fed by the navil after the birth by the mouth And for that they say that we know not whether motus the motion or Movens the Mover were first and therefore no beginning can be proved we say That we can no more certainly affirm whether the systole or diastole the rising or the falling of pulse were first and yet we know that the pulse and the heart from whence it comes had a beginning and so say we of the motion and Mover Seeing then that of every thing a beginning there was it must needs be from one of these three 1. From Chance 2. Or from Nature 3. Or from God Reasons against Chance 1. From Chance it cannot be For if a man travail through a wildernesse or desert place and see a Cottage or Stye there in his own reason he would conceive that some body had been there to erect or set it up and that it came not to be there forte fortuito by chance If a man should see a circumference or a triangle as Aristippus did upon the sea shore he would soon imagine that some Artist or skilful man had drawn it and that it came not by Chance No more are we to ascribe the making of any thing to fortune For in our common talk the generation of things we attribute not to Chance but the corruption we call mischance As when we see a house burnt or the like we use to call it a mischance But things of generation and invention we ascribe to art or counsail In the Argonauts of Apollonius the silly Countrey-man that saw the first ship arrive at Colchos could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had some skilful Pilot to guide it 2. In fortuitis or things by chance there can be no order observed no more then in casting of dice but in the world there is a most excellent order in all things except in the actions of men which are corrupt and confused 3. Chance and purpose can never agree for fortune is defined to be praeter propositum besides and contrary to purpose If a man do any thing of purpose it were absurd to say that he did it by chance But in the world there is a manifest purpose for there is an eye and that eye hath its object that object its line that line its medium and species and so a counsel and mutual destination So that it is not from Chance Reasons against Nature 1. The beginning was not from Nature If it were then all things must be reduced to it and there must be a naturall reason given for all things But this cannot be for the Philosophers cannot give a reason in Nature for the ebbing and flowing of the sea For the colours of the Rainbow The strength of the neither chappe which is able to knap in sunder even Iron it self and yet hath a very weak upholder For the heat of the stomach which consumeth any meat and yet hurteth not it self nor any parts about it and even the vertues they make them not all naturall but some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heroicall and coming from God 2. If nature were the beginning of all things then should nothing be done against nature because nothing can oppose it self against the chief cause And if nature had that power of it self to produce and set on work so excellent a frame as the world is it would be of as great force to preserve and continue its course But this it doth not for we know that the sun stood still at the command of Joshua against natures course and the sun had an Eclypse in the full of the moon against nature at our Saviours passion Seeing then that the beginnings come neither from Chance nor Nature it must neceslarily follow that all things had their beginning from God which we prove thus 1. All the Prophecies shew the same which foretel things to come in plain terms of which things there was no reason in nature as that of Cyrus a hundred yeers before his birth Of King Josiah three hundred yeers before he was borne And that of reedifying of Jericho five hundred years almost before it was repaired by Hiel and all these in iisdem terminis in the same words set down in those prophecies The orderly and artificial framing the Creatures at the Creation tells us plainly that Nature was not the beginning but God for even them whom neither miracles nor religion could move the most base and contemptible Creatures have astonished and confounded and drawn from them a confession of a supream and supernaturall power Plinie was astonished at the little Gnat that by her trunck makes so great a noise and saith that without a supream power above nature that creature could not have been so made The like he acknowledgeth upon the sight of the Butterfly And Galen after he had blasphemously treated of the most excellent parts of man when he came to one part of the least accompt falls into admiration of it and is constrained to name and confesse God and say that he hath sung hymnum Domino in describing it Now as we are taught by those things which are without us that there is a cause above Nature so likewise by the things that are within us For first we have a soul as we said before indued with reason and understanding immortal This soul then must either be the cause of it self or take its being from some other cause But of itself it is not the cause 1. Because it knoweth not itself neither any parts of the body but by Anatomy at omnis causa novit effectum every cause if it be reasonable knoweth its effect not onely after it is brought forth but before and by what degrees it is so produced Our father in begetting and our mother in conceiving know not what is begotten what is conceived but in causa principali necessario requiritur ut cognoscas effectum antequam existat dum est in producendo in the principal cause it is of necessity required that it know the effect before it be and while it is in producing 2. Again after we are brought forth we cannot command every part of us as thearteries and pulses that they beat not and therefore it is plain that we proceed not nor are causes of our selves but we are necessarily to seek a cause elsewhere For as there is none in the world that hath reason but man so none above reason but God And therefore Aristotle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reason cometh of a better thing then reason And the Poet Aratus is quoted to this purpose by Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his generation 3. In our souls are certain sparks of the light of nature principles of undoubted and infallible truth as to honour our parents and superiours to do as we would be done unto to defend our selves from injuries to keep promise to hurt no man and the like without observing whereof no society
God should be loved for his All-sufficiency in the highest degree and there is nothing that makes us love God more then for the enjoying of his benefits and his benefits are never more highly esteemed then when we want them for bonum carendo magis quam fruendo cernitur we discern and finde what is good for us more by being deprived of it then by enjoying it So that were there no defect we should not be so sensible of the good which we want 5. Nor would God ever permit evil but that thereby he can take occasion by his infinite wisdom and goodnesse that a greater good may arise As we plainly finde that from the greatest evil that ever was committed the betraying of our Saviour God took occasion to draw the greatest benefit that ever befell mortal men namely the Redemption of mankinde So much in answer to the first opinion Now to prove that there is a providence 1. In generals 2. In fingular and particulars 3. Not onely by the ordinary course of secondary causes but immediately from God himself There is a providence in general matters 1. It is natural to every one ut curet quod procreavit to have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a natural love and affection to that which it bringeth forth and this being the gift of God in his creatures cannot be wanting in himself Astorgia is a vice and to be reproved in man and therefore cannot befal God but when it seemeth to fall in God by his laying afflictions and troubles upon any of his creatures it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of love to them but a manifest providence over them for whom he loves he chastens and thereby furthers their chiefest good 2. No wise Artificer will give over his work before he have finished it and brought it to perfection but every day God bringeth forth some new thing some new effect things which are tending to perfection for things are yet daily in generation and therefore God hath his providence over them to bring them thereunto 1. In particulars We see with Aristotle that the sea is far higher then the land the waters far above the brims of the earth and water is an unruly element apt to overflow by its natare yet Philosophers being unable to render a satisfactory reason why it overflowes not the earth it followes that it is of Gods providence who limits the bounds thereof and commands it to passe no further And if any say that the water and earth make one sphere or globe and therefore the swelling of any part is onely in appearance that spherical figure being the natural figure of the whole yet herein providence plainly appears in that some parts of the earth are made hollow to be receptacles for the sea which otherwise should by order of nature cover the whole earth and so the dry land appear for the use of Men and Beasts 2 The next reason is from Plotinus fetcht from the Plants which if they stand between two kinds of soyle soyle of two natures one dry and barren and the other moyst and fruitfull they will naturally shoot all their roots to the fruitfull soyle As also from lilyes and marigolds and divers other flowres that of themselves naturally close toward evening with the Sun-set lest they should receive evil and corrupt moysture in the night and in the morning open again to receive the heat of the Sun 3. The next is from Birds Our Saviour in a sermon to his disciples concerning Gods providence bids them observe and mark well Consider faith he the ravens for they neither sow nor reape they have neither storehouse nor barne and yet God feedeth them And King David testifieth the like that the Ravens are fed of God And it is reported that their young ones being forsaken by the damme and left bare a worme ariseth out of their doung creepeth up to their bill and feedeth them 4. The fourth is from fishes Aristotle reporteth that the little fish Pinnothera entring league with the Crab taketh a stone in her mouth and when the Oyster openeth against the Sun swimmeth in with the stone in her mouth so that the Oyster not being able to close again the Crab pulleth out the meat and they both divide the prey 5. The next is from Beasts we see that the Providence of God hath taken order that wilde beasts should not be so generative as Tame least by their multiplicity they should doe much harm Secondly Though they be naturally desirous of prey yet God hath so disposed that when the Sun ariseth in the day time when they might best fit themselves they get them away and lay them down in their denns and Man goeth forth to his labour and worketh securely till the evening as the prophet speaks and when man goeth to his rest then go they to seek their prey Which must necessarily be a great argument of Gods grovidence 6 And so generally from all living Creatures by discerning their several places of nourishment As the silly lamb among a multitude of Ewes to choose out its own damme As also in avoiding things noysom and hurtfull to them as the Chicken to run away at the noyse of a Kite even almost assoone as it is hatched the lamb to flee from the wolfe and the like 7. From the extraordinary love of parents to their children though never so deformed in as great measure as if they had no defect in nature 8. Lastly from the sudden cry of every Creature in distresse for which no reason can be given but that it is vox naturae clamantis ad dominum naturae the cry of nature to the God of nature as some of the Heathen have bin forced to confesse And thus we see the providence of God in particular concerning which Theoderet hath written against those that were of opinion that providence was but as a Clock which after the plummets are plucked up goes afterward of its own accord The Third particular to be proved is that the effects we see come not meerly of second causes or by nature nor by chance but mediatly or immediatly from God First not by nature or second causes alone 1. We say that meanes work nothing of themselves no more then bread can nourish of itself For there is a staffe of bread as the Prophet tels us which if it be broken bread itself will do us little good Christ calleth it the word and the psalmist hidden treasure which without Gods blessing will be put but as into a bottomlesse bag as the Prophet speakes This the Philosophers acknowledged and called it Infusion of strength nature and efficacy into the Creatures And it must needs be from the first and not from the second cause 2. Sundry things are effected without meanes as because men should not think the Sun to be the sole cause of Light God created the Light before the Sun Likewise he
created fruit with the seed because we should not think seed alone to be the cause or means of fruit And we see in these dayes preferment cast upon some men that neither seek nor deserve it 3. We see also some effects wrought contrary to Nature As when Christ opened the eyes of him that was blinde with clay which naturally is more proper to put out the eyes then open them So likewise Elisha made the the salt water fresh and sweet by casting salt into it Josephs imprisonment was the means of his preferment And the unlearned Christians confounded the learned of their time Therefore the effects depende not on means or nature onely 2. not by chance Fortune hath not the command of the issue and event of war as some prophane men have given out Sors domina campi that Chance is the predominant Lady of the field but we Christians know that God is a man of war and fighteth for his servants and gives them victory or else for their sins and to humble them gives them into their enemies hands and maketh them Lords over them and the heathens themselves made their worthies Diomedes Vlisses c. prosperous by the assistance of some god and therefore in their stories vsually there went a vow before the war and after the victory performance In the very drawing of Lots which a man would think to be Chance of all other things we see it ordered some times by special providence against Chance so that it must be confessed that somewhat was above it as in the case of Jonathan and Jonas And therefore it is that the wiseman saith The lot is cast into the lap but the whole disposing of it is in the Lord. Hence the mariners in the ship where Jonas was vsed this casting of lots acknowledging a providence of God therein And upon that which they call Chance medley it cannot depend for there is also Providence Herodotus reports of Cambyses that being hated by his subjects for his cruelty the people not unwilling to have another vsurper in his absence it came to his ears he furiously alighting from his horse with entent to to have gone against the vsurper his sword fell out of the scabbard and run into his thigh or belly and killed him which this Heathen writer ascribes to Providence not to chance medley And the Philosophers conclude that chance is nothing else but an effect of causes far removed and if of them much more of things neer together which plainly are to be referred to the divine providence And it is a greater argument of providence to joyn things far asunder then those which are neerer and better known Therefore the various effects we see cannot be ascribed onely to Nature or Chance To all which might be added that unanswerable argument from the fulfilling of prophecies which necessarily proves a divine providence Thus we have seen that there is a Providence in general 2. That it worketh even when there are secondary causes 3. Now that this Providence reacheth and extendeth to particulars as it doth to generals and rewardeth each particular man is proved by Philosophy and reason thus 1. The philosophers make Providence a part and branch of Prudence and Prudence is a practical vertue and practical vertues have their objects in singularibus in particulars 2. Now it is certain that all the Attributes of God are every one of equal latitude and longitude His power is over all and extendeth to every thing for virtutis est maxime pertingere vel remotissima that is the greatest power that reacheth to things farthest off And his providence and goodnesse is of no lesse extent then his power 3. There 's no man but will confesse that it is a more commendable thing to provide for every particular then for the general onely And therefore it is that is storied for the commendation and honour of Mithridates who having many thousands in his army was able to call them all nominatim by their names then si quod melius est non agatur if the best be not done it must needs be out of some defect in the Agent but there 's none in God 4. Now for the rest of the Creatures If God have a care of heaven which hath not the use of its own light or motion but is to make inferiour things fruitful and cattle have use of herbs c. and man of cattle and all other things and the philosophers telling us that that which hath the use of all things is principal of all others man having the use of all must needs be principal therefore si sit providentia Dei in reliquas creaturas ut in principalem se extendat necesse est if the providence of God extend it self to the rest of the Creatures it necessarily follows that it extend it self to the principal 5. King David first considereth the glory of the Heavens then the eternity of them and wondreth how God could passe by those most glorious bodies and put the soul of man the most excellent creature into a most vile lump of clay and earth Man is the most excellent of all other of Gods artifice for other Creatures know not their own gifts The horse if he knew his strength would not suffer his rider upon his back therefore the occultation of the gift from that creature which hath it and the manifestation of it to man that hath it not is an argument that man is Gods Count-Palatine of the whole world and cannot be exempted from Gods providence 6 And this is that which made Saint Chrysostome in a godly zeal being displeased with man to say Appende te homo consider thy self well O man art not thou better then all creatures else Yet is Gods providence over the vilest of them and so from them to man and more especially to good men for if he have a providence and care of those that onely have his image by nature then where two images meet in one one of nature and another of grace by Christ much more for similitudo magnes amoris likenesse is the loadstone of love amoris providentia and providence of love If God care for all mankinde then much more for these who as it were hate themselves to love him those that lose themselves to finde him and that perish to live with him Therefore his providence is over particulars The second branch of this part hath two things considerable 1. That God is to be sought 2. That his providence is to reward them that seek and serve him 1. In the first place then God must be sought for facientis finis est ipsemet the end of the actor is himself and God being his own end it must necessarily follow that he wills all things for his own either profit honour or pleasure 1. For his profit we cannot seek him for none can redound to him from us 2. Nor for his pleasure for wherein can we pleasure him 3.
Docilitas Diligentia 2. About instruction Instruction helps the natural and infused light so doth prayer and reading the word c. The Scholars duties answerable to these The particular duties of a Teacher The duties of those that are to be taught The resultant duties of both CHAP. VII Page 365 Of honouring spiritual fathers in the Church The excellency and necessity of their calling Four sorts of ministers in the Church 1. The thief 2. The hireling 3. The wolfe 4. The good shepherd whose duties are 1. To be an example to his flock 1. In himself 2. In his family The peoples duty answerable to this 2. To use his talent for their good Rules for doctrine and conversation The peoples duty 1. To know their own shepherd 2. To obey and follow him 3. To give him double honour 1. Of reverence 2. of maintenance CHAP. VIII Page 373 Of fathers of our country Magistrates The duty of all towards their own country God the first magistrate Magistracy Gods ordinance Power of life and death given to kings by God not by the people Addition 31. That regal power is only from God proved out of the authors other writings The ends of Magistracy 1. To preserve true religion 2. To maintain outward peace Magistrates compared to shepherds in three respects The duties of the supream power viz of Kings and of inferiour officers The duties of subjects to their Prince CHAP. IX Page 383 Of fathers by excellency of gifts The honour due to them is not debitum justitiae as the former but debitum honettatis 1. Of those that excell in gifts of the minde The honour due to them 1. To acknowledge their gifts Not to envy or deny them Nor to extenuate them Nor undervalue them Nor tax them with want of other gifts The duty of the person gifted 2. To prefer such before others to choose them for their gifts Reasons against choice of ungifted persons The duty of the person chosen c. 2. Of excellency of the body by old age and the honour due to the aged 3. Of excellency by outward gifts as riches Nobility c. Reasons for honouring such How they must be honoured 4. Excellency by benefits conferred Benefactors are fathers Rules for conferring of benefits The duties of the receiver CHAP. X. page 391 That this law is spiritual The duties of Superiours and Inferiours must proceed from the heart Special means conducing to the keeping of this commandement Signes of the true keeping of it CHAP. XI page 396 The second part of this Commandement a promise of long life Reasons why this promise is annexed to this Commandement How this promise is made good Reasons why God sometimes shortens the dayes of the godly and prolongs the dayes of the wicked The Exposition of the sixth Commandement CHAP. I. page 400 Why this Commandement is placed in this order How it coheres with the rest Of unjust anger the first step to murther how it differs from other affections Of lawful anger Unlawful anger how prohibited The degrees and fruits of it The affirmative part of the precept to preserve the life of another The life of the body and the degrees of it The life of the soul and the sinnes against it The scope of this Commandement CHAP. II. page 404 Of murther in general The slaughter of beasts not prohibited but in two cases Of killing a mans self diverse reasons against it Of killing another many reasons to shew the greatnesse of this sinne The aggravations of this sinne from the person murthered CHAP. III. page 407 The restraint of this Commandement 1. That Kings and Princes may lawfully put malefactors to death That herein they are Gods ministers Three rules to be by them observed Their judgement must not be 1. Perversum nor 2. 〈◊〉 patum nor 3. Temerarium 2. That in some cases they may lawfully make war In a lawful war is required 1. Lawful authority 2. A just cause 3. A just end And 4. A right manner Addition 32. Of the causes of a just war Some other cases wherein a man may kill and not break this Commandement First for defence of his life against sudden assaults Inculpata tutela Secondly by chance and without his intention CHAP. IV. page 412 The extent of this Commandement Murther committed 1. Directly 2. Indirectly A man may be accessory to anothers death six wayes A man may be 〈◊〉 to his own death diverse wayes Of preserving life CHAP. V. page 414 Of the murther of the soul. Several sinnes against the life of the soul. How 〈◊〉 〈◊〉 may be accessory to the death of his soul. This sinne may be committed both by them 〈◊〉 have charge of souls and by private persons That this law is spiritual according to 〈◊〉 third rule CHAP. VI. page 417 The fourth rule of avoiding the Causes of the sins here sorbidden Of unjust anger and the fruits of it It consists of 1. Grief 2. Desire of Revenge The effects and fruits of it 1. Towards Superiours Envy The causes of envy the greatnesse of this sin 2. Towards Equals 3. Towards inferiours The suppuration or breaking out of anger against Superiours 1. By the eyes and face 2. By the tongue 1. by murmuring 2. tale-bearing 3. backbiting Against Equals by 1. dissention 2. brawling 3. railing The fruits of anger in Superiours 1. Threatning 2. Scornfulnesse The last fruit of anger viz. murther of the hand CHAP. VII page 421 Of the means against anger How to prevent it in others How in our selves Anger must be 1. Just in regard of the cause 2. Moderated for the measure 3. We must labour for gravity 4. For love without hypocrisie The vertues opposite to unjust anger 1. Innocency 2. Charity In the first there is 1. The Antidote against anger which consists in three things 2. The remedy in three more How charity prevents anger The fruit of charity Beneficence 1. To the dead by burying them 2. To the living And that first generally to all Secondly specially to the faithful Thirdly to the poor by works of mercy Fourthly to our enemies CHAP. VIII page 424 Rules for the eradication of unjust anger 1. To keep the passion from rising 4. Rules 2. After it is risen to suppresse it How to carry our selves towards those that are angry with us 1. To give place 2. To look up to God 3. To see the Devil in it Of the second thing in anger viz. Revenge Reasons against it If our anger have broken out Rules what we must do Of the act viz. requiring one injury with another Rules in going to law The sixth rule of causing others to keep this Commandement The Exposition of the seventh Commandement CHAP. I. page 428 The scope and order of this Commandement Of Marriage The institution and ends of it explicated out of Genesis 2. 22 23 24. Married persons are 1. to leave all others 2. to cleave to one another Rules for those that are to marry Duties of those that are married
1 For the first we may see it plainly in Diagoras who as Diodorus Siculus and Suidas report of him became an Atheist affirming that there was neither God nor Religion Because when he had written a book of verses which pleased him so well that he intended to publish it one stole the Poeme from him and when for this fact he was brought before the Senate of Athens and took his oath that he had it not yet afterwards put it forth to publick view not in Diagoras name but in his own And because this perjured person was not presently stricken with thunder for his perjury and abusing the name of their Gods and the authority of the Senate Diagoras immediatly turned Atheist The like is to be observed in Porphyrie and 〈◊〉 who at the first were Christians but for some wrong done to them by some of the Church as they conceived for which they were not punished became plain Atheists though they were termed but Apostata's For the second which is sensuality This motive drew Epicurus and his fellows to be come Atheists and to hold this brutish opinion that there came an extraordinary benefit to them because they might more freely enjoy their pleasures without restraint by any feare of future punishment At the first they held with Diagoras that there was no God The main reason of their brutish opinion was grounded upon this Ede bibe lude post mortem nulla voluptas there was no hope of pleasure after this life because the soul was not immortal But the very Heathen contemporary with them confuted them therein and thus proved the truth against Epicurus 1 In things that are corrupted together corruption takes hold of the one as well as the other both at once but in age when the body is weakest the soul is strongest therefore it is immortall 2 The perfection of the soule appeareth most when it abstracteth and separateth it self most from the body and therefore in the greatest separation of all others which is by death it will be most perfect 3. Saint Augustine saith that the soul is the subject of truth but no subject of truth can decay no more then truth it self therefore the soul is immortal But as Archesilaus a chief Academique seeing with what difficulty men attained to knowledge and with what pains small learning was gotten took a short course and held that there was no knowledge at all So these Epicures seeing that Religion restrained men from all licentious actions and pleasures and how hard a thing it was to lead a Godly life took a short course and held there was neither God nor Religion And as a Thief is desirous to have the light put out that being in the dark his doings may not be seen and thereby be quit and free from the reproof and check of men so do these desire to extinguish the light of Religion because they may take their pleasures more freely and not be lyable to the check of Conscience CHAP. VI. That there is a God proved 1. By reasons drawn out of the writings of the Heathens themselves 2. By the frame of the World objections answered 3. By the beginning and progresse of arts c. 4. By the necessity of a first mover The beginning of things cannot be 1. By Chance nor 2. By Nature 5. By prophecies fulfilled 6. By the artificial framing the bodies of all Creatures 7. By the soul of man Reasons why so many Atheists Natural notions of a diety The Conscience 8. From the miserable ends of Atheists That there is a God THus much for the Negative Now for the affirmative point That there is a God the belief whereof we may be confirmed in by uncorrupt reason even from the writings of the Heathen themselves 1. There is a first mover a first cause in all things else there should be before every mover another mover and so in infinitum And so of causes and if so this absurdity would follow that infinite causes must have infinite times to produce infinite effects 2. If there were no first cause all would be instrumental causes and no principal And seeing no inferiour cause worketh without a superiour and that if there were not a principal and supream mover of 〈◊〉 there would be no effects Therefore c. 3. There is a Devil therefore a God There is a spirit in the world set upon mischief which seeks to endamage men in their goods and quantum fieri potest as much as he can to bring all mankinde to destruction as is plain in sorcerers and witches And as he is bent to the utter ruine of mankinde so he would have effected it long before this time had there not been a superiour power to restrain his malice So that they were enforced to beleeve first that there was a Devil and afterwards esse Deum qui ejus potestati resisteret quasi jura daret Tyrannidi that there is a God who resists the Devils power and sets bounds to his tyrannous maliciousnesse 4. Another reason is from the frame of the world There was a founder of it the old Heathen Poets acknowledged a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first Creator from which these reasons may be gathered 1. Though we dig long and cannot come to the root of a tree or finde out the head of a spring yet we know the one hath a head and the other a root so though we cannot easily come to the knowledge how the world had a beginning yet sure we are that a beginning it had And Damascen reasoneth very demonstratively that it had a beginning because it is alwayes in alteration and change 2. Where divers things of great discrepancy in nature are reduced and brought into a sweet harmony and concord as in a Lute we may argue and conclude that surely some skilful Musician hath tuned and accorded them So nothing being fuller of variety and contrariety of natures then the world and the creatures in it we must needs confesse when we see what agreement and sympathy and consent is among them that some excellent and skilful one hath made this harmoniacal consent 3. Of all things in the world as laws learning arts and the rest the beginning as well of them as of the Inventors of them are known for so the Heathen confesse And Plinie hath written much in his naturall history to this purpose Diodorus Siculus faith that laws came from the Jews and order in common-wealths from the Chaldeans but this doubtlesse came also originally from Gods people and by humane reason and different occasions was varied from the first institution Now whereas they object that Ex nihilo nihil fit of nothing can nothing be made The answer to 〈◊〉 is Alia est conditio rei dum fit alia cum facta est Nutritur quisque in utero per umbilicum post partum per os the condition of things in their creation and after their creation is different A childe in the mothers belly is
his recreation shut them up and went abroad to supper where he uttered many blasphemies against God and at his return meeting his dogs mad died miserably being torn in pieces by them Apion against whom Josephus wrote scoffing at the Old Testament and especially against circumcision was at the same time stricken by God and in the same place with an ulcer and was made a spectacle for all such as in after times should follow his example And lastly to omit others Machiavel rotted in the prison at Florence as the Italian histories testifie These and many other Atheists though they denyed God in their life time yet at their death were forced to acknowledge and confesse him And therefore as it was written upon Zenacheribs tomb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that beholds me let him be religious and acknowledge Gods hand So may we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon these men and their end and learn to stand in aw of God CHAP. VII The fourth step That God hath a providence over man Reasons against divine providence answerd why God permitts evil general reasons for a providence particular reasons from all sorts of creatures That second causes work not nor produce their effects of themselves without God That Gods providence 〈◊〉 to particulars That God is to be sought and that he rewards them that seek him Gods care of mankinde The next station is That God hath a care of men to reward the good For it is not sufficient to know God in his Essence onely but in his Providence also For as to deny that God is is Atheisme so the doubting of his Providence and care over the Creatures is Semi-Atheisme Nay if we look at the moral effect which the perswasion of a Deity works among men it is all one to deny his Providence and to deny that he is And this was the Epicures error who though they were forced by reason to know that there was a God yet they held That God had no care of man Now of Gods providence there are four opinions 1. That God hath no entercourse with man but hath drawn the Heauens as a Curtain between him and us that we should not know or see what he doth nor he what we doe 2. That there is a providence but that it extendeth onely to general things and so is a general providence setting in order second causes but reacheth not to every perticular individual thing 3. Another opinion granteth a providence as well of particulars as generals but that it is idle as a spectator only that beholds men act upon a stage and neither rewardeth nor punisheth 4. The last 〈◊〉 that as he hath providence over both sorts as well particular as 〈◊〉 neral so he doth not onely behold but reward the good and punish the evill And this is the truth which Christans hold The chief reasons which they use to alledg in maintaining that there is no providence at all are cheifly three 1 The adversity of the good and the prosperity of the wicked For say they 〈◊〉 vlla esset providentia bonis bene esset malis male if there were any providence it would goe well with the good and ill with the bad 2. That although many abuse the gifts of God yet he giveth them promiscuously And therefore if there were a providence the use of the gift would have been given with it and no gifts would have been given to them that should abuse them 3. That the manifold 〈◊〉 and evill effects in morral and natural things shew that if there were a Providence God would not suffer so many in either 1. To the first we answer If a man were absolutely good no adversity would betide him and if absolutely evil no prosperity but no man in this life is absolutely good or evil but as the best are not without some evil so the worst not without some good And therefore it stands with the justice of God to punish that evil which is in the good with temporal punishments in this life and to reward the good which is in the wicked with temporal blessings that he may reward the one and punish the other in the other life Hence it is that saint Augustine saith Domine hic secabic vre modo ibi parca Lord cut and burn afflict me here so thou spare me hereafter We know what the Devil said to God in Jobs case Doth Job serve God for nought Therefore God to stop the mouths of the wicked and Sathan punisheth the Godly here And hence it is that if good men live in prosperity the Devil is ready to object that their acts are but hypocritical therefore God to make it appeare that the Godly serve him not in respect of temporal blessings and that vertue in them is not mercenary but free he oft times layes afflictions on his children which they beare willingly 2 The former answer might have served to confut this second reason for as in onely the first if it had been bonis bene well to the good the Devill had well said Doth Job serve God for nought so in this case If God had given the use of the gifts with the giftes themselves to every one the Devil would have said Job can doe no other but serve God He is not left to his own election God hath in a mnaner enforced him to it and so his actions are not praise worthy nor deserve any reward For what extraordinary matter is it for fire to burn since it is its nature and property But when some of the wicked have as excellent gifts bestowed on them as the godly have and yet they abuse them it takes away all cavils and exceptions from 〈◊〉 and maketh much for the commendation of the Godly and for the just reprofe and punishment of the wicked 3. To the third we say that though there be defects and evil effects yet God is not the cause of them he hath no part either in the evil action or with the evil doer Omnis actionis imperfectio non a Deo sed a male se habente instrumento the imperfection of every action is not of God but from the indisposition or perversenesse of the instrument In a Creple the soul is the cause of motion and is in no fault but the distortion of the body which is the instrument of the soul. So every action is from God but if it have any deformity it is of the crookednesse of the instrument Now God 〈◊〉 evil in these respects 1. Per privationem gratiae by justly for sin depriving men of his grace and thereupon followeth a defect of good for if there were no defect his infinite goodnesse could not have been so cleerly seen nor would there have been any variety of good things but one good onely 2. If there were no defect there would have been no order or degrees in things 3. Many vertues would have been superfluous as Justice Temperance c. 4. Because it is necessary that
Therefore it must be for his honour for to that end did he create us that for his honour we should seek and serve him 2. The next is that he rewards such as seek and serve him Where there are two relatives there is a grounded mutual duty between them as between a father and a son love and obedience between man and wife mutual love between Master and servant care and service between the Creator and Creature providence and honour Now between God and his true servants that seek him faithfully there is reverence and love and reward for it And though we be but verna Domini Gods bond-men and are bound to keep his laws because he is our Legislator Law-maker yet he hath promised reward to them that keepe them and doth not as kings who give laws and yet give no rewards to them that keep them but punish the breakers of them Gods goodnesse is greater to us men And as God hath a reward for his children that seek and serve him so hath he retribution viz. punishment for them that neglect him and break his commandments which we might easily prove both by ancient and modern story So that we may conclude this point that Gods providence is manifest in rewarding the good And so much against the Epicure CHAP. VIII The four religions in the world Of Paganisme reasons against the plurality of gods That there can be but one God proved out of their own Philosophers That their religion was false How man came to be worshipped How Beasts Of the miracles and Oracles of the Gentiles THe next point to be handled is That the Scriptures of the old and new Testament are onely true and that all other either Oracles or Books of Religions besides those are false and erroneous The Apostle hath set this for a principle or ground That though there are 〈◊〉 that be called Gods But to us there is but one God And if but one God then but one true Religion In the search whereof we come into a Quadrivium or way that hath four turnings viz. the four principal religions of the world In which the greatest part of the world have sought God These are 1. That of the Heathen in America and in the East Indies and 〈◊〉 and in a great part of Tartary who worship the Creatures c. and this is called Paganisme 2. That of the Jews scattered through the world and this is called Judaisme 3. That of Turks and Saracens in Asia part of Africa and Europe and this we call Turcisme or Mahometanisme 4. That which Christians hold which is called Christianity Now seeing that according to the Apostles rule there can be but one true It rests to prove which of them is so The Amperours Embassador being at Constantinople with the grand Signior or great Turk and espying in a cloth of estate four Candlesticks wrought with four candles in them three whereof were turned upside down 〈◊〉 the sockets as if they were put out and the fourth of them burning with this Arabique inscription Haec est vera lux this is the true light questioned the meaning thereof and was answered That there were four Religions in the world whereof three were false and the other which was theirs was the true Let us therefore examine which is the true and which the false and first begin with 1. Paganisme And this had once spread it self over all the earth except one corner of Syria and it cannot be denied but that in the knowledge of arts policy and Philosophy the Heathen exceeded all other nations and their light shined that way brightest above others and that in these things we have all lighted our candle at theirs And yet as the wisest of us may wonder at them for their extraordinary naturall and humane knowledge so the simplest of us may laugh at them for their absurdities in the worship of God so dim hath their light burnt in matter of Religion The Apostle in the place last quoted hath two arguments against them to prove that there must needs be but one God and they erred because they had many gods many lords And indeed many they had Varro makes the number of them 30000 whereof there were 300 Jupiters besides a number called dii majorum gentium minorum dii tutelares tutelar gods c. and as S. Augustine speakeh Quis numerare potest the number was so great that no man could reckon them 1. He from whom al things are can be but one The reason is Inferiour causes are resemblances of superiour and they of the Highest but we see in all inferiour causes many branches come from one root many parts are ruled by one head many veins from one Master-vein and many rivers and chanels from one fountaine So in Superiour causes there are many causes from one as many lights from one and many motions from one motion therefore in the highest cause this unity must needs be after a most perfect manner 2. In quem omnia concurrunt in whom all things meet as lines in the center In the mutual order of nature all things depend upon one another Mutuus ordo in se invicem est propter conjunctum ordinem in uno that mutual order which is is from order joyned in one as all things flow from one so they return to one again Therefore one and but one God But their own reasons are sufficient to convince them for Pythagoras saith that there must be an infinite power in God else mans understanding should exceed its cause that is the Creator of it because it is able to comprehend and conceive a greater thing then its cause were it only finite for si potest as infinita est tum natura infinita quia accidentis capacitas non excedit capacitatem subjecti if the power be infinite the subject in which that power is must needs be also infinite because the capacity of the adjunct exceeds not the capacity of its subject And there can be but one infinite therefore but one God If we grant two infinites there must be a line to part them if so then they are both finite and have several forces and being divided cannot be so perfect as if they were joyned together and both one But there can be no imperfectnesse in God Therefore we cannot admit of two Gods Again as Lactantius argueth If there be two Gods and Gods attribute being omnipotency they must be both omnipotent of equal force and power or unequal If of equal then they agree or disagree if equal and both agree then is one of them superfluous but superfluity is excluded from the Diety If they disagree and be of unequal power then the greater will swallow up the lesse and so reduce all into one and so the lesser is not omnipotent and by consequent no god And howsoever the Heathen outwardly held Polytheisme or many Gods because they durst do no other in policy to maintain and uphold their Common-wealths
will be sharper or their life shorter so fear in them worketh more then love And so is it with men whose first taste in spiritualibus is corrupted If love could cause us to taste spiritual joyes fear were super fluous But vain delights in earthly pleasures ease and evil company have so cloyed and corrupted our tastes that we are not able to desire that which is truely to be desired and that which is hurtful to us we desire And therefore there is nothing can alter our taste but that if we continue in taking those earthly pleasures and not take that which is spiritual our fits will be sharper and our life shorter this fear is necessary to be set before us To this may be added that to this love we are brought by fear for Odium peccandi the hate of sin cometh from fear for fear causeth us to abstain from sin this abstinence bringeth a good life and that a good conscience being possest with that we shall be without fear and have peace of conscience which breedeth love to God and godlinesse A timore bona vita a bona vita bona conscientia a bona conscientia amor And love and fear in this respect are compared by Saint Augustine to a needle and threed the needle tarrieth not but bringeth the threed after it first we must fear and that will bring love after it Discat timere qui non vult timere discat ad tempus esse solicitus qui vult esse semper securus let him learn to fear that would not fear let him be solicitous for a time that will be secure for ever So we see that the use of fear is to restrain us from evil and to procure love in us The Common definition of fear is Expectatio mati the expectation of evil upon which may arise a doubt to them that are not well versed in Divinity How a man may be said to fear God seeing there is no evil in him for he being wholly goodnesse it self and the fountain of all goodnesse therefore should not be said to be feared But it is soon resolved For God is not to be feared as he is God and goodnesse and no evill in him but ab effectis in respect of his Judgements the effects of his Justice they are first to be feared and God secondarily The 〈◊〉 why the effects of his justice are to be feared are because in Gods judgements concurre all the causes and motives that can by any means move fear his judgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum formidabile an object altogether fearfull And it is in a three fold respect for it is 1. Futurum to come 2. Propinquum neer 3. Vires excedens exceeding our strength 1. An evil past is not the object of fear but an evil to come and the greater it is ' the greater the fear is and therefore after our Saviour had reckoned up to his Disciples many calamities that should happen he addeth but the end is not yet the greatest is behinde though we suffer many things in this world yet there shall somewhat befall us after worse then those 2. It is propinquum because the armies of God are ever round about us wheresoever we are God is present and in the midst of his host and all things are naked and open unto the eyes of him with whom we have to do And therefore if we do ill he is ready and 〈◊〉 to see it and his armies ready to execute vengeance upon them that do evil 3. It is vires excedens It must be a great matter of difficulty that must exceed our power and strength but this doth and such a thing takes a deep impression it terrifies us when we can make no resistance And this the Psalmist by a question makes to appear plainly If thou O Lord shouldest be extreme to mark what is done amisse who may abide it that is none can And therefore S. Paul saith Do we provoke the Lord to jealousie are we stronger then he No our strength to him is but as stubble not as the strength of stones nor is our flesh of brasse as Job speaketh This makes it malum arduum hard and difficult which is aggravated by these four degrees 1. First it is a punishment malum poenae and there is a bar erected and an inditement framed We must all appear as the Apostle tells us before the judgement 〈◊〉 of 〈◊〉 c. 2. This punishment will be fearful and strange insolitum without example fiery indignation Horrendum est incidere in manus Dei viventis it is a fearful thing to fall into the hands of the living God 3. It will be malum subitum repentinum sudden and unexpected sudden destruction as travail upon a woman with childe especially upon such as harden themselves He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy which is the last No redemption till the utmost farthing be paid that is never after this life for as God shews the uttermost of his 〈◊〉 in providing rewards for his 〈◊〉 so he will shew his infinite power in punishments for those that will not fear Besides all this we say in Philosophy Timetur is qui malum potest infligere he is to be feared that can bring evil upon us Now that God is able appears by three things considerable in a party to be feared 1. The first is authority Though a childe be a King or a woman bear rule over 〈◊〉 who in respect of themselves are but weak yet in regard of their authority they become terrible to us And the Lord is king over all the earth let all the earth therefore fear him saith the 〈◊〉 And why An earthly kings wrath is as 〈◊〉 of death and as the roaring of a lyon then what is the wrath of the King of kings And besides by best right he may challenge this fear for being King of kings his authority is highest and above all others And he is not onely a king but such a king as to whom all the celestial powers and principalities lay down their crowns and fall on their faces before him And therefore it was the song of them that overcame the beast Who shall not fear thee O Lord and glorifie thy Name 2 The second is power A man if he have a mighty adversary though he have no authority yet he is to be feared Might is to be feared and therefore we are counselled to be at peace and have good correspondence and in no case to strive with a mighty man If the mighty men upon earth are to be feared how much more the mighty God whose power as it exceedeth all other powers so it hath compelled them that were mighty on earth to fear him Nebuchadnezzar when he perceived the power of God working beyond the course of nature that three men should walk in a
God and man Tho. 2. 2. q. 23. c. Saint Augustine exemplifieth it by the love and care a man beareth to the ungratious children of his friend for though they many times are not to be loved for themselves yet for the love he beareth his frend either alive or dead for his sake he overcometh that conceit and beareth affection to them aud thus in respect of similitude we are to love God for himself and man for God And for this we have received a Commandment from God That as we love God for himself so we love man for God the Commandment lieth upon us in both respects 2. And further this second is like the former because the love of our neighbour commanded in the second is a signe of our love of God commanded in the first table and therefore Saint John saith expresly that if any 〈◊〉 say that he loves God and hates his brother he is a lyer for how can he love God whom he 〈◊〉 not seen that loveth not his brother whom he hath seen and hence it is that Saint 〈◊〉 and Saint James say that all the law is fulfilled in this one Commandment thou shalt love thy neighbour as thy self not properly and formally but ratione 〈◊〉 as the signe or effect argues the 〈◊〉 because the love of our brother is a signe of our love to God which is the cause of our obedience to all the other commandments for Saint Johns argument stands thus Things that are seen may sooner be beloved then those that are not seen If then our brethren cannot finde such favour at our hands as to beloved having seen them how shall we love God whom we never saw For as it is true downward whosoever loveth God must love his worke and the best of his work and therefore man so upward too it is necessary Whosoever loveth man of whom he oft times receives injuries must needs love God from whom he receiveth nothing but benefits Saint Gregory puts them both together Per 〈◊〉 Dei amor proximi gignitur per 〈◊〉 proximi amor Dei 〈◊〉 The love of a man to his neighbour is begotten by mans love to God and the love of man to God is nourished by his love to his neighbour and Amor Dei amorem proximi generat amorproximi cale facit amorem Dei which is all one with the other in effect and with that of Saint Augustine Diligendo proximum purgas oculum ad videndu 〈◊〉 Deum by loving thy neighbour thou makest thy sight the clearer to see God 3. Again this similitude holds in regard of the punishment or reward for keeping or neglecting of this second which is no lesse then for that of the first Inasmuch as ye did it not faith our Saviour to one of these ye did it not to me and econtra where we see the reward or punishment there mentioned to be given will be not for any duty done or omitted to God himself but as he cometh to be considered in the person of an afflicted brother for it is expressed both affirmatively v. 34 35. c. that what was done to them was done to Christ himself and negatively v. 42. 43 c. that what was denyed to them was denied to Christ. And thus we see the reason why Christ saith the second Commandment or second table is like the unto the first and withal the first end or scope of it viz. That God might be loved not onely in and for himself but also in our brother who is to be loved for his sake Another end of the second table is that as the first is the foundation and ground of all religious society as we are the Church of God and is therefore called the great Commandment so in the second should be laid the ground and foundation of all Common-wealths and Civil societies of men as the first doth perducere nos ad Deum as S. Augustine saith unite and bring us to God so the second unites one man to another by the matual duties they owe one to another this is a second end of this table and it is gathered from the creation of man at the first Gen. 2. 18. Where it is said that it is not good for man to be alone and therefore he must have a helper This second table therefore respects the perfecting of Gods purpose in the work of his creation that one man be an helpe to another The words Love thy neighbour as thy self contain three things 1. The duty or act Commanded Love 2. The object of this Love Thy neighbour 3. The manner of this Love 〈◊〉 diligendi As thy self In the duty Commanded which is the sum of the second table we must know first what is the sence of the words As there are in Latine so in Greek and Hebrew 〈◊〉 words that signifie to us the affection of love 1. The general word is Amor in latine it 〈◊〉 an affection that extends it self aswel to things unreasonable as reasonable whether it be Amor concupiscentiae or Amor amicitiae howsoever it be it comes under amor And in this respect we love al the creatures of God that is we desire to have them preserved which is to be in the state wherein God created them and thus we love not the Devil as Saint Augustine saith and his Angels but 〈◊〉 Dei judicium in 〈◊〉 his just judgement upon them in placing them in that estate and that they should continue in it 2. The second word to expresse love is benevolentia good will whereby we desire and seek the good of him we love and this is onely in reasonable creatures whereas that of 〈◊〉 may be in all creatures yet this is many times rash and accompanied with errour and not grounded upon sound judgement 3. The third is Dilectio which is without errour grounded upon judgement and upon a good and sufficient cause and that is when we love another in and for God for this distinguishes Christian love from all other love Saint Augustine saith that he that will be vetus amator a true lover must be verus 〈◊〉 astimator one that hath and can give a true estimate of things 〈◊〉 as Saint Ambrose saith quando errat judicium perit 〈◊〉 every good act is out of square and indeed is lost when our judgement 〈◊〉 Now in Christian love God is the ground for our love will decay if it be not propter Deum for Gods sake This makes our love extends even to our enemies whom we ought to love for God for though we be hated of those we love yet are we in no other case then Christ himself was who yet loved his enemies even Judas who betrayed him Therefore it pleased God to recommend unto us under the name of proximus neighbour all mankinde even strangers and enemies as our Saviour shewes in the parable of the Samaritan and the man that fell among
that restrain onely the outward act are like those that apply plaisters to the armour or weapon Which will never cure the wound The reason given by God himself why man-killing is not sometimes capital is because he that killed his brother did not hate him before whereas he that hated his brother and slew him was to die without mercy and not to have any benefit of sanctuary And this briefly for the third rule CHAP. VI. The fourth rule of 〈◊〉 the causes of the sins here forbidden Of unjust anger and the fruits of it It consists of 1. Grief 2. Desire of Revenge The effects and fruits of it 1. Towards Superiours Envy The causes of envy the greatnesse of this sin 2. Towards Equals 3. Towards Inferiburs The sappuration or breaking out of anger against Superiours 1. By the eyes and face 2. By the tongue 1. By murmuring 2. tale-bearing 3. backbiting Against Equals by 1. dissention 2. brawling 3. rayling The fruits of anger in Superiours 1. Threatning 2. Scornfulnesse The last fruit of anger viz. murther of the hand THe fourth rule teaches us that all the means or causes which concur or conduce to any act forbidden or commanded are likewise forbidden or commanded Here come in all those sins formerly mentioned which are occasions or provocations to murther as unjust anger and all the fruits of it As it was said at the beginning when we entred upon this Commandment that pride is the 〈◊〉 of all the breaches of this Commandment so we say now that it is the fountain of unjust anger and of all those sins that arise there from Onely by pride saith the Wise man cometh contention and wrath and the Apostle dehorting from provocation and envy mentions vain glory or pride first as the cause of both Be not desirous of vain glory saith he provoking one another envying one another For as was said formerly every man sets down this with himself That he is good and therefore whosoever loveth him doth his duty as on the other side whosoever hurts or injuris him is necessarily evil and one against whom he may justly conceive anger for omnis 〈◊〉 〈◊〉 〈◊〉 just a each froward man thinks his anger just according as we said before omnis iniquus mentitur sibi every wicked man deceives himself And from this proud conceit of a mans self arises unjust anger against all such as do any way offend him This anger is compounded of two things 1. Grief for some indignity offered to us 2. Desire to requite it 1. In the first is 〈◊〉 animi or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animosity or inward boyling of the blood or fretting from which through pride we condemn the party that injured us as evil and thence follows mala mens a malicious intent towards him the judgement being corrupted by the affections and therefore the Apostle joyns anger and malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and exhorting to put away all anger and wrath and clamour he adds with all malice because this makes us condemn all his actions as evil for hereby we become busie in other mens matters full of evil surmises and judices malarum cogitationum judges of evil thoughts and thus we come to have an evil opinion of him that offends us 2. Then follows the second thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of revenge James and John 〈◊〉 in Christs companie and perceiving the Samaritans not willing to receive them would needs call for fire from heaven to consume them Now if this anger be towards Superiours or men in high place dignity and estate or eminent for vertue then it produces envy which is odium 〈◊〉 〈◊〉 respectu superiorum quia eis non 〈◊〉 a hatred of another mans felicity in respect of Superiours because we cannot be equal with them For there is in this case as S. James saith a spirit in us that lusteth after envy and as Elihu saith in 〈◊〉 Envy flayeth the inferiour as some read it because that inferiours are apt to 〈◊〉 those that are above them or exceed them any way And hence ariseth in inferiours as the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swellings towards others which either presently break forth or if they lie long and come to suppuration or impostume as 〈◊〉 calls them they prove rubigo 〈◊〉 the rust and canker of the soul which is a fearful thing and worse then anger for anger is cruel and wrath raging but who can stand before envy saith the Wise man this usually produces murther Pilate saw that it was out of envy that the Jews delivered Christ to be put to death Therefore Seneca saith that is casier for a poor man to escape contempt then a rich man envy We see it in Cain that envied Abels acceptance In Rachel that envied Leahs fruitfulnefse and Saul Davids happinesse 1. The occasion of this sin is grounded especially 1. Upon the merits and wel-deserving of others we envy them because they are 〈◊〉 then our selves S. John tells us it was the cause why Cain slew Abel because his own works were evil and his brothers righteous For every man desiring his own excellency thinketh that he which is more excellent then himself doth offuscare lumen ejus darken and eclypse his light stand in his way and if that man were 〈◊〉 he should be more esteemed therefore by this envie he seeks to bring him under water that he alone may swim above This we may see in the Princes against Daniel because Darius had preferred him above them And in Johns Disciples they thought that Christ stood in the Baptists way and got all from him because more people followed him And in the elder son against the younger who when he came home from the field and saw the entertainment of his younger brother he envied his brother and out of envy would not go in the reason was he thought himself better then his brother the fatted calf was never kild for 〈◊〉 c. though he had deserved better of his father Thus nothing can be done but envy will make it matter to work upon If David once come to his ten thousands Saul will never after be brought intueri 〈◊〉 rectis oculis to look aright upon him but the evil spirit will enter into him for so we read verse 10. that the next day there came an evil spirit upon him for there are none that the Devil can so easily fasten upon as upon such The making of a better coat for Joseph and a little more love of Jacob to him then to the rest was a marvellous moat in the eyes of his brethren and it is true that Jacob said though in another sence an evil or cruel beast hath devoured him for envy is fera 〈◊〉 pessima the worst of all wilde beasts S. Basil saith Canes 〈◊〉 cicurantur cultu mansuescunt 〈◊〉 invidi vero ad obsequium
foolish others are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noisome and hurtful The first we may see in such men as the Apostle calls earthly minded who desire worldly things not for natural ends onely but do transilire fines 〈◊〉 passe and 〈◊〉 over the bounds of nature desiring more then is necessary for they still desire 〈◊〉 and more and as the Psalmist speaks when their riches increase do set their hearts 〈◊〉 them which as the precedent words imply is folly and vanity O give not your selves unto vanity such men do think speak and delight to discourse of nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things and thus at length they corrupt themselves so that as the Prophet speaks their silver is become drosse and their wine mixt with water when they mingle their souls with earthly things which are of an inferiour and baser condition then the soul. The other desires which he calls hurtful are those properly between whom and the Spirit of God there is that opposition which the Apostle mentions And these do first hinder us from good things which the Spirit suggests because there is 〈◊〉 cordis a foreskin grown over the heart which shuts up and closes the heart when any good motion is offered and leaves it open when any evil would enter and also 〈◊〉 aurium a foreskin drawn over the ears O ye of uncircumcised hearts and ears whereby the like effects are wrought for it shuts the ears against any thing that is good and draws the covering aside for corrupt or unsavory communication to enter in for which cause God is said in Job Revelare aurem to uncover the ear when he reforms men effectually And 2. as they hinder us from receiving good so they corrupt that good which is already in us like the dead fly in the box of ointment And 3. they provoke to evil or which is all one ad ea ad 〈◊〉 consequitur malum to such things as are not in themselves evil but will 〈◊〉 us in evil if we follow after them for malum sive in Antecedente sive in consequente malum est evill whether in the Antecedents or in the consequents of it is 〈◊〉 and to be avoided therefore the Apostle would not have us to be brought under the power of any thing because the Devil doth sometimes kindle such an earnest 〈◊〉 and appetite in a man after some lawful indifferent thing that he will not forgoe it for any cause and then the Devil will quickly finde a condition to annex to it whereby he will draw a man to something simply unlawful as he thought to have done with Christ when having shewed him the Kingdoms of the World and the glory of them wherewith he thought he had wrought upon his affections he presently seeks to 〈◊〉 him to idolatry 〈◊〉 tibi dabo c. All these will I give thee if thou wilt fall down and worship me Thus the desires of our concupiscence in malo in evil are either as S. Augustine saith per injustitiam or adjustitiam either to get things lawful by evil means or if by lawful means yet for an evil end and both these wayes of getting are justly condemned even in the very desire of the heart This 〈◊〉 and these desires proceeding from it are expressed in Scripture by other words Sometimes it is called the old man sometimes sin dwelling in us sometimes the law of sin and the law of the members sometimes the sting of death sometimes the prick in the flesh sometimes the cleaving sin which hangs so fast on sometimes the skirmishing sin which wars against the soul sometimes virus serpentis the poyson of the Serpent which the Devil instild into our nature at the first The Schoolmen call it fomitem infixum or fomitem peccati that inbred fewel of sin Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disorder or irregularity of the faculties of the soul for whereas man had advanced his concupiscence above his reason against the order and will of God and so made it chief and for fulfilling his desire hazarded the favour of God Therefore as a just punishment God hath so ordered in his wrath that it should be stronger then reason so that it cannot be brought under that superiour faculty though a man would So that as God said by the Prophet and it is a fearful judgement because Ephraim had made altars to sin therefore they should be to him to sin so here because man would have his concupiscence superiour it shall 〈◊〉 be 〈◊〉 do what he can Thus God in great wrath sometimes deals with men as he did with the Israelites They did eat and were full and he gave them their own desire they were not disappointed of their lust and in another place He gave them up to their own hearts lusts and to follow their own imaginations Thus he dealt with the Heathen Romans as the Apostle saith after great disobedience and wilful sinning against the light of their own hearts there follows this Illative Ideo tradidit cos deus therefore God gave them up to their own desires counsels inventions and imaginations This is a fearful thing to be thus given up to a mans own lust It is much to be delivered over to satan Tradatur 〈◊〉 was a high censure yet tradatur 〈◊〉 had a return he that was so given up was regained But when a man is delivered up to himself it is certain that by ordinary means he never returns again For this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that reprobate sence as the Apostle cals it when God gives a man clean over and withdrawing his grace leaves him in his own hands to final destruction so that it is better to be delivered over to the Devil then to his own will And thus we see how well we are to think of our own will and how dreadful a thing it is to be given over to it and not to have Gods spirit to maintain a perpetual conflict therewith CHAP. III. How a man comes to be given up to his own desires Thoughts of two sorts 1. Ascending from our own hearts 2. Injected by the Devil The manner how we come to be infected Six degrees in sin 1. The receiving of the seed 2. The retaining of it 3. The conception 4. The forming of the parts 5. The quickning 6. The travel or birth NOw for the means whereby a man comes to be thus endangered it hath been partly handled already in the first Commandement which in our duty to God answers to this towards our Neighbour and shall partly be now touched A man comes thus to be given up to his own desires by degrees when he gives way to civil imaginations against his Neighbour Let no man imagine or think evil in his heart saith the Prophet against his Neighbor We must not give way to it at all though we suffer