enim tili sed si volueris audis si autem nolueris quis te damnabit nisi quise pronunciavit esse justitiam If any of us offend O King thou mayest correct us but if thou shalt exceed who shall correct thee we may speak unto thee and if thou wilt thou mayst hear us but if thou wilt not none can condemn thee but he who is justice it self And that of 〈◊〉 is as excellent as common Cujus jussu nascuntur homines hujus jussu Reges 〈◊〉 by whose command or appointment they are born men by his appointment are Kings constituted Nor doth it make against this that the people are sometimes punished for the sins of their Princes as 1 Kings 4. 16. 2 Kings 10. 17. for this was not because the people did not punish or restrain the exorbitances of their Kings but because by tacite consent or otherwise they did communicate in their sins and besides God having supream dominion over the lives of all may make use of it thereby to punish Kings by taking away their Subjects 3. Because God hath made by his Commandment a distinction and 〈◊〉 of degrees as some to be parents some children some superiours and some inferiours Superiours must take heed that none 〈◊〉 this order nor suffer a parity or equality or to submit to those whom God hath placed in a lower rank But why did not
great benefit to them for when he himself had received the seal of the covenant the Sacrament of Circumcision the very same day he made all his servants partakers of it So that though their bodies were in subjection their sculs were made free and were set at liberty by it and therefore it was a good exchange for them And in this respect it was that it was prohibited the Jews to take any bond-servants of the Isiaelites but out of the heathen that thereby more might be brought into Gods covenant Afterwards this kinde of service was established upon other respects which drew Godly men to it and made it lawful for though that other servitude by war whereby one is forced to be a servant may be unjust so that such servants if they can escape they may with a safe conscience especially when they are taken in an unjust war and have not bound themselves by a free promise as those that are slaves to the Turkes yet no doubt but a man may by his voluntary Covenant make himself a servant and this Covenant binds him as Jacob was by covenant to serve Laban seven years for his wife and seven years for sheep and cattel Thus in 〈◊〉 of poverty a man may make himself a servant that he may have a subsistence and in case of ignorance he may serve to learne an art or trade it being all one as was said before to have an art and to have a portion and thus did God allow servants among the Jews even of their brethren And thus came service into the world first by the justice of God as a punishment of sinne though afterwards this 〈◊〉 〈◊〉 is by Gods goodnes become a benefit and vseful for mankinde and therefore God hath taken order for duties to be performed both by Masters and Servants In general the Apostle speaking of servants requires every man to abide in that vocation wherein he is called and at the 21. Verse he comes to speak of servants and gives this rule art thou called being a servant care not for it but if thou mayest be made free vse it rather yet let it not trouble thee be willing to heare the yoke of this service A servant if he be a Christian is the Lords freeman 1. Cor. 7. 22. And Jew and Gentile bond and free are all one in Christ. Gal 3. 28. They that do service to their masters in the Lord therein serve the Lord who hath placed them in that calling yea though the masters were not beleeving yet they must think them worthy of all honour and obedience Yet in the Epistle to Philemon Saint Paul having sent Onesimus whom he had converted back to his master Philemon whose servant he was and from whom he had run away he exhorts his master to receive him now not as a servant 〈◊〉 above a servant as a brother beloved c. Shewing the unfitnes and inequality of that servitude introduced at first by war among beleevers and hence it was that as the Gospel prevailed in any kingdom because Christians were all brethren and among the Jews none were forced to be bondmen to their brethren therefore this state of bondmen began to weare out and vanish among Christians though the other two services by nature and covenant still remained Now for the particular duties of master and servant and first of the Master 1. The first is that he have artem 〈◊〉 Skill in governing art to enjoyne his servants what they should do This Skil the fathers have placed and limited to these four heads His commandments must be 1. Lawful 2. Possible 3. Profitable 4. Proportionable to their abilitie 1. They must be lawful according to the will of God as the Apostle speaks No obedience must be commanded preposterous for as there is Pater in Coelis as well as in terris a Heavenly and an Earthly father so ther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masters according to the flesh and according to the spirit as Saint Paul distinguishes a master in Heaven as well as masters on earth a spiritual as a temporal master and the last ought not to command any thing derogatory to the first for if he depart out of his line his series therein he is not to be obeyed we have an example of this in Joseph who refused to performe the command of his Mistris when she tempted him to lie with her How can I do this and sin against God not against 〈◊〉 but against God And therefore Davids conditions with his servants were that they that were to be his servants must lead a godly life and walk in a perfect way This is to be observed for we see that in the worship of God the fourth Commandment requires obedience from the master as well as the servant Thou and thy servant it makes them pares in this the servant hath an interest as well as the master and the master no priviledge or exemption in Gods worship above the servant Though they be subordinate and under one another in the Civil society yet in respect of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Heavenly Commonwealth they are both equal 2. Their Commandments must not onely be lawful but possible too A thing may be lawful yet not possible for a servant to effect The command of Abraham to his servant to get a wife for his son was lawful but the servant wisely objected to his master how if she will not come and therefore Abraham in that case acquits him in these words If the woman will not be willing to follow thee then thou shalt be cleare of this oath 3 Their commands ought to be profitable or useful not vain and impertinent It is said that David being in war against the Philistims longed for water in Bethlehem and it could not be obtained but by breaking through the host of his enemies Now there were three of his host so ready upon this bare intimation of his desire which they took for a kinde of command that they ventured through the enemies camp and brought him water but he considering what an unprofitable thing he had commanded and how dangerous also because there was no profit in it and yet it was gotten with the price of blood would not drink it but powred it out before the Lord acknowledging thereby that it had been better he had 〈◊〉 disobeyed 4. They must be proportionable that nothing be commanded above his servants strength above that which they are able to do nor any thing that is prejudicial to their health or at unseasonable times It was a great fault in Pharoah and his Taskmasters to enjoyne the Israelites their tale of bricks which was hard enough of it self for they were opprest with that but a greater it was to force them to performe that and yet they must finde straw themselves which was wont to be brought to them The 〈◊〉 duty answerable to this consists of two
guile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laying aside all guile c. CHAP. VI. Of theft out of contracts This is 1. In the family by 1. Purloyning 2. Mispending 3. Idlenesse 4. Withdrawing ones self from service 2. Without the family is 1. Of things consecratea by Sacriledge 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 NOw of thefts that are without contract these are either Domestica within the family or forinseca without 1. The first of or within the family as a bad servant For Fur domesticus fur maximus est the domestick thief is ever the greatest thief and the reason is because of the trust he receives And such an one may be a thief these four wayes 1. Intervertendo by purloining their masters goods or according to the sense of the word by turning the profit out of his into their own purses This was the unjust Stewards act and Gehezies and the text saith that Judas one of our Saviours Disciples was a thief because he diverted privily somewhat to his own use out of the bag this is furtum domesticum theft within doors 2. Dissipando by wasting and mis-spending his goods in drunkennesse riot and other excesse Like that servant that in his Masters absence began to smite his fellows and to eat and drink and to be drunken And the prodigal son that spent his fathers estate upon Harlots 3. Torpendo by consuming his estate by idlenesse this is Fur laboris one that steals his labour from his Master and by that means wasteth his estate For servants should not do eye service only or that which they are commanded alone for that is not thank-worthy but labour faithfully and be as provident for their Masters as they should be for themselves But if instead of doing faithful service they grow negligent and idle they are within the compasse of the breach of this Commandement The Wife man saith that He that is slothful in his work is even the brother of him that is a great waster and shall receive that doom Thou wicked and slothful servant c. Cast that unprofitable servant into utter darknesse c. 4. Lastly Subtrahendo se per fugam by withdrawing himself from his Masters service and becoming a fugitive robbing his Master of his service for a servant is part of the Masters possessions Though Agar served a hard Mistresse and thereupon left her service yet the Angel sent her back and bad her humble her self And though s. Paul could have been contented to have retained Onesimus yet because he was Philemons servant from whom he had fled he returned him back Theft without the family is either of things consecrated to God and this is called Sacriledge things common and prophane 1. For the first there was a Law for it That if any should by ignorance take away things consecrated or holy to God he should bring a trespasse offering The Apostle matches it with idolatry Thou that abhorrest idols dost thou commit sacriledge God himself immediately punisht this sin in Ananias and Sapphira and that with capital punishment with death and that a sudden death giving no time for repentance thereby to shew how he hated this sinne and what a severe avenger he is of it It is noted of Abimelech though a King that hee took seventy pieces of silver out of the temple of an Idol his god Baal-Berith and what followed appeares in the same Chapter Hee was slaine by a woman with a piece of milstone which broke his scull Athaliah the Queen with her sonnes had broken up the house of the Lord and took the things that were dedicated to God and gave them to 〈◊〉 she was drawn out of the Temple the place she had 〈◊〉 and then slain and her sons had no better end The alienating of the sacred vessels of the Temple and applying them to prophane uses by Belshazzar at his feast in Babylon caused that terrible hand-writing on the wall which made all his 〈◊〉 to shake and foretold him that the Kingdome was translated to the Medes and Persians which hapned presently after for he was 〈◊〉 that same night 2. Theft of things prophane or common is either 1. Of such things as are publick Or 2. private 1. Publick when things belonging to the Publick State or Common-wealth are stolne as if one rob the Exchequer c. And this is called Peculatus when the King is robbed or any thing stolne out of a publick place such also were those Balnearii fures that stole out of the Bath a publick place the clothes of them that were bathing And to these may be added such as receive monies out of the publick treasury and convert it to other private use Such were the Priests in the time of 〈◊〉 who received every mans half shekel brought in upon the Kings Commandement for the repair of the Temple but neglected the reparation whereupon an other course was fain to be taken a Chest was provided with a hole in it into which every man put his money for that use personale of living things as 1 Men 2 Beasts 2. Private theft is either Furtum reale of things inanimate 1. The stealing of men is called Plagium and such theeves Plagiarii This sin was punished with death by the Law He that stealeth a man and killeth him shall dye the death yea if he were onely about such a thing he was to dye for it Saint Paul accounts it so great a sinne that he reckons Man-stealers among Whoremongers Buggerers Perjured persons and other the most grievous sinners This was part of Judas his sin who sold his Master for thirty pieces of silver though withal there was herein a betraying him into the hands of his enemies who he knew would pu him to death 2. The stealing of beasts is called Abiegatus and the men Abigei stealers of cattel such were the Sabeans and 〈◊〉 that took away Jobs Oxen his Asses and Camels Against this we have an expresse law wherein the offender is to restore in some cases four fold and in some five fold 2. Reall theft is the stealing of things inanimate that have no life as of Money 〈◊〉 Apparel c. for which the offender by the Law was to restore two fold Thus we see the several sorts of theft Now all these are aggravated in regard of the person against whom they are committed as to rob the stranger the poor the fatherlesse or widow this brings a greater curse upon the finne and makes it become peccatum clamans a crying sin If they cry unto me saith God I will surely hear them Therefore there is a special prohibition against taking a pledge of
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
siccans fontem pietatis the bane of liberality and a dryer up of the fountain of goodnes Therefore if we can we must rependere majora requite them with greater if not that yet par pari do like for like if not that neither then we must transferre ad Deum commend them over to God by our prayers and desire him to requite them Yet by the way we are to take notice that there are some cases wherein a man is not to be said to be unthankful though the benefactor so account him 1. As first if a superiour bestow a benefit upon an inferiour expecting that he shall like what the other loveth and mislike as he misliketh and so to be at his command or els he will repute him as an unthankful person But unthankfulnes is res gratiae non officii a matter of grace not of duty and therefore t is no unthankfulnes not to follow him in his humour 2. Secondly If he require any thing of me by way of justice or duty it is no unthankfulnes in me to deny it for as in his benefits there was a licet dare 〈◊〉 non dare it was lawful for him either to give or not give so in matter of thankfulnes there is a licet 〈◊〉 aut non 〈◊〉 a lawfulnes to do or not do that he requires if he require it in re 〈◊〉 by way of thanks I will be thankful but if in re officii by the way of duty and justice or for that he hath done to me he must pardon me and yet I am out of the marke of ingratitude 3. Lastly he would have me to follow his appetite and do an unjust act and I refuse to consent to him in it is this unthankfulnes no surely For the rule is Quod tibi fieri non vis alteri ne feceris a man must do as he would be done unto that love he beares to himself must be the square of his love to his neighbour nor is it required that I should do any more for my neighbour then for my self If any appetite then should leade me to any unjust thing should I consent to it no for so I should hurt my self in consenting to sin against my own soul. In like manner if my neighbour require m to do a thing unjust I must not consent for it is against the love I owe to my own soul which must be the rule of my love to him And so for the pleasure he hath done to me he would have me do my self and him a displeasure by my consenting to do evil at his instigation to hurt both his soul and mine own and so to do evil for good There may be in this case species ingratitudinis a shew of ingratitude at the first sight which a good man may be taxed withal but being weighed in the true ballance it is no unthankfulnes at all A good man per mediam infamiam bujus ingratitudinis will tendere ad officium this reproach of unthankfulnesse not deserved will make him look the more strictly to the duty of true gratitude And thus much for the special duties of Inferiours and Superiours required in this Commandment and the sinnes forbidden according to our first rule for expo uning the Decalogue CHAP. X. That this law is spiritual The 〈◊〉 of Superiours and Inferiours must proceed from the heart Special means conducing to the keeping of this commandment Signes of the true keeping of it FOr the second rule of extension that where anything is commanded or forbidden there all that are Homogenea of the same kinde or nature are commanded or forbidden we shall need to say nothing all the Homogenea being already handled under the first rule 3. The third rule tells us that the law is spiritual and reaches to the heart and so is this law it must be kept in heart and spirit as well as in the outward man both by superiours and inferiours 1. For the superiour We see that David fed his people not onely intelligentia 〈◊〉 but in simplici ate cordis with a faithful and true heart and Saint Peter expresseth the duty of superiours as it ought to proceed from the heart by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' willingly and readily And because as was toucht before there may be an usurpation of power without any just title aswel as an abuse of lawful power therefore none must in heart 〈◊〉 or desire to usurpe authority over others they must say with David non est exaltatum cor meum my heart is not haughty and remember the Apostles rule 〈◊〉 quis sapiat supra quam 〈◊〉 not to think more highly of himself then he ought but be sober minded for as the heathen observed it ost falls out that there is 〈◊〉 animus sub rudi 〈◊〉 an high mind under a beggers cloak some are like the bramble in the Parable that would be king over all the trees or like the thistle that would match with the Cedar of Lebanon 2. The spiritual duty of Inferiours is first with a ready and willing minde to obey their superiours as it is in the song of Barak and Deborah the people came willingly Not like 〈◊〉 who would have no governours Tumultuarii spiritus spirits of opposition nor yet like the Herodians the other extreme we mentioned before spirteus aulici servile flattering spirits the former obey no further then they are forced Job tells us 〈◊〉 some like these that assoon as the cord is loosed will loosen the bridle themselves these are the sons of Belial and the other sort are as far in the other extream who are servilis spiritus of a servile and base spirit To avoid both extreams we must obey as the people promised to obey 〈◊〉 All that thou commandest we will do and whither soever thou sendest us we will go tantum si 〈◊〉 fuerit tecum as some read the words onely if the Lord be with thee so long as thou dost not depart from him we will not depart from thee That tantum must be our direction we must obey so far as they go not contrary to Gods commands if they command contrary we may disobey and yet remain good Subjects This for the spiritual part of this Precept 4. The fourth rule requires the means conducing to be handled and these also have been partly handled before and therefore may be passed over here onely some more means we may observe for the Superiour in his duty out of the 101 Psalm 1. To think of his accompt Quando veniet ad me When will God come This must be his thought he must give an account how he hath executed his place God will demand ubi est grex 〈◊〉 Where is the flock that was given to thee 2. The next is in the same verse for the well ordering of a kingdom he will begin at his own Court if a king if a Master of his
own family he must begin at himself I will walk in my house with a perfect heart Our Saviour saith Qui 〈◊〉 peccatum servus est peccati he that committeth sin is the servant of sin and he is not 〈◊〉 to rule over others that is under the bondage of that from which he should deliver others 3. Thirdly his eyes must be upon such as are faithful in the land he must pick out those that are integri wise sound and 〈◊〉 which are worthy to be in place of government He must be careful to know such as are 〈◊〉 to be called ad 〈◊〉 to rule under him that so when there is occasion he may employ them in publick service 4. He must consider what they be which he ruleth over they are the City of God and therefore he must not esteem of them lightly It is Gods work and they are Gods people Citizens of Gods city The Heathen man could say to a 〈◊〉 Remember you are over 〈◊〉 men and over Athenians thereby admonishing him to be moderate and careful in his government much more should it make all Christian governours careful when they consider the dignity and worth of those they are set over that they are the city and servants of God and redeemed by the blood of Christ c. And as these are some means the consideration whereof may work in Governours a care to perform the duties of their places aright so again there are means to keep men from usurping authority and affecting without lawful title power over others or aspiring to higher places then they are fit for To this end they should labour to humble themselves as David did who accounted himself a dead dog a flea a 〈◊〉 and no man And seeing the defect of gifts in themselves to be content With the Apostle with what place soever they are called to and with David to say Ecce me Behold 〈◊〉 am I let God do with me what seemeth good to him Thus ought a man to stand 〈◊〉 to preferment and to say If I be fit for the place God can provide it for me If he do not what dignity soever it be I can be aswell without it as with it He ought to think with himself that though he be Dominus ingenii lingue have wit and 〈◊〉 at command yet if he be servus peccati a servant of sin there is matter enough to humble him And because there is in every man naturally a spirit that lusts and longs after honor as the babe longs for the breast therfore with David he should ablactare wean himself from aspiring thoughts by such considerations as these Nay the same king goeth a degree further Michal thought he abased himself too much by dancing before the Ark but he told her he would yet be more vile and base in his own sight so far he was from aspiring after an higher estate that he would prepare himself to be in a lower condition if God should please to set him lower Thus it would be good if we would prepare our selves before hand and to say as Balak did to Balaam though he were a Heathen king I thought to have promoted thee but God hath kept thee from honour he acknowledges it to be Gods hand to keep 〈◊〉 from preferment God disposes of honors and preferments as he pleases When the sons of Zebedee would needs sit one on the right the other on the left hand of Christ in his kingdom Christ tells them Those places must be for them for whom his Father 〈◊〉 prepar'd them In Ezekiel it is said the Prophets were like foxes in the desert and so in the Schools of the Prophets we finde every one like foxes hungry and ravening for preferment as a testimony of that excellency that is in him Thus we are ambitious still of higher places forgetting that lesson of our Saviours of taking the lowest places A good Steward as he saith will give to every one in the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his portion and no man ought to expect more he that will have more then his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his portion requires an unjust thing of the Lords Steward 5. According to the fifth rule we are to speak of the signes of the performance of these duties 1. For Inferiours The signes of their honouring their superiours may be gathered from that speech of the Heathen Nec dicto nec facto aut 〈◊〉 〈◊〉 I have not neglected my duty either in word or deed or by so much as an ill look and as for 〈◊〉 the common saying of vultu saepe laeditur pietas shews that by a wry countenance a man may break this precept The signes in the next place when inferiours give honour to their superiours may be these and a man may be honoured or dishonoured Dicto Facto Vultu for these three wayes laeditur pietas 1. Facto We must shew our reverence to them by our deeds Our outward acts ought to be such as that they may rejoyce and take pleasure in their government and not griefe as the Apostle speaks Davids heart smote him when he had cut off Sauls skirt He did not hurt Saul in the Cave yet his heart toucht him because 〈◊〉 had toucht his garment and had thereby dishonoured him by spoiling his garment We must not then do the least act that may reflect upon our superiours but 〈◊〉 our honour by all acts of obedience and duty yea by doing more then we are bound to this is a good signe that we do truly honour them if we do not barely our duty but abound in every good work by doing more or oftener then law requires The Apostle speaking of a duty tells the Philippians that it was not so much the matter of the duty he esteemed or weighed the paying of tithes or maintenance but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit abounding that should be accounted as an overplus at the day of reckoning this was it he valued By this means we shall not be like Simeon and Levi that made their father stink among the inhabitants of the land but cast a comfortable smell that God and our superiours shall take pleasure and delight us 2. Dicto Honour must be shewn in words as on the contrary contempt may be shewn in words as we see in the example of the children that mocked 〈◊〉 and were destroyed by bears and of the Pharisees that derided Christ which is elegant in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naso suspendebant they took it in snuff and expressed their derision by drawing together the nose they made noses at him Therefore blessed is he that speaketh to an understanding ear an obedient ear will be willing to hear his faults without deriding or 〈◊〉 at his Superiour 3. Lastly vultu for the countenance Honour as well as contempt may appear by the countenance We see Cain liking