question but we must do the like to the pillers whereon they stand which are defiled as well as the garment for God commanded that there be not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the piller basis or statue raised for them And in another place God protesteth that the silver and gold the materialls whereof they are made are abomination to him and therefore commandeth them to burn them lest they be snared with them Nor must any groves be planted whereby they might have occasion to set them up for not onely they but even the high places whereon they were planted were abominable and therefore it is that through the story of the kings it is laid as an imputation to them that they digged not down the high places though they had taken away the Idols So that these things which seem good of themselves are condemned because they had some semblance or shew of symbolizing with the Heathen Idolaters Therefore are we to have no conceites of our own tending that way and though there might be a good intent in saving the best sheep and oxen yet because it came within the compasse of facis tibi when God had expresly forbidden it therefore God abhorres it 5. We are not onely commanded not to use images to the dishonour of God our selves but to do our best to hinder others too not to steale them as Rachel did for that means is not commendable but to deprive others of them by all lawful means as Jacob did with the idols among his own houshold which he took and buried under an oak Gen. 34. 4. Had not the altar which the two Tribes and a half erected bin onely for a Testimonie and remembrance to the Lord but for sacrifice the other Tribes would have demolished it or else much blood would have bin shed about it And thus much for the Negative part of the Commandment what we are prohibited Now for the Affirmative part of Gods outward worship what we are Commanded Of the affirmative part of this Commandment And this is in few words set down by the Apostle All things must be done according to the patterne shewed in the Mount in Gods outward worship Now as Moses had this commendation from God himselfe that he was faithful in every point to follow his pattern so hath Christ also the like commendation Christ is said to be as faithfull as Moses and therefore his Pattern is to be as precisely followed by us Saint 〈◊〉 in his sermon to the people that came to see a Cripple cured and S. Steven in his Apology for himself being accused of blasphemy quot the prophecy of Moses concerning Christ. A prophet shal the Lord thy God raise unto thee from the midst of thee of thy brethren like to me unto him ye shall hearken And therefore whatsoever he shall command us we must observe to do it not alter or change any thing of it nor leave any part undone that is of what he hath expresly appointed but in such things as he hath left to the liberty of his Church being guided by his spirit and enabled by his authority in such things which tend to the better observance of his ordinances and are no way contrary thereto or corruptive of them to obey his Church is to obey him Luke 10. In the external worship of God we are to consider two things 1. The Substance 2. The Ceremony The substance consists of four parts 1. Preaching 2. Prayer 3. Sacraments 4. Discipline 1. For preaching It is a substantial and essential part of Gods worship Preaching is a duty of perpetual necessity under the gospel and may in a general sense be styled a part of Gods worship as reading the Scriptures catechizing and other wayes of instruction may because by publick declaring Gods will and setting 〈◊〉 his excellent nature with his great works and benefits to us as motives of obedience some publike honour redounds to God and therefore the Casuists refer preaching to the duty of publike praising or lauding God which is properly a part of Gods worship as Reginald prax lib. 18. tract 2. cap. 19. So Fileucius and others but in a strict and proper sense it is not part of Gods worship as Prayer and Praises are for the immediate object of these is God and their immediate end is Gods honour but the immediate object of preaching are the men to whom we preach and their instruction how to worship and serve God is the immediate and proper end of Preaching and so these differ as the means and the end Preaching is of great Antiquity He preached to the spirits that are in prison 1. Before the Law Noah was a Preacher 2. Under the Law Moses enjoyned the Priests to gather the people together men and women to hear and learn c. And S. James tells us that Moses had in every City them that preached every Sabbath-day And the Priests office was to teach to burn incense and to offer sacrifice 3. In the time of the Prophets Esay speaketh of preaching good tidings and the Prophet Jonah was sent to preach to Ninive And the prophet David professed that he had preached the righteousnes of God in the great congregation His Son Solomon also was entituled by the name Preacher 4. This continued to the time of the second Temple Ezra stood upon a pulpit of wood and preached to the people 5. In Christs time he not only preached himself but gave a Commission to his disciples to preach to all the world which they did every where as it is in the end of Saint Marks Gospel Saint Philip preached to the Eunuch and Saint Paul not onely preached as you may see in divers places but makes it an ordinance of God to save them that beleeve So that this we see hath bin a substantial part of Gods external worship in all ages 2. For prayer or invocation which the Prophet calls vitulos labiorum the calves of our lipps it consists of two parts 1. Petition 2. Thanksgiving and this hath bin of great antiquity also 1. Before the flood many 100. years there is mention made of invocation of the name of 〈◊〉 which some learned n en refer to publick formes of worship or liturgies then vsed as Drusius 2. After the flood Abraham prayed for Abimelech and 〈◊〉 servant for his good successe Aaron and Moses prayed for Pharoah 3. When the church was gathered together the Ark nor the army never removed or stood still without prayer Ther 's a set forme of blessing the people by the priest with invocation set down in the same book of 〈◊〉 Solomon at the dedication of the Temple vsed a prayer and therefore the Church is called the house of prayer by the Prophet which place our Saviour cited when he drove the buyers and sellers out of the Temple
to 〈◊〉 at a stay but proceed and profit every day and make progresse in our knowledge for as there are places in scripture as is before said where every lamb may wade so are there also deeper places where an 〈◊〉 may swimme We shall never be so perfect as to be free from 〈◊〉 〈◊〉 Search the scriptures For teaching children by way of Catechizing is no new thing 1. It is warranted even before 〈◊〉 flood The offerings and sacrifices of 〈◊〉 and Abel are a strong argument to induce our 〈◊〉 that they had been instructed by their father Adam in matter of Religion And though the word was yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written from the Creation till after the flood yet Gods worship could not have continued had instruction ceased and not been used 2. After the flood in the time of Abraham the scripture beareth witnesse that he taught his children and family the fear of the Lord. Ab condam 〈◊〉 ab 〈◊〉 saith God shall I hide 〈◊〉 〈◊〉 the thing that I will doe for I know him that he will command his children c and they shal keep the way of 〈◊〉 Lord. And what he would teach them is evident by the summe 〈◊〉 the Law delivered to him by God Ambula coram me c. Walke before me and be perfect As also by the summe of the Gospell In thy seed shall all the nations of the earth be blessed Th fruits of this catechizing and the effects thereof appeared first in his son Isaac The tex saith Et exiit Isaac ut oraret in agro vesperi and 〈◊〉 went out to pray in the field at eventide And secondly in his servant who 〈◊〉 he undertooke his masters businesse 1. began with prayer 2 he ended with prayer and thanksgiving for his 〈◊〉 successe 3 shewed his care in performing his Masters busin sse he would not eat though he had travelled far untill he had declared his message 3. And as this appears in Adam concerning the instruction of his children before the flood and in Abraham after it and 〈◊〉 the Law so it is not to be doubted but that there were divers other godly men in both ages that successively instructed their children receiving it as a duty by tradition so to do For there is no writing extant till Moses time though it appears by Saint Iude that something was proph sied by Enoch who was the 7 th from Adam and that the story of Job seems to be more ancient then that of Moses life and actions though the Church place Moses first to whom by tradit 〈◊〉 was conveled the story of former times and perhaps Moses his story might be first written 4. Besides the divine goodnesse so disposed that no age from the 〈◊〉 to the time of Moses should want some godly men successively to deliver his will to their child en As before the flood 〈◊〉 Seth Enos Kenan 〈◊〉 〈◊〉 Enoch Methusalem Lamech of which number Adam and 〈◊〉 〈◊〉 the whole time from the Creation to the flood which fell in the year of the world 1656. For Adam lived 930 years And Methusalem 969. and 〈◊〉 in the year of the deluge So that Methusalem living 243 yeares with Adam must needs be well instructed by him concerning all points of Religion and that no doubt 〈◊〉 his youth as also were they that were born between them 5. After the deluge God sent into the world many excellent men also before the Law As Noah Sem Arphaxad Sale Heber Peleg Reu Serug Nachor Thare Abraham Isaac and Jacob. and no doubt 〈◊〉 it appeares that Abraham instructed his family but that he also receiued instruction from his Parents 〈◊〉 his from theirs before them For Noah lived 950 years and was 600 years old at the time of the flood and no question but he was well instructed by conversing with so many fathers of the first age of the world And his son Sem lived many years with him being born 98 years before the deluge and therefore wanted no documents Now for the posterity of Abraham we finde 〈◊〉 〈◊〉 was grandchild to 〈◊〉 by Levi as Jacob was to Abraham and li ved many years with his father Levi and his grandfather Jacob and benig grandfather to Moses it is Probable that he with his son Amram 〈◊〉 Moses in God service as their predecessors had instructed them And thus much for the time before the Law written 6. Under the Law immediatly after it was given God gave command to the 〈◊〉 to instruct their children And that foure severall wayes 1 They were to teach them diligently The word teach there in the original signifies to whet or sharpen which by the learned is expounded to 〈◊〉 rehearsing 2. They were to conferre and talke with them about the Law in the house morning and evening and when they walked with them abroad 3. They were to binde the commandments for signes upon their hands and as frontlets before their eyes that their children might continually take notice of them 4. Lastly for the same intent and purpose they were commanded to write them upon the gates and posts of their houses 7. The practise of this after the law made we may see in David who in the Text before quoted saith Come ye children hearken unto me and I will teach you c. and more particularly towards his son Solomon as he professeth himself I was my fathers son saith he tender and onely beloved in the sight of my mother and he taught or catechized me And this he did not onely as he was Pater-familias the father of a family but as a Catechist in publike before the people And thou Solomon my son know thou the God of thy father and serve him with a perfect heart Nor did Solomon discontiue this practise for he instructed his son Rehoboam at large as may be seen in his first seven chapters of his Proverbs So was young king Jehoash instructed by Jehoiada the high Priest 8. Under the captivity and after because there are no examples in writing extant in the Scriptures but that Apocryphall of Susannae of whom it is said that she was instructed by her parents in the law of Moses we must repair to the records of Josephus who affirms that there were never lesse among the Jews 〈◊〉 four hundred houses of catechizing where the law and the Talmud were expounded And it is recorded that there was an act made at Jerusalem that children should be set to catechizing at the age of 〈◊〉 yeers whereunto Saint Paul seemeth to have relation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechised out of the Law 9. Under the gospel there is an expresse precept or commandment to Parents not onely to enter their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to bring them up in nurture and admonition And it was Saint Pauls practise as you may see by
was first The second way to prove that Christianity is the true Religion is the Continuance and preservation of the scriptures 〈◊〉 that Religion is grounded And this is so miraculous as that no Religion devised or framed by Man or any false God cannot shew the like For it is plain that the Jews were more under subjection to other kingdoms and oftner in Captivity and bondage then any other Nation in the world As under the Egyptians Philistins Moabits Amorits Assyrians Persians Graecians Romans c. And yet though all the Nations about them bare them deadly hatred and sought to suppresse their Religion and that Antiochus the Great bent himself wholly to abolish the Copies of the Law yet were they so wonderfully preserved that they perished not We see that the works of Philosophers Lawyers Physitians and the like who were accompted excellent in their professions which were highly esteemed and for preservation whereof all means have been vsed yet many of them have been lost many come into the world unperfect and many very corrupt yet on the other side though the Jews were a people very odious and contemptible to other nations and though much labour hath been to suppresse their Law yet it stands firme and uncorrupt withont addition or diminution whole and perfect notwithstanding all the worlds malice And as of the Bible so may it be said of their Religion though they were transported into other Countries and in Captivity to strange nations they never changed it whereas experience hath taught us that with changing countryes people commonly or many times change their Religion The third proof is the Certainty of our Religion Whereas all other Religions are either 1. unperfect 2. full of Contradictions 3. Counterfeit 4. or Questionable And none of these can be attributed to ours and therefore it is the true Religion 1. It is most sure that what Religion soever hath his original from Man growes by little and little by degrees to that which they call perfection But at the delivery of the Law of God all that was necessary for the Church before Christ was delivered most absolutely by Moses all the duties towards God or man required in that state of the church being contained in his books and to which nothing is or could be added or detracted from it and in the decalogue is the sum of all moral duties for all may be reduced to some of those heads 2. For Contradiction Mans Laws as the Apostle speaks are sealed with Yea and Nay but the Law of God with Yea and Amen And the Fathers prove that all Contradictions which seem to be in the scriptures may be reconciled by the several Rules of contradictions in Logique 3. That theirs are Counterfet may appear by this that the best of their Authors have obscured their works and kept them from the view of as many as they could for fear of discovery of their falsities and the best of their works have been corrupt in some points and gone abroad into the world under the name of false Authors and sometime those which have been supposititious or counterfeit have so neerly resembled the stile of the Authors whom they have so 〈◊〉 that they could hardly be distinguished from those that which were his own But Gods rule in giving his Law was contrary to theirs for he will have a Copy in the side of the Ark another for the Prince one for the High Priest and for every Priest one and the like for every Tribe and commanded the people to have chief sentences of it expressed in their hangings in their frontlets in the fringes of their garments in the eyes of all men that whatsoever evil should betide them it might not be one whit impaired nor would so many worthy and wise men have dyed for it as did in the time of 〈◊〉 had they suspected it o have been counterfeit in the least degree 4. That theirs is Questionable is thus proved In all theirs somthing hath continually in succeeding ages been altered and amended something abrogated and something added But in the Law of God there hath been no such thing For none of the Prophets ever went about to correct that which Moses commanded or to adde to it but in all their writings they have confirmed and approved what he did The 〈◊〉 way or argument to prove that Christianity is the true Religion is 1. From the end whereto it tends Whatsoever man produceth or bringeth forth as unregenerate it must needs have proprias hominis passiones the proper passions of a man and they will desire and seek to have man their end But Christian Religion makes God the end and acknowledgeth all things to come from him as Saint James speaketh and therefore attributeth all honour to God Finis veroe Religionis est honor 〈◊〉 the end of true Religion is Gods honour and professeth that as God is the author of all essence so also of all good therefore all honour is to be given to him none else must share with him init But so doth no other Religion but the Christian all other seek mans honour either in whole or in part 2. The Poets and Philosophers have much stood upon the natural power and abilities of mans free-will and given him his igniculos semina naturae sparks and seeds of nature and thereby make him authour of his own perfection by 〈◊〉 and encreasing what nature hath bestowed on him But our Religion acknowledgeth nothing good to be mans but that all good comes from God and must be referred to him Again in God there must be an vnity therfore that Religion is false that acknowledgeth any more Gods then one And one of their own saith that Moses went out of Egypt meerly because he would worship but one God The Turks though they seem to hold that there is but one God in Essence yet when it cometh to this point that there is but one God that doth good then they will have their Mediators to that God and so consequently many Gods but we have but one Mediator 3. Now because we hold that there is an innate and natural darknesse in every unregenerate man therefore it cannot be but that in the Religion prescribed by man something that is good is not commanded and something that is evill is not prohibited and but that some lawful things are omitted and some unlawful permitted which we see plainly among the Athenians for with them the breach of faith was of so small account that Graeca fides the Greek faith grew into a proverb So likewise by that of Spartaneum furtum the Lacedemonians theft we may gather the little regard they had to punish that sinne And so likwise by the Lupercalia Floralia and Bacchanalia among the Romans what liberty they took in wantonnesse and excesse may easily appeare No Nation of the Gentiles observed the whole Decalogue or indeed any of the Commandments entirely nay they were so far from keeping that
tree and in the next verse ends with the Gospel Ego baptzio vos I baptize you And it s Christs own order too who was the great prophet of the New 〈◊〉 and whose method ought to be our Jnstruction He that humbleth himself shall be exalted first Humiliation and then exaltation now there 's no humbling but by the Law and therefore it is called Humiliator the humbler It was also the practize of Saint Paul in his Epistle to the Romans which is held to contain the sum of Christian Religion after his proemium in the 17 first verses from the 18 of the first Chapter to the 21 verse of the 3. Chapter he speaks all of the Law all under sinne Jews and Gentiles and unregenerate and regenerate and at last includes himself in the number but after he delivers the sum of the Gospel shewing in what Covenant we must looke to be saved And this Epistle the learned will have to be our warrant for this practize And such was the form of instructing in the primitive Church taking pattern from Saint Paul First Repentance from dead works which includes the Law and then faith in Christ which shews the Gospel So that this must be our Order The Law first and then the Gospel So much for the Order Now the Law containeth three things 1. Praeceptum that which is required of us fac hoc vives doe this and thou shalt live 2. Transgressionem praecepti delictum which shews us how farre we are from the duty that is required of us by the precept Delicta quis intelligit 3. Paenam 〈◊〉 the punishment we must look for and expect for the breach of the precept by our sins Morte morieris thou shalt die And the Gospel also teacheth three things 1. Liberationem how we are delivered from the Curse of the Law 〈◊〉 agnus Dei Behold the lamb of God that taketh away the sins of the world 2. Certitudinem how we may be assured that this deliverance pertains to us to make our calling sure by good works 3 〈◊〉 according to King Davids Quid retribuam what shall I render to the Lord what we are to perform new and true obedience not that secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summum jus but secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is accepted of in Christ the neglect or none performance whereof makes a forfeiture of what God hath given or promised So that our new obedience is not onely to look back as an act of gratitude for benefits received but also and that cheifly forward as a condition to which is annexed by Gods free grace in the Gospel the promise of eternal life Matth. 5. 20. and 7. 21. Ro. 8. 13. Gal. 5. 21. 2 Pet. 2. 20. 21. 2 John 8. CHAP XV. In the law foure things frist the work to be done The 〈◊〉 the Pandects of moral laws The laws moral known before Moses written in mens hearts proved in particular In every law there is evill to be avoided and good to be done both must concur S. Pauls Three rules of piè juste sobriè Saint Aug. his three rules 〈◊〉 contrary to three rules of corrupt nature secondly the mahner of doing requires first Totos secondly totum thirdly toto tempore Thirdly the reward Fourthly the punishment The Law VVE learned in the general Preface that we are to depend onely upon Gods provid 〈◊〉 and so we are to conceive of him as a mighty prince and king for so he is stiled in the Apocalyps Rev. 19. 16. Who as he hath a Reward for us so he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his worke house his place of probation and 〈◊〉 for us which house is the world and that being in his work-house we have our agenda work to be done And the Law as the Rabbins call it is Therash magnashoth Doctrina agendorum the things we must do are contained in it And as there be four things in all good Laws in the world so are there in this which is Lex Creatoris Mundi the Law of the worlds Creator 1. Opus The work prescribed to be done This ye shall doe 2. Modus The manner how it must be done Thus ye shall doe it 3. Praemium The Reward for it being done In palatio in Heaven 4. Poena the punishment for it being not done In Carcere in hell 1 Opus The action or work The Decalogue is as it were the Pandects a Book of all the Offices works and dutyes which God requireth at mans hand and the Lawyers Pandects are nothing else but Comments upon these these are the true Ethica Christiana Christian moral duties transcending all other whatsoever And in this respect are they of the Church of Rome to be commended who though they teach their youth other Arts yet teach them no other Ethicks then these Logique and Physiques and Metaphysiques they learn them but for Ethicks they refer them especially as the reformed Churches have done to these of the Decalogue which indeed is the true Regula morum the just square of all our actions for they ought not to be shorter nor longer then this But because the Law is said to be given by Moses there may arise a doubt from hence that seeing the Law was not given till aboue 2000 years after the Creation and that the world was so long without a Law why may not we live without a Law now aswell they did before Moses Our answer is That they lived not before Moses without the Law They had many parts of the Law some of the Ceremonial Law by special Revelation from God and all the moral Law written in their hearts they had the knowledge of beasts cleane and uncleane of sacrificing of praying or calling upon God of the younger Childrens subjection to the elder Abraham had the Law of Circumcision he and 〈◊〉 paid Tithes and many other Laws they had before Moses wrote them And as Saint Paul saith The Gentiles both before and after doing by nature the things contained in the Law these haveing not the Law were a Law unto themselves what to doe not what they listed but the work of the Law written in their hearts instead of Tables of stone That is the effect of the Law which is equivalent to the Law it self which he proveth thus because their conscience bare witnesse and their thoughts reflected on their actions accused or excused themselves in what they did And therefore S. Augustine saith that every man had this law in his heart which is to be understood after the fall for before that all was perfectum perfect Mali multa recte laudant multa recte reprehendunt quibus autem regulis faciunt hoc ubi eas vident unde illud habent quod homines sic vivere debeant cum ipsi non sic vivant sunt regulae justae mentes eorum injustae regulae immutabiles mentes eorum mutabiles vel hoc argumento
Moses upon mount Sinai he gave him two Tables of Testimony Tables of Stone written with his own finger which had a signe and resemblance and indeed contained summarily the Law of nature But after they were broken in pieces by Moses moved to wrath against the Israelites for their idolatry to the Molten Calf then were two Tables made again by Moses but the Law was written in them by God this Law was called Moses Law because it was delivered to the Israelites by his ministery ever since it hath been delivered to succeeding ages by the ministery of Man Now it was necessary that this Law should be given at this time in these respects 1. Because now not onely the Gentiles walked in the vanity of their own hearts but the Israelites the seed of Abraham to whom God had bound himself by promise were addicted to the Idol-worship of Egypt and having lived long in Egypt had almost lost the knowledge of sacrificing to and tru ly worshipping of of God So that had not God at this time taken his people apart from other Nations into the wildernesse and there as it were schooled them apart and taught them his Law and given it to them written to be preserved for posterity the whole world in probability would have been if dim before stark blinde at length and wholly ignorant of Gods Law 2. Nor did God give his Law to all the world at once nor write it in the manifold and different tongues of the Nations but first imparted it to Moses and Aaron and the Elders of the Jews that by them it might be communicated to the whole body of that people in the ancient tongue kept ever since Adams time by the Patriarchs as is commonly thought And then did God make this his people so famous in regard of the wonderful miracles wrought amongst them his admirable dealings with them his temple and worship granted to them that the world before Christs coming could not plead ignorance Besides whereas the Gentiles had departed from God yet such was his mercy that he left the way open for the Israelites to call them again to the truth and for their reentrance into the true Church and becoming Pr selytes Now then come we to shew that in this written Law of Moses are all the four properties which are in all Laws 1. Preceptum a rule for our actions 2. Modus the manner how to observe that Rule 3. 4. Praemium poena The reward for keeping and the punishment for breaking it 1. First that it is a Rule and precept for our Actions The Psalmist saith The Law of the Lord is a perfect Law c. Every Law else is unperfect 2 For the Manner It requireth that Toti we be whole observers of the Law it commands that we do it with our whole soul and body For we consist but of those two parts And the soul likewise hath two parts the Minde and the Heart Now God must be perfectus mentis scopus the mark at which the minde must wholly ayme the end of all our actions there must be plena intentio 〈◊〉 Deum look wholly to God in them And the heart which is the will must be tota inflammata wholly inflamed As for the Body every Member of it must be vsed and all the strength of it to perform the Law and be instruments of Righteousnesse toto corde totis viribns all our heart and all our strength must be imployed therein For 〈◊〉 all the Law Its Gods own wish concerning the people O that there were such a heart in them that they would keep all my commandments alwayes and it were very absurd to except any For whereas God is perfectly wise if some of his precepts were needlesse then might he be taxed with folly in not leaving out them which were superfluous And as none of Gods Laws must be left unkept so none but his or what is grounded upon them or not repugnant to them and imposed by lawful authority derived from him must be kept for then his wisdom would be likewise impeached if any thing thing besides his Law or without subordination to his were to be kept and the Law it self would be imperfect but it is neither defective nor hath any thing superfluous in it and therefore God saith Whatsoever thing I command you observe to do it thou shalt not adde thereto or diminish from it Nothing must be commanded in Gods name as immediately from him but what he hath prescribed For the Continuance Tota in vita est 〈◊〉 It is to be kept alwayes all the dayes of our life The place before quoted sheweth by the word alwayes that to continue all our lives in his obedience is a part of the Law And the same in effect he commandeth elsewhere Thou shalt Love the Lord thy God and keep his charge and his statutes and his judgements and his commandments alway And in all places too for though the place includeth not the time yet the time includeth the place and therefore the house of Rimmon is not nor can be excepted Thirdly for reward If the Law be kept there is promise of reward This Saint Paul confirms Godlinesse saith he is profitable to all things having promise of the life that now is and of that which is to come And our Saviour saith that they that have done good shall come forth of the grave to the resurrection of life Saint Paul testifieth before Agrippa that the twelve Tribes do rest in hope of a Resurrection And the opinion of the Sadduces that held the contrary was ever odious to the best Jews Fourthly for punishment If the Law be not kept after this manner first wholly but in a double heart then comes the Curse which the prophet denounceth Cursed is he that doth the work of the Lord negligently And for the Totum He that keepeth not the whole Law is accursed Cursed is he that confirmeth not all the words of the law to do them and all the people shall say Amen which very words Saint Paul reciteth to the Galatians 〈◊〉 he hath in stead of confirmeth not continueth not and that is for the Semper or Toto tempore the keeping them alwayes all our life And these being Gods Curses they are sure for as when he said fiat lux let there be light and it was so so if he say Cursed it will be so too And as there is a fulnesse of blessing to them that can keep this Law so there is a fulnesse of his wrath to them that break it a Curse without a blessing for the one and a blessing without a Curse for the other Curses for these in this life Si non obedietis c. If ye will not harken to do all these commandments all these Curses shall come upon thee As they follow there And for the life to come Their
to embrace Gods Law is the meditation and consideration of the benefits which either We or our Countrey Parents Friends or kinred have received at his hands for the remembrance of them will stir up a love in us and love will make us do our duties with delight 2. Another way to prepare us is by taking notice of the right and interest God hath in us as he is our Creator and so hath power to command us absolutely We are as Pots in his hands either to be made or broken as he pleaseth we are his servants or born subjects and he may command us to do what he pleases for which he needed not to reward us if e had not tied himself by promise to reward us as the Subjects of Nebuchodonozor who if they performed his will had no reward if not the fornace was heated seven times hotter We are Dei Vernae Gods bondmen and as the Poet saith Quae premiae Vernae what rewards may bond-men expect we are bought with a price Ther 's nothing that takes so deep an impression in us as the consideration of Gods benefits to us and interests in us and dominion over us 3. If we consider our selves as we are his Creatures The Dragons the snow winde storm hail are as it is in the psalm to praise him so that if it had pleased God to have made us but winde or snow yet being his Creatures we were bound to praise him how much more then for that he hath given us a living soul and secondly the vse of natural faculties in every member the value or estimate whereof may be made by the want of an eye or an arme for the supply whereof how much would we think our selves beholding to any that should restore us the use of them and therefore seeing God gave us all our Limbs how much more ought we to be thankful to him for the use of all But thirdly when we shall enter into consideration that God hath given us a reasonable soul it should procure a third degree of thankfullnesse The value of which is such that as Saint Augustine saith that every man had rather 〈◊〉 cum ratione Lamentari to Lament ever with understanding then ridere sine ratione to laugh without reason 4. But the fourth transcends all the rest If we consider the goodnesse of God in choosing and preferring us above all other people to be his Church and to pertain to him in the New Covenant and the death of his Son all other benefits will seem as miseries without this And this benefit we shall the better value If we consider the Saints of God who were wiser then the sons of men how they have Laboured to be of the number of this Church Gods elect people enduring infinite calamities and rejecting the preferment of this world and with Moses rather induring to suffer affliction then to enjoy the pleasures of sin for a season Again we may divide Gods benefits as God divideth them himself in the verses before mentioned Into them that are past and them that are promised 1. Deliverance 2. Eagles wings 1. Them that are past Deliverance For this we need no other argument then that which God himselfe 〈◊〉 Ye have seen what I did to the Egyptians In which as in a Type we have seen how God hath delivered us from the spritual Egypt the kingdom of sinne and Satan and this deliverance from the shadow of death ignorance blindnesse and Gods judgements doth incomparably passe that from 〈◊〉 and his servants And though the Hunter hath set a snare yet the Lord hath delivered us from it and all his snares as from the noysome pestilence a terrore nocturno sagitta diurna from terrour by night and the arrow that flieth by day multi undique ceciderunt nos autem stamus many have fallen round about us but we stand A thousand fall beside us and ten thousand at our right hand and yet the danger comes not neer us 2. I have not onely delivered you from the Egyptians but I have carried you on Eagles wings saith God In the Revelation saith he to the woman that is to the Church that he gave her two wings of a great Eagle which according to the interpretation of the learned are 1. His providence 2. His especial grace Dei providentia in 〈◊〉 seculo ala una gratia dei specialis ala ecclesiae altera his providence in this life and special grace which brings us to a better life are the two wings whereby God protects his Church 1. His providence is thus proved That he being infinite and eternal yet condiscendeth to care and provide for every particular thing we need He is said to make our bed And in the Gospel to number our haires He hath allotted to us poor worms being but ashes as Job speaks the most excellent guard of Angels commanding them to wait upon us Lastly he hath created this goodly Theater of the world and all creatures therein for our use and hath made us Lords thereof And this providence of his is 〈◊〉 〈◊〉 bonitatis a fountain that can never be drawn dry 2 For his especial grace preventing and following appears 1. In vouchsafing his onely Son for the worlds redemption and remission of sins 2. In giving us a measure of Sanctification and vertue in some degree to live well 3. In giving us the ministery of his Word and Sacraments as seals of his promises which the Prophets Apostles and Saints esteem so highly 4. In giving us pulsationes spiritus standing at the doors of our hearts and knocking inspiring into us good motions to do well So that if we would in particular weigh these good guifts of nature and grace which God hath bestowed upon us we could not but think that he who doth thus for us must needs love us and that if he love us he will command us nothing but that which shall be acceptable to him and profitable for us But to make his providence appeare full adde to these the benefits promised which are yet to come We have them in the fifth and sixth verses If ye will heare my voice ye shall be c. and as they had their promises under the Law so have we under the Gospel better promises for the life to come In respect of which all the rest are as nothing When we have the kingdome of heaven and the blisse thereof no more can be added to us These cannot be valued by the Eye nor by the ear nor by the heart The Prophet tels us The eye hath not seen nor the ear hath not heard nor can the heart under stand the joyes that are provided for them that seek God Now we know that the eye may see much for our Saviour saw all the kingdoms of the world at once and the Eare may hear many things but the heart may conceive infinite things in comparison of the senses
of time they differ Yet in Ceremonies there are these 4 rules or cautions to be observed 1. That they be not over many and that those which be enjoyned be necessary according to the time and place wherin we live according to the Apostles example who enjoyned few things to those believing Gentiles Acts 15. 28 29. 2. That the Ceremonies enjoyned be for edification and not destructive to that which the substance builds and sets up And this is the Apostles counsel Let all things be done to edifying For a destroyer according to this rule is a transgressour And in this respect it is that the same Apostle prohibits prayer in an unknown tongue 3. That they be such as conduce to order to which all things must be squared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order as the same Apostle else there will be confusion in the Church and God is not the Author of Confusion 4. Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be for decency They must be such as make for the decent service of God And therefore it is that the Apostle inveighed against covering of the head and face in religious exercises It was an uncomely and undecent thing for men to be covered or women uncovered in the Church Now the means according to our former rules to observe these things is 1. according to the Apostles direction to keep the Depositum safe which God himself tells what it is Retentio verbi the keeping of the word which is volumen utriusque foederis the volume of both Covenants This book shall not depart from thee which now among some is thrust out and the Legend and other things obtruded in the room of it And this as it must be kept safe so sincerely and purely without spot it must not be corrupted for a little leaven sowreth the whole lump as he speaketh elsewhere and Nazianzen tells us that a little wormewood marres a whole barrel of honey The Altar that Vriah devised got so neere to the Lords Altar that in the end it got the upper hand of it Physitians say that Aegros sanis immiscere initio morbi est it is the way to breed diseases to mingle the sick with the sound Therefore that form of outward worship is to be kept which hath no repugnancy with Gods word and hath that decency in it which S. Paul advised before which may expresse our inward affection and be sutable to the true and reverend worship of God The signes of true worship are evident When that which is injoyned concerning it is either grounded upon Dictum Jehovae as the Prophets usually pronounced their injunctions The word of the Lord or as Christ proved the resurrection by a Syllogisme or inference out of Scripture or Quod accepi a Domino what I have received of the Lord as the Apostle or lastly by authority of the Church in things indifferent tending to decency and not repugnant to the Word To keep close to the constant practise of the Church is the duty of all Christians and what she hath successively delivered to us being not repugnant to Scripture ought to be reverently received by all true sons of the Church S. Paul requires the Thessalonians to obey what he had taught or delivered them by word or by Epistle on which place S. Chrysostome 〈◊〉 that it is manifest the Apostle did not deliver all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by writing but some things without writing and he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the one is to be beleeved as well as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore we esteem the tradition of the Church worthy of beliefe is there a tradition seek no further and of such things which have been generally received by the Church and of which no original can be found and which have the testimony of pious and prudent men of authority in the Church that they were delivered by the Apostles there ought little doubt to be made because there can be no greater proof given or reasonably desired in such things for of such we may say with S. Augustine Quod invenerunt in Ecclesia tenuerunt quod didiscerunt docuerunt quod a patribus acceperunt hoc filiis tradiderunt what they found in the Church they kept what they learned that they taught what they received from their fathers that they delivered to their sons And though all matters doctrinall of necessity to salvation for all are written yet other matters concerning government and external rites and forms are mentioned onely ocoasionally nor were needful to be written because they were visible to every eye in the daily practise of the Church These are the true signes The sixth Rule concerns 1. The Magistrate They which are in authority must enjoyne that which is true and lawful and abolish that which is false and ungodly Moses took the Calf burnt it in the fire and ground it to powder and 〈◊〉 brake the brazen serpent 2. The private persons duty is not to pull down but not to worship Images as it is in the law and in the practise of the three Children though we may not without authority break them down yet we may refuse to worship them CHAP. VI. Of the manner of outward worship no reverence nor worship to be performed to Images 1. The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined 2. That evasion that not the Image but God by the Image is worshipped taken away 3. That they are Lay-mens books examined 4 That Images are to put us in minde of the Saints examined Addition 20. About Images and pictures for memories sake Of the manner of the outward worship of God THe second part of the Precept follows which directs us how we must stand affected in this outward worship of God Non prosternes te c. Thou shalt not bow down to them c. In which words are prohibited 1. Falling or bowing down 2. Worshipping them or as some translation serving them The first of these Prostration is bowing the knees or bending the head or body in reverence or honour to any thing And the second Worshipping is to offer service to a thing in the way of Religion Neither of these ought to be done to an Idol to rob God of the least part of his glory and honour There shall be no strange God in thee saith the Psalmist neither shalt thou worship any strange God So that whereas some might say concerning the words Non facies Thou shalt not make I am out of danger and compasse of this prohibition for I make none here the words reach further and tell him he must not worship them though made by others for as a father answereth Age non facio alius facit ego factum reperio c. well say I make none others make them I finde them made as the children of Dan
our fast is such as God accepts And thus much concerning the second rule for expounding the Commandments extending to Homogenea The third rule tells us according to our former method that the love of God is spiritual and so aswell the fast as the observation of the festival ought to be spiritual as hath been partly handled already The Prophet Esay knew the necessity hereof and therefore urges both in one Chapter Esay 58. he reprooves their fast because they rested in outward abstinence neglecting the spiritual duties without which it is of no value verse 3 4 c. and ver 13. he tells them they must not do their pleasure on Gods holy day but call it a delight not doing their own wayes nor finding their own pleasure c. Thus we must sanctifie the Lord in our hearts as S. Peter requires 1 Pet. 3. 15 and so we shall sanctifie the day to him in an acceptable manner CHAP. IX The fourth rule of the means and helps to keep this Commandment viz. 1. Places 2. Persons 3. Maintenance 1 Of publick places for divine worship The place as well as the time holy and both to be reverenced Add. 25. out of the Authors other works concerning the Adorning of Gods house and against sacriledge in prophaning it Addition 26. Further Additions concerning Churches or places of Gods worship set places used from the beginning the necessity of them from natural instinct Their dedication and the use of it God is sole proprietor as of places so of all the Churches patrimony All humane propriety extinct by dedication the Clergy have onely usum ac fructum no fee-simple by the Law Civil or municipal in any man but a quasi feudum onely IN the next place according to the former rules of exposition we are to proceed to those things which help and conduce to the keeping of this Commandment which we usually call the means for where the end is commanded there those things are also Commanded without which the end cannot be attained Now whereas the solemn duties of this day cannot be performed in a publick manner without a place set apart and persons enabled to perform such high and sacred actions and because those persons must be trained up that they may be fit for such great and weighty imployments and not taken up ex 〈◊〉 grege out of the common rout which cannot be without cost and charge Therefore both places and persons sanctified to these purposes and maintenance also for the persons and for the universities and schools of learning when they are to be prepared for the work are commanded by God and included in this precept and so of these we are to speak in the next place viz of 1. Places 2. Persons 3. Maintenance 1. For the place we finde it joyned with the day in several places Ye shall keep my Sabbaths and reverence my sanctuarie Where the observation of the day is joyned with the reverence of the place in one verse making them thereby to be of one Nature This should be observed by those men among us who are so strict and punctual about the day urging it even to Jewish superstition and yet are 〈◊〉 negligent of the place and prophane it most of all when as it is most certain that the time and 〈◊〉 do pari passu ambulare and that there is no more ceremony in the one then in the other but that both are of the like moral use and both alike capable of sanctification and the place the more capable of the two as a thing permanent whereas the time is transient The day is the day of rest and when we hallow it it is called the Lords rest and the same name is given by God himself to the place when it is consecrated to him This is my rest for ever here will I dwell for I have a delight therein saith God of Sion concerning which as the Apostles took order that the exteriour part of Gods worship should be performed decently and in order so also that the place of worship should not be prophaned but decently kept and reverently esteemed and therefore the Apostle reproves the Corinthians for their irreverent carriage in the place whereby they despised the Church of God Have ye not houses to eat and drink in or despise 〈◊〉 the Church of God But if he had lived in these times what would he have said to see the 〈◊〉 of God and places of worship so highly prophaned and abused and so homely and poorly kept that the Table of the Lord where as S. Chrysostome saith Tremenda Dei mysteria the dreadful mysteries of God are celebrated looks more like an oyster board or a table to eat oysters on then the holy Table fit for Gods Sanctuary This is so far from Pompa outward pomp which is the extream that some men pretend to be against that it comes far short of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that decency which is required in Gods house This is a thing to be thought on and though it may seem to some not to be inter graviora legis yet I am sure it is not to be neglected as we see it is now adayes for as by travelling working c. we shew that we esteem not the day so the very walls and windows and other parts neglected shew we esteem not Gods sanctuary Concerning the adorning of the house of God the Author as here briefly so more fully in other places expresseth himself Serm. on Mark 14 4 5 6. page 295. If oyntment might be spent on Aarons head under the Law seeing a greater then Aaron is here why not on his too I finde that neither under the Law he liked of their motion What should the Temple do with Cedar neither under the Gospel of theirs What should Christs head do with Nardus but that to his praise it is recorded in the old Testament that said Shall I dwell in my cieled house and the Ark of God remain under goats skins and she in the new that thought not her best ointment too good for Christs head Surely they in Egypt had their service of God it may be in a barn or in some other corner of an house yet when Moses moved a costly Tabernacle no man was found that once said our Fathers served God well enough without one ut quid perditio haec After that many Prophets and righteous men were well when they might worship before the Ark yet when Solomon moved a stately Temple never was any found that would grudge and say Why the Ark is enough I pray God we serve God no worse then they that knew nothing but a tent Ut quid perditio haec Onely in the dayes of the Gospel which of all others least should there steps up Judas and dareth to lay that against Christs Church that no man durst ever either against Moses Tent or Solomons Temple c. In the same sermon a
may be said of the maintenance for Gods worship though natural reason dictates that a proportion must be allowed and that this proportion of the tenth is very congruous and reasonable yet there can no necessary reason from meer natural principles be given why a seventh part of our time or a tenth of our estate and no other proportion should be limited and therefore those that have laboured to urge either of them as a precept or dictate of nature have thereby wronged the cause they undertook and given occasion to some to make all 〈◊〉 arbitrary when they finde their reasons not to be concluding whereas both may be jure divino positivo and so may binde as firmly as if they were jure naturali Gods positive law binding as well as the laws of nature besides that this proportion being once consecrated to God as this hath been by all Christian Churches and kingdoms it is not in the power of any to take it away The first law for tythes then was not given by Moses for whereas Levit. 27. 30. it is said The tenth of all is the Lords this is not meant that it came so by a Law then made but that it was the Lords by ancient Law and custom long before and so refers to some Law made at the beginning yet then its true God transferred his right to the Tribe of Levi on whom the Priesthood was conferred and so as to them the Law of receiving tythes was new and began then And that the tenth is still due by divine right hath been 〈◊〉 judgement of the Christian Church in all ages testified in several Councels by their Canons 〈◊〉 Decrees and acknowledged generally by the Fathers Canonists and modern learned Divines and by our own Church in special which in matters of this nature as was said before of the Lords day ought to be sufficient to sway the judgement and settle the conscience of private persons But yet withall as was said also of the day though the payment of the tenth be by divine right in the general so that lesse then the value of a tenth ought not to be allowed and that therefore all customs or humane laws to the contrary are void and unlawful yet for the manner in particular of tything with the determining of all circumstances and 〈◊〉 that may arise or are incident thereto I doubt not but the Laws of the Church and place where we live ought to be followed and to them we ought in Conscience to conform provided that lesse then the value of a tenth be not paid for that I conceive were contrary to divine Law which as Lindwood saith in this case no custome can prescribe against and therefore the practise of our modern Common-Lawyers allowing a modus decimandi or custome where any thing is paid in certain though it be not the hundredth part of the value is most wicked and unjust and contrary to all laws both divine and humane even to their own common Law which makes tithes to be jure divino as is acknowledged by Cook himself in many places and therefore these practises have been maintained by them onely since the Alteration of Religion to ingratiate themselves with the people and to draw the more causes into their Courts and thereby the more money into their own purses Those that would be further satisfied may among many others that have written of this subject see Sir Henr. Spelmans larger work of tythes which is sufficient alone to resolve any judicious conscientious man in this matter The second sacred thing is Oblations That is when any man freely and voluntarily dedicateth or offereth something to God out of his own estate The particulars are set down in Leviticus Thus did Samuel and Abner and others So did they in the time of the Gospel that sold their estates and laid them at the Apostles feet And these things thus dedicated were accounted holy to the Lord to whom they transferred their right Render therefore to every one his due saith the Apostle To God the things which are Gods saith Christ. What is thus freely given to God is highly esteemed by him our Saviour counted it no wrong to the poor when the box of oyntment was spent upon his feet The poor ye have alwayes but me ye have not alwayes saith he John 12. 8. Though oblations seem in the general to be free and voluntary yet we must know that some oblations as well as tythes may become due by Law or custom There were some oblations or offerings under the Law limited and commanded by God himself which did not cease to be oblations because they were commanded and there were others which were free-will-offerings left to the free will and bounty of the Giver And so it is now some oblations may become due by Law custom or compact or by the necessity of the Church when other maintenance is wanting as Aquinas observes with whom agree the Canonists and the rest of the School onely Suarez addes for explication that whereas Aquinas saith the oblation may be necessary by command but the quantity or quality of the thing to be offered is left free that this is to be understood onely where there is otherwise sufficient sustenance for the Priest or no Law custom or contract to the contrary for otherwise in 〈◊〉 cases by the rule of justice even the quantity and quality may be necessarie and not left free And this is commonly received nemine refragante saith Covarruvius But now where no law custom or contract is for any oblations nor the necessity of the Church requires them there they are meerly voluntary and free-will-offerings and are the more acceptable to God because freely given But may not this which is thus given be taken away by the Magistrate No we see the Priests 〈◊〉 was not bought by Joseph If it be once dedicated it cannot be sold or alienated Upon the taking of Jerusalem by Nebuchadnezzar and prophaning the vessels by Belshazzar we see what judgement God sent upon 〈◊〉 And that of the sons of wicked Athaliah that did bestow the dedicate things of the house of God upon Baalim is noted as a high degree of wickednesse If they be taken or alienated by any the Wise man tells us Laqueus est devorare sacra it is a 〈◊〉 to that man that devoureth that which is holy Nay it is flat felony before God Ye have robbed me in tythes and offerings Ananias and his wife suffered death for it If others suffer not in so high a measure yet it will bring a curse upon the rest of their estate Ye looked for much and lo it came to little and when you brought it home I did blow upon it saith God by the Prophet in another case which may be applied to this It will be like Zacharies book which should enter into the house of the Thief and consume
societies we must first speak of those that govern and teach in schools and universities and of the honour due to them 1. That the first sort come within this Commandment appears out of that Chapter of the 2. of Kings where the sons of the Prophets call 〈◊〉 Master and that a Master should be a Father it is in the same Chapter confirmed for Elisha called Elijah My father my father c. The very like to which we finde among the Heathen who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Physitians and the sons of the Physitians their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Philosophers and their sons of the Philosophers answerable to the Prophets and the sons of the Prophets And as Elisha a Prophet calls Elias father so 〈◊〉 a Prince brought up under Elisha calls Elisha father because of the benefit which comes by them to the Common-wealth as well as to the Church in which regard they are fathers to both and for that cause they have 〈◊〉 from both And therefore to justifie Colledge livings and their other endowments we finde the first fruits which belonged ordinarily to the Levites bestowd upon Elisha and the Prophets because they were beneficial to the Church which was their principal and first end and likewise that great presents and gifts were bestowed upon them by the civil Ruler because of the benefit to the Common-wealth in the second place as by Hazael sent by Benhadad king of Syria to the same Elisha And the principal scope of God in this was 1. That the Law as the Prophet speaks might be sealed among the disciples that so it might be kept among them sacred and inviolate though some among them sometimes by negligence of Rulers will set counterfeit seals upon it for as S. Peter speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned men sometimes pervert the law and among the learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unstable men that is floating shallow headed Scholars who are not grounded and setled though learn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do pervert the law and break the seal against both these viz. men unleardned and floating unstable men God hath bound and sealed it up among grounded Scholars that it might not be perverted 2. And secondly that men hereby might be fitted for publick employment in the Church and Commonwealth The Scripture expresses it by carving and polishing 〈◊〉 per Prophetas I have carved them which is improperly translated I have hewen them by the Prophets as a piece of wood or stone is carved and polished by the hand of the Artificer For there is naturally in men caecitas cordis as the Apostle speaks the taking away whereof is a special part of this function the manner we may best see by Balaams speech who saith he was a man born clausis oculis blinde in understanding as all men are brutish in knowledge as the Proph. 〈◊〉 hath it but afterwards audiendo verbum by hearing the word he came to knowledge and so ad visionem to have his eyes a little opened and then he was 〈◊〉 oculatior somewhat better sighted And hereupon it was that they which were afterwards called Prophets were at first called Seers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculantes seers in a glasse from which word Tsophim it is very probable the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men came because such could see afar off and plainly it is said of some when they prophesied mutabantur in alium virum they were changed into other men as it is said of Saul when the spirit of God came upon him and he prophesied It makes a man wiser then when he was born and fit for church or Common-wealth For the institution of this we finde about the time when the law was given that God appointed not onely Moses but the seventy Elders to be placed about the Tabernacle to be taught by Moses for that is meant by taking of the spirit of Moses and putting it upon them and then they prophesied So that there was a kinde of Vniversitie about the Tabernacle for when one teacheth another the Jews call it a taking of the spirit and putting it on him And by the word Prophesie was not meant at first prediction or foretelling things to come onely for neither the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do 〈◊〉 signifie more then to teach and instruct or declare to others As it is in the Prophet I create the fruit of the lips peace that 〈◊〉 by having learning to bring peace For as he saith God gave him the tongue of the learned that he might know how to speak a word in season to the weary Esay 50. 4. And as the Wise man The mouth of the just shall prophesie that is shall bring forth wisdom for that other gift which was to foretell things to come was bestowed upon men afterwards to oppose the sorcerers sooth-sayers and Augurs c. among the Heathen and was extraordinary And it is plain by that of the Apostle that prophecie at the first was taken for teaching He that prophesyeth speaketh unto men to edification exhortation and comfort and if by prophesying were meant onely foretelling or prediction then we were in an ill case now having none that can foretel things to come seeing the Wise man saith Dempta prophetia perit populus where there is no prophecie the people perish And this it was which the Prophets did by their ordinary function viz. teach and instruct but when it pleased God to shew them things to come it was extraordinary When the Elders were thus placed about the Tabernacle the Levites and certain called Nazarites were added to them and of these two sorts consisted their Colledges when they came into the land of promise for before they were about the Tabernacle and therefore it is said of Josbua who was so good a student that no Prophet or Levite could compare with him and therefore having profited so well Moses at his death chose him for his Successor by Gods appointment That he departed not out of the Tabernacle Being come into the land of promise they sound a City well situated which was Kirjath-Sepher a city of books which Joshua that it might not be thought they came to their knowledg by the books of the Heathen but by divine assistance and studying the law of God called Debir which is 〈◊〉 When this city was not sufficient they had three other places Mizpeh Bethel and Gilgal As also Gibeah Elohim i. c. mons Dei 1 Sam. 10. where two things may be observed 1. That the land was called the land of Tsuph from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculatores or Seers of which we spake before which the Thargum expousds to be Ramah Prophetarum And 2. that when Saul prophesied being not brought up in the schools of