and suiters unto him And not only this glory but also a double glory returneth to God by it so the action is so much the more to be commended to us and so much the more to be esteemed of us for both this when we acknowledge that we have it not from our selves but from him this is great magnifying of Gods bounty as also when we have received thanksgiving i. that homage that we do to him that is a thing that he maketh most account of Psal 50.15 when he hath given commandement to call upon him in the time of trouble and hath made promise that he will heare So I will heare thee and thou shalt praise mee But more excellently in Psal 107. it is five times repeated and it is the keep of the song he entreating of five sorts of men that are especially bound to God 1. those that goe astray in the wildernesse out of the way and find no City to dwell in 2. Those that are at the point of death and escape 3. Those that are delivered from prison and from the sentence of death 4. Those that be saved from the raging of the tempest 5. Those that are delivered from the enemy he saith v. 6. So they cryed unto the Lord in their trouble then commeth performance of promise and he delivered them from their distresse and then last O that men would therefore praise the Lord for his goodnesse and declare the wonders that he doth for the children of men For when as the prayer of the poore afflicted is heard then seeing both the humble mind by the having of his request granted is raised up and beginneth to be glad Psal 34.3 and secondly forasmuch as sinners when they see the fulfilling of their prayers and forgivenesse of sins granted them Ps 51.13 are converted and thirdly Psal 107.42 that the mouth of sin may be stopped all these three waies there doth still glory returne to God Then if it be so necessary and God without it is defrauded of much honour it imposeth on us a necessity diligently to consider of it and to practise it in regard of Gods glory so in regard of our selves thus Luk. 18.1 Christ being in exhortation sheweth his Apostles by a parable that they ought to pray alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to faint for the which end he that never did any superfluous thing being as the Apostles call him our Advocate 1 Joh. 2.2 it is said Luk. 11.2 hee hath indited us a forme of prayer In the use whereof that commeth first to mind that Chrysostome hath in his 1. booke de orando Deum out of Dan. 6.10 that death of hody being set before his eyes on this onely condition to abstaine from prayer 30. dayes tanquam si as if the forbearing from it for that time could be the death of the soule so he was content rather to hazzard his life then not to performe his daily custome As in that respect in Numb 28.3 8. there is set downe by way of figure that God requireth of the Israelites as a necessary thing beside the hallowing of the Sabbath a morning and evening Sacrifice What this in truth is it is expounded Ps 141.2 the lifting up of his hands he compareth to the morning and evening sacrifice as the first is burning of incense so the morning prayer is nothing else but as an incense that goeth up into the nostrils of God the lifting up of his hands in the evening is the true evening sacrifice of the Christians If a man should read what the fathers have written in this point as Cyprian on the Lords prayer Gregory in his booke of Prayer Austin ad Probam c. he shal rather see them spent in perswading the necessity then in teaching the manner to performe it that being an especiall meanes to performe it to thinke it so necessary They call it Clavim diei et seram noctis the key that openeth the day and the barre that shutteth in the night Chysostome calleth it signaculum diei the seale of the day Out of 1 Tim. 4.5 where the use of the creatures be noysome without blessing by prayer and thanksgiving and out of Mat. 14.19 and out of Mat. 26.26 Christs prayer before supper and Mat. 26.30 his last seale and the end of his supper was hymno dicto after an hymne it having beene no new thing but the outward practise having continued so from the dayes of Abraham as the Jewes record their manner remaining that the chiefe of the family taketh first the bread and with that delivereth prayer and then breaketh it as the last thing he taketh is the cup and then he delivereth the second blessing this being so holy an use as that it was used generally in the whole Church from this generall custome of the Church Christ translated it to his owne supper In Eph. 6.18 for the necessity of it as head foot breast were armed before by the Apostle there being no place to put it in yet in all cases and times he recommendeth it unto us Prayer goeth through out all things which the Fathers call armaturam armaturae the very armour of armour without which all the armour we put on beside is of no greater strength then if we were naked as in regard of the necessity of the spirituall enemies they call it flag ellum Daemonum a scourge for the Devills Athanasius standeth very stiffe on this assertion that at the bare Psal 68.1 Let God arise and let his enemies be scattered c. but hearty recitall of the 68. Psal v. 1. it is a verse that makes all the devils of hell to quake and as Maximus another of the Fathers commendeth the 1. v. of the 70. Psal to be that which as an instrument or meanes he found alwayes effectuall to deliver him from any temptation Jam. 5.13 when he will commend it he taketh no other course to shew the great strength that it hath for as in hope it saw nothing of it selfe to be performed but that which was impossible to us was possible per alium by another so there being the same in Prayer It hath its force in miracles it is the more to be esteemed That in Jam. 5.17 is nothing but a certaine miracle wrought in the aire by prayer that the Prophet Elias shut up the middle region that no raine could come downe for three yeares and an halfe If we desire to see it in other elements we may see it in fire by the same Elias 2 King 1.10 at his call fire descended from heaven and devoured the Captaine with his 50. men and in the earth Psal 106.17 at the prayer of Moses the earth opened and swallowed up Corah Dathan and Abiram with their Companies In Water Exod. 14.16 the division of the red sea And we see the performance of it from Gods behalfe not in elements onely but also as Josh 10.12 it hath an efficacle on the heaven it selfe at the prayer of
plaine 1. We both hold out of Acts 8.31 that the Scriptures cannot be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a guid And if the Eunuch a man not of the vulgar sort was not otherwise able to doe then none of the vulgar sort 2. This being set downe we adde this also That there is a certaine interpretation whereto a man may safely commit himselfe For else it is well knowne that we cannot build on the rocke but be blowne downe at every blast of contrary doctrine 3. As we affirme it out of Peter that they pertaine not to any private interpretation i. that one may not interpret them after his owne fancy i. as 2. Pet. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠Pet. 3.16 to wrest the Scriptures but as Hilary saith Referre sensum è Scripturis non auferre è Scripturis to utter the sense out of Scriptures not to take it away from the Scriptures Therefore we hold this 1. Cor. 12.10 1. Cor. 12.10 that God hath given the gift of interpretation which gift as we acknowledge not to be given out of the Chruch as 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The naturall man receiveth not the things of the Spirit of God i. a man onely as he is a man cannot interpret aright So neither we hold that it is given to the common people whom as Augustine saith Non vivacitas intelligendi sed simplicitas credendi salvos reddit Not livelinesse of understanding but simplicity of faith saveth them But to the learned and to those of the learned that have the gift of interpretation Now forasmuch as 1 Cor. 12.11 God doth divide these gifts singulis prout vult to every one as he pleaseth Therefore it is hard restraining of it to the succession of Bishops as the grosser Papists doe Stapleton lib. 10. Of controversie cap. 7. when he had done all he could yet at the length the truth prevaileth with him that he saith that it is not so tyed to the succession of Bishops but that God may worke it in other extraordinarily that as well to Amos a Heardman as to Ieremy a Priest the gift of Prophecy was given And those of the sounder sort of them as Andradius leaneth flat to the contrary part that the interpretations of the Bishops gathered together may be taken though it be flat contrary to the Scriptures Now for the sense of the Scriptures they say well in Law that Apices juris non sunt jus Extremity of law is not law so of the Scriptures The booke is not the Scripture not the draught of words but the meaning And for the meaning of them Aquinas saith that to prove any matter of faith or manners no sense must be taken but the literall sence 2. But if we come to exhorting and instructing then we may use tropologicall sense as the Fathers for the most part every where 3. That the literall sence can be but one in one place albeit a man may draw sundry consequences a contrariis similibus c. from contraries from likes c. by the rules and places of Logicke yet the literall sence of the authour is but one 4. That is the literall sense of every place which the construction doth shew if it lead not to an absurdity then must it needs be a trope or figure Thirdly seeing then there must be an interpretation and it must come from the letter unlesse it bring us to an absurdity 3. followeth the examination of the sense And first against all Stapletons issues of arguments That if these be the meanes there is alwaies left a place for wrangling but it is no inconvenience For he that will wrangle may aswell wrangle upon the interpretations of the Fathers Councels c. We must not looke to bring an adversary so farre that he can say nothing for what is it that the divell cannot say against it All the inconveniences that an heretike may be brought to are two The first Tit. 3.11 to drive them so farre till they condemne themselves in their owne facts Tit. 3.11 that after two or three disputings we may give them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being condemned of themselves 2. Seeing the divell so blindeth the understanding of some that they will not perceive reason therefore as it is 2. Tim. 3.9 2 Tim. 3.9 so long we may reason with them till their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their folly be manifest to all men One may set downe conclusions in halfe an houre that may trouble all the learned men halfe a yeere to confute them 2. We must know that as in other sciences The judgement to be taken from the principles so in Divinity the judgment of every part is to be taken ex principiis from the principles and examined by them For these principles Aug. de doct Christiana 2.9 In iis quae apertè posita sunt inveniuntur illa omnia quae pertinent ad fidem moresque vivendi in these things which are plainely set downe all things are found which belong either to faith or manners Chrys in 2 Thes 2. ho. 3. manifesta sunt quae sunt ad mores aut ad fidem necessaria these things which are necessary to faith or manners are manifest And again quae tam indoctis quam doctis patent which are manifest as well to the unlearned as to the learned Canus a great man among the Papists Canus 3.2 ch of places theologicall saith that there are divers places that none can give any other sence of then the literall nor can write thē unlesse he will needs wrangle Irenaeus 2. against heresies 46 47. ch That all those plaine places make our principles and that all those places of doubtfull understanding must be judged by these plaine places And the next way for agreement of those parties were first that learned men agreed what those plaine places were Now of the meanes how to finde out the true sense of Scripture they are many but may be brought to six Meanes to finde out the true sens of Scripture The first is that wherein they agree with us sc Pietas diligentia piety and diligence Prayer must goe first Aug. Oratio postulet lectio inquirat meditatio inveniat contemplatio degustet digerat Let prayer desire reading search meditation finde contemplation feele and digest So Christ Luk. 24.13 opened their eyes prepared their hearts The 2,3,4 are for the phrase of speech 2. Conference of places warranted by August de doct Christian lib. 2. cap. 8. The lesse plaine places in the Scripture are to be referred to the more plaine and the lesse in number And it seemeth to be the course of the Holy ghost Act. 17.11 3. Inspectio fontium a viewing or considering of the fountaines i. for the opening of divers significations of the word the consulting with the two originall tongues for the old Testament with the Hebrew for the new with the Greeke Aug. 2. de doct Christiana cap. II. 4. The knowledge
ejaculatas the Egypâ—ians are said to make many but very short prayers and they shot forth as it were on the sudden and therefore such were called ejaculationes his reason is ne intentio quae oranti plurimum confert per productiores moras hebeteiur evanescat lest the intention which availeth much in prayer should by over-long continuance lose its edge and grow dull therefore his note is that as intentio is not obtundenda si perdurare non potest so si perduraverit non cito rumpenda as the intention is not to be dull'd if it cannot hold out so if it can we are not abruptly to breake off and divers are troubled in conscience for this For the breaking off this intention sundry times it is broken for a better thing if it bee so it is not a thing to be repented of if otherwise as we are to withstand it and if not that grow into an indignation with it as Vincentius writeth of Anthony Cupio salvus fieri sed non permiâ—tunt me cogitationes meae Lord I desire to worke out my salvation but my thoughts will not permit me and therefore he cryeth Domine vim patior a cogitationibus meis in Domine responde pro me Lord my thoughts doe continually trouble and torment me Lord doe thou answer for me then the Lord will not observe our ascending thoughts but our prayers if it please us not but that in our drawing neere to him if we cannot drive these fowle from our Sacrifice but yet if we have but a care to prepare our hearts a short ejaculation will not be uneffectuall See how it wrought for a whole assembly 12 Chron. 30.18 19. Where Hezekiah prayeth for him that prepareth his heart to seeke the Lord though he be not clensed according to the purification of the Sanctuary this also pertaineth to us though not to the exact rules of invocation Psal 119. is full of these ejaculations and in every one of them is a prayer 2. The prayers that in I am 1.6 that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ebbe and flow whereas prayer it is nothing else but interpres spei the interpreter of Hope and Hope being the anker it must be stayed fast and stirre no more then Hope Psal 145.18 hee distinguisheth them that call upon the Lord The Lord is nigh unto all them that call on him yea all such as call upon him faithfully that are not moved with the waves Rom. 10.14 it is an especiall effect of prayer beliefe the roote of this and I eriullian Breviarium fidei a breviary of faith Mar. 11.24 Therefore I say unto you whatsoever ye desire when ye pray beleeve that ye shall have it and it shall be done unto you I am 1.7 he that asketh not so he shall be sure that he shall receive nothing So there must be 1. attention 2. it must be of faith and Prov. 18.9 the triall of that is that man shuts his eares at the preaching of the Law so he that hath light thoughts at the preaching of the word he hath no faith ratio because the word of God being the seede of faith he that will not receive the seede in cannot bring forth the fruit 3. The Hebrewes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer no prayer a proud prayer where the spirit of prayer is there is the spirit of humility Luke 18.8.9 Psal 63.1 42.1 it must be anima siticulosa a thirsty soule Psal 102. the forme of prayer vers 17. he will give eare unto the prayer of the humble Luke 7.38 Mary And shee stood at his feete behind him weeping and beganne to wash his feete with teares and did wipe them with the haires of her head and kissed his feete and annoynted them with the oyntment and Luke 18.13 the Publican they had their suite Dan. 9.18 We doe not present our supplâ—cations before thee for our owne righteousnesses but for thy great tender mercies True prayer it hath no confidence in it selfe 4. The fourth is that the Fathers call absurda oratio oratio sine ratione an absurd prayer Terâ—ullian Quid est hoc accedere ad Deum pro pace sine pace pro remissione peccatorum cum reâ—entione What 's this a man come unto God for peace that is an enemy unto peace for pardon of sinne with a purpose to continue in sinne Matth. 18. what coherence is there betweene Forgive me and Pay me so this of being not consonant in our prayers Prov. 21.13 He that casteth away the cry of the poore his prayer shall be cast away If there be a giving there must be a forgiving Mar. 11.25 Forgive others and your heavenly shall forgive you They call it Cains prayer that did offer a Sacrifice to God and murther his brother 5. The last 7. of Iudith 20. hath his name from the men of Bethulia and is called the Bethulian prayer helpe must come within five dayes else farewell prayer contrary to those Euchites Luke 18.1 to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes 1 Thes 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ceasing Col. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all this for continuance not continually but interpolatim and that in Luke 11.8 in his parable of him that went to his friends house to borrow three loaves hee meaneth not that hee continually knocked at his friends dore but successively interpolatim That then that is here forbidden are the two extremes The extremeâ— 1. of the Euchites August 57. heresie ad quod vult Deum of them speaketh that they never left which was a brutish heresie The other extreme 1. Booke 22. chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleepie heretickes that held that a man was not made to pray but in the night to see in the day and to the use of the creatures our practise is the like that use not to pray but when we are upon our beds if then This for the defect in the manner 1. that we aske not unprofitably or greedily 2. neither carelessely 3. or proudly 4. or grudgingly 5. or not continually So for thanksgiving that is commanded as ingratitude condemned the Heathen counted it all the evill that could be said against a man to be called an ungratefull person Cuncta maledicta dixeris cum ingratum dixeris call him an ungratefull man and thou canst not call him worse Gen. 14.21 the King of Sodome though he were a wretch yet the law of nature taught him thus much that he should be thankfull to Abraham 2 Sam. 16.17 an unkinde sonne condemned an unkinde friend here unkindnesse condemneth unkindnesse So the degrees of it also 1. When a man hath the benefits and contemneth them Numb 11.6 But now our soule is dried away we can see nothing but this Manna 2. So the cold and carelesse thanksgiving which commeth usu magis quam sensu by a customary use of them rather then of any true sense of the value of them God be thanked is of course and with all 2 King 5.18
through to which affliction is resembled The reason of the resemblance If you be a true Israelue you shall goe through the Red-Sea if an Egyptian you passe not The last is the confusion of the Devill himselfe to confound him that he may not say Doe they serve thee for nought as in Iob 2. This is an especiall end of patience to stop his mouth God often rewards not at all nay he often sends malam mercedem an ill reward to shew that we serve grataito freely The manner there were in the Primitive Church a sort called Câ—rcumcelliones a sect of the Donatists When it is not a senslesse thing but mixt of sensus doloris in the soule and oppressio doloris in the body and it hath voluntatem liberandi sui voluntatem patiendiâ—tui that hearing patience to be so much commended for such an excellent thing they presently conceived of it as of the Stoicks doctrine to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they whipped themselves and acquainted themselves so much with it that they could beare any thing We see Pauls disputation with Epicures and Stoicks therefore we must understand that Christian Religion as it is not Epicurisme so it is not any doctrine of the Stoicks Christian patience is not a Stoicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we see in Iob David Christ though they were patient yet they gave notable signes that they felt that which they suffered But this is patience when a man feeleth it and would be ridde of it and yet doth abide it to the pleasure of God It is not to have a will onely to be punished patience is not a monothelite as Christ saith Luke 22.42 his will was to be ridde of the Cup but yet he prayed that not his will but that Gods will might be done and 1 Pet. 4.19 because it was the will of God he should drink the Cup therefore he conformed himselfe to it August in his book de patientia chap. 7. sheweth the distinction betweene the Heathens patience and the true the Heathens patience and the Hereticks c. was not for a good cause nor for a right end but possible it was that they used themselves to it and felt it not this is as he saith stupor morbi potius quam rebur sanitatis so miranda est duritia quae magna est sed neganda patientia quae nulla est an unsensiblenesse of disease rather then soundnesse of health admire their hardinesse you may which is great but deny their patience you must for it is none at all The Negative part Want of due regard of the Crosse and the fainting under it The first concemeth all the regard is after the Crosse this they call patientia panica The second degree for awhile we regard it the Prophets compare it to the morning dew or the clouds That which is forbidden is in Heb. 12.5 comprised under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the small regard and despising of the chastisement of the Lord and a fainting under his correction for the one is the one extreme and the other is the other 1. For the first it is sure that as we see Exod. 9.28 and as Chrysost upon that place noteth there is not in the wicked no regard but a small and short regard we see a momentany regard of the plagues of Egypt in Pharao a reprobate he regarded it no longer then he was under it and it is no other in Ieroboam 1 King 13.6 there was in Ieroboam a present humiliation till his hand was restored But the common resemblance to that effect which the chastisement of the Lord bringeth upon the wicked is of the horror that is in Beares and Wolves at the sound of a Drumme or Trumpet they are as it were clean beside themselves and are in a horror which for a time continueth so long as they heare the sound or as they that are tost on the Sea and being not used to it fall sicke but when they come to shore they have no sooner footing on the land but they are well againe and returne to their former health and that present forgetfulnesse is the first step Ier. 12.13 he sheweth a kinde of them they were sicke and profited not by it making it as a marke of wickednesse in them Now by this and other degrees we come to that which in the ancient Fathers is called stupor morbi duritia non robur sanitatis a numbnesse of soule and hardnesse not comming from the strength of health in one word they call it animi paralysin the Palsie of the soule it is one thing to thrust in him that is in health and another in dead flesh this is of two sorts the one ye shall finde Prov. 23.35 he speaketh there of a person given to excesse of eating and drinking Stupor contractus is of drunkennesse that are drunken ebrietate They have smitten me but I was not sicke they have beaten me but I know not when I awoke Their life is like to theirs that sleepe in the toppe of a maste their ship is broken but yet they continue and so they come to a kinde of drunkennesse Now this drunkennesse which is spoken of in Esa 51.21 Ebrii sunt Contractus is that that troubleth the world sed non vino they are drunke but not with wine it falleth out also even in other vices as when a man is bewitched with any finne he is smitten but feeleth not 2. The other is such as we read 1 King 18.28 for it is said there of the Prophets of Baal when their god would not heare them that they cut themselves with knives and launces Immissus stupor whether the Devill possesse us in soule of actually in body and so they might seeme patient this is not stupor contractus but stupor immissus not an acquired but an insensiblenes infused by the Devill as we see in Mar. 5.5 in the man that could breake chaines and cut his owne flesh with sharpe stones very pitifully For in the Circumcellions the Manichees and Donatists and whosoever they were that did as Aug. saith pati malum ut facerent malum sufferevill the better to doe evill we may see that this manlinesse or rather hardnesse was in the soule of them all it is a thing to be regarded The reason of both these either because they consider not the true efficient or the true end of afflictions We returne to the former first stupor contractus we come to that by two meanes 1. Is a not considering of the cause from whence 2. A not considering of the end whereunto 1. When the afflicted doth not consider the cause from whence their affliction cometh as Ier. 5.3 2.30 Esa 1.5 you shall see what he saith Esa 1.5 God saith Why should you be smitten any more c. from the soale of the foot to the head there is nothing whole but wounds c. Where is there any
most quiet then that that is superiour is most hindered When a man hath a vehement appetite he sets his whole minde to it Chrysostome Dedit Deus corpus animae ut illud in coelum eveheret dedit animam corpori ut illam in terram deprimeret God gave the body to the soule that this might carry that to Heaven and he gave the soule to the body that this might keepe that on earth therefore the intent of God was thus As we should have this for the maintaining of life and for propagation so we should use it and no further then this necessity will permit us This is puritas that is called purum that hath nihil alienum immixtum nothing else mixed with it wee must needs have some mixture in this life Esa 1.22 there is water mingled with wine but we must see that this mixture be not so that there be but a drop of wine in a vessell of water Psal 49. last Man was in honour and glory but certainely he is growne out of understanding he is like the beast that perisheth Here is to be considered 1. The inclination of the minde 2. The meanes Divisiopartium hujus mandati 1. By Gal. 5.19 we see and by Christ Marke 7.21 his interpretation that all adulteries and all evill thoughts and workes prooceed from the heart And they are there considered either as they are in veneno naturae nostrae in the poyson of our nature 1 Iohn 2.16 concupiscentiam carnis the lust of the flesh he calleth it or suppuratio an inward festering of this desire or inward boyling of the pot as Ezek. compareth it cap. 24.6 with the scumme in it Then after these the first thing in regard of the meanes is subactum solum to make our selves meete to receive this vine desire The Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when a man is disposed to an evill humour to diseases Those that are given to be plethorike have their bodies still fed with that humour And that is done by two meanes 1. By the sinne which is gula and that is of two parts 1. Crapula a surcharging of us with meates 2. Vinolentia the same in drinke Secondly with gula is excesse of idlenesse partly of Excesse of sleepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flying of exercise Now then secondly after this subactum solum there is another thing in the meanes that is called irrigatio concupiscentiae the warring of the seed in subacto solo And because we stand upon diseases it is as when a man is sicke and notwithstanding will give himselfe to those things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incliners to wickednesse as he that is sick of an ague will give himselfe to drinke wine or he that is troubled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ptissick to sharp things or he that is troubled with collicke to eate hony Such a thing is in the concupiscence Solomon Prov. 7.21 calleth it illicebra concupiscentiae an inticement to lust and it bringeth forth the sin lascivia wantonnesse or immodestia immodesty It is either in the body it selfe making our selves birds bending our selves to those by whom allurements onely come 2. For without if it be of our body there is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the plaiting of the haire and fucus the colour of the countenance Or else it is in apparell and gesture The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garments vestments Gesture is either commonly a common gate or a second kind of gate or gesture which they terme peculiarly for this purpose as dansing Chorea 2. From without and it is either corrupt company of men or we fall into the fault of them by reading lascivious bookes lasciviously And besides that which is an affection by beholding pictures i. imagines obscoenas as Cherea in Terence And secondly such playes and spectacles as containe matters of foolish love and are able to breed this in us And correspondent to them is the hearing of them wicked reports or bookes read or songs sung that nourish our disease This for the meanes Now for the signes we will use no other then before The jaundis of it is in the eyes too and so it hath his some in sermone obscoen◠baudy speeches And not onely that but in doing and frequenting such places actions and times as indeed sometimes are not onely cause of suspition but may justly be suspected Now to the outward part and there we have first a disposition to it They are called in Physicke grudgings against an ague as it were such as were in the other Commandement bloudshed and battery before the act of murther such as are there here like to the signes Levit. 13.4 of the leprosie before it came In this kinde are incesta oscula whorish kisses and embracing of the bosome of a stranger and lastly the going about to procure it whether it bee by waiting at the dore for opportunity or by sorcery or bloudshed c. The act it selfe may be taken both wayes Aug. whether it be instinctu proprio or consensu alieno of their owne motion or another perswasion that is all one that is generally Then afterward it is practised in effect either with a mans selfe corpus suum secum which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mollicies impuritas effeminatenesse uncleannesse or with other And if with other either it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abomination not to be named with a beast and is called Buggery or with mankinde And so it is done willingly or unwillingly respectu patientis in respect of the sufferer if unwillingly it is Raptus a Rape if by consent either of male or female for there is Rape done to both male and so it is the sinne of Sodome female and so it is with one or moe With more if there be a pretext of marriage it is Polygamie if without any such pretense it is called scortatio whoredome Where it is done with one and because we speak not only of adultery but whatsoever either it is in wedlock and that is fervor for we shall after shew that there is a fault even in matrimony committed or it is out of matrimony and then either as the party is allied to us then it is incest or as a stranger and removed and then we consider her either as she is nupta married or soluta free If she be married or desponsata betrothed all is one and so it is adultery whether she be espoused or married and that is of three kinds 1. Where both parties are married and that is worst 2. The woman onely espoused and the man single The man married onely and the woman single And the second is lesse evill then the third because in this is corruptio prolis an adulterating of the issue begotten Now in the free and not married either we retaine one peculiar to our selves and it is called concubinatus peccatum to keepe a