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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25395	The morall law expounded ... that is, the long-expected, and much-desired worke of Bishop Andrewes upon the Ten commandments : being his lectures many yeares since in Pembroch-Hall Chappell, in Cambridge ... : whereunto is annexed nineteene sermons of his, upon prayer in generall, and upon the Lords prayer in particular : also seven sermons upon our Saviors tentations [sic] in the wildernesse. ...	Andrewes, Lancelot, 1555-1626.	1642 (1642)	Wing A3140; ESTC R9005	912,723	784

the fulnesse of the vessels and thirdly by dissolution of some great exercise or heate as in great journeys not tending hereto in these respects it commeth to be no sinne So if not being in thought of man it passe from him Of Divines to speake of it against it or Physitians for the cure of it without any affected minde if of this thought it doth proceed it is certaine that in both these it is quit and no sinne As on the other side that a man doth it after excesse it is sinne as in drunkennesse though he commit it not ex ratione actus subsequentis by reason of the act subsequent that is purposely to sinne yet he is punished for it ex ratione actus praecedentis by reason of the precedent act that is his drukennesse so if a man give himselfe to surfetting and of that commeth profluvium seminis in this he is not quit Or againe if by often rolling of that cogitation in the minde in the day time it is procured in the night so it is sinne as likewise in the former if there be not ingraia recordat●o a sorrow in remembring it This sinne the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannesse the Fathers call it mollities soeminea effeminarenesse In the Law it is called the sinne of Onan Gen. 38.9 It is said he spilled it on the ground and the censure of it is vers next It was exceeding wicked in Gods eyes 2. Cum alio with another and first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bestialit● an abomination not to be named Buggery forbidden Levit. 18.13 punished with death Levit. 20.13 the beast also And with death of soule also Revel 21.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abominable shall have their portion in the lake c. ratio est because it is abominable confusion 3. With mankinde 1. where violence is offered Rapius as well to males as females as Aloisius bastard to Paulus tertius to females Deut. 22.25 that if a man offer to force a Virgin or woman she seeking to resist him is innocent but he shall die because beside that sinne there is violence breaking the former Commandement and so there is a double guilt and death its reward 4. Of those parties that yeeld consent they are males or females Sedomie for so strong is our concupiscence and so strangely affected in it that every thing is sufficient to stirre up the coales of it And the Heathen quod in foe nina sexus facit id in puero aetas what the sexe doth in a woman that doth youth in the male It is forbidden Levit. 18.22 and 20.13 present death enacted and decreed for both The reasons of it 1. Ephes 5.11 because it is an unfruitfull worke of darknesse it is contra bonum prolis against the benefit of procreation which is the end of matrimony 2. Against nature Rom. 1.26 the naturall use is in the other sexe vers 24. it is a pollution vers 27. not onely a sinne but also a recompence of other sinnes vers 28. it is a signe of a reprobate minde For the same sinne God sate in judgement Gen. 19.5 and punished the five Cities therefore that plot of ground is an unfruitfull Sea to this day called mare morinum the dead Sea because it nourisheth no live thing and lacus asphaltites of an unprofitable worke Gen. 18.20 he faith it is an exceeding grievous sinne and a loathsome So there is Gods owne censure for it 5. In the other sexe 1. a man with a woman if it be with many and that without all colour of Law it is scortatio whoremongers Scortatio Deut. 23.17 God saith there shall be no whore among the daughters of Israel nor whoremonger among the children of Israel and as vers 18. God compareth them with a homely comparison but good enough the adulteresse to a bitch and the scortatorès to a great number of dogges The civill punishment of this sinne by the light of nature Gen. 38.24 death and Heb. 13.4 if the civill punishment take no hold of it if in the Common wealth it be forborne yet he himselfe will judge it both in the life to come Revel 21.8 and in this time with strange and extraordinary judgements as lues Gallica the French poxe an abominable and filthy disease not heard of in former ages 6. Under colour of Law came that vice of polygamie Polygamy wherewith sundry of the Patriarchs and others were intangled yeelding to the corrupt customes of the Countries about where they lived not requiring Gods will But both nature it selfe might have taught them that whereas the care and foresight of both father and mother the male and damme or female is required for education there the very beasts admit but one but whereas the damme or female may bring up alone there it is otherwise The creation is plaine and plainer by Matth. 19.5 They two shall be one flesh expressing the number and Marke 10.11 he saith plainly that if a man should put away his wife and marry another wife he commits adultery against her so Levit. 18.18 as it is best understood when he saith Ye shall not take a woman and her sister both The termes and names of brother and sister are joyned to any thing in things without life as if one halfe and the other were added together it may be called the brother or sister of it But whether it be so to be understood or no yet the reason Lest you vex her the vexation of the soule and the trouble as in the house of Abraham betweene Sarah and Agar and in Iacobs house betweene Leah and Rachel and in 1 Sam. 1.2 betweene Annah and Peninnah in all these we see the inconvenience that redounds to bonum oeconomicum the peace of the family a motive strong enough to evince the inexpediencie if not the unlawfulnesse of it Polygamie and that is to have a woman and her sister Mal. 2.15 calling men to that ab initio non fuit sic from the beginning it was not so for we speake not what God can permit he sheweth plainely that if ever polygamie had been to be allowed it had been in the beginning of the world for that is the colour they have that for increase of children and propagation of the world it was lawfull but he saith there that God having plenty of spirit and power to have made more yet he made but one for Adam Eve therefore polygamie unlawfull for any age that came after Againe whereas Gen. 4.19 Lamech one of Cains race is the first that the holy Ghost noteth to have had two wives and that Iacob learned it in Padan Aram among the idolaters and so consequently was unlawfull then and afterwards seeing the Prophets condemne it and Christ and the Apostle 1 Cor. 7.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her owne husband for a woman and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his owne wife for the man it is flat that it is of it selfe unlawfull In

est sua peccata patriae suorum quantum fiori potest tegere all of nothing So for a man to come to this that he wil not conceale his fathers mothers or friends faults to speake against his owne country and countrymen yea against himselfe is against the nature of man cannot be wrought in man but by a supernaturall cause This we see the holy men in the Scriptures did It is naturall to every man so farre as he can to cover his owne faults and the faults of his Countrey and friends Moses when no necessity bound him confessed that he came of a cursed stocke spared not his brother Aarons fault in making the Calfe but committed it to writing spared not his sister Miriam in the cause of murmuring no not his owne fault in murmuring against the Lord at the waters of strife Numb 11.11 dispossessed his owne children and would not have them to succeed him in the Magistracy a very unnaturall thing but preferred Ioshua yea he put by his owne Tribe and the Tribe of Iuda and preferred Ephraim This is not able to agree with the naturall man but must come from an higher cause Therefore the writers of these bookes must be inspired by God 10. Whereas the whole drift of the greatest Philosophers and most learned men was to teach how Kings should enlarge their Kingdomes and to be in credit with Princes and great men this teacheth that life is the contempt of life It teacheth the contempt of the world and worldly honours The Prophets they never sought to be in favour with Princes but were so farre from that that they answered them not so much to that they asked as to that they should have asked therefore this is supernaturall Therefore the true way and from God not from man Against the Iewes The next point as God is a Spirit so must his worship be spirituall so we finde in the Scriptures not onely forbidding of images and shadowes but also a flat negative And as in the case of Gods unity though false religion may agree with the true in the first point yet not in the second so in this regard howsoever they exclude images yet they fault in this that all their worship is ceremoniall bodily and rituall consisting in matters of ablution and outward types And though there be types in the old Testament yet he proclaymeth every where that he abhorreth them for he will have a contrite heart and onely the circumcision of the heart Therefore as man is bodily and his notions fall into the compasse of the body so as that worship that commeth from him is bodily whereas the worship that commeth from God is spirituall 2. To this may be added that of Miracles and Oracles to confirme this religion as the other did in confirming their religion They were not done in corners but in the sight of Pharao in the middest of all his servants 2. Againe they were not frivolous but they that have felt them have got good by them 3. They are not imitable nor expressible by the art of man as the dividing of the red Sea the causing the Sunne to stand still in Ioshuahs time the making of Ahaz Diall to goe backe 10. degrees both which Areopageta saith are in the Persian Oracles The raining of Manna from Heaven Iannes and Iambres were not able to imitate Moses For Oracles of the Gentiles they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philippise Oracles speake as King Philip would have them and that they were very ambiguous and needed Delio natatore the Swimmer the Interpreter Apollo to expound them Therefore Porphyry said that their Oracles commonly had Posticum a backe-dore These doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philippise are not doubtfull need no Delius natator the Swimmer the Interpreter Apollo Last most of the heathens Oracles came not to passe but in the Scriptures they came all to passe some three hundred yeeres before some 500. some a thousand some three thousand as the dilatation of Iapheth which happened not before the calling of the Gentiles And this for confirmation both of the old and new Testament common to the Jewes aswell as to us those that follow are proper to Christian religion 1. Aug. 23. de eivitate Dei out of Porphyrie de regressu animae of the regresse of the soule the greatest enemy that ever the Church had That it is no true religion that doth not yeeld a sufficient purgation to the soule of man Moreover he addeth there that the Platonists received from the Chaldees that the purgation of the soule of man cannot be nisi per principia but by the principles we know that Plato his principles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father the mind love an enignaticall speech of our Trinity But this i. the purgation of the soule of man no religion teacheth but ours for it teacheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word tooke upon him sinfull flesh to purge away the sins of man therefore ours the true all the rest are meerely bodily for all their exorcismes and sacrifices are bodily and not spirituall and so withall the God of the Christians is not like to the heathen gods for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who loveth man i. he delighteth not in cutting mens throats or burning them to afhes as their divels had virgins babes old men young men good men offered up to them And the sacrifices of beasts in the old law were onely used for two respects 1. That they might be types of those things that are in the Gospell 2. To be an admonition to men to shew them that they have deserved to be thus killed and sacrificed God was so farre from having men to be sacrificed to him that he himselfe came downe to give himselfe a Sacrifice for our sinnes And what greater love can be then for a man to give his life for that he loveth for his friend therefore no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to man then this In a witnesse two things required 1. Skill 2. Honesty 1. Ioh. 1.1 Now for the Gospell 1. For the witnesses In a witnesse two things required 1. Skill 2. Honesty First for the skill There is never a one of them but can say we write and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have heard which we have seene with our eyes which we have looked upon and which our hands have handled Not as Homer Plato and the rest that had their things from other and by report And withall the writers of the Scriptures writing them when the world bare greatest hatred against them and yet never any durst write any booke against Moses in his time or against the Gospell in these daies And de probitate testis concerning the honesty of a witnesse The honesty of a witnesse there can be no better reason given then that Tacitus giveth That they testifie best quibus nullum est mendacii pretium that have nothing for their labour

〈◊〉 〈◊〉 without naturall affection 2. The second is the property of love to wish well to him whom we love and because Christianum vorum est oratio a Christians mans wish is his prayer therefore in this respect we bring it to prayer which is a mutuall unity or affection of love betweene the Father and Sonne 1 Tim. 2.2 a Commandement that prayer be made for Superiours The like Ier. 29.7 for Babylon the Countrey and backward and downward 1 Cor. 29.18 19. David prayed for the people and for his sonne Solomon and Iob. cap. 1.5 was wont to pray daily for his Sonnes So for the duty reciprocall Come to Honour which is the duty due from Inferiours to Superiours what it is in particular As there is a Father Matth. 23.9 So we have exactly but one Father viz. God so as truely is it said of honour 1 Tim. 1.17 honour exactly belongeth onely to God But that he himselfe hath vouchsafed to resigne part of it to some men 2 Tim. 2.20 he created some vessels to honour c. and consequently Heb. 5.4 out of the generation of mankinde he calleth some to be honourable and as Matth. 25.24 his calling is knowne by his gifts for he giveth them parcels and portions of his goods whereby they excell their fellowes It was said that the Scripture useth three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principality unto this Excellencie honour properly belongeth and it is twofold 1. outward 2. inward 1. Inward honour as Prov. 5.9 Meddle not with a strange woman c. so Prov. 20.3 for he shall lose his honour Inward honour that good opinion that men have of him And opinio honesla and honest and good opinion is defined to be testimonium excellentiae whereby wee witnesse that there is in this man a certaine excellencie above us or somewhat above us by nature Paul Col. 3.18 1 Pet. 2.13 expressed this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection to be subject as Luke 2.51 Christ went c. and was subject to them i. in respect of his manhood he acknowledged himselfe a childe and so consequently somewhat more to be in them then in him The contrary will make it more plaine Numb 16.3 Corah and his company his thesis was The Lord was among them all holy to the Lord and equall therefore Moses should not be so excellent The contrary of this is when men doe not onely confesse that there is not any equality but that some excell and that not by chance nor as the Poet saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by Gods appointment and this is the first and inward part of honour But 1 Sam. 16.7 God and man looke not one way God looketh on the heart which man cannot therefore he cannot see this inward excellencie And this maketh the exteriour honour as it is taken Honour externall 1 Sam. 15.30 where Saul saith Yet honour me before the elders c. Matth. 23.67 the desire of the chiefest place chiefe roomes greetings c. the honour that the Pharisees longed for What the exteriour honour is what kinde is to be exhibited and due it is better determined and knowne by the manner of the Countrey because all are not alike in fashion For our selves they may be reduced to these seven heads Every one hath a warrant from the practise of the godly 1. To rise up when the person of excellencie which either by nature analogie or property is our Father is in presence done to Iob cap. 29.8 and a greater by Solomon to Bathsheba his mother 1 King 2. he rose up and met her 2. Nudare caput to uncover the head which was ad honorem in token of honour in use with the Saints as 1 Cor. 14. 3. Genuflexio the bowing of the knee practised Gen. 41.43 the cry of Pharaoh made to be proclaimed before Ioseph Abrech i. bow the knee And thus farre proceed the first salutations 4. Afterward it pertaineth to exterior honour to Stande Exod. 18.13 Moses quia Iudex because Judge sate the people stood 2 King 5.21 Gehezi stood before Elisha and indeed it is the common expressing of service 5. Silence to give eare when he speaketh Iob. 29.9 10.11 so they did to Iob when he was in presence 6. When we are by necessary occasion to speake to use words of Submission as 1 Pet. 3.6 Sarah called Abraham my Lord or Sir Gen. 31.35 43.28 See it in Iosephs brethren Thy servant our Father c. And they bowed downe and made obeysance Gen. 31.25 So Rachel to Laban Let not my Lord be angry that I cannot rise up and give testimony of honour because it is with me after the manner of women 7. The last is dispersed throughout the Scriptures and is comprehended under the word ministrare Luke 17.8 when we waite upon and when we performe any duty which mens servants use by that action whatsoever it be we testifie a sup●r●ority and excellencie in that party It comprehendeth many duties And thus farre goeth honour For when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powe● To Power belongeth feare power is added then another thing viz. feare doth belong to it as Ioh. 19.11 power it is not but from above from God and so consequently commeth there unto them that have power part of that feare that we owe to God To this belongeth an awe a standing in awe a reverent feare Levit. 19.3 Every one shall feare his Father and Mother Ephes 6.5 With feare and trembling to our Masters secundum carnem after the flesh Prov. 16.14 A great feare belongeth to the King because his anger is the messenger of death and Iob. 29.8 that the people stood in such awe of him that they when he came forth conveyed them out of the way as if they had done some unseemely thing c. And this properly belongeth to the Superiour in regard of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prin●ipality To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due obedience 3. In respect of his government unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due 1 Tim. 6.1 obedience expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe under a yoke that is when they bid us doe this or that we be contented to put our neckes under their commandement Prov. 23.22 Ephes 6.10 plainely Obey thy Father and Mother c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both set forth this obedience examples of which we have Gen. 22.9 of a Sonne to his Father Isaak even to the death obeyed c. of a Servant to his Master Gen. 31.6 Iacob served Laban with all his might and Iosh 1.6 Ioshua by Gods commandement is made servant to a Kingdome Now for the protestation of this obedience and for the expressing of it order was taken for a second government as Prov. 3.9 he willeth men to honour God with their substance and goods It is the wanting of 〈◊〉