tundebantur in horreo Domini non reponitur granum donec flagellis aut triturantium pedibus sit excussum in buildings axes and hammers must be used and no corn comes to the table before it passe through the frail and milstone 5. The grape must be troden and passe the winepresse before it be fit to drink 6. The flock is shorn and carried to the shambles 3. The third reason of trial is to separate the good from the bad Therefore God suffers the Devil to sift his servants trial is Sathanae ventilabrum the Devils seive Luke 22. 31 which separates the good corn from the chaff and for this cause God suffers good men to be afflicted by wicked because it is not fit he should use good men as scourges for the good for there must be a fan to make a separation of the corn and chaff which is the crosse There is a red sea to passe if thou be a true Israelite thou shalt get through if an Egyptian no passage for thee thou shalt be drowned in the midst of it vituli triturantes quotidie ligantur ad stabulum vituli mactandi quotidie in paescuis libere relinquuntur the oxen that are for use are kept tyed up when those that are fatted for the shambles are let loose into the pasture to feed at peasu re 4. The last is for the Devils confusion to confound him when he sayes Doth Job serve God for nought God sends tryalls to stop the Devils mouth who slanders all for mercenaries therefore ost times he sends no reward visible at all and somtimes gives malam mercedem an ill reward in appearance that it may appear that we serve him gratuito freely Now for the manner of suffering There were in the Primitive Church a sort of heretiques called Circumcilliones who hearing patience so much commended conceived of it as the stoickes to bean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a want of passions and therefore whipped themselves and acquainted themselves so much with hardship that they could beare any thing But we are to understand that as Christian religion is far from Epicurisme so it allowes not the doctrine of the stoicks Saint Paul disputed against both Epicures and Stoickes Christian patience is no stoicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Job David Christ they were patient yet had some notable signes of passions that they felt what they suffered Nor is patience a Monothelite to have a will onely to be punished Our Saviour had a will to be rid of the cup as well as a submission to Gods will It was a suffering according to the will of God as the Apostle speaks to which he conformed himself Saint Augustine sheweth the difference between the Heathens and heretiks patience and that which is true patience The first was not in a good cause or for a right end but possibly they vsed themselves to suffer and felt it not but in true patience a man feels the crosse and would be rid of it yet submits to the good pleasure of God And therefore he saith it was stupor morbi being accustomed to ill potius quam robur sanitatis A stupefying disease rather then the strength of health and admiranda duritia quae magna est sed neganda patientia que nulla est their hardnes was to be admired for it was great but their patitence to be denied for they had none That which is forbidden the Apostle comprizeth in one verse 1. A small regard or despising the chastisment of the Lord. 2. and a fainting under his correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two extreames of true patience 1. Saint Chrysostom noteth upon Exodus 9. 28. that in the wicked there is but momentanea cura not no regard at all but a momentary regard of Gods afflictions as it was in Pharoah concerning the plagues of Egypt and it was no other in Jeroboam there was in him a humiliation for the present till his hand was restored onely That effect which judgement works upon the wicked is onely pannicus timor a panick fear for the present till the danger be over and therefore such patience is called Pannica patientia a pannick patience like to that in bears and wolves at the sound of the drum they are afraid while that is beaten and no longer Or as they which not being used to the sea are sick while the ship is tossed but assoon as they set footing on the land are well again And by this men came to that which the Ancients call Stupor morbi non robur sanitatis a numnesse and hardnes of soul not proceeding from strength of health and thy call it animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a palsy of the soul. It is one thing to thrust a needle into quick and another into dead flesh And this stupor or numnesse of the soul is of two sorts Contractus et immssus 1. The wiseman speaking of a person given to excesse of meat and drink saith They have stricken me shalt thou say and I was not sick they have beaten me and I felt it not He shews that some by custome in sinne contract a senselessenesse in sin Their life is like to them that sleep in the top mast whose sleep is broken and yet continues and so they come to a kinde of drunkennesse Ebrii sunt non vino as the Prophet speaks they are drunk but not with wine and so it falls out in other vices when a man is bewitcht with a sin he is smitten but feeleth not because he is drunk with it 2. The other is such as we read Baals Prophets were who when their God would not hear them cut themselves with knives and lancers and thereby might seem patient and this is not stupor contractus but emissus a stupidity infused by Sathan whether he possesse men spiritually onely in their souls or corporally too The Devil taught a man to breake his chaines and cut his flesh with stones and such was that of the Circumeelliones Manichees and Donatists c. it was but pati malum ut facerent malum as Saint Augustine speaks they suffered evil that they might do the more evil This stupor contractus comes two wayes 1. Ex ignorantia causae not considering the cause whence afflictions come or 2. Ex ignorantia finis not considering the end whereto they tend 1. When the afflicted consider not the cause from whence their affliction comeeth Thou hast stricken them O Lord and they are not grieved saith the Prophet thou hast consumed them but they have refused to receive correction they have made their faces harder then a rock c. And God himself by the same Prophet In vain have I smitten your children they received no correction And the Prophet Esay why should ye be stricken any more ye will revolt more and more c. No doubt but there are some such among us whom God calleth
use of his punishment and know that all things worke together for good to them that love God And to this we may apply the speech of the Heathen man Patior ne patiar I suffer now that I may not suffer hereafter That Abraham make not that argument against us which he did to the rich man Son remember that thou in thy life time receivedst thy good things therefore now thou sufferest pains but Lazarus who suffered pain shall for his patience have his reward That this conclusion may not be here we must suffer those pains that may be ended mitigated endured with patience and have hope of an end that we may not hereafter suffer those pains in which there is no patience in bearing no hope to be delivered no mitigation to be expected but the end will be without end And indeed this continuus cursus temporalium to have no misfortune or trouble nor to be plagued as other men is a dangerous signe of Gods disfavour to us And these for the corrective part The motives for patience in that affliction which is explorativa or probativa are 1. To consider before hand what troubles and crosses are incident to a Christian life Our Saviour upon this hath two comparisons of a builder and a king going to war both whom it behoveth to cast their accounts before hand what charge they may be at For the want of forecast of them that intend to live a Godly life what troubles what temptations they must go through makes them unprepared and unresolved when the crosse cometh and so they give over 2. The Apostle though it may be equally applied to other vertues tells us that whatsoever things were written aforetime were written for our learning that we through patience and comfort of the scriptures might have hope that is in this point of patience we may see in scriptures what the Saints of God have endured and by considering their afflictions and sufferings what it cost them and what they suffered we may see what it will cost us and what we must endure and so we may be the better armed against the like and especially if we consider our Captain as the Apostle calls him and what he suffered Recogitate illum consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your minds This is a good preparative to patience Si paessio Christi saith Saint Gregory in memoriam revocetur nihil tam arduum quod non aequo animo toleretur if we would but call Christs passion to remembrance there 's nothing so difficult but we would willingly endure it He suffered so much in all parts of soul and body that its impossible for us to endure the like 3. Martyres 〈◊〉 flamma esse possumus si in anima patientiam retineamus we may be martyrs without fire if we endure Gods crosse with patience And to endure them we shall be enabled by Gods own promise in the words of the Apostle God is faithfull who will not suffer you to be tempted above that ye are able but with the temptation will also make a way to escape that ye may be able to beare it He will not trie us above our patience but either give us sufficient strength to suffer great afflictions or lesson our trials as our patience shall decrease And the consideration of this is also a great motive to continue in this vertue 4. Lastly The hope of the reward laid up for those that suffer in this world is a principal means to stir us to this duty Saint Paul saith I reckon not the sufferings of this present time worthy to be compared with the glory which shall be revealed in us And he gives the reason in another place For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Here is a gradation of so many steps that a man cannot reach to the top of it The glory great the affliction light the glory exceeding the affliction for a moment nay the glory far more exceeding with an eternal weight added to it Here is Hyperbole upon Hyperbole and yet no Hyperbole can fully expresse it The Apostle could not expresse it and we cannot conceive it So much of the means The signes of patience are these 1. Tolerantia Crucis When a man findes upon examination that he is able and willing according to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide under the crosse it is a good signe When a man is so affected to the Crosse that if it please God to take away his sinne the cause of punishment he is willing to beare the punishment Let me onely be assured of forgivenesse and let the Crosse lie on me still 2. The second is when we can Tolerare et amare beare and love too When our suffering turns not to murmuring or disobedience but so affecteth us that notwithstanding our chastisment we can love God with his chastisment and for it say with Job Blessed be the name of the Lord. When it is Benedictus Dominus in donis suis blessed be God in his gifts Jobs wife can say grace aswell as he but when it cometh in ablationibus suis blessed be God who takes away a true note ariseth of difference between true and counterfeit patience It is in this as in the affections when they arise from contrary objects they are true and not counterfeit as when justice which properly stirs up fear works love in us and when we can fear him for his mercy which properly stirs up love Wicked men may fear God for his justice and love him for his mercy but the true note of difference is if we love him for his justice and can say with David There is mercy with thee that thou mayest be feared So that when a man can love God as we count it post injuriam this is true love and is a signe of true patience The Heathen man said that 's true love cum amare possis post injuriam when one can love him that hath injured him 3. The third is when we finde our selves humble in our sufferings which is a distinction between true Christian patience and heretical The Fathers in the primitive Church had much to do to make the people observe the difference of patience between a true Christian and a Donatist and were forced to use these two notes of distinction 1. That in the suffering of a Donatist which is to be observed in our dayes they should finde a spirit of pride and vanity whereas true patience is humble And this humility appeared in the Martyrs sufferings which was without disputation with God about the cause or murmuring at the torments tolerabunt non gemuerunt or else respondent pro Deo they either bear them and mourn in silence or if they reply it is on Gods behalf like Job of whom the Holy
Docilitas Diligentia 2. About instruction Instruction helps the natural and infused light so doth prayer and reading the word c. The Scholars duties answerable to these The particular duties of a Teacher The duties of those that are to be taught The resultant duties of both CHAP. VII Page 365 Of honouring spiritual fathers in the Church The excellency and necessity of their calling Four sorts of ministers in the Church 1. The thief 2. The hireling 3. The wolfe 4. The good shepherd whose duties are 1. To be an example to his flock 1. In himself 2. In his family The peoples duty answerable to this 2. To use his talent for their good Rules for doctrine and conversation The peoples duty 1. To know their own shepherd 2. To obey and follow him 3. To give him double honour 1. Of reverence 2. of maintenance CHAP. VIII Page 373 Of fathers of our country Magistrates The duty of all towards their own country God the first magistrate Magistracy Gods ordinance Power of life and death given to kings by God not by the people Addition 31. That regal power is only from God proved out of the authors other writings The ends of Magistracy 1. To preserve true religion 2. To maintain outward peace Magistrates compared to shepherds in three respects The duties of the supream power viz of Kings and of inferiour officers The duties of subjects to their Prince CHAP. IX Page 383 Of fathers by excellency of gifts The honour due to them is not debitum justitiae as the former but debitum honettatis 1. Of those that excell in gifts of the minde The honour due to them 1. To acknowledge their gifts Not to envy or deny them Nor to extenuate them Nor undervalue them Nor tax them with want of other gifts The duty of the person gifted 2. To prefer such before others to choose them for their gifts Reasons against choice of ungifted persons The duty of the person chosen c. 2. Of excellency of the body by old age and the honour due to the aged 3. Of excellency by outward gifts as riches Nobility c. Reasons for honouring such How they must be honoured 4. Excellency by benefits conferred Benefactors are fathers Rules for conferring of benefits The duties of the receiver CHAP. X. page 391 That this law is spiritual The duties of Superiours and Inferiours must proceed from the heart Special means conducing to the keeping of this commandement Signes of the true keeping of it CHAP. XI page 396 The second part of this Commandement a promise of long life Reasons why this promise is annexed to this Commandement How this promise is made good Reasons why God sometimes shortens the dayes of the godly and prolongs the dayes of the wicked The Exposition of the sixth Commandement CHAP. I. page 400 Why this Commandement is placed in this order How it coheres with the rest Of unjust anger the first step to murther how it differs from other affections Of lawful anger Unlawful anger how prohibited The degrees and fruits of it The affirmative part of the precept to preserve the life of another The life of the body and the degrees of it The life of the soul and the sinnes against it The scope of this Commandement CHAP. II. page 404 Of murther in general The slaughter of beasts not prohibited but in two cases Of killing a mans self diverse reasons against it Of killing another many reasons to shew the greatnesse of this sinne The aggravations of this sinne from the person murthered CHAP. III. page 407 The restraint of this Commandement 1. That Kings and Princes may lawfully put malefactors to death That herein they are Gods ministers Three rules to be by them observed Their judgement must not be 1. Perversum nor 2. 〈◊〉 patum nor 3. Temerarium 2. That in some cases they may lawfully make war In a lawful war is required 1. Lawful authority 2. A just cause 3. A just end And 4. A right manner Addition 32. Of the causes of a just war Some other cases wherein a man may kill and not break this Commandement First for defence of his life against sudden assaults Inculpata tutela Secondly by chance and without his intention CHAP. IV. page 412 The extent of this Commandement Murther committed 1. Directly 2. Indirectly A man may be accessory to anothers death six wayes A man may be 〈◊〉 to his own death diverse wayes Of preserving life CHAP. V. page 414 Of the murther of the soul. Several sinnes against the life of the soul. How 〈◊〉 〈◊〉 may be accessory to the death of his soul. This sinne may be committed both by them 〈◊〉 have charge of souls and by private persons That this law is spiritual according to 〈◊〉 third rule CHAP. VI. page 417 The fourth rule of avoiding the Causes of the sins here sorbidden Of unjust anger and the fruits of it It consists of 1. Grief 2. Desire of Revenge The effects and fruits of it 1. Towards Superiours Envy The causes of envy the greatnesse of this sin 2. Towards Equals 3. Towards inferiours The suppuration or breaking out of anger against Superiours 1. By the eyes and face 2. By the tongue 1. by murmuring 2. tale-bearing 3. backbiting Against Equals by 1. dissention 2. brawling 3. railing The fruits of anger in Superiours 1. Threatning 2. Scornfulnesse The last fruit of anger viz. murther of the hand CHAP. VII page 421 Of the means against anger How to prevent it in others How in our selves Anger must be 1. Just in regard of the cause 2. Moderated for the measure 3. We must labour for gravity 4. For love without hypocrisie The vertues opposite to unjust anger 1. Innocency 2. Charity In the first there is 1. The Antidote against anger which consists in three things 2. The remedy in three more How charity prevents anger The fruit of charity Beneficence 1. To the dead by burying them 2. To the living And that first generally to all Secondly specially to the faithful Thirdly to the poor by works of mercy Fourthly to our enemies CHAP. VIII page 424 Rules for the eradication of unjust anger 1. To keep the passion from rising 4. Rules 2. After it is risen to suppresse it How to carry our selves towards those that are angry with us 1. To give place 2. To look up to God 3. To see the Devil in it Of the second thing in anger viz. Revenge Reasons against it If our anger have broken out Rules what we must do Of the act viz. requiring one injury with another Rules in going to law The sixth rule of causing others to keep this Commandement The Exposition of the seventh Commandement CHAP. I. page 428 The scope and order of this Commandement Of Marriage The institution and ends of it explicated out of Genesis 2. 22 23 24. Married persons are 1. to leave all others 2. to cleave to one another Rules for those that are to marry Duties of those that are married
as none can be partakers of true happinesse by his own guidance or conduct as other creatures attain in some sort and therefor the heathen confesse with us that there is a maime and a main defect in mans nature But we our selves were the cause of it as appears by the History of the Bible namely by dealing with the tree in being our own choosers And therefore this choosing of ours this making Laws to our selves must be left we must leave and submit our selves to the will and choyce of a superiour nature that knoweth what is best for us 2. Of the second the reason is evident that seeing a God we are to have we ought in all reason to desire a true God No man would willingly erre even they that bend themselves to deceive others cannot endure to be deceived themselves And no man desires to think that to be which is not nor that not to be which is The reason of the third is That there be sundry things that a man cannot have but he must have them alone without partner or competitor Of which number a master is one And God is our Master he is pleased to call himself so And our Saviour saith Nemo potest duobus Dominis servire no man can serve two masters the service to a master must be to him a lone else not And the prophet in the person of God faith I will 〈◊〉 thee unto me for ever and the Apostle I have espoused you unto one husband that is Christ now a husband also comes within the number and is to be had alone and the condition of having God is like to that of a husband one and a lone or not at all 4. Another reason may be added The joyning of God with any other thing must needs be much to his dishonour and derogation for he 〈◊〉 the most transcendent nature in the world 〈◊〉 no inferiour thing but being joyned with him doth much abase him and he will endure no dishonour his honour he is very jealous of and thereof his worship must be kept pure without intermingling it with the worship of any other for if any thing of a nobler nature be joyned with some thing of a viler substance the nobler nature is thereby adulterated and corrupted therefor Gods worship must be pure and not mixt or sophisticated CHAP. VI. In the 1. proposition of having a God is included 1. Knowledge of God wherein 1. The excellency 2. the necessity 3. how it is attained The contrary forbidden is 1. Ignorance 2. light knowledge What we are to know of God Impediments of knowledge to be remooved Rules of direction to be followed For the 1. consideration of the proposition S. Pavl saith that an Idol is nothing we know it and that ther is no other God but one And therefore it may seem strange that in respect that Idols nor ought elie be Gods he should command us to haue no other Gods We say though a man take armes against his Prince yet he is his Prince still and he hath no other and this having is onely true inrespect of the superiour yet the rebellious subject hath him not for his Prince or atleast will not have him because he accompts him not his Prince the like is between God and us He is our God and his law is lex ferrea it will hold us and have us whether we will or no. Yet in regard we rebel against him and endeauor to exempt our selves from his service and obedience in breaking his laws we have him not for our God It is the course of the holy Ghost to use this phrase They had Baal and Ashteroth not that they were Gods but that they in their accounts had them for Gods 2. Again as the Philosopher a thing is said to be had when it is known to be had for if a man have 〈◊〉 under his ground and knows not of it he hath it not Besides a man cannot be properly said to have that which he makes no account of as if he have rushes or cobwebs in his house and caring not for them he cannot be said to have them Therefore a man cannot be said to have that which he knoweth not of or knowing he hath them regards them not And so he that will be said to have God must both know and regard him and this is that which is meant by having a God It hath been formerly said that the spritual worship and having of God was the end and scope of this commandment The worship of the spirit is divided as the soul. The principall parts of the soul as God himself makes them are two 1. Reason or understanding called the spirit in a strict sence and sometimes the soul or mind 2. Affection or will called the heart Now as we know the parts of the minde so we must know that these parts have their order Vires annimae sunt ordinatae the powers of the soul are set in order saith the Philospher and the order is first to know then to regard and love that we know for 〈◊〉 〈◊〉 and Saint Austine saith Invisa 〈◊〉 cupere ignota nequaquam we may desire things we have not seen but never those things that we have never heard of Therefore as they say well If two things be to be done in order whereof the second depends upon the first if the first be taken away the second can not be fulfilled So if we be ignorant of God we shall never desire or Love him and so we shall not have him at all God must first be known then Loved 1. Knowledge lieth in the understanding part The minde 2. Love is in the affection The heart 1. Cocerning knowledge the obect thereof is God and he cannot be known a priori therfore we must seek to know him a posteriori and that must be either by his Attributes ascribed to him in his word or by his effects and works His Attributes 〈◊〉 ten Exod. 34. 6. 7 Majesty Truth Vnchangeablenesse Will Justice Mercy Knowledge Power Vbiquity Eternity other things are attributed to God in scripture but they may be reduced to some of these as love patience c. may be referred to mercy anger or wrath to Justice c. Of these Justice and mercy are the two principal and concerne us most the other eight have influance upon these two parts to make them the fitter objects of our faith fear love and hope c. To work upon our knowledge or faith apprehending 1. Gods Justice 2. his mercy and beleeving them both if you adde the other attributes to his Justice 1. that he is infinite in majesty 2. infallible in his truth 3. without change c. and they make his Justice more perfect and consequently more fearfull In the second place adde the same also to his mercy that he which loveth us is 1. A King of eternal majestie and life 2. Infallible 3. Unchangable and the rest it makes his mercy more
because he sought to the Physicians before he sought to God for help his physick was accursed and he pined away Achitophel the Oracle of wisdome and policy gave wise counsel but because he looked not up to God God did not determine to blesse it but as the text saith defeated it and made the Counsel of Hushai to be taken and his rejected and we see what became of him afterward he seeing his counsel was not followed sadled his asse went and set his house in order and hanged himself And so the wisdome of the Egyptian Counsellors became foolish infatuavit cos God besotted them the Lord made them give foolish counsel Some put their trust in chariots and some in horses but we will remember the Name of the Lord our God they have stumbled and fallen but we are risen and stand upright Now as these ordinary means of clothing food Physick and wisdom are many times accursed so God to shew how little he dependeth on secondary means doth effect his purpose somtimes without means and somtimes contrary to means As in the fall of the walls of Jericho upon the blast of Rammes horns So Gideon encouraged by the exposition of a dreame of a barly loofe with three-hundred men with trumpets and empty pitchers in their hands and lamps within them put all the Midianits to flight and to run upon themselves As also the great host of the Syrians were put to flight none pursuing them but a panick terrour came suddenly uppon them and a certain imagination that they heard the noise of Chariots horses and a great army of the Hittites and Egyptians that came to aid the Isralites 1. Seeing then that God gives the means when he will and blesseth them when he will it is our parts to trust in him whether we have the meanes or no and to be affected as King David was though he were in the midst of ten thousand men armed and compassed round with them on every side yet he would not be afraid but as it is in the end of the next Psalm would lay him down and sleep trusting in Gods protection and as Moses counselled the children of Israel when the Egyptians pursued them with their chariots though their enemies were behinde them and the red sea before them and no way seen whereby to escape yet to stand still and put their trust in the Lord and they should see the power of the Lord which they accordingly found So the Apostle describing a true pattern of faith sets before us that of Abraham who had neither means in himself or his wife whereby to beleeve Gods promise of a Son she being barren by nature and having a dead womb and he a hundred years old past child getting by course of nature yet he staggered not but was strong in faith being fully perswaded that he which had promised was able to performe and therefore received the blessing in the birth of Isaac 2. And as we are thus to trust in God though we see no means so must we be far from the course of the wicked who if God once fail them do not onely despair of his help but cast him off and betake themselves to his enemy and to unlawful means and such are they that despairing of Gods assistance in their health leave him and the lawful means and flee to Sorcerers a thing utterly condemned by the Prophet We see that Saul lost both the favour of God and his kingdom for conversing with a familiar spirit 3. Besides there is a woe denounced against another sort of people that as the prophet speakes seek deep to hide their counsel from the Lord that thinke by their policy and deep wisdom they can deceive God as they do men 4. There are others that take advantage of other mens weaknes and think that that which they get by over reaching others in bargains is their own but the Apostle tells such that God is an avenger of them 5. Another unlawful means is when we see other means failus and that a good man stands in our way then we do as those against Ieremy let us have devises against him and percutiamus cum lingua nostra let us smite him with our tongue that is let us raise slanders against him that none may credit his words In this case God will give eare to the prayer that Ieremy in the subsequent verses made against such men 6. There is yet another sort of people that are not in the right way and that is of those which are married In respect of themselves these men are confident but when 〈◊〉 comes to semen nosturm our seed there their confidence falls off and it is to be feared that many that might have been saved in the estate of single life have fallen from God and hazarded their own salvation by mistrusting that God will not provide for their children wheras God saith Ero deus tuns et seminis tui I will be a God to thee and to thy seed after thee In this point Saint Ambrose saith Plausibilis excusatio est liberis sed dic mihi 〈◊〉 homo an unquam a Deo 〈◊〉 ut pater fieres an etiam id petiisti da liberos ut deum amittam da liberos ut peccem propterliberos it is a fair excuse for children but tell me o man didst thou ever pray to God thou mightest be a father or didst thou make thy petition thus give me children that I may lose God give children that I may sinne for them I am sure saith he that you never said so and yet this is the common practise Gehazi said not to Naaman that his 〈◊〉 needed the Talent and two changes of rayment but that there were two children of the Prophets c. and they needed them And Abraham himself hath his blemish in this kinde in that he was so careful for Ismael Oh that Ismael might live in thy sight Therefore as we are to trust in God and his means for our selves so are we to rely upon his providence for our children also 5. The fift rule of our exposition directs to speak of the signes of faith it is not enough that a man can say Credo in deum I beleeve in God we must have more particular signes of it For as the Apostle saith all men have not faith therefore that of Saint Peter must be added the trial of faith is much more precious then gold 1. The first signe therefore of faith is according to Saint Chrysostome when a man is not ingeniosus ad causas ready to pick quarrels and to make excuses for not beleeving How many causes might Abraham have found out not to beleeve and that it was impossible for him to have had a son yet we see that true faith overcame all difficulties so that he neither excepted against the promise in respect of Saras barrennesse or his own weaknesse but
causes of all evill in the world And our love is never true but inter similes among men of like conditions therefore there must be between God and us recipocally idem velle idem nolle to will and nill the same And this is true obedience when our will is moved by his and when we yield to his will as the principal mover for where there are two wills the inferiour must be proportioned to the superiour or both to a third now there is no reason that Gods will should be proportioned to ours or to any others he having none above him and a straight line must not be subjected to a crooked piece of timber now our wills are crooked but Gods is straight Now the excellency and necessity of obedience is seen by this That whereas God had ordained sacrifice as an especial part of religion yet he prefers obedience before it To obey is better then sacrifice saith Samuel to Saul and that in these respects 1. He that desires to offer an acceptable thing must offer that which is his own rather then anothers because it is dearer to him And in obedience we offer propriam voluntatem our own will and in sacrifice carnem alienam the flesh of beasts nothing of our own 2. Again the better the thing is which is offered the better it is accepted but that which is offered in obedience is better then that in sacrifice because in the first a living thing is offered and the beast cannot be offered till it be dead besides in sacrifice it is but a brute beast which is offered but in obedience a reasonable soul and therefore the more acceptable 3. The more we offer the more acceptable is the offering and nothing can be added to the offering of obedience In sacrifice part of our fruit is offered but by obedience we offer both fruit and tree and all we give our selves One well saith Obedientia non potest plus dare quam dedit dedit enim se obedience can give no more then it hath given for it hath given a mans self 4. Lastly the longer of continuance that which is offered is the better it is but a sacrifice is but an hours work while the fire is kindled and the beast consumed to ashes now when by obedience we offer our selves unto God it is a continual sacrifice a perpetual mortifying of our will our reason and all our members Obedientia est juge sacrificium obedience is a continuall sacrifice Therefore it is plain that obedience is better then sacrifice not that sacrifice should be neglected or contemned for contemned it is not when a better is preferred God saith to the Prophet I spake not to your Fathers nor commanded them in the day that I brought them out of Egypt concerning burnt-offerings or sacrifices But this thing I commanded them saying Obey my voice That is I denied not the one but preferred the other because it was better The excellency of obedience appeareth further in this that whereas things in themselves may be neither good nor bad yet obedience hath power to make evil good and good evil either by observation or contempt For had not God forbidden Adam to eat the fruit the eating of it in it self had been neither good nor bad but we see his disobedience made it evil Another example we have in Scripture A Prophet comes to his neighbour in the word of the Lord and said Smite me and the man refused to smite him knowing it was unlawsul Then said the Prophet to him Because thou hast not obeyed the voice of the Lord Behold assoon as thou art departed from me a lion shall slay thee and assoon as he was departed from him a lion found him and slew him for his disobedience The great necessity of obedience is in the example of our Saviour in his dilemma O my Father if it be possible let me not obey but let this cup passe from me if it be not possible neverthelesse not as I will but as thou wilt And one of these must needs be done either mori or non obedire to die or not to obey and elegit potius mori quam non obedire he chose rather to die then not to obey whereby he intimated that obedience is more necessarie then life it self and this his obedience recovered the world from eternal destruction as the obedience of the saints preserves it from temporal for it is the small number of obedient persons that are columne mundi the pillars of the world which otherwise would not stand And here then by the second rule obedience is commanded in general not as it is the execution of every particular command but as it respects the intent of the Commander all the commandments are the materiale or matter of our obedience but intuitus voluntatis divinae the looking up to Gods will as the motive is the formale or form of this vertue which distinguishes it from other vertues and duties commanded when a man hath an earnest endeavour and will to satisfie and fulfil whatsoever is prescribed And it is 1. unperfect inchoata or 2. perfect perfecta The first ariseth from fear of punishment onely as in Saul 1 Samuel 15. 24. the other from filial fear as in Abrahams Genesis 22. 12. 1. Obedience is a compound of ob and audio and imports to hear and obey and that before all others and in compositis et copulativis oportet vtrumque fiere non sufficit alterum in compounds one will not serve we must have both We will take the simple first audire to heare and then the compound obaudire First audire for audire and sequi to heare and follow are Gods words for obedience The Fathers in the Greek Church call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines obaudire both imply hearing and following 1. For hearing it is good reason to heare God if it be but in this respect onely Quia nos audit because he heares us when we cry de prosundis but there is another reason and that is because we can have no better guide to follow or counsellor to heare It is safe to follow Lot out of Sodom and Noah into the Ark. If we follow not them that can can lead and direct us we shall be punished with false guides and counsellors there was never any heretick but had some followers Qui xoluns regi a pastore incidunt in lupos They that will not follow the shepherd to the pasture either are a prey to the wolfe or shall be led by the butcher to the shambles Many are loth to heare because they would not follow they will devise and invent new wayes and be leaders themselves that they may be heard and followed but malus assecla ratio pejor voluntas our own reason is an ill lacquey our will a worse our reason is blinde and our will a tyrant before it be subdued by grace therefore we must be content to be led and to
all strife And although God be not so much glorified in this as in the other yet in regard of our necessary use of an oath this hath in a manner taken up the whole Commandment there being little mention of the other Concerning which we must shew first the nature of the duty and then proceed according to the former rules given for expounding the several commandments Concerning the nature of an oath this will appear if we consider 1. The necessity or the causes and grounds of an oath 2. The parts of it 3. How it tends to Gods glory 1. For the first It is expedient and necessary that all strises and controversies should have an end and not be continued which cannot be unlesse the one part of the matter in controversie be confirmed above the other And therefore we finde that before God would proceed to judgement against Sodom he would go down first ut certo cognoscat that he may know the certainty and proceed upon a 〈◊〉 ground Now the best way of proceeding to finde out the truth is by arguments and reasons where they may be had which course Joseph took to know the truth whether his brethren were spies or no by bringing with them their brother Benjamin when they returned for thereby it would certainly appear that they were no spies But when Arguments or reasons are wanting then are we to come to the second cause which is by witnesses a way approved by God himself who appointed that in the mouths of two or three witnesses every truth should be established And because that many times not onely proof by arguments but by witnesses also is wanting there is a necessity of calling God to witnesse which is by an oath So God appointed that in case of jealousie or suspition of a womans honestie by her husband though she were not taken in the deed nor the act could be proved yet she should clear her self by oath and swear she had not defiled her self Now this necessity of appealing to God by an oath as it is sometimes in regard of the action which is hid from others so likewise it is needful in two other cases as when assurance or certainty is to be had De occultis cordium of the secret thoughts and purposes of the heart which canot be known by external proof for who knows the heart saith the Prophet save God alone who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart and secondly when it is to be concerning things to come for as the Wise man saith who knoweth what shall be No man is omniscient he cannot know the heart nor foresee future contingents In these cases therefore when the fact is hidden or not evident or when the intention of the heart must be made appear or a thing future must be ascertained there can be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no confirmation but by oath other proofs do here fail and come short And here if the matter of the oath be de facte or relate to what is past it is called Juramentum assertorium an oath of Assertion if it be de futuro of something to come it is called Juramentum promissorium an oath promissory or of promise And in both these when other arguments or testimonies fail there is no other way but to fly to God to make him a witnes and not onely a witnes but a judge and an avenger also if we call him to witnes an untruth for an oath is nothing else but a calling of God to witnes the truth of what we say and to be avenged on us if we speak an untruth or perform not what we say And here in the next place comes to be considered the two parts of an oath according to these two For first 1. God is called as a 〈◊〉 whether the thing be true and 2. he is called forth as an avenger if the thing be false 1. The first is sub Deo teste a contestation or taking God to witnes vsed by God himself As I live saith the Lord and by the fathers and holy men in the old testament who used to say vivit Dominus As the Lord liveth I will do this or that c. 2. The second is sub Deo vindice which is called execration that is the calling of a curse upon themselves if it be not true which they speak And what these curses are we may read in Levit 26. and Deut. 28. Where there are whole catalogues of threatenings of revenge The 〈◊〉 therefore was in the old testament Sic faciat mihi dominus et addat God do so to me and more also if this be not truth c. Let God adde to the first plague the second also This form was vsed by Eli to Samuel God do so to thee and more if thou hide any thing from me Now when one is brought to this that he hath called God to witnes the truth of what he speaks and to be an avenger if he have called him to witnes an untruth then according to to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath which properly signifies a hedge or inclosure he hath hedged in and inclosed himself with Gods truth and justice to performe it and so he that swears is holden and bound persistere in dicto 〈◊〉 pollicito to persist in his saying and to perform his promise And as an cath is an hedge to him that sweares so to him to whom the oath is made or given it is a satisfying or satisfaction according to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shebugnah juramentum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibegnah saturitas which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabagn saturari to be filled or satisfied because the party to whom one swears ought to be satisfied herewith to which agrees the Latine translation of Saint Hierome pro jure habere that is now that I have put him to an oath I have bound my self as it were by a law to rest therein And thus an oath coms to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end of controversy And thus we see the causes which make an oath necessary in respect of men but because our necessity is not enough to make it an act good and lawful unlesse God have glory by it therfore we must know in the next place that an oath duely made brings much glory to God 1. For first it is a rule in reason that nihil confirmatur nisi per certius a thing cannot be confirmed but by what is more certain this then brings great honour to God that when all other purposes and demonstrations fail his name is acknowledged to be Turris Fortissima a most strong tower that his testimonie is more certain then all reasons and testimonies of men When we hereby account of it as the wiseman saying The name of the Lord is a strong tower of defence the righteous run to it and are exalted The very
ones have been slain by her Or else Praeludia Previous actions that bring on the outward act As 1. Amplexus impudicus Immodest imbraces imbracing the bosom of a stranger impurum osculum an unchaste kisse The Harlot in the Proverbs had a stronge or impudent face she caught him the young man and kissed him 2. Touching with the hands those parts that ought to be kept secret the woman was to be put to death that puts forth her hand c. though it were to deliver her Husband from those that strove with him 3. By making them drunk that they may discover their nakednesse And above all these there are some things in naming whereof the Apostle is at a stand and saith that there are some things which he wrappeth in silence of which it is a shame even to speak Against these is opposed the vertue called 〈◊〉 shamefastnesse The Apostle saith God hath not called us unto uncleannesse but ad sanctimoniam to purity and holinesse and that every one ought to 〈◊〉 his vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctification and honour and instead of giving our selves to those things we ought to think upon such things as are honest and pure For as S. James tels us The wisdom which is from above is pure in the first place and therefore God took order under the Law that such unseemly parts might not be seen which Cham seeing and not turning away had a curse pronounced against him We come now to speak of the act it self Within the act of incontinency are comprehended 1. That with ones self which the Apostle cals 〈◊〉 or self pollution or defiling of ones own flesh or filthinesse of the flesh opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holinesse he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this defiling of the flesh 2 Cor. 7. 1. 1 Thess. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lust of uncleannesse which includes the act for the act of this sin is nothing else but the bringing forth of those inward lusts But more plainly S. Peter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lust of uncleannesse or the desire of polluting with which Jude speaking of wicked men saith Sopiti inquinant carnem these filthy Dreamers defile the flesh and not onely their flesh but their garments are polluted also and such hatred he would have against this sin that we should not onely hate the sin but even the garment spotted and defiled with it For besides the diseases and weaknesse which it brings upon the body it likewise by polluting the body is opposite to our Baptisme in which there is an outward washing of the body as well as an inward of the soul. Now because of these words of S. Iude here falleth in this particular Nocturna pollutio nightly pollutions If it be therefore 1. By reason of infirmity and weaknesse of nature 2. Or Ex 〈◊〉 vasorum from the fulnesse of the spermatick vessels 3. Or upon the laxitas partium loosenesse or dissolution of those parts upon violent exercise or heat by hard riding c. and not proceeding from lust in these and the like cases it is no sin yet with this proviso that though it proceed from some or all of these causes there be ingrata recordatio a regret and sorrow in remembring it otherwise it will be imputed as a sin but if it being not in his thought seed passe from him against his will and without his knowledge if he be grieved at it when he feeleth or knoweth of it in that case it is no sin But on the other side if a man be given to drunkennesse or other excesse and by reason thereof it issue from him though it be not sin ratione actus 〈◊〉 by reason of the act subsequent which is involuntary there being no purpose to commit the sin yet it is a sin and liable to punishment ratione actus praecedentis by reason of the precedent act that is drunkennesse for that which is not voluntary in the act may yet be voluntary and therefore sinful in the cause and thus if from surfetting there come 〈◊〉 seminis this is a sin or if by often rolling of wanton cogitations in the day time it be procured in the night or that willingly by day 〈◊〉 night he spill his seed as Onan did it is a great offence in Gods sight The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannes the fathers Mollitiem effeminatenesse and the law termes it the sin of Onan and the censure of it is it was exceeding wicked in Gods eyes 2. If it be cum alio with another then comes Bestiality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abomination not to be named buggery with a beast forbidden by the law and punished with death both of man and beast and not onely with the death of the body but with that of the soul too Without shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable buggerers They which make a confusion as it is called between themselves and beasts shall be brought to worse then a beastly confusion in the end 3. If it be with mankinde it is either with consent of both parties and then it is a sin in both or if either party whether male or female be forced by violence and seeketh to resist but cannot that party is innocent but the enforcer committs a double sinne one in the violence which is against the former commandment and the other in the very act 〈◊〉 against this and therefore by the law he was to die 4. Of those that yield consent they are either males or females for so strong and strange is our concupiscence that any thing is sufficient to stir up the coals and kindle it and the heathen could say Quod in foeminis sexus facit id facit in puero aetas that which the sexe causeth towards women the age causeth towards boyes Thou shalt not lie with mankinde as with womankinde saith the law and why for it is an abomination And the offenders against this law are to be punished with death There are two reasons for it 1. It is an unfruitful worke of darknesse and contra bonum prolis against the benefit of procreation which is one of the principal ends of matrimonie 2. It is also against nature altogether unnatural the natural use being in the other sex therefore the Apostle makes it the signe of a reprobate minde And not onely a sin in it self but a punishment also of other sins For for this sin it was that God himself came down and sate in judgement against the five Cities which plot of ground is an unprofitable Sea to this day called Mare mortuum the dead sea because it nourisheth no living thing in it and it is also called Lacus Asphaltites of the unfruitfulnesse of it answerable to the sterility of this sin 5. With the
publica infamia nor ex semiplena probatione upon publick fame nor upon probable grounds but were to make him accuse himself in such cases a man may not answer And again in some 〈◊〉 if there be two things in the accusation and both true he may answer to the one and occultare partem veritatis hide or conceal the other part as S. Paul did when he was accused for perceiving that part were Sadduces who denyed the resurrection and part 〈◊〉 who held the resurrection he cryed out that he was a 〈◊〉 and held the resurrection and for that was questioned which was true for that was one thing for which he was called in question but it was not that alone So if a man have diverse wayes to defend himself he may choose which he will as he that hath diverse weapons may use which he will for his own defence But if according to due form of Law he be proceeded against he must answer as Achan did when Joshua urged him to confesse the truth 2. Whereas the benefit of appeal is granted for a remedy of those that are oppressed if any shall use appeals meerly to protract the cause and avoid a just sentence this is a second fault in the Defendant for this is to delay 〈◊〉 contrary to Jethro's advise who would not have people wait long for justice but to be dispatcht that they might go home to their place in peace 1. The Defendant offends if when sentence is given he do not submit to it for Qui resistit Dei ordinationi resistit he that resisteth resisteth the ordinance of God 5. For the witnesse he may likewise 〈◊〉 guilty diverse wayes 1. If being lawfully required by a Superiour demanding his testimony and asking him nothing that is 〈◊〉 to the matter in question if he do not declare all that he knows for the Law is 〈◊〉 that a witnesse if he 〈◊〉 not utter 〈◊〉 he 〈◊〉 seen and known shall bear his 〈◊〉 2. Though one be not required by a Superiour yet if it be to 〈◊〉 an Innocent man in danger he is bound to bear witnesse and he 〈◊〉 if he be silent Solomon makes it no small sin not to give testimony for the preservation of an innocent person If thou forbear to deliver them that are drawn to death and those that are ready to be slain if thou 〈◊〉 behold I knew it not doth not he that 〈◊〉 the heart consider and shall not be render to every one according to his works But out of these cases if one not be called to witnesse by a Superiour or if an innocent person be not 〈◊〉 by his silence and if he be not examined about other things which belong not to the matter in question he is not 〈◊〉 to answer 3. Besides these Solomon intimates another way whereby a witnesse may offend when he bears false witnesse to deliver the wicked for though 〈◊〉 〈◊〉 hand yet shall not the wicked escape unpunished The Greeks have a Proverb Da 〈◊〉 〈◊〉 jusjurandum lend me an oath This lending an oath is that which Solomon calls a joyning of hand in hand and he saith plainly that though they may escape the hands of men yet shall they not escape unpunished that is God will be sure to punish them 6. Sixtly and lastly for the Advocate he may offend two wayes 1. If he undertake an evil cause knowing it so to be This is a great sin God saith having first prohibited any to raise a false report Put not thy hand unto the wicked to be an unrighteous witnesse now he that pleads 〈◊〉 a bad cause puts his hand to the wicked And in the third verse it s added Thou shalt not countenance a poor man in his cause viz. if his cause be bad If a man might plead for any in a bad cause surely it might be for a poor man but even for a poor man he must not Jehu said to Jehosaphat Wilt thou help the wicked and love them that hate the Lord therefore is wrath upon thee from the Lord. And the Apostle saith that not onely the doers of evil things are worthy of death but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take pleasure in them or consent to them such are they that plead for them they give their placet as we use to do at congregations in the Universitie Greeks used the same words and gave their suffrages by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleaseth me and therefore whosoever pleads for the wicked cryes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am pleased with it he helps him and is partaker of his sin with him 2. Another way is by the Wise man when a man for defence of a cause in difference though it be good perverts the Law or receives a bribe The wicked 〈◊〉 he takes a gift out of the bosome to wrest the wayes of judgement As it is evil to joyn with the wicked to help an evil cause for he that saith to the wicked thou art just him shall the people curse so to bolster any cause by wrong means and thereby to pervert the course of judgement is wicked And because judgement is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the bench but also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of consultation therefore false witnesse or testimony must not be given in elections or in choice of men to places or preferments for there ought to be justice and truth in both and he that gives his voice for one unworthy bears false witnesse and goes against justice and truth 〈◊〉 justice as the Philosopher defines it well is rectitudo in affectu impressa a recta ratione a rectitude stamped upon the affections by right reason and as electio dicit excellentiam so excellentia dicit magis aut plus as Election or choyce imports excellency in the party elected so excellency imports the best or most eminent now that in our choyce the best is alwayes to be chosen is the second rule in moral Philosophy which he that follows not goes against the truth and so justice is broken CHAP. IIII. Of false witnessing out of judgement Four things to which the tongue may do harme The branches of this kinde of false witnessing 1. Contumelious speaking 2. Taunting 3. Backbiting Which is 1. By words 2. By letters 3. By deeds 4. In all these a man may be a false witnesse 〈◊〉 he speak the truth AND thus we have done with false testimony given in judgement Now for that which is out of judgement When a man is out of judgement he is not to say with those in the Psalm Ego sum Dominus linguae meae my tongue is my own I may speak what I will for nemo est Dominus sui nisi ad licita no man is Lord of his own further then to imploy it for a lawful use Solomon hath a strange speech Be not a witnesse against thy 〈◊〉 without cause
I wronged you or done you injury in this 〈◊〉 I pray you forgive me this Here was no need to ask them forgivenesse for it was no injury to them that he was not troublesome to them but here was speech poudred with salt here was salt to make his speech profit and pierce the more into their hearts as the Fathers observe which it would not have done so much if he had spoken directly or in plain tearms And yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace and favour may stand well with edification too and therefore the Apostle joyns both together Rom. 12. 3. and writing to the Philippians speaking of those that urged circumcision he uses this poudred speech calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concision Beware of the concision for we are of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcision the true circumcision which worship God in spirit And as he would have 〈◊〉 avoid all foolish and vain talking so he exhorts to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiving as opposite thereto It was the error of the 〈◊〉 that because s. Paul would have no speech but thanksgiving therefore to whatsoever was spoken in common talk their answer was Laudate 〈◊〉 Let Christ be praised But the elder Church understood it better when they expounded the words per 〈◊〉 effecti i. e. That we should speak something that was thankworthy or which deserved thanks that is 〈◊〉 as tended to edification or some necessary use or to grace and delight and to procure love and favour to him that speaks it That speech then which may be referred to some of these things is good and to be allowed among Christians but yet though these ends be all lawful we ought to aim at the best and seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edification is the best end of speech therefore this we must chiefly affect And for the last though these terrenae 〈◊〉 these earthly petty consolations be lawful yet that rejoycing in Psulmis Hymnis c. in Psalms and Hymns and spiritual songs is better and chiefly to be used although the other may be lawful and sometimes expedient especially for those that are Novices and not come to a perfect age in Christ. And thus we have done with the act of this sin and the several branches of it 〈◊〉 in this Comandement We come now according to the former rules to the means of keeping this Commandement First we must avoid groundlesse suspitions which are the first cause of 〈◊〉 speeches of others and to that end we must labour for stability for all men naturally are as the Psalmist saith lighter then vanity it self and therefore the Apostle exhorts to be stedfast in minde grounded in the truth For if we be not stedfast in minde we shall be apt to suspect evil of others without cause This suspicion is one of the fruits of that concupiscence wherewith our nature is 〈◊〉 and though the first boyling of it or rising up in our nature cannot be hindered yet we must labour to suppresse it when it is risen The true and proper use of it is for our own preservation and safety and so in matters that concern the health and safety of soul or body there is the onely lawful use of it for in these things it is better to be nimium timidus quam parum prudens a little too timid rather then a little improvident This we see in S. Pauls practice when the Mariners said they would but cast out the anchor he fearing they would have gone down into the boat and left them in the ship he said Vnlesse these abide in the ship ye cannot be saved Now when such affections as are given for our own good are converted to the hurt and prejudice of other this is an abuse yet in this case it is so common in the world that not the godly themselves are free from it but there is a difference between suspitions arising in them and in the wicked When Christ 〈◊〉 to 〈◊〉 what thou doest 〈◊〉 quickly presently suspitions arose in the hearts of the Apostles one thought that 〈◊〉 would have him to buy what they needed against the feast others that it was about giving somewhat to the poor Suspitions will arise but in evil men they are positive in good men privative The Apostle had some fear and Suspition of the Galatians which prevailed to the diminution of his good opinion of them but not to a positive judgement of the contrary An other example of this privative suspition we have in Simon the Leper against Christ he suspected him not to be a Prophet because he admitted a sinful woman so neer him til Christ by the Parable propounded to him made him alter his judgement which he did presently his opinion of Christ began to lessen but he came not so far as to conclude any thing positively The godly may have a diminution of their good opinion of some but this affirms nothing they may suspend their good opinion but they do not admit or cherish those thoughts so as to come to a positive determination and to say it is so But evil men as first they suspect and say I alwayes suspected him to be such an one so they go further and make e suspicione judicium a judgement upon a bare suspicion 〈◊〉 is as S. Hierome saith to make trabeme 〈◊〉 a beam of a mote and not onely 〈◊〉 but they proceed further to resolve in their minde what to do hereupon against the party suspected and sometime they proceed to act accordingly Now for a man to keep himself from rash judging upon suspicions he must consider two things 1. That such thoughts and affections as arise in himself the same he thinks to arise in others and so such as we think others to be such we are commonly our selves as if we be angry when another speaks evil to us we suspect that if we speak evil to any he is angry with us Cum ipse stultus sit omnes stultos putat the fool thinks all others to be fools If a man make himself the measure of all things he cannot but suspect evil of others if he himself be evil 2. As a mans affections are so are his suspicions If he be ill affected to any every small suspicion makesa conclusion When the minde of the Disciples ran upon bread the Leaven of the Pharisees was a Loaf they understood Christ of Loaves when he meant the Doctrine of the Pharisees On the other side Josephs brethren were ill affected to him and then every dream did increase their 〈◊〉 If therefore we walk 〈◊〉 and remove evil affections from us and strive against suspicions there is good hope we may remove them otherwise we shall be apt from suspicions to proceed to conclusions as they did against Paul when the Viper 〈◊〉 upon his hand that concluded him to be a 〈◊〉 There are six things to be observed to keep our
it not to proceed to suppuration There is in every of us an evil imagination against our Neighbour to do them prejudice and this being in us then there comes in a temptation as the Apostle shews partly from the world according to the course of the world partly from the Devil who then begins to strike and to work and fashion the thought of the heart to a perfect sin according to the Prince of the power of this air Thus they both work upon our thoughts and desires to fulfil the desires of the flesh as it is in the next verse So that here is a double cause to draw us to this 1. Our concupiscence alone considered in it self as it riseth by it self without any blowing or quickning of it from without 2. As it is imployed and wrought by the World or the Devil or both 1. By it self alone Christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil thoughts that proceed out of the heart and of thoughts that arise in the heart There is a steam or vapour that ariseth from our nature for evil thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arise up or ascend from below good thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descend or come from above the one comes from our selves the other from God and his Spirit for omne bonum desuper Now the Devil knowing this takes occasion by those desires which he perceives by some outward signe to arise within us to assault us by propounding worldly objects and 〈◊〉 and so makes use of the world to tempt us Thus he dealt with Christ he forbare him till he was hungry and had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his natural desire of bread and then he comes to him and offers him stones to be turned into bread thinking by that means when Christ had a natural appetite to have been entertained as Jehoram was for Jehosaphats sake 2. As there are cogitationes ascendentes thoughts ascending into the heart so there are another sort cogitationes immissae thoughts cast in by the Devil Thus the Devil entred into Judas when he put those evil thoughts into his heart of betraying his Master So he filled the heart of Ananias and Saphira to 〈◊〉 to the Holy Ghost and to commit sacriledge And as he sometimes doth this immediately by himself so he sometimes makes use of the world and os outward objects to cast evil thoughts into us Thus the World and the Devil infect us from without when we infect our selves fast enough from within For as Nazianzen speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sparkle is within us the flame is from the evil spirit which blows it up so that though there were no Devil to tempt us and though we were in the Wildernesse where no worldly objects could allure us yet we carry enough in our bosomes to corrupt our selves Neither can we be safe though we leave all the world behinde us so long as we 〈◊〉 our own hearts with us saith S. Basil. Of these The ascending thoughts within us are 〈◊〉 the other cogitationes immissae that are sent or injected into us unlesse they infect us or we give way to them are our crosses not our sins Nay Daemon tentando coronas nobis fabricat by resisting these motions and temptations of Satan we win the crown and every temptation we resist is a new flower to our Garland The manner how these thoughts come to infect us is thus There are six degrees before we come to that full consent and purpose of heart which is prohibited by the other Commandements In Genesis when Eve was tempted we see how the infection began There is the fruit held out the object to allure and withal the three provocations by which all sins are ushered in to the soul are there set down 1. It was good to eat here was apparentia bonis utilis the allurement of profit 2. It was pleasant and delightful to the eye here is apparentia boni jucundi the bait of pleasure 3. It is said it was to be desired in regard of knowledge Here was apparentia 〈◊〉 per se expetendi there are these three mentioned by S. John The lust of the flesh the lust of the eyes and the pride of life 4. And in the next verse before the Devil addes a fourth which may be reduced to the third Eritis sicut dii Ye shall be like gods The very lure of Pride Excellency and a condition to be desired by man being chief of the 〈◊〉 These being held out every one was paused upon by Eve saith the Scripture she had respective regard to them all For the woman seeing that the 〈◊〉 was good for meat and pleasant to the eyes and a tree to be desired to get knowledge she took of the fruit thereof and did eat Out of which we may observe these seve al steps and degrees whereby sin enters into the soul. 1. The first by s. Paul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turning back after Satan or a turning of the soul back to look on the object The first entertaining of it aversio a Deo a turning of the soul from God which when one doth he begins to prostitute his soul to the Devil 2. The second they call allube scentium when it liketh them well so that sain they would have it This 〈◊〉 be sudden 〈◊〉 〈◊〉 it propassionem answering to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a light motion or passion upon the first sight whereas that which more 〈◊〉 impressed in us is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passion more 〈◊〉 or violent Job compareth him that hath gone thus far to one that hath a sweet poyson in his mouth who because of the 〈◊〉 that he feels is loth to spit it out and would swallow it but yet considering that it is poyson he spits it out or if he do not let it go nor yet dare swallow it but keeps it under his tongue then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is retentio seminis the keeping and retaining of the 〈◊〉 as the first was receptio seminis the receiving of it And as in that there was aversio a Deo a turning from God so in this there is conversio ad creaturam a turning to the creature 3. The third is consensus in delectationem a consent to take delight in it For as before there a double consent 1 Consensus in 〈◊〉 a consent to execute or act the sin and this may be forbidden in the other Commandements and is that which we called when we expounded them the Suppuration or inward festering of our hereditary wound And 2. Consensus in delectationem a consent in minde onely to take pleasure in it by often rowling of it in the heart wherein we so far consent to it as to delight in the thought of it though as yet we have no full