but Gods will is the rule of all justice there can be no danger in his dispensations This is their rule Quod licitum est mutatur exsuperveniente causa what is lawfull is changed by the accession of a new cause So in some cases God hath restrained his law but very seldome dispensed such a thing is in the Law of God though not so common The warrant of this is either first by his word the image of the brazen serpent against the second Commandement Or secondly by ratifying by signes blessing them by extraordinary gifts above the cours of mankind For these dispensations or exemptions from the common law because they be priviledges they are to be restrained to the persons to whom they were granted as in the doings of the Prophets these warrants now cease Quae exorbitant à jure communi non sunt trahenda in consequentiam vel argumento argumenti vel exemplo This is a maxim These things which swerve from common right are not to be drawne into consequence either for proofe of an argument or for example Though we be willing to make many restraints yet there are but few and if we make more great injury is done to God It s a commendation of a law to have fewest priviledges for where there are fewest dispensations there is most equity as he said of Rome that all the good Emperours might be graven on the one side of a penny and therefore great injury done to God in it granting they were Therefore in Gods they should be are fewest The slaughter of Phineas the marriage of Oseah the robbery of the Egyptians are not restraints for this is certaine that though they were yet they are not for us they are not for our times neither have we the signe of the voice of God for them And it may be proved substantially that many things in the old Testament which are thought to be restraints were not but kept to the uttermost This is to stop the mouth of vaine persons that cannot uphold themselves but with the distinction of ordinary and extraordinary and indeed all the stirre now adaies is about the limiting of ordinary and extraordinary The conclusion is we have but little use of this rule 2. Rule Natura praecepti The nature of the precept 2. Rule By the nature of a precept that in sundry cases it giveth a restraint the nature of the fift Commandement to honour superiours Princes having none upon earth are exempted The nature of the fourth Commandement one day in seven And this restraint troubleth them that fancy a perfecter righteousnesse The continuall practice of an affirmative is part of a precept The rule of the affirmative precept Semper tenemur bonum facere sed non tenemur bonum facere semper Affirmat tenet semper negat tenet semper ad semper We are bound alwaies to do good but we are not bound to worke alwaies The affirmative precept must needs be restrained the negative not so Some thinke themselves bound to thinke on nothing but God The negative indeed holdeth at all times the affirmative doth not Augustine Miro modo homo etiam ex amore Dei â—on cogitat de Deo After an unspeakable manner a man even from the love of God thinketh not of God Even as a man from the use of reason ceaseth from the use of reason this is plaine by a familiar example as in sleepe So in abstaining from a good worke he doth a good worke Quemadmodum homo ex usu rationis caret vel cessat ab usu rationis sic ex amore Dei abstinet ab amore Dei The reason is the nature of doing a good thing well standeth thus that there must be a concurring of all due cases and circumstances belonging thereto Malum ex singularium defectu oritur bonum è causa integra Evill ariseth from the defect of any one cause but good springs from a whole and intire cause Now all these circumstances cannot alwaies concurre and so consequently cannot alwaies be kept Therefore in respect of the affirmative part we are exempted by the nature of it And secondly the ardour of affection that is required in doing good sheweth that it cannot continue in a perpetuity This also is not of so great use The third rule is of greatest use â— Rule This by sundry occasions receiveth sundry judgements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A conflict of lawes and yet they may be reduced to one rule The case is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conflict of two lawes The Jewes say when two Commandements make one another a lyer till a third commeth and maketh them agree by restraining one of them This therefore is for a rule Nemo unquam ita perplexus est inter duo peccata quin illi pateat exitus sine tertio No man is so perplexed betwixt two sinnes but that a way out lyeth open without a third And if it were not so it should argue a great want of knowledge in God 2. How we shall be able to rid our selves out of both sine tertio peccato without a third sinne Either the 2. precepts may be compounded and reconciled or not reconciled If they may be agreed upon then there is no necessity that a third come but we may dimittere erroneam opinionem let goe the erroneous opinion As in Herod If he had let go his oath his perpetuity had been none After his promises and oath he was in such a perplexity that he imagined that he must either breake his oath or put John Baptist to death he should let goe his opinion and let Iohn Baptists head stand still For if he had let goe his oath he had committed no more sinne then before If they cannot be agreed upon Tum agat id ad quod est magis obligatus then let him doe that to which he is more bound Whose end is superiour Cantic 2. Dominus or dinavit in nobis charitatem his banner over us was love He hath set one law above another all must not come together The rule in reason and judgement Vbi est principium ibi digerendae sunt res ad illud principium Where a principle is there things are to be directed to that principle The chiefe end is Gods glory 2. The soule and health of man the health of every man 3. The like care of our brethren In respect of the glory of God the health of man must fall to the ground Vt misericordia pateat that mercy may be manifested That God might have the glory and he purchace to himselfe mercy But that the justice of God may have his glory salvation must be denied to other our health before our brethren we may not commit sinne to deliver them from sinne Therefore a man must have speciall regard of himselfe The first Table doth bind more then the second The health of our owne soules to be preferred before our brethrens The reason is because none can deliver his
come unto God Exod. 18.15 the people come to aske of God when they asked of Moses and 1 Sam. 9.9 when they came to aske of God they came to the Prophet because he was brought up in rebus Jehovae in the things concerning God to make use of the Prophets So their account was that God was in the gift they made use therefore of the better gifts Deut. 1.17 heare you you under Officers If any thing be hard bring it to me c. And the duty of the Superiour is utendum se praebere to offer himselfe unto the people as the Philosopher said to Antisthenes he made a long preface to him I would come and aske you but that I should be troublesome to you and his answer to him is Why man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I live to this end now I have gotten some thing my selfe to be used of others So Christ John 1.39 to them that asked him where he dwelt he saith Come and see c. Pro. 9.4 5. Wisedome saith Come hither thou that art simple and wantest understanding I have sent my Maides that is under Arts as if they were gone abroad to call them None doth receive a gift propterse for himselfe alone Senes The duty towards old men The duty of the body that is between the Old and the Young the Apostle willeth the younger to be dutifull to the Elder as to Fathers 1 Tim. 5.1 The first duty is Job 32.6 7. The young must have their mouthes locked and must hold their tongue so long as their elders were in presence Elihu though he were an excellent young man yet he held his peace because his elders were in place the reason Job 12.12 because among the ancient there is wisedome and in the multitude of yeares there is understanding they have gone through more The Philosophers counsell is that when we have gotten our owne demonstrations we should give eare to the indemonstrable positions of old men that they have had by experience And it was the confusion of Rehoboam 1 Kings 12.6 When he should have dealt with the Ancients he did the contrary and took counsell of the young men And the duty that they are to returne back againe that they be not as Esay 65.20 pueri centum an norum children an hundred yeares old Jerome translates it Elementarios senes old men which have not as yet learned their A. B. C. but it is required that they have canum intellectum as they have canum caput that their intellect be as grave as their haire Jerome saith there is aetas temporis and aetas meriti an age of time and an age of merit Jude speaks of arbores autumnales trees that begin to blossome in the end of harvest when their fruit should be gathered This is the shadow of an old man without understanding But though they be such yet ut ante we must honour them though they be not worthy hoc pati to receive this honour yet it is meet for us hoc agere we must give it The second duty to old men Levit. 19.32 assurgere to rise up in signe of reverence because they have as in Dan. 7.9 the image of God that is called antiquus dierum the ancient of dayes and Pro. 20.29 they have the crowne whereby they resemble eternity So they have a double resemblance of eternity senectus est vestigium aeternitatis old age is the print of eternity Pro. 16.31 it is a crowning of a man if he have lived righteously Tit. 2.2 There are six qualities set downe for them The third duty of the Younger We must consurgere that is provide for their ease for they are weake young boyes are not to sit when ancient men stand Numb 8.20 When a man is past the age of fifty he must not travell in the Tabernacle yet he must have his allowance Esay 3.5 his prophecie that children should presume against the ancient and old men to stand and they to sit a thing against sense surely sic nobis fiet so shall it be done to us when we come to yeares sic fiet nostris so shall others of our humours doe to our Fathers as we doe to others And we shall not make their age which is a burthen unto them to be light as we should by a reverence in young men And if we doe procure this they shall blesse us and pray for us and we shall prosper else we may have a curse from God and our Fathers too GOD heareth the blessings and cursings of FATHERS and MOTHERS Come to the three degrees in the Common-wealth as Nobility Gentry c. they are by the Holy Ghost stiled Fathers and consequently is there a correspondent due to them 1 Sam. 25.8 David calleth a wealthy man Father I pray thee give unto thy servants and to thy sonne David whatsoever commeth to thy hand The reason of the duty they have is because there may proceed a common benefit by them to the Common-wealth as for Warre the nervus reipublicae is argentum round pay for Souldiers is the nerves and sinewes of a Common-wealth and it is especially in their hands Therefore it is that because God hath blessed them more in their oeconomicks the Common-wealth doth account of them more and giveth them a degree above other In the 1 Tim. 6.19 is their duty To be willing to impart their goods for a common profit as Nehem. 5.17 he had beside his owne Family a hundred and fifty of the Rulers which he maintained at his owne table It is better exemplified 2 Sam. 19.32 Barzillai a very rich man and David all the time he was at Mahanami lay at his charge therefore he rewarded him for it And 2 Kings 15.20 the King of Assur would overcome Juda if he had not money presently but that Menahen being then King tooke of every man of wealth a great benevolence c. So for provision of Armies and things necessary and then their duty in the Common-wealth in regard of this Pro. 31.23 is to preferre them and to set them in preferments and to place them among the Elders in the gate the reason is and it is a good reason if they have beene carefull in their owne house they will be much more in the Common-wealth The second duty is that when a man hath wealth there be some vertues that he may exercise excellently that others cannot magnificence liberality almes c. and if he be allyed to a Noble man to helpe forward good causes So because they are to be helpers in good causes they must venire in partem honoris they must have their honour vers 18. We have an example of this duty 2 Chron. 31.6 voluntary oblations for the Temple so as there were great heapes left great provision for the maintenance of the Levites And 2 Kings 4.10 the wealthy woman saith to her Husband I pray le ts furnish a Chamber c. There was a care of helping the Church of helping Prophets
other And it must necessarily stand here the next cannot stand before for we are made partakers of wedlocke goods and good name by being first and they cannot be without life therefore it must necessarily stand before Omnis iniquitas mentitur sibi 2. Another reason that is in the last Commandement the ground of it was a conceit of himselfe omnis iniquitas mentitur sibi all wickednesse deceives it selfe We shall see that the very consequence of sinne came from that originall as the first murther was Gen. 4. of innocent Abell and vers 5. the beginning of it was because Caine thought his brother had a dignity and 1 Iohn 3.12 he saith plainely hee did therefore kill his brother because he was better then he his brothers workes were good and his naught And againe we see Gen. 27.41 Esaues anger brast out into threatnings of the death of his brother for his prerogative for taking away his blessing And Gen. 37.4 because the rest of the children of Iacob saw that Ioseph was more made of then they therefore they hated him exceedingly and afteward vers 9. when he came to tell them his dreame that he should be a Ruler over them and that his father and mother should worship him it is said their hatred exceeded yet more And generally the conceit of our selves that nothing ought to thwart us or that we deserve to have facilitatâ—m actionis nostrae our doing well entertained this maketh us when we are crossed 1 King 21.4 doe as Ahab did because he could not have his desire of the Vineyards presently he was exceeding wroth and after fell to murther True it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as divers well note the power in the minde that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervour of spirit proceedeth alwayes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire from our desire and these affections are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigorous faculties for so the Divines Yee see in naturall things when as fire doth know his place to be above it hath a desire to be there and it hath a quality given it that is lightnesse to go up now if it be hindered in his course it hath a second quality which is heate and that will make it way if it be able to burne through it will scorch and snatch and would remove it if it had strength and thereby doth make plaine that the nature of it is so to doe Fire in the soule Such a thing is in the soule of man for God having given us light to know what we are to doe he giveth us also a desire to doe it so we make towards it we go up then hath he given us that part of the minde which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is answerable to the lightnesse of the fire so in this he hath given us answerable to calor heat our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called of heat Then in good matters we are by the zeale of it to remove whatsoever will hinder us in the course of godlinesse Now because Ira which is the first motion is vindex laesae concupiscentiae an avenger of a wronged desire 〈◊〉 index laesae concupiscentiae for which cause that being the first hinderer there is naturally ebullitio sanguinis a boyling of the bloud and after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ire a desire of removing the impediment Now this we are to understand that as there be some affections as envie that doe sonare malum sound evill as soone as a man heareth them he hateth them so anger is none of these for it faileth not in the object but it faileth two wayes 1. in the cause 2. in the quantity Eph. 4.26 a distinction Irascimini nolite peccare be ye angry and sinne not Then belike there is an anger which is not sinne and the sinne commeth not in respect of the object or effection it selfe which is indeterminate but when we are angry either for no cause or for a light cause or if we be angry for a just cause we keepe no measure in it but our anger groweth too great To be moved with indignity is very good and a vertue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignation Ira per zâ—lum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man doth see that it ought not to be done and is angry if it be done if it be not for Gods glory or the good estate of the Church this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ira per zelum indignation and anger kindled by zeale and is called ira spiritus sancti a holy anger Iohn 2.17 It was our Saviour Christs anger and of Elias and the other called ira per vitium or ira carnis a vitious and carnall anger thererefore we must looke to these two conditions 1. Matth. 5.22 he that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause c How to be angry it must be for a cause 2. That it be intra modum within measure as Rom. 12.19 not avenging but giving place to wrath not resisting it i. suppressing it Resiste irae si potes resist anger as much as possible When the affection is not thus ruled by reason and is not affectus ancilla the hand-maid of passion but falleth out otherwise then is it that the Apostle saith Heb. 12.15 radix omnis amaritudinis or venenum Serpentis the roote of all bitternesse or the venome of the Serpent that is in us and infecteth our nature Gradus irae â—i nosae fucius Now of this as was said before there is first this sinfull wrath the spawne of these vices that Iames reckoneth up And this poyson is either at the first rising in us or it is Suppuratio vitii an impostume or inward rankling of it and then 1. Suppuratio vitii if it be against a Superiour it is called a grudge if against an equall a rancor if against an inferiour it is disdaine And the grudge if it continue a little longer it will grow to an impostume of envie and rancor to hatred and disdain to contempt After they will breake out and they have two issues An impostum of envie 1. In the tongue 2. In the countenance 1. That that breaketh out at the tongue they call Spuma vitii 1. Spuma vitii the foame or froath of the vice which if it be to our Superiours they call susurrus whisperings detractings and to our equall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentious speeches railing brawling c. and to the inferiour taunts scoffs and reproaches 2. Now when it breaketh out into the eyes it is called Icterus vitii 2. Icterus vitii the jaundis the jaundise of sinne We shall know it to a Superiour per obliquos oculos by a squint eye to an equall it will be over all the face it will be pale sweate he will foame at the mouth and to an inferiour per
our use God is called the Father of lights First in opposition to the lights themselves to teach us that the lights are not the causes of good things but he that said fiat lux Gen. 1. Secondly in regard of the emanation whether we respect the Sunne-beames called radii shining in at a little hole or the great beame of the Sun called Iubar he is author of both and so is the cause of all the light of understanding whether it be in small or great measure Thirdly to shew the nature of God nothing hath so great alliance with God as light The light maketh all things manifest Ephes 5. and the wicked hate the light because their workes are evill Iohn 3. But God is the Father of lights because as out of light commeth nothing but light so God is the cause of that which is good Prov. 13. Againe light is the cause of goodnesse to those things that are good of themselves It is a pleasant thing to behold the light Eccles 11. On the other side howsoever good things are in themselves yet they afford small pleasure or delight to him that is shut up in a dark dungeon where he is deprived of the benefit of light So God is the Father of lights for that not onely all things have their goodnesse from him but because he makes them good also Light is the first good thing that God created for man fiat lux Gen. 1. But God is the Father of lights to shew that he is the first cause of any good thing that can come to us Againe because he is that onely cause of the visible light which at the first he created and also of that spirituall light whereby he shineth into our hearts by the light of the Gospel 2 Cor. 4. the Apostle saith of the whole Trinity Deus lux est 1 Iohn 1.5 More particularly Christ saith of himselfe Ego sum lux mundi Iohn 8. The holy Ghost is called light where he is represented by the fiery tongues Act. 2.3 The Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.7 David also as a civill Magistrate was called the light of Israel 2 Sam. 21.17 Ecclesiasticall Ministers are called light Vos estis lux mundi Matth. 5. And not onely they but the people that are of good conversation are said to shine tanquam luminaria in mundo Phil. 2. All these lights have their being from God and for this cause he is worthily called lux mundi and the Father of lights A againe this name is opposed unto darknesse God is light and in him there is no darknesse 1 Iohn 5.5 Therefore the ignorance of our minds is not to be imputed unto him He is the light that lightneth every one Iohn 1.9 and cannot be comprehended of darknesse Therefore it is not long of him that we through ignorance are said to sit in darknesse and in the shadow of death this comes of the Devill the Prince of darknesse who blindeth mens eyes 2 Cor. 4. God is the Father of lights Secondly he is so called to distinguish him from heat The lights which we make for these private uses doe not onely give light but heat also but God giveth light without heat wherefore such as are of a fiery spirit as the Disciples that said Shall we command that fire come downe from Heaven and consume them are not like God Christ is called the day-starre not the dog-starre 2 Pet. 1. God is said to have walked in the coole of the day not in the heat of the day Gen. 3.8 When God would speake to Eliah he shewed himselfe neither in the strong wind nor in earth-quake nor in fire but in a small still voyce 1 Reg. 19.12 To teach men that if they will be like God they must be of a meeke and quiet spirit He is said to dwell in the light 1 Tim. 6. not that he is of a hot fiery nature as our lights are but because he giveth us the light of knowledge In respect of the number he is not called the Father of one light but Pater luminum It was an imperfection in Iacob that he had but one blessing Gen. 27. God is not the cause of some one good thing but as there are divers starres and one starre differeth from another in glory 1 Cor. 15. so as we receive many good things and of them some are greater then others so they all come from God who is the Author and fountaine of them all Our manifold imperfections are noted by the word tenebrae which is a word of the plurall number and in regard thereof it is needfull that God in whom we have perfection shall not be Pater luminis but Pater luminum Our miseries are many therefore that he may deliver us quite out of miseries there is with the Lord Copiosa redemptio Psal 130. The sinnes which we commit against God are many therefore he is the Father not of one mercie but Pater misericordiarum 2 Cor. 1. The Apostle Peter tels us that the mercie of God is multiformis gratia 1 Pet. 4. So that whether we commit small sinnes or great we may be bold to call upon God for mercie According to the multitude of thy mercies have mercie upon me Psal 51. For as our sinnes doe abound so the mercie of God whereby he pardoneth and is inclined to pardon us is exuberans gratia Rom. 5. The darknes that we are subject to is manifold there is darknesse inward not only in the understanding Eph. 4. where the Gentiles are said to have their cogitations darkned but in the heart whereof the Apostle speaketh He that hateth his brother is in darknesse 1 Iohn 2. There is the darknesse of tribulation and affliction whereof the Prophet speaketh Thou shall make my darknesse to be light Psal 18. and the misery which the wicked suffer in the world to come which our Saviour calleth utter darknesse Matth. 22. God doth helpe us and give us light in all these darknesses and therefore is called the Father of lights As the Sunne giveth light to the body so God hath provided light for the soule and that is first the light of nature which teacheth us that this is a just thing ne alii facias quod tibi fieri non vis from this light we have this knowledge that we are not of our selves but of another and of this light the Wiseman saith The soule of man is the candle of the Lord. Prov. 20.27 They that resist this light of nature are called rebelles Lumini Iob 24. With this light every one that commeth into this world is inlightned Iohn 1.9 Howbeit this light hath caught a fall as Mephibosheth did and thereupon it halteth notwithstanding because it is of the bloud royall it is worthy to be made of Next God kindleth a light of grace by his word which is lux pedibus Psal 119. and lux oculis Psal 19. and that we may be capable of this outward light he lightneth us with his
by if nature were the first cause then they should reduce all things to it and bring a reason of every thing from it Hoc autem fieri non potest but this cannot be done For they themselves cannot give a reason of the ebbing and flowing of the sea the colour of the Rainebow the strength of the neather chappe which is able to snap a sunder iron yet hath a very weake upholder The heat of the stomacke why it consumeth any meat that hurteth not it selfe nor the next parts And even in vertues they make another kinde of vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine heroicall 3. If nature were the first cause then seeing nothing can goe against the chiefe cause there should be nothing against nature But we see the Sunne stood at the commandement of Joshua the Sunnes eclyps in the full of the Moone against nature at Christs passion the Comet against nature in the constellation of Cassiopeia with the watery signes No naturall reasons prophecying that Cyrus should dâ—l ver and restore Isâ—ael 3. Prophecying and foretelling things to come in plaine names Esay 44 28. A prophecy of Cyrus 100 yeeres before he was borne 1 Kings 13.2 Of Iosias 300. before his birth Iosh 6.26 Of Hiel 500 yeeres before his time almost that he should â—uâ—ld Ierico and lay the foundation of it in his eldest sonne Abiram and set up the gates thereof in his yongest sonne Segub Id quodevenit that which camâ— to passe 1 Kin. 16.34 Ergo a Deo qui est agens voluntarium Therefore from God who is a voluntary agent prophecie of necessity must be referred to a superior cause God so sensibly proved to us in his creatures that we may as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touch or handle him 4. The order of the creatures the wonderfull framing of them the hidden power in them and the great art in the searching out of them insomuch that the ordinary and contemptible things have wrought to the astonishment of all men Pliny marvelleth at the Gnat at the trunke of it where with she maketh a noyse and saith that witâ— out a power above nature that thing could not be created As also thâ— Butterflies and infinite others Galene de usu partium blasphemously intreating of the parts of man when he commeth to one of least account he is in admiration of it and is constrained to name God and saith he hath described Hymnum Domino a Hymne or song â—o the Lord in describing the use of that part And as we learne by those things that are without us that there is a God so may we learne the same by things in us We have a soule indued with reason and understanding immortall then this must either be the cause of it selfe or else have it of some other Of it selfe it is not for it knoweth not it selfe no not the body but by anatomy but every cause knoweth his effect not onely post quam productum fuerit sed etiam antequam producatur quibus quasi gradibus producitur after it is brought forth but even before the production and as it were by what meanes it is produced The cause must know its effect 2. Our parents our father in begetting us our mother in conceiving knew not what should be begotten ad causam autem necâ—ssariò requiritur ut cognoseat suum effectum antequam existat dum est in producendo For to the cause it is necessarily required that it know its effect before it be and while it is in producing The cause must command the effect 3. And after we be brought forth we cannot command every part of us as the beating of the Arteries in the heart therefore from our selves we proceed not Therefore we must necessarily have our cause aliunde from some other And there is no cause in the world partaker of mans understanding but man For no unreasonable thing and none is above reason but God And Arist 9. ad Eudemum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason is not the cause of reason but reason commeth of a better thing then reason The cause is better than the effects Aratus alledged Acts 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are also his off-spring Rom. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be knowne of God is manifest in them 4. Within our soule are certaine sparkes of the light of nature â—i principles of infallible and undoubted truth as to honour our parents and superiours to doe as we would be done to to defend our selves to keepe promise to hurt no man without a cause c. at the first hearing whereof we assent And if these were not we were all naught and the overthrow of all sciences nature and society should follow All naturall notions infallible truths among which this is one that there is a God and that he is to be worshipped and howsoever all other faileth yet this never faileth all other principles yeeld to this A signe that it is deeper printed in us then the rest insomuch that the pride of mans nature which will yeeld to nothing else is contented miserably to submit it self to a peece of red cloath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-love rather then there should be no religion This notion therefore the chiefe and will not be pluckt out Object unlesse the heart goe also If exception be here taken If this notion be universall how then be there so many Atheists We will answer them with Seneca Sol. 1. Mentiuntur qui aiunt se non sentire esse Deum affirmant tibi non sibi affirmant interdiu non noctu evelli non potest è corde cor ipsum evellendum est They lie who affirme that they perceive not that there is a God they who say so they say it to thee but not to themselves they affirme it in the day time but not in the night and it cannot be pluckt out of the heart the heart it selfe must first be pluckt out But better thus A man may proceed to great hardnesse of heart Sol. 2. and blinding of himselfe yet must we hold that rule 1. Polit. 1. Specimen naturae cujuslibet è natura optima sumendum est the proofe of the nature of any one is to be taken from the best nature Cic. de nat deorum If we will know what notion is most universall in man we must take our argument from the best But they say there is an universall notion For the other which are sicke of the world and the flesh and the pleasures of them both as we cannot from a sicke man reason of taste so we are not to judge by these men what is naturally in man for they are a loose sort dissolute in life and having no leisure to thinke a good thing having their hearts fat yet though he be as fat as the Horse or a Mule yet if the Lord put his bit into their mouths these naturall sparkes will breake forth
individuorum providentiam that there is a providence of individuals Yet that its such that if any one should looke upon a stage play 3. That there hath alwaies beene a providence but a generall providence not medling with rewarding or punishing when any thing is ill meant to laugh at it when well to praise but not to meddle with rewarding or punishing 4. As he hath a providence in generall and particular things and causes so doth he not onely behold but also reward and punish and this is true for we must joyne his essence and providence together Concerning the former i. his essence little glory returneth to him and lesse profit to us but we must know what he is to us therefore this is to be joyned that he will and ought to be sought and though ut quidam scitè we are Domini vernae the Lords bondmen and bound to seeke him yet is there a reward quaerentibus ipsum to them that seeke him The reasons of the first opinion that there is no providence For the first the especiall reasons why they altogether excluded the providencâ— of God 1. The adversity of the good men and the prosperitie of the wicked For say they if there were any providence Bonis bene esset malis malè it would be well for good men and ill for bad men but sense teacheth plainely the contrary 2. When he alledged that though divers abuse the gifts of God yet he dealeth unto all so that he is not to be blamed They say that he might as well have given the use of the gift as the gift Ergo verisimile nullam esse providentiam it would therefore seeme that there is no providence 3. The manifold defects in naturall and morall things exclude his providence For the first if any man be perfectly good Sol. no adversity can bend him if perfectly evill no prosperity but none in the world is either perfectly good or evill But it standeth with the justice of God that evill that is in the good to punish it in this life that good that is in the evill to reward it in this life ut eorum malum puniat in vita futura that he may punish their evill in the life to come And the punishment in this life is a great benefit Hence Aug. Domine hîc seca hîc ure modò ibi paâ—cas O Lord here in this life cut me burne me Sol. 2. so that in the life to come thou spare me 2. Con. We know what the divell said concerning Iob Doth Iob serve God for nought God to stop the mouthes of the wicked and Satan punisheth the godly Hence the divell if good men live in prosperity is ready to object They live in hypocrisie that they serve God because God serves them Therefore God to make manifest Vertue is not mercenary but free that the godly serve him not for temporall commodities and that vertue is not mercenary but gratuita free he often layeth afflictions upon his and this affliction his children willingly embrace 2. Con. The same with the former The divell Iob can doe no other but serve God Conclus 2. he is not left to his owne choice Sol. There is no commendation and therefore no reward if a man doe that which he must needs doe Sol. Now if God shall have left men in this cause he could not have rewarded them and what commendation is it for the fire to burne Cum ejus sic ferat natura since that is its nature For the three first its necessary that God hath no part in the evill doing or with the doer Sol. 3. A good thing will not permit evill God no cause of evill Omnis actio omnisque motio a Deo actionis imperfectio non a Deo sed a malè se habente instrumento Every action and every motion is from God but the obliquity or imperfection of the action is not from God but froÌ„ the perversenesse or weaknes of the instrument In the creeples the motion is from the soule the deformitie of the motion a distortione membri from the crookednesse of the member moving and halâ—ing unum per accidens alterum per se the one by accident the other by it selfe therefore the action whatsoever it is from God but if it halt the deformity is of the crookednesse of the instrument Secondly he permitteth evill The Lords will is to make a Theater of his goodnesse non nisi per privationem gratiae suae not but by privation of his grace For the permission the reasons first being granted that the defect of every thing from his goodnesse is his evill evill hath no part with God If there had beene no defect in the variety and multitude of things in the world Gods goodnesse could not so fully have beene expressed neither should there have beene any resemblance of God Where is no defect there is no meane There is a like affection in none therefore much lesse in the Lords creatures But God willing to shew his goodnesse in all degrees and to have a resemblance of himselfe in things hath made a defect in things 2. If no defect there had beene but one good thing Excellency is a property of God if there were no defect in things there could be no excellence the resemblance of God but in some creature there is some resemblance of the Creator 3. No order for unlesse there be a prior and posterior there can be no order Againe sundry vertues had beene superfluous justice temperance c. Thirdly because it is necessary that good should be loved in the highest degree and we cannot be brought to love good more then by the want of it The Lord drew the greatest benefit that ever we had our redemption out of the greatest evil and suffering the evill and defect being the way to the want of it therefore this permission would he never have granted unlesse more good might be had by the permission of it then by the not having of it The greatest evill that ever was was the betraying of Christ out of this the Lord drew the greatest benefit that ever was our redemption That there is a providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is that affection of love which the parents beare to their children and the children to their parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the want of it Now that there is providence 1. generall 2. in singular things not onely by the ordinary course of second causes but also by the direction of God himselfe For the first It s naturall to every thing to be carefull to preserve that which he hath brought forth and and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall affection And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall affection is a great vertue and the having of it is Gods gift so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the want of naturall affection a great infamy and vice If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the want of
naturall affection be a vice and reprehensible no doubt it cannot fall in Deum upon God therefore we must give him his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection over his creatures 2. No workman will give over his worke till he hath brought his worke unto perfection But generation of things is not yet compleat and every day he bringeth forth some new thing therefore yet God hath not given over his providence Dilucidius apparebit in singularibus this will more clearely appeare in particulars 1. Arist de motu animalium argues of the providence of God the Sea being higher then the Land and the waters farre above the brimmes of the earth and no Philosopher being able to give a reason why it should not overflow the earth especially seeing the nature of it is to overflow it must needs be of Gods providence which doth limit its bounds that it cannot passe 2. Plotinus from plants They without any direction if they stand betweene two soyles the one dry and barren the other moyst and fruitfull they will shoote their roote from the dry and barren to the moyst and good ground 3. From the Flowers that shut themselves in the night lest they should receive corrupt and evill moystures in the day they open themselves for to receive the heate of the sunne Psal 147.9 4. In the Birds The yong Ravens saith David cry unto the Lord and he feedeth them being as yet scarce covered with the white mosse and forsaken of the old Raven from their dung there ingendereth a worme that creepeth up to their bill and so are fed 5. Arist that the little fish Pimotheca entreth league with the Sea-crabbe and taking a stone in his mouth when the Oyster openeth it selfe against the sunne swimmeth in with the stone in her mouth so that the Oyster cannot shut againe so the Crabbe pulleth forth the meat and they both fall to their prey 6. In Beasts The wild beasts are not so fruitfull and generative as the tame least all things should be overrunne with them therefore there is something that taketh their fruitfulnesse from them namely God 2. Whereas their natures are to pray therefore by all likelyhood they should love those places that are fittest to pray in yet they love desert places dennes 3. Psal 104. When man is to goe forth to his worke all the day time they lie in their dennes at night when man is to take his rest they goe forth to seeke their prey Generally in all the discerning the places of nourishment and the meanes how to get nourishment out of it the knowing of the motions of the musculs without a teacher 2. When a man of great experience and knowledge may easily be confounded and deceived in a great company of sheepe in seeking every Lambs ewe the Lambe in the thickest of them will finde out her owne ewe 3. In discerning of hurtfull things at the voyce of a Kite the Chicken at the smell of a Woolfe the Lambe will flie though they never had experience of any hurt by them 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection of the parents toward mishapen children though to every one else most odious yet no lesse loved of their parents then if they had all the gifts of nature perfect 5. The sudden cry of every creature affrighted with any griefe by all mens confession it cannot be voluntary no reason can be given of it and it hath made the heathen confesse that it was Vox naturae vel amantis dominum naturae the voyce of nature or of one loving the Lord of nature So we see that there is a providence both by argument and also by practise in the Sea Plants Flowres Fishes Wild-beasts c. Theodoret Bishop of Sirus hath taken paines about this point in his ten Sermons de providentia concerning providence The second opinion The second point To that imagination that granteth providence but such onely as is in a Clocke the plummets weighing downe by little and little so that the providence is in the second causes 1. The meanes worke nothing but as the Prophets say there is beside the bread the staffe of bread Ezech. 4.16 5.16 14.13 Matth 4.4 Psal 17.14 Hag. 1.6 which Christ calleth the World of God David Gods hidden treasure which if it be not we shall as Haggai saith put money into a bottomlesse purse The meanes alwaies worketh not because there is not a thing added to the meanes that giveth strength The Philosophers have acknowledged it and called it the infusion of strength and efficacy into the creatures This is the first cause not of the secondary causes that if without meanes divers things have beene brought to passe not onely Genes 1. because men should not thinke that the sunne is cause of light he made the light before the sunne nor thinke that the seed is cause of fruit therefore he made with the seed fruit but also in these daies we see preferment cast on them that never sought for it Second causes withstanding yet the effects are brought forth Christ used clay to open eyes which is rather a meanes to put them out Helias put Salt into Salt water to make it fresh and sweet Iohn 9.6 2 Reg. 2.20 Gen. 40. 41. Iason Phereus healed by a sword thrust into his belly Iosephs imprisonment the meanes of his preferment the first bringing in of the Christian faith doth most firmely shew this Then by want of learning They had not onely no meanes but also meanes against them great learning confounded by weaknesse strength by nothing something 2. Fortunes commission it is not issue of warre of which though many profane mouthes have given forth this that Sors Domini campi fortune is Lady of the field yet there never was any but before he entered battell vowed and after payed his vow So in drawing of lots which a man would thinke especially to be of chance Ionah 1.7 c. 5.16 c. yet the Marriners in the shippe with Ionas used this as being of the providence of God Cassena in Plutarch 3. Ihado when the Heathen could not finde out any thing but was in doubt used to fall to lots as if God would answer them in their doubtfull lots 3. From chaunce medly Herodotus Cambyses lighting off his horse his sword falling out of the Scabbard ranne him into the groyne and he ascribeth this to providence for his evill behaviour in Egypt Lastly the Philosopher concludes That casuall things are nothing else but effects of causes farre off removed if of these much more the things concurring neere together are referred to providence That is a greater argument of providence to joyne things farre asunder then those that be neere But that which proves all fully Prophecy cannot be brought to passe withall the plummets but that is of the providence of God Having shewed that there is a providence of God in generall 2. That it dealeth her selfe and hath her owne hand in bringing things to
Portugall the Lord overthrew Stukeley made King of Ireland by the Pope Foure stations already handled in the way that we are to walke in that we are to come to God and not to rest in any thing beside and leane to religion leaving the world and wandring without an end 2. We have declined from the way of reason to the way of beliefe 3. We have passed through the dangerous pathes of Atheisme 4. We have searched them that call into question the generall and particular providence of God being in this way seeking to finde God we come into another quadrivium or way that hath foure turnings the foure principall religions of the world whereby the diversities of Nations have perswaded themselves that they have sought God Concerning these 1 Cor. 8.5 6. the Apostle foresaw this division of waies and hath given us warning of them 1. The Heathen in most parts in America and in the East Iles and in a great part of Tartary worshipped creatures in all ages and the dead as did the Gentiles 2. That which the Jewes as yet scattered here and there hold 3. Of the Turkes and Saracens in all Asia a great part of Africa and Europe 4. Is Christianity professed of us Concerning these sure it is that there can be but one true if we go into three of them we shall erre Therefore that we might be sure Concerning religion the way to seeke God which is the true religion and not be led by a prejudicate religion wherein we are brought up and to shake off the temptations of the Adversarie it remaines that we shew which is the true and right religion The Emperours Ambassadour being at Constantinople with the great Turke saw wrought in cloth of estate in manner of an Embleme foure Candlestickes and foure Candles in them and three of them turned upside down and as it were but one onely burning and it had this inscription in Arabicke This is the true light The Ambassadour asking of the meaning of this inscription they expounded that they betokened the foure Religions in the World whereof three were false the other true and that it was their Religion Therefore we are to shew that those three of theirs are false and no true lights and the Christian the true light And to begin with Heathen religion Heathen religion or paganisme or Paganisme which once spread it selfe over all the earth saving a corner in Syria It cannot be denied but that the chiefest wits concerning the knowledge of Arts and policy have beene in them and among them and in Philosophy their light hath shined most brightly and we have all lighted our Candles at their light and yet as the wisest of us may wonder at them for nature and humane knowledge so may the simplest of us laugh at them for the worship of God so dim hath their light burned in the worship of God Reasons against the idolatry of the heathen The first reason against them is the Apostles in this place They went amisse because they worshipped and had many Gods and many Lords Aug. lib. 4. De civit Dei Varro lib. 1. de rebus divinis making an Inventory of the Gods of the Heathen found 30000. Gods 300. were Jupiters beside a great number of Dii majorum gentium minorum tutelares medioximi patellares penates c. of Gods of greater and lesser Nations tutelar small petty Gods houshold Gods c. Whether they may be many or one there is no question here it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom are all things by whom are all things The reason is The inferiour causes are resemblances of the superiour and they of the highest But we see in all the inferiour causes that many branches come from one roote many partes ruled by one head many veines by one master veine many channels from one fountaine So in superiour causes many lights from one light many motions from one motion therefore in the highest cause this unity must be after the most perfect sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom are all things i. the mutuall order of all things in nature that all things are one for another Mutuus or do in se invicem est propter conjunci um ordinem in uno the mutuall order toward themselves is for the conjunct order in one And as all things flow from one so they returne to one againe But their owne reasons are sufficient against them Pythagoras saith that in God there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the nature of the effect not to receive a greater thing then the effect an infinite or unlimited power Else should the understanding of man i. the effect because he is able to conceive an infinite power exceed his cause Because it is able to conceive a greater thing then his cause If the power be infinite the nature must be infinite quia accidentis capacitas non excedit capacitatem subjecti the capacity of the accident doth not exceed the capacity of the subject If the nature be infinite then it is one the reason If one grant two infinites then there must be a line to part them and on that part that the line is of they must be both finite Therefore if we grant two infinites we must also grant they have two severall forces Virtus unita fortior Vnited forces stronger and being divided they cannot be so perfect as if they were joyned together Therfore they having truely respect to it which could be God were unperfect but no imperfectnesse with God Vt sit Deus imperfect us est in natura monstrum that God should be imperfect is a monster in nature but if they be both perfect then are they both all one for nothing makes them differ Lactantius 2. Because God ought to be omnipotent either they must be of equall force or of unequall if of equall either they agree or disagree If both equall and agree then one superfluous but superfluity excluded out of the deity and every thing in nature must be done after the best manner That which may be done in nature must be done after the best manner Let them disagree then there will not be the same course of things If of unequall power and disagree then the greater will swallow up the lesse and so bring all to one And howsoever the Heathen outwardly and in the face of the Common-wealth durst not but hold Polytheisme yet privily among their friends and in their writings they condemned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a having many Princes or Rulers is counted an inconvenience every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not good there be many Lords let there be one Lord. Therefore the heathen have made one of their Gods a Father the rest as his children one a King the rest as his subjects Pythagoras his advise to his scholers was to search 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unity Arist his drift was alwaies as in every
that Bel in the Scriptures which the broader dialect of the Hebrewes call Baal Deifying of beasts how it came first For the deifying of beasts Plutarch in his Isis Osyris saith that Osiris King of Egypt whom Porphyrie proveth to be the Bacchus of the Gentiles dividing his Kingdome into certaine Provinces and to every Province giving a certaine signe or cognisance agreeable to the nature of that that most abounded in that Province as to the part most arable an Oxe that had most woods a dogge to the part most full of medowes a clod with a little greene grasse on the top of it where most waters were a Crocodile the posterity comming after him not knowing his purpose conceived of them as of some divine natures and every one worshipped that by which he had his living most especially as they that lived by tillage the Oxe calling it Apis they which followed their hunting the Dogge calling it Anubito they that lived by their medowes their Clod i. Isis and this was the beginning of idolatry How miracles and Oracles came among the Heathen Difference betweene good and bad miracles 3. How then came their miracles and Oracles For their miracles 1. This is the difference betweene a good miracle and a bad miracle The good tendeth to the profit of mankind as the raising from the dead the curing of incurable diseases the feeding of many thousands with a few Loaves and Fishes c. The other have but a shew of vanity altogether frivolous as it is reported of Simon Magus that he made an hill seeme to move Accius Manius did cut a Whetstone with a Razor And it is sure that Apollonius Thyanaeus had done as great miracles as all the Oracles at Delos they being but witches and sorcerers he was but three or foure degrees from Mercurius 2. The Christian miracles are not expressible by Magicke For the Oracles the Heathen themselves against them Auguslin out of Porphyrie concerning the vanity of idols shewes 1. The ambiguity 2. The vanity 3. The contrariety of oracles 4. That most part came not to proofe For their Oracles Porphyry saies of the Oracles of the Gentiles that as great things were done by the Magitians in his time as by any of them Hermes to Asclepius professed that he through his magicke brought certaine spirits to possesse the image of his grandfather and others Suidas at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phylis reporteth that the chiefe idoll of the Egyptians being asked what he was answered that he was an under-spirit and that his name was Serapion i. in the holy tongue an Angell Zoroastes Cham and the ancient Fathers are of opinion that the divell fell out of the company of Angels called Seraphim Iamblychus declareth how the divels would be allured to come into images by annointing the image with wormwood at the length that they came most willingly though they would seeme to be forced with outward meanes Euseb lib. 4. de praepar Evang his confession of the Oracles is that commonly they were ambiguous vaine and frivolous 2. And sometime contrary one to another 3. and most came not to proofe 4. and if they came to proofe they might either have beene done by Astronomy or by some wise and politicke man And it is most certaine that they delighted to have men sacrificed to them whereas God made man his speciall workmanship 1. Therefore if they were Gods they would rather seeke to preserve man Herodotus Livius then to seeke his utter ruine whereas they did covet their blood-shedding and that afterward of good men of virgins babes and young men c. as the Carthaginians 2. The same Gods when they were more gentle they tooke this course When they delivered them from any warre or from any other danger Improved by Scipio Nasica Scevola they required the institutions of Stage-plaies and spectacles of Fencers and by that meanes also was killing as also kinds of Circenses Aug. 8. de Civit. Dei If their gods did so highly accept of Stage-plaies then should the Stage-players be in most price among the Heathen as the especiall servants of their gods but the Common-wealths of Greece and and Rome banished them made no account of them yea they made a decree that they should die intestate Ita dum tollunt pestem corporum inducunt pestem animorum so while they take away the plague of the body they bring in the plague of soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Styx the terrour of the gods 3 Lastly for the proofe of this it is common not onely in Homer and Virgil but also in the Philos concerning their gods if they named but Styx and Cocytus c. they would tremble and be afraid the images would be all on a sweate Iuratote per Stygem deorum terrorem sweare ye by Styx the terrour of the gods But we know that no Prince would be afraid of his owne prison much lesse God of his prison for these causes though they misliked the whole course of their religion yet not being able to come to a greater perfection Rather looking to quietnesse then to tâ—uth Socraâ—es in apolog in his stâ—terunt they persisted in these But one went beyond them all i. that said that one might as well sweare by an Onion or a Leeke as by Jupiter and was wont to sweare by the basest and vilest things and inveighed much against the Athenian gods and said that they were no gods and for these and such articles was arraigned But as Lacrtius testifieth not long after his death there happened such a plague as was never the like before or ever since Prytancâ—m was the place where those that had well deserved of the Common-wealth were kept 1 Cor. 8.5 6. and asking counsell of the Oracle they had no other answer then that it was for the death of the innocent so afterward then erected him an image in Prytanco so in ascribing honour to him that dishonoured their Gods they condemned both themselves and their gods The concession being twofold 1. That there is one God to us 2. That there is one Christ The controversie betweene these of the heathen in religion was concerning the first part The state of the Jewes and Saracens is concerning the second part As the Jewes utterly deny Christ to be the Messiah and that he is not yet come so the Turkes substitute another in his place Betweene the Jewes and us The opinions of the Jewes concerning the Messia the wise man Affirmations and negations change not the natures of things They acknowledge the old Testament as well as we therefore the proofes shall be from it and the authours of most account among them The positions that they hold are three First that the Messias shall have an earthly Kingdome and his seate shall be at Jerusalem Secondly that our Christ is not the Messiah Thirdly that he is yet to come The first If they would give credit to their
est sua peccata patriae suorum quantum fiori potest tegere all of nothing So for a man to come to this that he wil not conceale his fathers mothers or friends faults to speake against his owne country and countrymen yea against himselfe is against the nature of man cannot be wrought in man but by a supernaturall cause This we see the holy men in the Scriptures did It is naturall to every man so farre as he can to cover his owne faults and the faults of his Countrey and friends Moses when no necessity bound him confessed that he came of a cursed stocke spared not his brother Aarons fault in making the Calfe but committed it to writing spared not his sister Miriam in the cause of murmuring no not his owne fault in murmuring against the Lord at the waters of strife Numb 11.11 dispossessed his owne children and would not have them to succeed him in the Magistracy a very unnaturall thing but preferred Ioshua yea he put by his owne Tribe and the Tribe of Iuda and preferred Ephraim This is not able to agree with the naturall man but must come from an higher cause Therefore the writers of these bookes must be inspired by God 10. Whereas the whole drift of the greatest Philosophers and most learned men was to teach how Kings should enlarge their Kingdomes and to be in credit with Princes and great men this teacheth that life is the contempt of life It teacheth the contempt of the world and worldly honours The Prophets they never sought to be in favour with Princes but were so farre from that that they answered them not so much to that they asked as to that they should have asked therefore this is supernaturall Therefore the true way and from God not from man Against the Iewes The next point as God is a Spirit so must his worship be spirituall so we finde in the Scriptures not onely forbidding of images and shadowes but also a flat negative And as in the case of Gods unity though false religion may agree with the true in the first point yet not in the second so in this regard howsoever they exclude images yet they fault in this that all their worship is ceremoniall bodily and rituall consisting in matters of ablution and outward types And though there be types in the old Testament yet he proclaymeth every where that he abhorreth them for he will have a contrite heart and onely the circumcision of the heart Therefore as man is bodily and his notions fall into the compasse of the body so as that worship that commeth from him is bodily whereas the worship that commeth from God is spirituall 2. To this may be added that of Miracles and Oracles to confirme this religion as the other did in confirming their religion They were not done in corners but in the sight of Pharao in the middest of all his servants 2. Againe they were not frivolous but they that have felt them have got good by them 3. They are not imitable nor expressible by the art of man as the dividing of the red Sea the causing the Sunne to stand still in Ioshuahs time the making of Ahaz Diall to goe backe 10. degrees both which Areopageta saith are in the Persian Oracles The raining of Manna from Heaven Iannes and Iambres were not able to imitate Moses For Oracles of the Gentiles they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philippise Oracles speake as King Philip would have them and that they were very ambiguous and needed Delio natatore the Swimmer the Interpreter Apollo to expound them Therefore Porphyry said that their Oracles commonly had Posticum a backe-dore These doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philippise are not doubtfull need no Delius natator the Swimmer the Interpreter Apollo Last most of the heathens Oracles came not to passe but in the Scriptures they came all to passe some three hundred yeeres before some 500. some a thousand some three thousand as the dilatation of Iapheth which happened not before the calling of the Gentiles And this for confirmation both of the old and new Testament common to the Jewes aswell as to us those that follow are proper to Christian religion 1. Aug. 23. de eivitate Dei out of Porphyrie de regressu animae of the regresse of the soule the greatest enemy that ever the Church had That it is no true religion that doth not yeeld a sufficient purgation to the soule of man Moreover he addeth there that the Platonists received from the Chaldees that the purgation of the soule of man cannot be nisi per principia but by the principles we know that Plato his principles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father the mind love an enignaticall speech of our Trinity But this i. the purgation of the soule of man no religion teacheth but ours for it teacheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word tooke upon him sinfull flesh to purge away the sins of man therefore ours the true all the rest are meerely bodily for all their exorcismes and sacrifices are bodily and not spirituall and so withall the God of the Christians is not like to the heathen gods for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who loveth man i. he delighteth not in cutting mens throats or burning them to afhes as their divels had virgins babes old men young men good men offered up to them And the sacrifices of beasts in the old law were onely used for two respects 1. That they might be types of those things that are in the Gospell 2. To be an admonition to men to shew them that they have deserved to be thus killed and sacrificed God was so farre from having men to be sacrificed to him that he himselfe came downe to give himselfe a Sacrifice for our sinnes And what greater love can be then for a man to give his life for that he loveth for his friend therefore no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to man then this In a witnesse two things required 1. Skill 2. Honesty 1. Ioh. 1.1 Now for the Gospell 1. For the witnesses In a witnesse two things required 1. Skill 2. Honesty First for the skill There is never a one of them but can say we write and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have heard which we have seene with our eyes which we have looked upon and which our hands have handled Not as Homer Plato and the rest that had their things from other and by report And withall the writers of the Scriptures writing them when the world bare greatest hatred against them and yet never any durst write any booke against Moses in his time or against the Gospell in these daies And de probitate testis concerning the honesty of a witnesse The honesty of a witnesse there can be no better reason given then that Tacitus giveth That they testifie best quibus nullum est mendacii pretium that have nothing for their labour
c. or else all our meanes will be used in vaine nothing can be without his blessing Therefore we are to looke on bread as on a stone knowing that it is not that but the word of the Lord that nourisheth and this must be our judgement of them For the second the using of them aright because this is true that they are of no more force without a blessing annexed to them Rectus usus causarum secundarum the right use of secundary causes God must sanctify them else there is nothing in them If wee do not sanctify Gods creatures with thanksgiving they will returne to our greater condemnation therefore we are to seeke for a further thing that may give force and strength to them and that is procured and God shall give his infusion 1 Tim. 4.4 5. if Prayer goe before and hearty thanksgiving which sanctifie them and withall that be provided that our thanksgiving be not of course a forme of words and sometimes begun and ended before it should have beene begun This hollow harty thankes was that that Job feared in his sonnes for he knew that by reason of his good and carefull education of them that they did not omit prayer and thanksgiving any day but he feared least it came not from their heart and their understanding and heart went not together and therefore every morning he offered burnt offerings according to the number of them And doing thus we come into the number of the Saints concerning whom we shall reade in the Scriptures that they have used the same as Gen. 32.9 Jacob using all the meanes that could be in sending messengers before to his brother to tell him of his comming thereby to know how his brothers minde was yet affected to him and telling what they should say unto his brother and how to demeane themselves and using great pollicy in separating his wives and servants c. that were with him and the Sheep and the Oxen and the Camels into two companies and providing a gift for every one setting them in order that if his brother came to one company to smite theÌ„ the other company might flie and escape yet we see that in the same place he giveth himselfe to prayer thinking that all his meanes could not prevaile nor should be blessed unlesse God did add to his arme So Exod. 17.11 all furniture for the warre is provided for the Israelites Joshua is their Captaine all things are in order but knowing that all this is not availeable Moses goeth up into the Mount with Aaron and Hur to pray with the rod of God in his hand and Moses is no longer praying nor his hands are up then the Israelites prosper and are victorious and the Israelites are no longer victorious then Moses is praying and his hands are lifted up How to know if our trust be in God or in the meanes he givethus Quid primum in mentem veniat cogitandum observe thy first thoughts We find in the Fathers two meanes whereby a man may certifie himselfe whether his trust be in the meanes more then in the commandement or no. First when thou hast any thing to do cometh thy Net first into thy minde or thy money or thy Charriot or Horse or thy Arme of flesh or commeth he that hath the prerogative of these and of all first For that that first offereth it selfe to the minde tryeth it and tryeth it to it selfe for the most part and all the other be but secondary meanes 1. is there first a calling of the minde to God great hazzard it is but that is the meanes of our confidence Quid postremum in mentem veniat cogit andum observe what comes last into thy minde If the effect will not returne to the glory of God non facâ—â—ndum doe it not God is our first and our last object Our nature leaneth to this that so long as the meanes prevaile so long wee trust in them and if not then we give them over and God too Secondly what we set downe last in our mindes this is a common practise The Wise man saith Prov. 10.15 that the riches of a rich man are his Towre or strong Citie and they all expound it thus that when the justice and goodnesse of his cause when God and good men and all things else shall forsake him then will that sticke to him and helpe him in his need and is thus perswaded in his mind that argento respondent omnia pecuniae omnia obediunt mony answers all things therefore if a man in the plenty of meanes can say as 2 Cor. 13.8 for we cannot doe any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the truth but for the truth With all my wisedome friends goods and all the meanes I can make I can doe nothing against a good cause but for it and there is my strength and my trust Wee must not be like to them Mich. 2.1 that give their minds to doe wicked things and devise them in their beds and will notwithstanding execute them in the day because their hand hath strength So when a man is so rich that hee is poore to doe evill or a man is so wise that he is foolish in evill that man hath a good warrant that flesh is not his arme and that his trust is not in his Meanes but in GOD though his meanes bee many 2. The other is when we can trust in God though there be no meanes the Greekes Proverbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while their pot seetheth their trust seetheth And contrary while the meanes hold we can be content to hold forth and no farther And this is that provoketh God in his just judgement God giveth meanes without his blessing and a blessing without meanes as to give the means without the blessing of them so to bring many things to passe without any meanes For as where the blessing of God is there it falleth as Psal 17.14 that mens bellies are silled with hidden treasure there is thriving and growing no man can tell by what meanes So where he curseth the meanes as Hag. 1.6 they eate and drinke and yet they have a privie hunger and thirst they earne money and yet decay and as it were put it into a bag without a bottome they add meanes to meanes and yet prosper not So we see in 2 Chron. 16.4 albeit Physick be the ordinary meanes to recouer a mans health yet Asa the King for seeking first to the Physitians and after to Gods helpe his Physick is cursed and he pineth away Now for the common estate 2 Sam. 17.14 that Oracle of wisedome and pollicie Achitophell he giveth wise counsell God withdrawing his blessing from his counsell but because the Lord curst it and determined to destroy his good counsell Hushai the Archites counsell was preferred before his and we see what befell him presently upon it when he saw that his counsell was not followed he sadled his Asse and went home and hanged
place where I should smite thee and in Ier. 5.3 Thou hast stricken them but they have not sorrowed thou hast consumed them c. and chap. 2.30 he had corrected their children but they sorrowed not There is no doubt but the same examples are among us and no doubt but God calleth before him and arresteth them with these his Sergeants but they are no whit called nearer to the Lord nor amended These men are usually compared to Simon of Cyren Luke 23. which was violently caught and was forced but to beare the Crosse whereupon not he but Christ should be crucified Now these men that carry a Crosse but are not crucified on it themselves they are in the same case that he was a Crosse they beare but profit not and the reason because they ascribe it to a cause beside God and that is it that the Divines call caecum tormentum or caecus dolor a blinde torment or griefe a griefe they have on the sudden and they are not able to say for this and this cause this heavinesse is come upon them Purblinde Christians that cannot looke up to the hand that striketh nor discerne the intended end of their chastisement 〈◊〉 if any alteration befall them they ascribe it not rori gratiae but humori naturae not to grace but nature and so consequently they get them terrenas consolatiunculas some poore earthly delight as Bernard saith pleasures and friends and so drive it away If the effect be not within them but come from without them then nothing is more common then this insurgere in instrumenium August to hack the staffe omittere percussorem to let God goe which is a great oversight by reason of two concurrences for we must note that affliction is just on Gods behalfe on the behalfe of the instrument injust as the calamities of Iob they were therefore just because they were of God cui nil nisi justum placet that delights in nothing but what is just More plaine Matth. 5.11 it is said that men shall be blessed when they shall be injuried of men persecuted and accused falsely so they shall receive injury from men but recompence from God The not distinguishing of these two breedeth a desire of revenge Psal 7.3 when David saith O Lord my God speaking in regard of the instrument of Saul and Doeg if I have done any such thing if there be any wickednesse in mine hands c. yet he ascribed this to God and though he ascribed it to God yet that thing argueth not but that he was injuriously dealt withall even as he doth ascribe that of Shimei to the same cause peradventure the Lord hath striken with his instrument As these two when we looke not high enough to the efficient cause so on the other side when we conceive not aright of the end that tribulation being of tribulus August Ideo mittitur aut ut detineat aut ut revocet which is sent to keep us in or to call us When they consider not this through these two they begin not to regard it and so get a numnesse of soule and consequently they gather a thick skinne 2. We come to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause of it is most commonly from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fainting under the crosse either for want of due consideration of Gods justice or of his mercy that men cannot distinguish as 2 Cor. 4.8 betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betweene being shaken and cast downe the Apostle he could say they were often in trouble but never in perplexitie and cast downe When a man imagineth that God afflicteth him in his wrath and that he aimeth at nothing but his destruction whereas the chastisement of God is not to drive us to despaire but onely to bring us to a godly perplexity When a man cannot distinguish these then he falleth to have an heavinesse and that breedeth death Psal 42.6.9.11 he is cast downe and there is a question between him and his soule Why art thou so heavy O my soule c. but then we see he commeth to the other part Put thy trust in God for he is thy refuge he is the light of thy countenance and so standeth as Paul doth here which thing when it is not considered men first feele their courage die and as Prov. 18.14 fall into a wounded spirit which cannot be borne howsoever the spirit of an heathen man can sustain his infirmitie though the patience that appeared in the Heathen were great yet as the Prophet saith A wounded spirit who can beare Gen. 4.13 My punishment is greater than I can beare or if not into that then they fall to murmuring against Gods justice Gen. 4.13 Cains murmuring that they beare a greater punishment than they deserve as on the other side in regard of the mistaking of his justice they fall away so for want of a due consideration of his mercy they are of Sauls mind 1 Sam. 28.9 if God will not answer him neither by Dreames nor by Urim nor by Prophets then he will come to the witch if this fall not out then he will try by another way he falleth into another extreme he lyeth flat on the ground with a brutish kind of patience and is not moved These two they come either by a misconstruing of Gods justice or by a miscontruing of his mercy that because he correcteth like a Father he will condemne like a Judge The meanes in that it is truly said of Jerome that quot sunt causae for God Meanes common to us with the Heathen 3 the other proper to Christians ad puniendum looke how many causes he hath to punish us so many meanes are there to move us ad patiendum to suffer of the tryall of patience we have handled before It is sure that the examples of Scevola Rutilius Regulus c. among the Heathen they carried a shew of patience and we have their reasons if the heathen could say Sis asinus quemcunque asinum sors prospera fecit 1 The indignity to call downâ— a 〈◊〉 â—all man under any crosse whatsoever there ought to be in Christians a more heroicall courage seeing wee know the causes from whom and the end why and therefore this is one speciall reason that as in unreasonable creatures so much more in reasonable it is an ignominious thing and great shame to prostrate so excellent a vertue to these 2. That the 〈◊〉 of â—â—e mining of 〈◊〉 inâ—o a good â—â—â—â—ing if they could not amend it Seeing therefore we must needs do it let us do it with commendation 2. Againe this they saw that quicquid corrigere est nefas what cannot be amended it were best to make of the necessity of it some commendable action and turne it into a vertue as Act. 9.5 it was hard to kicke against the pricke that yeelding being necessarily laid even that that is laid upon us wee may do it with
willing to beare the punishment still so onely let me be assured that I shall have forgivenesse of my sinnes the guilt taken away and I am content to let the Crosse lye upon mee still He that is contented he hath laid up a good signe 2. Tolerane amare i. When our bearing and enduring of paines it worketh not in us a murmuring or a discontented mind but so affecteth us as we can notwithstanding love God with his chastisement and for his chastisement Job in the end of his 2. Chap. saith Blessed be the name of the Lord even for his afflictions When it is Benedictus Dominus in donis suis Blessed be the Lord for his gifts then Jobs wife will say that Grace as well as he but when it commeth to ablationibus suis The Lord giveth and the Lord taketh away that is it that maketh the true note of difference betweene the true patience and the counterfeit and as it hath beene said of the affections that that turneth it to the contrary is a most sure and true note So from mercy feare Psal 130.4 Mercy that thou mayest be feared Mercy properly stirreth up love and justice feare When an affection is stirred up that properly stirreth up the contrary that is a most true note the love that is in us provoked by the justice of God and the feare by his mercy these are true and uncounterfeit otherwise they are in the wicked sometimes That when 〈◊〉 affection 〈◊〉 wrought pâ—â—â—râ—n â—lâ—â—câ—um sâ—â—â—n that is a â—â—â—ere affection but if it come from a contrarie object that is it as the heathen man saith cum amare possis post injuriam a man loveth him well that can love him that hath injured him So when that that the world counteth injurie is past when a man can amare Deum not post injuriam though we count it so he that can love after that his love is true 3. 4. We have a speciall use of them because the fathers in the Primitive Church had much adoe to make the people understand how the patience of a true Christian and a Donatist should be distinguished and therefore they used these two notes 1. that in the Donatists suffering and you shall find it in them that suffer in our dayes you shall find in them a spirit of vanity and pride The spirit of patience is the spirit of humilitie whereas true patience is humble as the Prophet saith Tacui Domine quia tu fecisli I kept silence O Lord because thou hast done it That humblenesse and silence that appeareth in the martyrs sufferings is a true marke When a man falleth not into disputation concerning the causes for which it is laid upon him nor bursteth into speeches how great torments he hath suffered c. but either tolerat gemit or else respondet pro Deo he either beares it and mourneth in silence or if he reply it is on Gods behalfe as Job 1.22 and 20.10 In all this did not Job sinne with his lips he did not give out that that might bewray his impatience The other is called alacrity for this they coÌ„monly note that in their Circumcellions sufferings that they had not an alacrity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were not moved but that not being not moved was not with alacrity they grounded themselves upon Rom. 8.37 in all these In some diseases a mans flesh shall be able to suffer any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overcome is to match them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce for the suffering of them 6. Reg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do more then overcome he that not onely suffereth but rejoyceth that which is noted in the Apostles Act. 5.41 that they departed from the councell after they had beene whipped not grieved but rejoycing that they were accounted worthy to suffer shame for the name of Christ the other suffering importeth no feare or griefe but it hath no alacrity Last is the precept for procuring it in others for it is not enough for every man to say in his owne soule Why art thou so impatient O my soule c. but also Psal 27.16 that we may be able to say to others Sustine Dominum wait on the Lord that we do what we can by our comfort and gifts to make them patient as on the other side Not to give any words or occasion to move impatience in others if there be any provocation in others to impatiencie as his wife Job 2.10 as if affliction be come upon him and they counsell him to give over if we should continue in uprightnesse till we suffered for it we must answer them as his answer was to his wife that we set our selves against them that hold that we are to beare good things but not afflictions And this is the knowledge that every one is to have so especially it concerneth them Prov. 19.11 Doctrina viri per patientiam noscitur Patience espeally required in the learned and as Gregorie saith Tanto minus quisque cognoscitur esse doctior quanto minus convincitur esse patiens The lesser our patience the lesser our knowledge ever Thus much for the first proposition 1. Thou shalt have a God The 2. Proposition Thou shalt have mee for thy God and that containeth but one vertue Habebis me Dewn called True religion or religion the other are the extremes The 3. Proposition Thou shalt have none other Gods but me 1. Thou shalt have one alone 1 True Religion and thou shalt have me alone and that also containeth one vertue i. sincerity not mingling true religion with any other 2 Sincerity Besides these out of the word gnal panai there is grounded integrity 3 Integrity that we be not hypocrites and lastly in regard of the verbe erunt which runneth through our whole life Perseverance The 2. Proposition 4 Perseverance that it is not enough to have a God unlesse he be the true God 1 That there is no man but that he doth bestow all his affections actions and actions upon some one thing Aug. unusquisque comeditur ab ali quo zelo which is Religion for sure it is that the affections of the mind and actions of the body in every one are all bent to some one thing and that to him that is our God for either they are bestowed upon an idoll a falfe God 1 Cor. 8. which is nothing or else upon the God of this world 2 Cor. 4.4 that is the Devill or else as it is Phil. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whose end is destruction whose God is their belly upon the belly the flesh or else Ephes 5.5 on the idoll of the covetous man i. upon money and wealth the service whereof is as he saith there idolatry therefore touching all these Mention of 4. false gods 1 Idols 2 God of this world 3 Their pleasure lust 4 Their owne goods it is that
due advisement and reverence as Prov. 21.6 if it be Actio erroris an action of errour that is set against constancy though he have a good end yet if he doe not so stably as is said it is in vaine that is lightnesse if any come to take the name of God and if he be not res stabilis and he come not with due reverence there is another taking in vaine When it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebhel a light thing as smoke or chaffe and so fit to bee carried away with every blast 3. In respect of the Worke 3. Worke. in that there is a third vanity when a thing beareth a shew of that it is not this vanitas opponitur veritati this vanity is opposed to vertiy want of stability want of truth So Jer. 10.15 It is a vaine thing a thing of errour i. e. when the thing is taken from a Lie for looke what truth is in naturall things the same is truth in morall things If it want his justice in action it is vaine if it want his truth in affection it is vaine Of the two manners whereby the name of God is lifted up by us the one was as a burthen which is applied to the necessary use of it and being necessary it commeth first to be intreated off and handled I meane that taking of Gods name up by swearing by it wherein albeit God be not more nor so much glorified as in the other kind yet in regard of our necessary use of it the precept hath almost taken up the whole commandement as little mention of it For the duty As first for the necessity of it upon what occasion after this manner it is expedient that all controversies Heb. 6.16 and strifes should not be continued but have an end and this cannot be except one part have a confirmation above the other And for confirmation of these wee see God Gen 18.21 when he in his judgment will goe downe ut certò cognoscat to know it surely that he may proceed on a sure ground Now this proceeding where it may be had by argument or proofe it is best So if it can be as wee see the practise of Joseph to his brethren Gen. 42.20 this was his triall of their truth if they brought Benjamin Where Argument and reason wanteth there wee must come to witnesses which is the second course Deut. 19.15 where argument or proofe wanteth that the matter should be established in the mouth of two or three witnesses And because many times it falleth out that not only proofe but also witnesses want then as Numb 5.13 the man being in jealousy upon a suspition of his wifes adultery the woman not being taken in the very deed then as it is vers 19. shee shall sweare that shee hath not defiled her selfe This necessity as many times in regard of the action it is hidden so alwaies in these two respects it falleth out that when there is an assurance to be had de occultis cordium of the hidden secrets of the heart which cannot be knowne by any externall proofe Jer. 17.9 who knoweth the heart there is no knowledge of it And secondly when it is concerning things to come Eccl. 8.7 who knoweth that which is to come then commeth an Oath to men they cannot be wise because they cannot know what will come hereafter so for promises of these three cannot be by witnesse and argument any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confirmation had Now in regard of the secrets of a mans heart and of uncertaintyes in things to come here commeth in the division of Oaths Of secret things some are de facto past here is jus jurandum assertorium an oath of assertion some are to come and there jus jurandum promissorium an oath of promise Then when as the argument of a mans will and testimony of his mouth falleth out in these cases there is no way but to fly to God i.e. to make him a witnesse and not only a witnesse but a Judge and a revenger if he be called to an untruth for it is nothing els but calling him to witnesse In this place falleth the two parts of an oath according to these two First where God is called as a witnesse whether it be true Secondly the other where it is called forth as a Revenger if it be false The first is called sub Deo teste Contestatio a taking to witnesse so did God himselfe Numb 14.21 vivo ego as truly as I live so the Fathers in the old Testament began to use it Judg. 8.10 vivit Jehovah as the Lord liveth and so I shall see the effect of that I promise The second part Sub deo vindice this is called Execratio that is the curse of themselves if it be not true as he may well witnesse to it And againe Levit. 26. and Deut. 28. he taketh this order but this also in relation to that place where are all the threatnings of his revenge Sic faciat mihi Dominus addat the Lord doe so to me and more also if that they have not spoken the truth The first plague and the second it commeth in those termes God doe this to me and add this also So it is used by Ely 1 Sam. 3.17 God doe so to thee and more And when he is brought to this that he hath affirmed it and God is his witnesse and if God be called to an untruth that he hath desired against his soule then as in Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hedge or inclosure he hath hedged and inclosed himselfe with the truth of God and his judgement to performe it so in the part of the swearer he that hath sworne is holden as it were persistere in dicto praestare pollicita to persist in his saying and to performe his promise Now contrà in regard of the party to whom it is sworne it is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a safety or satisfying which sheweth that he must be contented and satisfied and that he must be filled that is satisfied And therefore it signifieth to Sweare and to fill to Satiety and the Latin translation of Ierome pro jure habere that is now that I have promised I have bound my selfe to it even es it were done by a Law here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end of contention And so of the necessity of an oath and upon what causes oathes were first But our necessity is small except God have glory by it Then to apply this to the scope of Gods glory there commeth a great portion of glory to God in an Oath For first our rules of reason tell us that Nihil confirmatur nisi per certius there is no confirmation but by a thing more stedfast Then there is a great honour to God when Demonstration and all faile that his name should be Turris fortissima the most strong tower more certaine then all
reasons and witnesses c. so that we count it as Prov. 18.10 The name of the Lord is a strong tower the righteous runneth to it and is exalted And the Heathen man saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things men set most by their faith When all faile we may take Sanctuary here This is the first part of the honour of God 2. In regard of the cause as before his greatest honour the ground of all honours Faith that this proceedeth from a great Faith In regard of the former part of an oath that is Contestation that we beare witnesse with tongue that are present that we beleeve as 1 Cor. 4.5 that God will lighten all things that are in darknesse that God will make all manifest He seeth all things even the very secrets of the heart And secondly in regard of the execution as Rom. 12.19 that he will punish mihi ultio ego retribuam Vengeance is mine and I will repay it Herein we beleeve that God hath power to bring his judgements upon us This beleife that he hath vengeance to execute turneth greatly to Gods glory and therefore was it that God was contented as it were to lend his name to sweare by it to make an end of their questions Thus we see how God hath his glory hence The next thing is to see what we are commanded and forbidden 1. The affirmative part that we shall take his Name to end our quarrells his name shall come as a sanctuary to quit or condemne in which we shall enclose our selves and satisfie our Law The first is jurare to sweare that is commanded flatly Deut. 6.13 set close to that which was the affirmative part of the last Commandement but more effectually and vehemently Esay 45.23 I live and have sworne by my selfe that every knee shall bowe to me and every tongue sweare by me For this cause there cometh another division of Oathes he hath not onely taken order that we should be willing that the oath should passe Exod. 22.11 which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voluntary Oath but also 2 Chron. 6.22 that if they still not be willing there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath of imposition conrstictè jurare to make him sweare precisely and punctually And Levit. 5.1 if any man heare an Oath that should returne to Gods glory and doe not utter it but hold his peace it shall be accounted to him as sinne So we see what Gods will is herein what he commandeth and then the great end of Gods glory and necessity of men Now for examples of these David Psal 63.12 Laudabuntur omnes laetabuntur qui jurabunt per eum every one that sweareth by him shall glory and rejoyce Therefore we see this commendation All the Saints have passed under it 1. God himselfe Gen. 22.16 I have sworne by my selfe saith the Lord because thou hast done this thing c. vers 17. therefore I will surely blesse thee 2. After God the caelestiall spirits Revel 10.6 The Angell lifted up his hand to Heaven and swore by him that liveth for ever more So the division concerning the case first of Gods glory to be confirmed and secondly the benefit of our brethren For the glory of God a famous Oath 2 Chron. 15.14 of Asa and the people They sweare to the Lord with a loud voyce for the observation of Dauids Religion 4. Likewise Nehem. 10.29 The chiefe of them received it for their brethren and they came to the curse and to the oath to walke in Gods Law c. For the other part in regard of mans benefit the wealth of mankind First we see it in mutuall leagues and confae deracies the example of Abraham Gen. 21.24 betwixt Abimelech and him Secondly likewise for a conspiracy publike Judg. 21.1 Moreover the men of Israel swore saying None of us shall give his daughter to the Benjamites to wise Thirdly for the receiving or uniting of Nation to Nation Ioshua 9.19 To the Gibeonites Ioshuah made peace and league with them that he would suffer them to live and they sware and the breach of it was punished 2 Sam. 21.2 2. For obedience and reciprocall duties betweene the Prince and Subjects we have examples and commandements First of the Prince 2 Kings 11.12 of Ioash Secondly of the Subjects 1 Kings 1.29 For the succession of Salomon Davids oath And the King swore as the Lord liveth c. For Subjects to him 1 Sam. 24.23 David swore to Saul And all the Subjects tooke an oath for the preserving of Davids life 2 Sam. 21.17 And the men of David swore to him c. Thirdly in a case of safegard of a mans life Ioshuah 2.12 And in regard of Marriage Abrahams example Gen. 24.2 therefore Abraham said to the eldest servant c. Put thy hand under my thigh and sweare by the Lord c. Fourthly in Litigious Suits and Causes Exod. 22.8 11. And as these come under the forme of a Publique oath so for Private oathes in the New Testament in remembrance in prayers and in love Paul seareth not in Rom. 1.9 and Phil. 1.8 to call God to witnesse for a matter of suspition 2 Cor. 1.23 Now I call God to record unto my soule c. all this tendeth to this end that we seeing the two maine reasons the exact Commandement of God his owne example and the Fathers in the Old Testament and the Apostles in the New We might be farre from the vaine opinion of the Anabaptists that are gain sayers of this first part and hold that we may not sweare at all grounding on Christs words Sweare not at all For Mat. 5.17 wee know that Christ came not to breake the Law nor to undoe the least jot of the Law and if it had beene his meaning to have had us not to sweare at all he would have said Non assumes nomen Dei omnino thou shalt not take the name of the Lord thy God at all For Christs words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they should not sweare at all Sure it is that you must marke the scope for it must bee referred to the scope of the place which is to reconcile the Law from the Pharisees corrupt interpretation for they thought if any man swore by any other name so that he sware not by the name of Iehovah sumere nomen Iehovae and onely frustra in vaine that hee might sweare by any other name Some take also jurare to be put for pejurare Augustine in his 27. Homilie and 30. de verbis Apostoli handleth it sufficiently and largely To sweare is commanded and to consent to Anabaptisme is forbidden The second point Affirmative the word added here Thou shalt take the name of God that is our swearing must be by the name of God and by no other Esay 48.1 There are they that will sweare by the name of the Lord but not in truth and righteousnesse They that sweare not by his name take away his praerogative
Chapter in the end In Exod. 36.3 Offerings and Free-gifts and Gen. 28.12 a certaine portion of his goods And further Levit. 23.38 a certaine number of dayes and of times For besides their Sabboths they had their dies votivos dayes vowed to the Service of GOD. These are the chiefe heads and all Vowes are comprehended under some one of these The easinesse of a promise as the Proverbe goeth when a man is not master of his owne tongue but of his purse hath made that now the former part of a Vow if it were nothing but vovere meerly to vow It were easie to doe and nothing easier than vovere to make a vow But as Augustine saith upon Psal â—6 Quia audivisti Reddite non vis vovere modo voluisti vovere all the while wee talked of promising you would vow now yee will not why because yee heare of Reddite that you must pay your vow For as it is no sinne not to vow and yet it is a diminishing of perfection because if any vow and performeth it not hee sinneth and that grievously insomuch as Preach 5.4 hee saith A man had better never to have vowed then not to thinke seriouslie and perform speedilie that which he hath vowed For it is nothing els but a grosse dilusion and scoffing at his Majestie when his promise is not kept Prov. 20.25 it is said that for a man to devour a thing that is sanctified it is a destruction as Solomon he had those about him his courtiers that would doe so to those Treasures that hee had layed vp for the building of the Temple And when a man hath made a Vow and doth not seeke to pay his fayth it is a thing that will choake his soule and shall ever cleave to him as a snare Therefore the performance must needes bee thought on And because it is but one of the conditions wee will joyne the rest with it With the purpose of performing we must have these conditions 1. In regard of him that voweth Numb 30. that hee bee sui juris a free person and one that may promise without the consent of another as there the child without the consent of the father cannot vow nor the wife without the husband nor the servant without the master 2. And the second is of the affinitie of the nature of a promise it must bee licitum possibile lawfull and possible Now what is possible what impossible There are divers that make an hard matter to define and therefore have abstained from vowing And of that commeth a disallowing of vowes made in former ages as that it were not possible for a man to vow singlenesse of life As to say that all men may doe it is dangerous so to say that none at all may doe it is no lesse dangerous Wee must take heede least the heathen man rise up against us in judgement that saith Nolle in causa est non posse praetenditur the true cause is wee will not when wee pretend wee cannot So wee say wee have not the gift in deede wee want another gift that should goe before it the gift of great abstinence in meat and drinke which they had in the ages before and then came a generall possibilitie to vow and to performe But now in our dayes Tertullians saying may bee verefied that multivorantia and multinubentia must needs goe together because there are many feasts and drinkings therefore there must be many marriages And the heathen man said that libido is spuma ingluvici lust is the froth of gluttony Therefore men must straine and not say they are not able 3. The third Vt sit licitum that it bee lawfull and honest not a frivolous matter such as was the shaving of the head but such a thing as it shall bee verified of it non debet voveri DEO quod displicet DEO That it may bee worthie of the LORD to whom it is vowed As their oath to kill Paul it was unlawfull if GOD would not have it payed hee would not have it vowed This for the matter 4. For the time it is set downe in Psal 66.13 When I was in trouble and a practise of it in Numb 26.2 For the time of affliction binding our selves to some generall action There the Israelites in time of danger vowed a vow and it was allowed But that Jonah 1.16 a vow not before for deliverance but after deliverance those vowes that are vowed in tranquillo in a Calme are most accepted of GOD. 5. The last That before id est The rendring or performing of it and that presently without delay Levit. 7.15 If the Sacrifice bee a Vow it shall bee eaten the same day And fully without commutation or detracting from it Levit. 22.28 and carefully in every respect in performing it to goe rather further then wee have promised then to come shorter Numb 6.11 The rest of the duties for the Glorie of GOD are before handled 4. The fourth Precept and Rule is That this Law is Spirituall That is as much to say as Because in the beginning the Name was but an object of speech Esa 29.13 That this swearing vowing speaking of the Name of GOD it returneth to that place that all those things if they bee done with the lipps onely and our hearts bee farre from them wee are in the number of those that with lipps come neare but are farre off with their hearts A sort of people that pervert the true worship of GOD That the heart shold first come and the lipps attend upon it Augustine in his tenth Booke of Confess Cap. 33. saith flete mecum fratres flete pro me and in that place hee confesseth those infirmities that were in him and what is the thing that hee desired to bee moved from It is That in finging Psalmes in the Church hee did more set his mind upon the Tune than to please GOD in the matter Animus enim meus magis erat ad cantum quam ad id quod cantabatur Which hee confesseth to be a great fault The summe or effect is this That the exercises performed to GOD with the mouth when as there is nothing else but a noyse as the cracking of Thornes burning under a pott there is a lowd voyce but a dumbe affection it is a thing lamentable and therefore to bee left of us Yet it is not to bee doubted but the man had many good motions as he saith Ita saepe facio non sentiens but postquam feci sentio I doe so often and I perceive it not but after I have done it I perceive it that I have done it And this might be wished that we might feele it when we have done it we be farre from these sayings The Meanes the inducing meanes The Meanes For a man to esteeme Gods name Holy may be the consideration of Phil. 4.3 that he hath likewise magnified our names greatly insomuch as hee hath registred them in the Booke of life And not onely that
Commandement is the fountaine whence all of the second Table doe come as a streame beginning at the Conduit-head This fifth Commandement hath all those properties which are due to any man with respect And in those two things which must be seene in love 1. In respect of God the excellencie 2. In respect of us conjunction or nearenesse Whereas in conjunction we must rather love the faithfull our countreymen and kinsfolke here in the case of excellencie it is not so For sometimes wee must give more honour to an infidell as Acts 25. Paul to Nero and Dan. 6.3 to a stranger as they did to Daniel and Gen. 41.40 as Pharaoh did to Ioseph And to give this to men indued with gifts is in regard of their nearenesse to God for by his benefits they are neerer his end so as for this cause they are to be preferred and made nearer to us also And they are also nearer to us in respect of the greater profit we shall receive of them according to that of the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He as God for God setteth as much by that which is his his owne as by himselfe so that being nearer our profit we may love them and being nearer to God we must performe all other duties unto them Why are not all men excellent alike Quest Sol. Gods wisdome wonderfully appeareth in this For seeing Gen. 2.18 the occasion of the Woman was that she should helpe because that though it were good yet not the best that Man should be alone for he being finite and therefore of a finite power might with helpe performe better services unto God Now seeing they were plures more then one the question is whether they must be one body or not And if there be one body then must there be diversity of members 1 Cor. 12.21 But if it be said there should not be one that is confuted here Also God being most excellent and having all other things under him would in his creatures have a patterne of that excellencie and subjection so that for that cause 1 Cor. 15.41 he made every star differ from other inglory So also that they might be those divers vessels 2 Tim. 2.20 And by this Commandement doth all power stand And hence it is that he hath called them Gods Psal 82.6 And therfore this Commandement possesseth this place as in medio in the midst as Philo Iudaeus saith because God would have him first to looke to his worship and then to his owne honour in the second Table Gen. 17.9 This Commandement hath two parts 1. precept Honour c. 2. Reason that thy dayes c. This division proved Ephes 6.2.3 The precept containeth the duty of Inferiours Honour Superiours to be Fathers and Mothers For God includeth in one word the most especiall things And because as Chrysostome saith first they must be before they can be honoured therefore first What is meant by Father What is here ment by Father 1. That is true Matth. 23.9 We have but one Father for all others as the Heathen said be but instruments Whensoever therefore any thing is attributed to God and man God is the first Ephes 3.17 so he is the first Father Psal 27. which tooke us out of the wombe and the last Father Psal 82. which taketh us up when all other have forsaken us So that seeing to be a Father commeth from God and our superiours are made partakers with God as his instruments they must also have their duties from him The word Father signifieth him that hath a care or desire to doe good for which Iob cap. 25. was called a Father so that he is a Father by whom others are in better case and estate 2. Mother This hath the name of a faithfull keeper as we may see by the end of her making which was to helpe And the same word was so used Iob 12.20 Ruth 4.4 And the Heathen themselves know this that a good governour differeth nothing from a good Father 3. Honora honour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth aggravare so where excellencie is added to the thing it is of weight and in precious things the heaviest is the best So that addere pretium is addere pondus and so by translation honorem honour for when a man hath received the person of God it is more to be esteemed It was a miracle among the Heathen that so many Kings should give their heads to one sometimes to a Woman sometimes to a child which argueth plainely that they knew a divine power therein that might not be resisted i. Gods ordinance and so worketh a reverence in our hearts And as in the former word so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour Solon in his Lawes and Plato and the Romanes doe make choyce of this word and other that write of Lawes and that matter 1. Now what the estate of them is this is to be set downe as 2 Cor. 4.13 All things are for your sakes i. for the Churches sake Politia est propter Ecclesiam set downe 1 Tim. 2.2 For there the Apostle goeth thus to worke God would have all men saved that they might be saved he would have them live in all godlinesse and honesty that they may doe thus he would have them taught the knowledge of God this necessarily requireth a rest for in the warres there is nothing rightly ministred That men might intend thus to live it is said vers 2. it is expedient they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leade a peaceable life in regard of outward invasions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiet in regard of minde and inward tumult and troubles Now if the naturall Father and Mother could have performed this as a while they did to Gen. 9. there had needed no other But Gen. 10.8 9. there comes one Nimrod with a company of hounds at his taile the same metaphor it pleaseth the holy Ghost to use i. sons of Belial and he taketh upon him to be an hunter i. a chaser of men to disturbe So because the naturall Father cannot performe it and because we cannot in deede doe fully the duty of our soules therefore there is a Priesthood in the Tribe of Levi a spirituall Father in the Apostles and their successors For this cause Heb. 13.17 to soules and bodies 1 Tim. 2.2 was it that God first allowed and after instituted that men should have government both for resisting of outward foes and quieting of inward strises Rom. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every soule be subject c. There it is said that this binding of men into one society this power is of God and so to be accounted of us for vers 4. he saith God hath delivered him a sword to the end that he should be vindex malorum against the evill and disturber of this quietnesse by which men might intend the former rest and consequently that he should be a comforter and cherisher of good men and those that love to live
not aright c. But if according to the forme of Law there be proceeding made of that he is accused of he is bound Iosh 7.19 to answer this is one And the second is that whereas there is given for a remedy of those that are oppressed the benefit of Appeale yet for a man to protract in an evill cause to sue Appeales that need not is a second fault and against that Exod. 18.22.23 to make delaies of justice and when he hath received sentence to refuse it resist it ordinationi and not obey their orders Rom. 13.2 Qui ordinationi resistit Deo resistit whosoever resisteth the ordinance resisteth God For Witnesses Witnesses there are three other The 1. is Levit. 5.5 If a man being lawfully required by his superiour according to the proofe demanding his witnesse if it be not in matters out of question hee is bound to tell whatsoever he hath heard And if it be not a superiour yet if it be for the delivery of a man and if it be a matter Prov. 24. that doth concerne the delivery of the soule he is bound to answer so saith he Prov. 24.11.12 he speaketh of those that will not deliver them that are drawne to death If hee say I cannot say so much as I would and I know not of it c. he counteth it a great fault for a man for the preservation of an innocent not to give testimony though it be not required by authority But otherwise if it be out of these if the superiour require not for condemnation on the other side if he require matters out of question or if it be not in the case of deliverance he is not bound to answer And as these 2. causes Prov. 11.21 he setteth downe another way for wicked persons The Greekes proverbe is Da mihi mutuum jusjurandum lend me an oath Our Saviour Christ calleth it Lend an Oath Prov. 11.21 16.5 a joyning in hand in hand The wise man he saith plainly though that they may happily escape the hands of men yet they shall not escape unpunished that is God will be sure to punish them For the Advocate there are two wayes appointed to him First Advocate if he take an evill cause in hand which so as man to doe he knowing it not is a great sinne For Exod. 23.1.2 he saith there you shall not report for your witnesse and then for him that helpeth him Thou shalt not helpe him in his Plea 2 Chron. 19.2 Iehu said to Iehosophat Wilt thou helpe the wicked and love them that hate God And we see he withdrew himselfe for as it is Rom. 1.32 he saith not onely the doer of wicked things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath pleasure in them as our Placets are so the voyces in the Greekes suffrages when with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleaseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good-liking pleaseth them Whosoever trieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good-liking and helpeth the wicked it is very certaine it shall be a sinne unto him 2. And the other is set downe Prov. 17.23 that is when a man for the defence of a cause indifferent doth wrest the Law or take a gift out of the bosome to helpe a cause in judgement that might be carried otherwise yet it is condemned Prov. 24.24 to say to the wicked thou art just to joyne with the wicked to helpe a wicked cause or if it be not yet by wrong meanes to seeke a bolster for it so is the course of judgement But because there is not onely judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Bench but in the consulting place too when we take counsell with our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after long deliberation or with a purpose of perseverance in it so no false witnesse must be given in choyce because there is justice and truth in both for justitia justice as the Philosophers well define it is rectitudo in affectu impressa à rectâ ratione so as electio dicit excellentiam as excellentia dicit magis aut plus a rectitude stamped upon the affections by right reason so as election or choyce regardeth excellencie as excellencie regards the more eminent and best so there must be a magis and a plus in excellentia in electione melius est eligendum an eminencie and meliority in excellencie and in choyce and the better is alwayes to be chosen is the second rule in morall Philosophy And if not that he goeth against the truth and so justice is broken False testimony out of judgement Nemo Dominus sui nisi ad licita Now to that without judgement For when a man is out of judgement seate Psal 12.4 that he should not say Ego sum Dominus linguae my tongue is mine owne Nemo est Dominus sut nisi ad licita no man is further master of his owne then to employ it to a lawfull use therefore Prov. 24.28 he saith a strange thing When a man is not called and there is no cause to testifie even without a cause in common talke he will beare false witnesse therefore the greater is his finne Then we must put protervitatem oris labiâ—rum Prâ—tervitas or is labiorum a froward mouth and perverse lips Prov. 4.24 farre from us that wee must not breath out c. seeing our neighbours thinke us no evill Now this report is according as the tongue may doe no harme Words for first a man hath favour a credit which is in the minde Secondly a good report in speech Thirdly friends Fourthly an estate of dignity a superiour Now as any of these foure may be hurt by the tongue so are the faults of the tongue for there Prov. 22.1 1. a good name and loving favour for the third Prov. 20.6 a faithfull friend is an unknowne treasure for the fourth Esa 37.23 dignity Rabshakes blasphemy because c. Against the first good credit they commonly oppose contumelie i. disgrace Sinnes against credit 1 Centumelia Disgrace in presence Sui Câ—nnâ—â—â— when he is present Rom. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despightfull when a man is disgraced to his own face by opprobrie then if it be per sales obliquè glancingly by scoffs that is against the fourth against his dignity and is called Subsannatio a taunt for those that are laughed at are moriones scoffers the off-skowrings of men and wee may laugh at them But to make a man as one of them to set a man in that estate that he shall be scoffed at it is an impairing of his estate and it breedeth a great wound therefore 1 Sam. 31.4 this is Sauls reason why he will have his harreis-bearer kill him he had rather be killed then mocked of the uncircumcised Philistims And an ingenuous nature counteth onely probrum to be delecti caetera indelicta reproach to be a crime all other railings to be neglected These two may be done present Now
when we are rid of all adversity yet there is another use of prayer which is the Vse of Duty We are to pray not in regard of our selves but in obedience to God who commandeth prayer to be made by us as a part of his service and duty which we oweto him Prayer made of duty is of two sorts both in regard of time and place Iob in the Law of nature tels us that it is our duty Invocare Deum omni tempore Iob 27.10 and our Saviours charge unto his Disciples is that they should semper orare Luke 18. which the Apostle interpreteth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5. But this cannot be performed of us by reason of our infirmity therefore we must expound this otherwise and as Saint Paul speakes we must speake after the manner of men propter infirmitatem Rom. 6. and so we are commanded to pray alwaies the meaning is that it is our duty to appoint certaine houres for prayer for as Augustine saith Semper orat qui per certa intervalla temporum orat the reason of this exposition is for that our service to God must be a reasonable service Rom. 12. and the preaching of the word must not be done negligently for it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. which cannot continually be performed of man without some respect Touching the set times appointed to the service of God in the Law it is appointed and required that there should be both morning and evening sacrifice day by day and that upon the Sabbath there should be twice so long service as upon other dayes Numb 2.8 This publike service was performed by the Jewes among whom the booke of the Law was read foure times a day Nehem. 9.3 For private devotion the Prophet saith In the evening in the morning and at noone day will I call upon thee Psal 55. and Daniel was for praying three times a day cast into the Lions Denne Dan. 6. In the new Testament this duty of prayer was by the practise of Saint Peter limited to the third houre Act. 2.15 to the sixth houre Acts 10.9 to the ninth houre at which time Peter and Iohn went up to the Temple together to pray Acts 3. whose diligence and care ought to stir us up to the like Further the Disciples desire to be taught a right forme of prayer not onely as here as a Christian but as an Apostle and Minister sent forth to preach the Gospel whereby we learne that prayer belongeth not onely in generall to every Christian but more particularly and specially to those that have any Ecclesiasticall authority over others So that is an opinion very erronious that we have no other use of the Apostles of Christ and their Successours but onely for preaching whereas as it is a thing no lesse hard to pray well then to preach well so the people reape as great benefit by the intercession of their Pastors which they continually make to God both privately and publikely as they doe by their preaching It is the part of the Ministers of God and those that have the charge of the soules of others not onely to instruct the flock but to pray for them The office of Levi and his posterity as Moses sheweth was not onely to teach the people the Lawes and Judgements of the Lord and to instruct Israel in the Law but also to offer Incense unto the Lord Deut. 33. Which Incense was nothing else but a type of prayer made by the faithfull Psal 145. Therefore Samuel confesseth that he should sinne no lesse in ceasing to pray for the people then if he were slacke to shew them the good and right way 1 Sam. 12.23 This duty the Ministers of God may learne from the example of Christs owne practise who went out early in the morning to pray Marke 1.35 So he prayed for Peter that his faith should not faile Luke 22. also from the example of the Apostles who albeit they did put from them the ministration of the Sacraments yet gave themselves continually to prayer and the Ministery of the word Acts 6.4 In which regard Paul saith he was sent not to baptize but to preach the Gospel 1 Cor. 1.17 which they did refuse to doe not as a thing impertinent to their office but that they might with more attention of minde and fervencie of Spirit apply themselves to make intercession for Gods people Thus much they are to learne from hence that the Priests are Angeli Domini exercituum Mal. 2.7 If Angels then they must not only descend to the people to teach them the will of God but ascend to the presence of God to make intercession for the people and this they doe more cheerefully for that God is more respective to the prayers which they make for the people then the people are heedfull to the Law of God taught by them For this cause the Priests are called the Lords remembrancers Esa 62.6 because they put God in minde of his people desiring him continually to helpe and blesse them with things needfull for God hath a greater respect to the prayers of those that have a spirituall charge then to those that are of the common sort Thus the Lord would have Abimelech deale well with Abraham and deliver him his wife because he is a Prophet and should pray for him that he may live Gen. 20. So to the friends of Iob the Lord said My servant Job shall pray for you and I will accept him Iob. 42. This office was appointed to the Priests in the Law Levit. 5.6 orabit pro iis sacerdos Thus Ezechia sent for Esay so saies he Lift thou up thy prayer Esa 37.4 Men as they are Christians ought to pray three times a day as David Psal 55. but as they are Prophets and have a speciall charge they must pray to God seven times a day as the same David Psal 119. This day of prayer made by the Priests in the behalfe of the people was so highly esteemed that they tooke order that prayer should be made continually and because the same Priests are not to doe all one thing but to pray therefore some were appointed for the first watches others for the second and others for the third watches that so while one rested the other might pray whereof David speaketh when he saith Mine eyes prevent the night watches Psal 119. So Christ speaketh of the first and second watches Luke 22. Touching Davids diligence in performing of this duty for the good of the people he saith At midnight I will rise up to give â—hankes to thee Psal 119. So did Paul and Silas rise at midnight to sing praise to God Acts 16. And it were to be wished that the like order were taken in the Church that the sacrifice of prayer were continually offered among Christians as it was in the Synagogues of the Iewes Secondly in regard of the place we are every where to lift up pure hands 1 Tim. 2. and so the
his satisfaction Gal. 5. THE FIFTEENTH SERMON As we forgive them that trespasse against us IN this Treatise it hath beene noted that there is a double Sicut annexed to two severall Petitions the one concerning God and our duty wee owe to him in the third Petition The other concerning our Neâ—ghbour and the charity that we ought to shew towards him in this fifth Petition wherein we are to consider this that as this law of Prayer which our Saviour prescribeth to us doth establish the law of workes and faith so these two Sicuts doe comprehend the summe of the Law and the Prophets The Law saith Thou shalt not hate thy brother in thy heart Levit. 19. and the same is confirmed by this Petition wherein we are taught that if we desire to have our sins forgiven of God we must not onely not hate our brother without cause but if he offend we must likewise forgive him Neither doth this Petition concerne our Neighbour and Brethren onely but our selves likewise for hereby we have a pledge of Remission of sinnes if we acknowledge that we have forgiven others and as the taking away of our sinnes is the great fruit and benefit we desire of God so the subordinate meanes that God hath appointed for the end is the forgiving others that offend us Now God hath laid upon us this blessed necessity of forgiving one another not onely that he might establish peace in earth among men but that by this meanes glory might redound to God on high In respect of our selves this is our estate before wee become true Christians To be hatefull and to hate one another Tit. 3.3 and that hath a sorrowfull effect For if we bite and devoure one another we shall be consumed of one another Gal. 5.15 To prevent this Gods will is that we should not hate but forgive one another which unlesse we doe we cannot live peaceably so that this Petition hath a respect to our benefit also as well as our Neighbours and God himselfe also hath his part in it for when we have forgiven our brethren and purged our hearts of all hatred we are more fit for his service and contrariwise as without forgiving others we cannot live peaceably one with another so neither can we live devoutly towards God and therefore our Saviour chargeth If thou bring thy gift to the Altar and remembrest that thy brother hath ought against thee leave there thy gift at the Altar and goe thy way first and be reconciled Matth. 5. and the Apostle gives expresse charge that man and wife should live quietly ne interrumpantur preces 1 Pet. 3.7 lest their prayers be interrupted Thus it pleased the wisdome of God in this Petition to adde this Sicut not for our neighbours sake onely nor for our selves onely but also in regard of God The first Sicut pertaineth to the imitation of the Saints in Heaven this doth not imply an imitation For God forbid that God should no otherwise forgive us then we forgive our brethren but it is a meere condition teaching us that if we forgive those that are indebted to us we shall obtaine forgivenesse of God for we doe not alwayes subscribe to Gods commandement Forgive one another as God for Christs sake forgave you Ephes 4. Col. 3. But by saying this Petition wee binde our selves to this condition so as we would no otherwayes be forgiven then as we forgive them At the first we became bound to keepe his Law which he did deliver in ten Commandements Exod. 20. Deut. 5. and for not fulfilling of it we fall into the penalty of Maledictus Deut. 27. Now because we have not obeyed the Law we are to undergoe the penalty and therefore it is said to be Chirographam contra nos Col. 2. God having the Obligation in his owne hands might require the forfeiture of us but it pleaseth him to enter Bond to us by another Obligation wherein he binds himselfe to forgive our sinnes upon this condition that we forgive others for if we forgive not then his bond is void as appeareth by the parable wherein our Saviour sheweth that if we will have forgivenesse of God we must forgive our brethren and have compassion on our fellow servants as God hath pity on us Matth. 18. It is Christ that freeth us both from the Obligation of the ten Commandements and of the twelve Curses and therefore as he that receiveth a benefit doth as it were become bound to the thankfull so we enter into a new bond of thankfulnesse unto God the condition whereof is that we should forgive our brethren even as wee desire to be forgiven of God By the words of this Petition we see what our estate is to wit quilâ—bet homo est debitor habens debitorem every man is a debtor having a debtor for so it appeareth by the parable Matth. 18. wherein as one was brought that ought a great many Talents to God so he had another that ought an hundred pence but there is a great difference The debts that man oweth to God are great sinnes but the debts that man oweth to man are of small value we are debtors to God not onely to keepe the whole Law but also to undergoe the curse of God which is due even to the least breach of the same Deut. 27. Secondly we are indebted not onely for not using his Talents to his glory but for abusing them in the service of sinne even so we are debtors one to another Rom. 1.14 not onely when we neglect the duties of charity and justice but when we of purpose doe wrong one to another Now we can be content that others should forgive us and therefore if we will have forgivenesse of God for the debts that we owe him we must forgive our brethren For what you would that men should doe to you and in what measure even so doe to them Matth. 7. Therefore our Saviour in penning this Petition tels us that if wee make to our brethren a release of our debts hee will release us of his and this condition is very reasonable for Caine hath no reason to hope for favour of God though he serve him never so devoutly one day when notwithstanding he hath a purpose to kill his brother the next Gen. 4. neither is it reasonable that he should say to God Dimitte mihi that will not say to his brother Dimittâ— tibi The difference betwixt Gods forgiving and ours is first in the persons that forgive when we forgive then one fellow-servant forgives another as duty binds them Matth. 18. But when God forgives us there Dominus dimittit servum Againe as I have a debtor of my fellow-servant so I may be indebted to him and therefore I ought rather to forgive him but God cannot be indebted to us but we are all deepely in his debt and therefore it is a reasonable condition that he requires at our hands Secondly in the things to be remitted the number of Gods debts are
might be escaped from him thither and though we could goe whither he could not come we should not be free for we carry ever a Tempter about with us And when we pray to be delivered from temptation it is not onely from the devill but from our selves we carry fire within us Nazianzen and Basil were of that minde once that by change of the place a man might goe from temptation but afterward they recanted it affirming That it was impossible to avoyd temptation yea though he went out of the world except he left his heart behinde him also THE SECOND SERMON MATTH 4.2 And when he had fasted forty dayes and forty nights hee was afterward hungry NOw come we to the seventh and last circumstance It may seeme strange that being about to present himselfe to the world as Prince Priest and Prophet that hee would make his progresse into the Wildernesse and begin with a Fast for this was cleane contrary to the course and fashion of the world which useth when any great matter is in hand to make a Preface or Praeludium with some great solemnity As when Solomon came first to his Crowne he went to the chiefe City and gathered a solemne Convent So Christ should rather first have gone to Jerusalem the holy City and there should have beene some solemne banquet But Christ from his Baptisme began his calling and fasted forty dayes and forty nights This his Fast by late Writers is called the entrance into his calling by the ancient Writers it is called the entrance into his conflict The manner of the Church hath alwayes beene that at the first institution or undertaking of any great and weighty matter there hath beene extraordinary Fasting So Moses Deut. 9.9 when he entred into his calling at the receiving of the Law fasted forty dayes So Elias 1 King 19.18 at the restoring of the same Law did the like And so when they went about the re-edifying of the Temple as appeareth Esdras 8.49 So in the New Testament at the separation of Paul and Barnabas Act. 13.3 And as Jerome reporteth Saint John would not undertake to write the divine worke of his Gospell untill the whole Church by Fasting had recommended the same unto God So likewise at the entrance into a Conflict for the obtaining of some Victory as Jehoshaphat did when he overcame the Amorites 2 Chron. 20.3 So did Hester when she went about the deliverance of the Jewes as in Ester 4. ver 16. And Eusebius reporteth that when Peter was to enter disputation with Simon Magus there was Fasting throughout the whole Church generally Whether at the entrance into a Calling or to resist the devill Saint Peters rule mentioned in his first chapter and fifth verse ought to take place we must use Prayer and Fasting And as at all times wee are to use watchfullnesse and carefulnesse so then especially when we looke that the devill will be most busie and the rather for that in some cases there is no dealing without Fasting as Marke 9.29 there is a kinde of devill that will not be cast out without Prayer and Fasting As for the number of dayes wherein he fasted just forty Curiosity may finde it selfe worke enough but it is dangerous to make Conclusions when no certainety appeareth Some say there is a correspondency betweene these forty dayes and the forty dayes wherein the world was destroyed by the Deluge But it is better to say As Moses fasted forty dayes at the institution of the Law and Elias forty at the restauration so Christ here And because hee came but in the shape of a servant hee would not take upon him above his fellow-servants Contrary to our times wherein a man is accounted no body except he can have a quirke above his fellows But it is more materiall to see how it concerneth us It is a thing rather to be adored by admiration then to be followed by apish imitation This Fast here was not the fast of a day as that of Peter and of Cornelius Acts 10.9.30 but such as Luke 4.2 describeth Hee did eate nothing all that time Saint John the Baptist though his life were very strict did eate Locusts and wilde Honey Matth. 3.4 Ours is not properly a Fast but a provocation of meates and therefore there can be no proportion betweene them But as it is what is to be thought of it Socrates and Irenaeus record that at the first the Church did use to celebrate but one day in remembrance of Christs Fast till after the Montanists a certaine sect of heretiques who thereupon are called Eucratitae raised it to foureteene dayes the zeale of the Clergy after increased it to forty after to fifty The Monkes brought it to sixty the Fryers to seventy and if the Pope had not there stayed it they would have brought it to eighty and so have doubled Christs fasting When the Primitive Church saw the Heretiques by this outward shew goe about to disgrace the Christians by this counterfeit shew of holinesse they used it also but saith Augustine and Chrysostome they held it onely a positive law which was in the Church to use or take away and not as any exercise of godlinesse Onely a doubt resteth now because of the hardnesse of mens hearts whether it were better left or kept Some would have abstinence used and one day kept for the Sabbath but left to every mans liberty what time and day and tyed to no certainety but that were upon the matter to have none kept at all Notwithstanding the Reformed Church as that of France have used their liberty in removing of it for that they saw an inclination in their people to superstition who would thinke themselves holyer for such fasting like the Pharisees Luke 18.12 The Church wherein we live useth her liberty in retayning it and that upon good reasons for sith God hath created the fishes of the sea for man and giveth him an interest in them also Gen. 9.2 as well as in the beasts Sith the death of fish was a plague wherewith God plagued Pharaoh and so contrariwise the encrease of fish is a blessing God will have fish to be used so that he may have praises as well for the sea as for the land Psal 104.25 If we looke into the civill reason we shall see great cause to observe it See Numb 15.22 the abundance of flesh that was consumed in one moneth The mainetenance of store then is of great importance and therefore order must be taken accordingly Jerusalem had fish dayes that Tyrus and such like living upon Navigation might have utterance for their commodities Nehem. 13.16 for Tyrus was the maritine City till after Alexander annexed to it another City and made it dry The Tribe of Zabulon lived by Navigation Gen. 49.13 which is a thing necessary both for wealth 2 Chron. 9.20 and made Solomon richer than any other King and also for munition as Esay 23.4 that Tribe therefore had need of maintenance And therefore our Church