the earth every where wandring 5. Lastly Auscultate ut retineatis Hearken to keep not to forget what you 〈◊〉 this virtus 〈◊〉 a retentive faculty makes a hearer compleat Blessed are they saith our Saviour that hear the word of God and keep it So saith saint John Blessed are they that hear the words of this prophecy and keep those things that are written therein On the contrary If any be a hearer of the word and not a 〈◊〉 he is like unto a man beholding his natural face in a glasse c. So may we say of them that hear and lay not the words up in their hearts A Rabbin compares such ears to an hour glasse that when one glasse is full of sand it is turned and the sand 〈◊〉 into the other These kinde of ears are ever the worst not worthy to participate the mysteries of God There must not be only a laying up in our memories but in our hearts too till the day starre arise in our hearts Among the Schoole-men there is an opinion quod cor non facit non fit that which the heart doth not is not done at all Pharaoh returned to his house but the thing he heard did not enter into his heart And therefore it was that God said The words which I command thee shall be in thine heart and in that place this order of 〈◊〉 is prescribed plainly We are in these dayes for the most part greedy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain superficial kinde of knowledge but our knowledge should be to give to the simple sharpnesse of wit to the young man knowledge and discretion And when wisdom entreth into thine heart and knowledge is pleasant unto thy soul discretion shall 〈◊〉 thee and understanding shall keep thee So that the writing committing to memory and talking of that which we hear should be to this end to work deeper impression in our hearts to practise it And that we may do this the better there are three things required in us 1. Examination 2. Meditation 3. Conference 1. For the first it is to be done by following our Saviours counsel Searching the Scriptures not running after Diviners and Soothsayers but the Law and the Testimony according to that of the Prophet Saint Luke testifieth of the 〈◊〉 that they were more noble then they of Thessalonica why because they searched the Scrpturs daily The Preachen or catechizer must not doe all for us something we are to doe for ourselves If we mean to 〈◊〉 to the knowledge of God let us search saith the prophet And the preacher gave his heart to search out wisdom that is by the holy scriptures That which I knew not saith holy Job 〈◊〉 searched out Saint Peter gave testimony of the Prophets that they searched and enquired diligently the things which concerned their salvation Thus must hearers search the scriptures not as if they could understand them without their teachers much lesse to judge their doctrine but to confirm their 〈◊〉 in what they hear Meditation is the second duty We are to meditate and ruminate as well upon the things we hear as upon those we read S. Paul after he had prescribed rules to Timothy how to order himself gives him this counsel also Meditate upon these things give thy self wholly to them that thy profiting may appear to all And after a general exhortation to the Philippians he concludes with Finally brethren c. think on these things The reason is given by S. Augustine Quod habes cave ne perdas take heed thou lose not that which thou hast gotten by reading and hearing If we onely hear and reade and think not afterward upon it it is to be feared that we shall not be bettered by that which we have either read or heard This duty hath ever been in practise with the Saints of God Isaac went out into the fields to meditate And king David did often so as appeareth by the 119 Psalm in diverse places The last duty is conference And this is done either First by Auditors among themselves Or Secondly with the Priest and learned The first we have in the Prophet Malachi They that feared the Lord spake often one to another yet not in Conventicles And the other we have in the Prophet Agge Ask the Priests concerning the Law The reason is given by the former Prophet The Priests lips preserve knowledge because he is the 〈◊〉 of the Lord of Hosts If then in reading or hearing we be at a stand the Scriptures being a deep Sea to wade through repair to the Priest confer with him and desire his direction We see our Saviour while he was young took this course his parents found him not onely hearing the Doctors but conferring with them and asking them questions Though it be the common saying that Experience is the Mother of Knowedge yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conference is the Grandmother for it begets experience Now as the Prophet speaks Hic est omnis fructus ut auferatur peccatum this is the fruit and end of all these duties to take away sin As in diseases there are bastard Feavers which have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verarum febrium symptomes signes of true feavers so is there also 〈◊〉 pietas bastard religion which hath specious shews of true 〈◊〉 Seeing then that preaching and catechizing may fail and that as our Saviour tels Martha Vnum necessarium est there is one thing needful while we have the great blessing of the Word that 〈◊〉 necessarium let us hear it and God in it Lest it happen to us which the Wiseman and the Prophet foretold They shall cry unto the Lord but he will not hear them why because they hated knowledge And as it was with Elies sons they hearkned not to the voice of their father therefore the Lord did slay them Let us therefore labour by hearing to come to the knowledge of God and no doubt but God will have a respect to our hearing and of Catechumeni make us proficients give a blessing to our endeavours we will conclude this point with a saying of S. Cyril an ancient Catechist Meum est docere vestrum auscultare Dei perficere It is my part to teach yours to hear and Gods to perfect and give a blessing to that which I teach and you hear And so much for Venite auscultate CHAP. III. Of Religion in general and the foundations of it The four first steps 1 We must come to God as the onely way to true happinesse No happinesse in riches proved by divers reasons Nor in Honour Nor in pleasure Nor in moral vertue Nor in contemplation General reasons against them all that felicity cannot be in any of them 1 because they cannot satisfie 2 They are not perpetual but uncertain In God onely is true happinesse to be found THe work of
in either aright 3. They must be 〈◊〉 They must be made in the spirit of humility els are they no prayers the Hebrews call such prayers and no prayers We see the humble supplication of the Publican was accepted when the vaunting prayer of the Pharisee was rejected God turns himself to the prayer of the poor destitute Saint Bernard saith concerning this and the last qualification Quando fidelis et humilis et 〈◊〉 〈◊〉 〈◊〉 sine 〈◊〉 penetrabit unde certum est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whensoever our prayers are faithful humble and fervent we may be assured they will pierce the heavens 〈◊〉 will not return empty 4. Our prayer must not be absurd oratio sine ratione prayer without reason As accedere Deum pro pace sine pace pro remissione peccatorum cum retentione as Tertullian saith to come to God for peace without peace to pray for forgivennsse and be far from forgiving ourselves Our Saviour sets us a rule to pray forgive us as we forgive others how can we say to God forgive me and to our brother pay me who so stoppeth his ears at the cry of the poor he shall also cry himself and shall not be heard as the wise man speaks If there be a receiving there must be a giving When you pray saith our Saviour forgive if ye have ought against any that your father also which is in heaven may forgive you your trespasses And thus our prayers shall be reasonable otherwise prayer withour charity is as they call it the prayer of Cain who offered sacrifice to God and murthered his brother 5. It must not be the Bethulians prayer Help must come within five dayes or els farewell prayer This is contrary to our Saviours rule who taught men to pray and not to saint and to the Apostles Pray without ceasing Yet it is not meant that we should ever be praying and doing nothing else as the Euchita dreamed or that God is pleased with many words or battology for non in sermone multo sed diuturno offectu not in many words but with long affection as Saint Augustine Nor is it our Saviours meaning in the parable of him that went to his friend for loaves that he knocked at the door continually but interpolatim ever and anone till he was heard non continua interpellatione sed interpolatione our prayer must be renewed often for in this frequency and continuance in prayer there are two extreames to be avoided 1. First that which Saint Augustine tells us was in the Euchites as before who never left or discontinued prayer but neglected all other duties of religion which was condemned by the Church as an heresie 2. The other is that which Isidore mentioneth of some that hold that men were onely to pray in the night and to spend the day in other affairs These are like our noctna owles that never cry but in the night The practise of many among us is like theirs that pray not but when they are in their beds if then both these must be avoyded and we must walk in the middle way There may be a defect also in the manner of praying when it is not qualified so as we have above specified Also our thanks may be in this two wayes defective 1. when a man hath benefits and slighteth them now our soule is dried away we can see nothing but this Manna It was the Jewes fault to murmur unthankfully 2. Or our thanks may be formall cold and carelesse vsu magis quam sensu of course and not from a true sense and feeling such sacrifice to their own net Hab. 1. 16. Naaman received a benefit and he would be thankfull for when one talent was asked he would give two Now because prayer is the means to obtain all other graces it cannot properly be said to have means to obtain it Yet are there diverse helps to it 1. There is no greater help or spur to prayer then the consideration of our own wants and imperfections by taking a view of our soules and frequent examining our own hearts whereby we come to see the evils we are most inclinable to and the good things wee want This knowledge and sense of his own wants made David thirst after God and powre out his soule before him Psalm 42. 1. 2. 4. 5. 2. Another help is the remembrance of Gods benefits to us King David was so well versed in this duty that there is not a benefit he received or that we may but that there is a Psalm for it psal 40. 3. He had still canticum novum for beneficium novum when he wants any singular benefit then he reckons up the lesser which Saint Augustine calls colligere fragmenta the gathering up the fragments and these he made great account of and as the woman of Canaan was thankful for the crums Mat. 15. 27. so was he for the least mercies when he had no new benefits then he takes up old benefits and makes of them a new song as Psal. 38. and 70 and rather then faithe remembers to God and gives thanks for his wonderfull forming in his mothers womb Psal. 139. and sometimes enlargeth himself to those benefits that are common to all the world as psal 8. 19. 104. yea to the very wild asses quenching their thirst in the wildernes 3. Another is fasting and alms which the Fathers call the wings of prayer S. Augustine saith Jejunium orationis robur oratio vis jejunii fasting is the strength of prayer and prayer the like of fasting And jejunia elemosynae orationem juvant fasting and alms are assistants to prayer These both are the wings that prayer mounts up by Illud hanc corroborat haec illud sanctificat as fasting strengthens our prayers and prayer sanctifies our fast so alms 4. If our own prayers be weak then are we to desire the prayers of the Church according to S. James's direction Si oratio tua fulmen sit saith one ascendat ad coelum sola per se otherwise esto gutta in nube grandinis if thy prayer be fervent or as a thunderbolt it may ascend to heaven by it self but if it be as a drop in a cloud it will need the help of others 5. If none of all these help yet there is oratio fidei as well as oratio sensus though I cannot have the prayer of feeling yet I may have the prayer of hope For spiritual duties are likened to seed of which harvest comes not presently but lie in the 〈◊〉 of the earth till the time that the Lord fructifie The signes of praying aright or that our prayers are rightly qualified and like to prevail are diverse 1. Earnestnesse of the soul when that sends out sighes and groans unutterable gemitibus non sermonibus constat hoc negotium this businesse consists not in words but groans 2. The second signe is if
Concerning that which Aristotle hath in his morals it must be acknowledged that he meant de 〈◊〉 non 〈◊〉 〈◊〉 quod fieri debuit else he is to be called back to his de Rep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is expedient for little children to be drawn from evil speeches and sights which may hinder their proceedings in vertue and it is his rule further that it is necessary to teach them assoon as may be all things that are good Lastly against the Orator standing at the bar and pleading for his fee to excuse a lewd young man his own serious 〈◊〉 are to be alledged Refrenanda 〈◊〉 est c. maxime haec aetas a libidinibus voluptatibus arcenda est This age meaning youth is most 〈◊〉 to be kept from lusts 〈◊〉 pleasures And in another place he is of a flat contrary opinion to his first Qui adolescentum 〈◊〉 ignosciputant 〈◊〉 falluntur propterea quod aetas illa non est impedimento 〈◊〉 studiis They are much 〈◊〉 that think way should be given to the licentiousnesse of young men because that age is no let or hinderance to good learning In the Scriptures there are two places that discover some to be of the same opinion 1. Pharaoh being requested by Moses that the Israelites might go with their children to worship the Lord makes a scoffe at the motion and saith Not so go ye now that are men as though religion pertained not to children 2. In the Gospel when children were brought to Christ to blesse them the disciples not onely forbade them but rebuked them that brought them as if Christ and children had nothing to do with each other For the first we see that Moses stands stiffely to his proposition and 〈◊〉 not accept of Pharaohs offer for the elder except the younger might go also For the second our Saviour opposeth his disciples and commandeth them not to hinder but to suffer and further their coming to him telling them that the kingdom of heaven belonged aswell to them as to elder people pronouncing those accursed that should keep them from him or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay a stumbling block before them by ill example That instruction is most necessary for children may be proved out of the Law 1. The Law was not onely given in respect of those of riper years but to the younger sort and that to cleanse their wayes as the Prophet David speaks 2. The Jews observe that there is mencion made of children three times in the Decalogue and of these three places two of them are directly set down for 〈◊〉 children in duties of Religion as in the observation of the Sabbath and honouring Parents one in each Table 3. Again God in the same Law gave commandment to Parents to inform and 〈◊〉 their children why the Passeover and other religious ordinances were commanded Yea though children shall not ask of their Parents yet God layeth a charge upon them to see their children instructed in his Laws And whereas many hold it not material or to be regarded what children do and that they are not to be examined and censured for their childish acts though wanton and wicked the Holy Ghost confutes such people by the Wise man who saith 〈◊〉 semi is suis as some translation hath it even a childe is known by his doings whether his work be pure and whether it be right 2. And as God would have 〈◊〉 instructed in his Laws so if when they are taught 〈◊〉 admonished they refuse good counsel it will fall out that such as are evil affected and obstinate he means to destroy as in the case of Elies sons who hearkned not to the voice of their father because God would 〈◊〉 them and of the fourty two children of the city of Bethel who were devoured by Bears for mocking the Prophet Elisha Whereas on the other side God gives a blessing to such children as are willing to be instructed in his fear and the wayes or his commandments 3 To this the Hebrew proverb may be added There are to be seen in 〈◊〉 souls of all sizes that is death the reward of sin seizeth upon the young as well as upon the old and the young as the old shall be judged by their works I saw the dead saith saint John small and great stand before God and they were judged according to their works 4. Again from the gospel Exemplum dedi vobis I have given you an example saith our Saviour of whom the Divines rule is Omnis actio Christi 〈◊〉 nostra est Every action of Christ is for our instruction And he hath left an example and president for children in that at twelve yeers of age he was found in the Temple with the Doctors both hearing and asking them questions and so submitting himself to Catechizing 5. When the chief Priests and Scribes were sore displeased at the children that cryed Hosanna to our Saviour he approved of their song of praise and quoted a text for their justification out of the Psalms Out of the mouth of babes and 〈◊〉 hast thou perfected praise and upon that act of theirs one saith Non minus placet Hosanna puerorum quam Hallelujah virorum The Hosanna of children pleased Christ no lesse then the Hallelujah of men 6. In the gospel Christs charge to saint Peter was not to feed his sheep onely but his lambs also and his lambs in the first place because the increase of the flock depends chiefly upon the forwardnesse and thriving of the lambs for they being 〈◊〉 〈◊〉 and looked to lesse pains will be taken with them when they come to be sheep 7. When thou vowest a vow saith the Preacher defer not to to pay it All stipulations and solemn promises must be performed assoon as we can But in our Baptism we made a vow to learn the fear of God therefore we are to perform it in the prime of our youth and the rather because whereas by the direction of our Saviour the disciples were to teach and baptize yet in singular favour to the children of the faithful this priviledge is given that they first may be baptized and then taught 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God hath set it in the second place do not thou set it in no place It should be first therefore as soon as may be Saint Augustin saith Quare 〈◊〉 Magister extrinsecus 〈◊〉 sit intus To what purpose is it to have an instructer or teacher outwardly if he be not within also And 〈◊〉 when we come to age there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a casting off and rejecting of government but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the governor Seeing then that children must have teachers and governors within them before they be freed from Tutors and governours without them it is necessary that we begin to teach them betimes
fiery furnace without hurt either to their bodies or garments was so terrified and astonied that he repealed his former decree and published another and that a sharp one against them that should 〈◊〉 Gods Name The like did Darius upon the supernatural and powerful preservation of Daniel in the Lions den And so we read that the people were astonied at the mighty works of our Saviour Power breeds terrour then 3. The last is his omniscience No sin that we commit but he takes notice of them My sinnes saith king David are not hid from thee When Moses saw no man by he was bold to kill the Egyptian But when he perceived that some were privy to it he feared and said surely this thing is known There is no creature but is manifest in his sight for all things are naked and open before him In respect therefore that he knoweth our transgressions our fear is to be fixed on him And this putteth a difference between the fear of God and the fear of man which they call malum diuturnitatis custodem an ill keeper of continuance for the fear of God is bonus diuturnitatis custos a good keeper of it And now according to the first rule for exposition of the Decalogue we are to see in this what is commanded and what forbidden 1. Here are commanded both the fears servile and filial 1. The first the School-men call timorem servorum servile fear such fear as servants shew to Masters a fear of punishment and this is a good fear though it be ignorantly condemned by some True it is that the Apostle saith that the sons of God have not received the spirit of bondage to fear but the spirit of adoption whereby they cry Abba Father the spirit of bondage is inferiour to the spirit of adoption yet that spirit is better then the spirit of Belial or that of slumber of which the Prophet speaks whereby mens eyes are closed It is a maxime that actio perfecta non recipitur nisi imperfecte primo there is no perfect action but at first it is imperfect and is perfected by degrees It is a good thing to be a son yet it is better to be a servant a door-keeper in the house of God then to dwell in the tents of ungodlinesse better to be a hired servant then a prodigal son It is good to be in Canaan in the land of promise but in the mean time it is better to be in the wildernesse then in Egypt So fear and spare not fac saith S. Augustine si nondum potes amore justitiae at timore poenae do it if not for love of goodnesse yet for fear of punishment and his ground is out of a place in Deuteronomie cap. 5. Nothing brought the Jews to the love of God but the terrour they conceived out of the strange sights before them yet God wisheth that they might have such a heart in them alwayes that they would fear him yet this was but a servile fear procured by the strange sights at the deliverie of the Law 2. The second they call timorem filiorum filial fear This they illustrate by an example from the son of a poor man that hath a reverend fear not to offend his father though he be assured that he can do him neither good nor hurt And these two fears are distinct and different The first ariseth from the fear of punishment and this from love and may be called reverence This is the fear which the Psalmist calleth clean and endureth for ever and thus we perfect or work out our salvation with fear and trembling The reason why though we may and ought to obey God out of love yet it hath pleased him to command fear is threefold 1. To overthrow the vain sp culation of some erroneous people that dream of an absolute perfection in this life The Wise man saith Beatus qui semper pavit happy is the man that feareth alway And either there is no perfection in this life or else fear is superfluous he that cannot fall need not fear But because in this life there be degrees of perfection and though we have obtained perfection of parts that is all vertues and graces required in a Christian yet there are several degrees of perfection wherein we must still be growing for a childe though it have all the parts of a perfect man yet it hath them not in that degree of perfection which one of yeers hath attained to therefore this fear is alwayes necessary None stands so fast but he may fall and therefore must alwayes fear 2. Inasmuch as the children of God often feel in themselves a feeblenesse in faith a doubt in hope coldnesse in prayers slownesse in repentance and a debility in all other pious duties in some more in others lesse according to the measure of the Spirit communicated to them as it was in King David therefore fear is necessary to recover themselves and he that looseth it not his heart shall never be hardened nor fall into mischief as the Wise man intimates in the place before cited Fear is a good preservative for the heart though all other duties fail yet if fear continue we shall never need to despair Saint Bernard saith I know it for a truth that for the keeping continuing and 〈◊〉 of the vertues and duties which God hath commanded there is nothing more profitable and available then fear when the grace of God is with us and when it is departed so that ther 's nothing left but fear yet this fear wil never leave us or let us rest till we have made our selves fit to receive it again si deficit timor deficis et tu if fear decay thou decayest with it c. when we have recovered the grace that was lost fear will preserve it for fear of a relapse will make us more circumspect Saint Jerome calls it Custodem omnium virtutum 3. Because the excellent duty of love the effect of feare might not fail and grow carles In the Canticles the Spouse fell asleep with her beloved in her arms when she awoke her beloved was gone in her bed she sought him but found him not so that if there be not a mixture of fear with love it will grow secure and fall a sleep and lose her beloved Therefore that we may be sure to keep our love awake when we think we have Christ in our armes there must be a mixture of fear with it So for these three reasons fear is necessary even for them that think themselves in a perfect estate And withall Solomon tells us the fear of the Lord is the beginning of wisdom so did his father before him And the same Solomon concludes his book of the preacher with fear God and keep his Commandments for this is the end of all and the whole duty of man And in another place he saith it is fons vitae The
his glory As the Apostle And whatsoever we doe it must be to the glory of God and so to demeane our selves and order our actions and thoughts that the name of the Lord Jesus Christ may be glor 〈◊〉 in us The taking of the name of God is an external act an act of the tongue which we know though it be but a little member as Saint James speaks yet if it be not well looked too it is of all the members the most unruly and breaks out to the dishonour of God but if it be rightly ordered then none more meet for his service as the same Apostle saith therwith we blesse God the father And indeed it 〈◊〉 the proper instrument for his praise his praise shall ever be in my mouth the mouth and tongue being one and the same in this act And my mouth shall shew forth thy praise My lips shall praise thee and when my mouth shall praise thee both in one Psalm and in divers other places And so of the tongue My tongue shall talk of thy praise all the day long And my tongue shall sing of thy righteousnes The manner how it is to be done Moses in his song of praise tells us Enuntiabo I will publish the name of the Lord there must be no whispering in this work but Gods praise must be sounded out and in this work one must report the excellency of God and they that hear are to give glory to him for glory as was touched before as the word is taken both in scripture and in humane writers imports more then either honour praise or worship for all these must be directed that the party on whom they are bestowed may be glorified so that glory is the end of those actions and the nature of glory hath some resemblance to claritas the brightnesse of glasse or other resplendent obects that are seen a far off so God is glorified when he is so praised or honored that is name may be seen and known afar off and therefore the psalmist exhorting men to praise God adds further make his praise glorious so that he may be seen and known to all the world and the several steps or degrees of doing this are these First by filling our mouthes with his praise and then secondly by filling other mens eares with it O praise our God yee people and make his praise to be 〈◊〉 And thirdly that not once but our mouths must daily speak of it ever more more And fourtly to them that are ready to hear of it which are they that fear God The Saints And 5. this is not in asmal assembly or meeting but in the great congregation And sixthly the greater the be ter let them give glory unto the Lord saith the prophet and declare his praise in the Islands nay he wishes that all the world may be filled with his praises and that he might be heard of all nations Psal. 71. 18. The sound must go out into all lands and the words of his praise into the ends of the world Seventhly and lastly this celebrating of Gods praise must continue to the end of the world His name saith the psalmist shall endure for ever so long as the Sun and Moon endureth And we will shew forth thy praise from generation to generation and he would have it continue so long as the world endureth Thus you see the scope and end of this Commandment is Gods glory and you see that it must not be restrained but it must have a large extent and that as large as may be for place and perpetuity You may see the reasons briefly that this is no voluntary act but a necessary duty 1. Man was created for this end and purpose as you have heard and Saint Chrysostom saith Animalia fecit Deus propter hominem hominem propter seipsum God made other creatures for man but man for himself that is for his own glory So saith S. Gregory Homo ad contemplandum laudandum creatorem suum conditus est man was made to contemplate and praise his maker Therefore it is observed that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barak creare benediccre are little differing because the end of creation is that God may be blessed or praised 2. Assoon as the world was made God sanctified a sabbath to be spent in his praise being a Type of what we must do hereafter Dies enim septinus not ipsi erimus 〈◊〉 ejus fuerimus benedictione sanetificatione pleni atque referti saith Saint Augustine And therefore our Saviour delivering us a forme of prayer though God requires his inward worship in the first place as in the first Commandment because it must be first in execution or performance yet because his praise and glory is the end and the end is first in intetion though last in execution therefore Christ puts it in the first petition wherein we desire his name may be hallowed or glorified 3. If we mean to do it hereafter in patria in heaven our countrey we must doe it here in via in the way thither on earth It will be our continual exercise there and by vsing it here we come to have a heaven upon earth 4. We being little lower then Angels must imitate them in this duty It is an exaltation of our nature while we are here in corruption to be made like the Angels They sing Hallelujahs salvation glory honour and power to God Let us do the like 5. If we do it not we shal be so much lower then the Angels and we shal be worse and more unthankful then the Heavens and firmament baser then the basest creatures for they do in their kinde 6. The Church militant doth it It is the work of the Temple and to be preferred before the works of other places as that is the place of all places or chief of places so is praise the work of all works the chiefest work to be done 7. Man ought to be delighted in that wherein God hath made him to excell all other creatures that is in the distinction of voice no creature but man having a tongue to speak the rest onely having a sound but no articulate voice whence man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his articulate voice 8. This gift is not onely proper to man but the parts exercised herein as the tongue lips and mouth are honoured much by being imployed in this service it it is more then necessary for him to use it to that end Saint James 3. 8. debaseth the tongue which is lewdly employed David extolleth it when it is well occupied It is the highest degree of glory to be thus imployed Awake my glory Psalm 57. 8. 9. It is not onely a good act but pleasant seemly and profitable David saith
heavy hand 〈◊〉 as David when his child was sick fasted or when the evil is not yet upon us but hanged over and threateneth us as when Eliiah denounced Gods judgments against 〈◊〉 he fasted which fast though it were onely or cheifly for fear of punishment yet went it not unrewarded It is not thanks 〈◊〉 in sicknes and affliction to refrain our meat it is but natural so to do Elihu in Job tells us that when a man is chastned with pain his life abhorreth bread and his soul dainty meat And the Psalmist tells us that when fools are afflicted their soul abhorreth all manner of meat And we read that when Ahab was in grief he would eat no bread But to do this without affliction 〈◊〉 optimum acceptabile 〈◊〉 This is the excellent and acceptable fast To come with Mary Magdalen and betake our selves to weeping and to fast before the 〈◊〉 come to take up our own crosse and to 〈◊〉 our selves this is an act worthy a true Christian. Again when the affliction lieth not upon our selves but upon others it may be lawfully 〈◊〉 David relateth 〈◊〉 himself that when others were sick he put on 〈◊〉 and humbled his soul with fasting for them 2. To prevent the evil of sinne either propter languorem boni when we grow 〈◊〉 or languish in performance of holy duties as when our prayers are not so fervent as they ought to be or propter 〈◊〉 mali upon some tentation that cannot be avoyded without fasting for 〈◊〉 saith there are some evil spirits that cannot be cast out but by prayer and fasting Lastly as the publick 〈◊〉 so also the private is not only for the averting of evil but for procuring of good and that either in general as Cornelius the Centurions fasting proved a preparative to his calling to become a Christian or in particular as our Saviour Christ fasted at his inauguration or publick entrance into his office of mediatorship according to the opinion both of the fathers and moderne divines Now as of the other Sabbath so also of this there are two parts First External which is Abstinence Secondly internal sorrow mourning or Humiliation 1. In the outward fast is required a whole dayes Abstinence from even to even and from meatand drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is edible and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is liquid a general restraint from both 2. An abridgment or breaking off the ordinary course of our sleep We must watch as well as fast 3. We must lay by our best apparel and put on more vile clothes which in Nehemiah and sundry other places is expressed by wearing of sackcloth which we should also lay aside as unworthy of any but that to avoid shame we must have somewhat to cover our nakednesse 4. We must separate our selves from all that is delightful to the senses and from all the pleasures and delights of this life for quia non peccavit sola gula ne jejunet sola because the tast hath not been the onely sense which hath offended therefore that sense must not fast alone but the other senses mustabstain and be afflicted also 5. And as all these are 〈◊〉 so is labour and servile work also 6. Lastly we must give alms and relieve the poor on the day of our fast The precept we have in Esay among other things required in a fast to draw out the soul to the hungry and to pity the afflicted soul. And an example of it in the Centurion Alms was joyned with his fasting for the old rule and Canon is Quod ventri subtrahitur pauperi detur what we spare from our belly we must give to the poor But as we said before that bodily rest profiteth nothing so we may say of bodily abstinence it availeth little it is not an outward abstinence will serve the turn for the the kingdom of God is not in meat and drink if we stay there and go no further therefore the Prophet tells such fasters though they lay in 〈◊〉 a whole day yet it was not that which God requireth but inward sorrow because the outward action is ordained for the inward and the internal fast is that which God chiefly accepts What is said in the Gospel of sacrifice may be aswel said of outward mourning I will have mercy and not sacrifice Matth. 9. 13. And the Prophet Joel tells us It is not the rending of the garments but of the heart which God requireth in our fasts The Apostle excellently describeth the whole course of whatsoever is required of us in this fast when they sorrowed after a godly sort what carefulnesse it wrought in them yea what clearing of themselves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge A true fast must come from the spirit and be accompanied with sighs and groans which cannot be expressed as the Apostle speaks in another case Of this sorrow there cannot be an exquisite method but as he setteth them down there they are of two sorts 1. First a fear arising from the apprehension of Gods anger provoked and the punishment due to us for our sins which must work in us a sorrow that we have offended so good a God 2. A desire of amendment for the future which must shew it self by a more strict care that we offend him no more and this care must be expressed by zeal and if we relapse or go amisse that then we be ready to punish our selves for it In a word the fruit of those actions which concern Mortification tend to this end that by judging our selves we may escape the judgment of God It was the policy of Benhadad and his people to humble themselves to the Kingof Israel which turned to their preservation and it hath been the usual practise of rebellious subjects to their Prince thus to behave themselves to regain his favour and to make his bowels yearn But after all these unlesse there be a binding of our selves by a vow and promise of reformation andnew obedience which must be the 〈◊〉 of our fasting and humiliation all the rest will be to little purpose Therfore we finde in Nehem. at a solemn 〈◊〉 of the Israelites when they were returned from Babylon that after solemn reading of the Law four times for so some take the words verse 3. whereas their ordinary readings were but twice on one day and after an humble cessation and serious exhortation they all enter into a solemn vow and Covenant of reformation of their lives and set their hands and seals to it to remain as a testimony against them for ever if they should fall back Thus if we upon our solemn fasts do vow and promise to God unfeignedly to reform what we then confesse to have been amisse in us and perform it accordingly then we may be assured
him a father to Pharoah and Lord of all his house Hence Deborah is called a mother in Israel Neither is this title and honour due to the supreme governour onely but also to the subordinate so Saint Peter commands to submit as to the king who is supreame so unto governours as those that are sent by him c. So that by this 〈◊〉 〈◊〉 the general of the army may be called the father of the Camp and whosoever hath any authority in any society derived from the king is thereby become a father and all honour belongs to him 5. Lastly if we come to that which we called excellency of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when this is alone without the other two though there be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principality nor power yet there is an honour due and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excellency is of four sorts 1. Ratione 〈◊〉 in regard of years or age and an honour is due in this respect rebuke not an elder saith the Apostle but intreate him as a father the elder women as mothers 2. In regard of the gifts of the minde as wisdom and counsel whereby one is able to direct and advise others or to invent some things needful and conducing to the publick good thus Jabal is called the father of such as dwell in 〈◊〉 and of such as have cattle and Jubal the father of such as 〈◊〉 the 〈◊〉 and the organ 3. In respect of outward estate and wealth for money is nervus politiae the sinnew of the commonwealth therefore rich and wealthy men are esteemed in a common-wealth and called to publick assemblies before others because if it be in need they are most able to help Thus Nabal though a man of no other gifts yet because God had enriched him David doth implicitey call him father by 〈◊〉 himself his son give I pray thee whatsoever cometh to thy hand to thy servants and to thy son 〈◊〉 And this honour given to rich men for their wealth must be given no otherwise then in a civil respect otherwise it is condemned by Saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecting of persons 4. In respect of benefits which any have 〈◊〉 upon us Thus Job by shewing mercy to the poor had the title of father I was a father to the poor and the cause 〈◊〉 I knew not I searched out And thus for the meaning of these words Honour thy father and mother We come now to the duties here required under this word Honour Honour thy father and Mother CHAP. III. The mutual or reciprocal duties of superiours and inferiours 1 Loue. 2. To wish well and pray for one another The duties of inferiours 1. Honour Inward and 〈◊〉 2. fear 3. subjection and obedience active and passive 4. The protestation of our subjection by honouring them with our estates The manner how this 〈◊〉 〈◊〉 be performed THese duties are to be handled 1. In general which concerne all superiours and inferiours And secondly in special such as concern special ranks and orders of superiours and inferiours as in the family the Church and the common-wealth Every duty consists in two things 1. The action and 2. The manner of performance and both are to be handled And because there are some duties reciprocal which are mutually to be performed both by superiours and inferiours towards each other to avoyd needlesse repetition it shall be good to speak of them generally in the first place The duties which are reciprocal or mutual are 1. First love but in an higher degree then ordinary which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 affection of a higher degree then that which we owe to every one such as either ascends from the son to the father or descends from the father to the son and it is either naturaland proper between natural parents and their children or by analogie and proportion between others to whom the names of fathers and children are communicated as spiritual fathers in the Church and those that are begotten by them unto Christ of whom the Apostle speaking expresses the special love due to such fathers by a special emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have such in reputation or highly honour them Phil. 2. 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esteem them very highly in love for their works sake there is a particular love which we beare to our friends and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aboundant love but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabundant and extraordinary in a more special and high degree the want of this natural affection is imputed as a great crime a signe of men given up to a reprobate sense Rom. 1. 29. And it is a prophecie of the end of the world when men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection 2. The second mutual duty followes from the first and is the chief property of love to wish well to him we love and because Christianum votum est 〈◊〉 prayer is the Christians wish therefore it is that we comprehend prayer among the mutual duties of inferiours and superiours it must both ascend and descend for we are exhorted by the Apostle to pray for superiours The like for our countrey by the Prophet this is ascending Now downwards we have the example of King David for his people as also for Solomon his son And of holy Job who prayed for his sons and daughters every day So much for the duties reciprocal Come we now to the several duties of inferiours and superiours and first we shall speak of Honour which is the dutie of inferiours to their superiours In the strict sense whereof if we take it as our Saviour said of father there is but one father which is in heaven so may it as truly be said of honouer if we speak exactly and properly that as the Apostle saith it belongeth onely to God But God himself hath been pleased to communicate part of it to some men as the same Apostle he created some vessels to honour and consequently he calls some men from among the rest to be honorable for as the author to the Hebrews speaks no man takes this honour upon him but he that is called of God as Aaron Now God calls men when he bestows some gifts upon them whereby they excel their fellows for God dispenses his gifts variously as appears by the parable where the master called his servants and gave to some more talents then to others The scripture as was shewed before vseth three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellency power and principalitie Now unto excellency honour properly belongeth and that is of two sorts Inward and outward Inward honour is when we have honestam opinionem a good opinion of a man in regard of some 〈◊〉 he hath above us for this good opinion is
which the Apostle speaks of those lusts which bud and spring up in young men this will prove an acceptable sacrifice It is recorded as a blemish to David that he never displeased Adonijah 1 Kings 1. 6. To conclude this point the last part of his duty towards them is prayer and that particular kinde of prayer which we call benedictio blessing them which makes the rest effectual and 〈◊〉 else God will curse them We see the practise of getting this blessing for Jacob by his mother which took effect in all his off-spring And we have the example of Jacob blessing his children and Davids blessing and prayer for Solomon And the curse of Noah which took the contrary effect in Cham. The childrens duty answerable to this is to obey and hearken to the instructions of their parents for as the Heathen saith Pudor est pudorem esse ei c. it is a shame that we should be a shame to them to whom we ought to be a comfort and seeing that the Holy Ghost saith that children should be a crown to their parents it were a great shame to be a crown of thorns to them The Wise man saith that a wise son maketh a glad father whereas contrariwise he tells us that a foolish son is a grief to his father and bitternesse to her that bare him And he that begetteth a fool doth it to his sorrow and the father of a fool hath no joy And therefore he would have this precept laid as a foundation in their hearts My son keep thy fathers commandment and forsake not the law of thy mother and perswades children to receive instruction and knowledge preferring it before silver and gold This is the first part answerable to the fathers The next is they are to imitate the fathers example being good It is said of Solomon that he walked in the steps of his father David and the Prophet Esay 〈◊〉 the people to take Abraham for a pattern And in the last place that they subject themselves to discipline according to that of the Apostle where he saith we have had fathers in the flesh which corrected us and we gave them reverence this is it which puts a difference between a natural son and a bastard This also we are to take by the way that as the regarding of that we are taught is one part of our duty so another is obedience in the practise of it not in regard of that which the law of God expressely commandeth for that is not thanks-worthy but in matters also of indifferency The Rechabites were forbidden by their father Jonadab to drink wine a thing indifferent and they kept it and are commended for it The Heathen man could say that it was a great honour to parents 〈◊〉 referimus actiones nostras ad arbitrium parentum when we refer and submit our actions to their will and disposal This is therefore a special part of childrens duty to their parents as when they take their essent in the 〈◊〉 to a vocation or in not marrying without their approbation For if a vow of a childe must not be made in the fathers house without his knowledge or approbation then much lesse a covenant for matrimony Again if it be the part of a parent to give his childe in marriage then is it the duty of a childe to yield to it else it is no true childe but a Bastard or such a one as Esau who to the grief of his father and mother married against their mindes Now against disobedient children there was a law enacted by God worth the observation 〈◊〉 if a man have a stubborn and rebellious son that neither by fair nor foul means would be reclaimed his parents were to accuse him before the Elders and their accusation must be This our son is stubborn and rebellious c. and is a 〈◊〉 or a drunkard or hunter of 〈◊〉 Then follows the judgement and execution that he shall be stoned And there was little lesse favour to such in the laws of the Heathen for the father of such a person was to bring his son to the judge of the 〈◊〉 who was not to give what sentence he pleased in favour of the accused but dicturus erat 〈◊〉 quam pater voluerat he was to pronounce such a sentence as should please the father Solon being demanded why he left out of his laws a law against disobedient children answered because he thought there would be no such yet saith he I confesse I found 〈◊〉 of that kinde but by diligent search I discovered that they were but Supposititii not true sons but changelings and I thought that no true son would be a 〈◊〉 in that kind And the Philosophers were of opinion that every father had his 〈◊〉 a fury of hel to torment his son that should be disobedient There is a notable example of Gods veangence I am sure against Ells two sons in taking his grace from them in that they hearkened not to the voice of their father and his veangeance brought them to an untimely death Nay we see that though 〈◊〉 gave strict charge that no man should put 〈◊〉 his hand against his rebellious son Absalom yet God made Joah executioner of his wrath to kill him I can end no better then with the Greek saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man will not be obedient to his parents he shall obey him that is not his parent that is the hangman he shall come to an untimely end Now besides the duties between natural parents and children there are others like those officia resultantia of which we spake to which the father and son respectively are bound and first of the father 1 Because God oftimes takes away the father from the son that chief duty can no longer be performed by him therefore God taketh order that there be officia 〈◊〉 performed by others to them in the stead and place of fathers And in this respect it was that Laban called the children of Jacob his sons and daughters and this as he was their Grandfather and if Jacob had died the care of their education would have layen upon Laban in part In the law it is more plain for God there giveth charge that if any one for poverty should sell himself his brother his uncle or his uncles son were to redeem him If the next of kin was by the law to be vindex sanguinis the 〈◊〉 of blood and so to be concerned in case of death much more are the next of kin concerned in case of life We have an example of the care of kinred to the children of the deceased in Terah for whereas Loti father was dead Terah his uncle by the fathers side and father to Abraham departing out of Caldea into the land of 〈◊〉 thought it his duty not onely to take his own son Abraham and Sarah his
wife along with him but his Nephew Lot also The like did Abraham for his father Terah being dead in Haran in the way he took Sarah and Lot his fathers brothers son and brought him into the land of Canaan The same care tooke Mardocheus of Esther who though she was but the daughter of 〈◊〉 the uncle of 〈◊〉 yet her father being dead he took her for his daughter And for default of kindred where there was none to take care God took order under the Law appointing every third year after the people had paid their tithes to the priests and Levites that the remainder should be tithed over again there must be a tenth for the fatherlesse and widow that they may eat and be satisfied This is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In the next place as there is a duty in fathers to the children of their kindred so likewise is there a duty of children to the kindred of their father and their elders We see this most excellently described in the story of Ruth who though Naomi were but her mother in law yet she would not forsake her but accompanied her into her own country and there was very careful to relieve her Thus the Kenites the posterity of Hobab Moses his father in law dealt friendly with the Israelits delivering Sisera to them And for spiritual duties we see Cornelius his care he sent for all his kindred who were ready to heare what Peter had to deliver from God And the Apostle professeth his great affection to his countrymen the Jewes his brethren his kinsmen according to the flesh that he was in continual heavines and sorrow of heart for them 3. And yet there is one rule more concerning this duty which not onely should extend it self to kindred but stretch it self to our own friend and our fathers friend as the wise man 〈◊〉 us we see the example for this in King David when Sauls sons were executed to stay the famine yet King David as the text saith spared 〈◊〉 the son of 〈◊〉 because of the league of frendship between him and 〈◊〉 his father And thus much for the duties of Parents and children 3. The third Combination is between the Master and the servant the master being in the family as the magistrate and superiour is in the Civilbody onely here the institution was from man but the approbation was from God whereas the institution of the supreme Civil power in kings was from God And the warrant of calling a master father and so honouring him is cleere from that place where Naamans servants call him father The scope and especial point to be aymed at in this Combination is 1. That all masters are to have respect to the chiefest good that salvation as with Zaeheus should come to their whole family So also it was with Lydia and her family Act. 16. 15. So with Cornelius Act. 10. 27. With the Iayler Act. 16. 33. And with Rahab 〈◊〉 2. 13. 2. That the master do dominari in bano govern his family for their good and his mutually not as he of which the Preacher took notice that ruled over another to his own hurt For the first institution of this relation we read of no servants at the beginning for if man had continued in his innocency there should have been none and there were none we read of till the time of Cham who for dishonouring his father was changed from a son to a servant of servants by the curse of Neah and the confirmation of it by God So that propter 〈◊〉 or maledictionem by sin it was first brought in And the like change happened afterward to Esau because he had behaved himself lewdly towards his father and unreverently towards God in neglecting and contemning his birthright the blessing was translated from him to Jacob to whom Esau was made a servant Servitude is of three kinds or sorts First by nature Secondly by war Thirdly by Covenant 1. The first way is depressione 〈◊〉 by a defect in nature want of gifts of the mind And men of this condition are ever fit to be imployed rather in the execution of other mens commands then to command others of themselves and are more meet to be ruled then to rule And this was Solomons opinion of natures order 〈◊〉 erit servus sapientis the fool shall be servant to the wise And indeed he cannot be better sped then so to be We see this in the Gibeonites which became servile and found safety and ease by it and that service was good for them there was in them depressio intellectus a defect in understanding and knowledg of God and his service and therfore they should be the fitter to serve in mean works and to be governed by the Levites when Jacob prophecied of Jssachar that he should couch down and submit himself to the burden and finde ease by it he sheweth that in that son and in that Tribe there would be depressio intellectus above al 's the rest and consequently that he was fit to be a servant And the Heathen man considering this point saith that God sheweth who are fit to serve by defect of understanding in some or making the body deformed or crooked fit for burdens and not giving 〈◊〉 proportion that it should be fit dominari to beare rule And this is the first way whereby servitude came in defect of natural parts 2. The second way was by force or war Thus the Posterity of Cham were hunters of men and which is strange though the curse of God was upon him and his posterity that they should be servants yet they were the first that began to hunt men and to make servants of others thereby drawing that curse upon themselves afterwards and thus came in servitus belli service of necessity necessity being that which dat legem legi imposeth a law upon the law as in the case of Joseph who being sold to the Madianites by his brethren and by them to Potiphar was by constraint become a servant And so we see in the story of 〈◊〉 and his crew Lot was taken prisoner and became a captive or servant for the time till Abraham rescued him This is the second way 3. The last way is servitus Pacti servitude by Covenant and this came upon the necessity which the other brought with it For because men were desirous to be freed from the cruelty of the Soveraignty of tyrants they willingly gave themselves to such as would use them well and were able to defend them from the tyranny of others And the Jews say that the great number of servants that Abraham had came to him by this means for they seeing the equity of his government and comparing it with the harsh dealing of those Lords they were subject to came willingly to him and became of his family And this proved to be a
siccans fontem pietatis the bane of liberality and a dryer up of the fountain of goodnes Therefore if we can we must rependere majora requite them with greater if not that yet par pari do like for like if not that neither then we must transferre ad Deum commend them over to God by our prayers and desire him to requite them Yet by the way we are to take notice that there are some cases wherein a man is not to be said to be unthankful though the benefactor so account him 1. As first if a superiour bestow a benefit upon an inferiour expecting that he shall like what the other loveth and mislike as he misliketh and so to be at his command or els he will repute him as an unthankful person But unthankfulnes is res gratiae non officii a matter of grace not of duty and therefore t is no unthankfulnes not to follow him in his humour 2. Secondly If he require any thing of me by way of justice or duty it is no unthankfulnes in me to deny it for as in his benefits there was a licet dare 〈◊〉 non dare it was lawful for him either to give or not give so in matter of thankfulnes there is a licet 〈◊〉 aut non 〈◊〉 a lawfulnes to do or not do that he requires if he require it in re 〈◊〉 by way of thanks I will be thankful but if in re officii by the way of duty and justice or for that he hath done to me he must pardon me and yet I am out of the marke of ingratitude 3. Lastly he would have me to follow his appetite and do an unjust act and I refuse to consent to him in it is this unthankfulnes no surely For the rule is Quod tibi fieri non vis alteri ne feceris a man must do as he would be done unto that love he beares to himself must be the square of his love to his neighbour nor is it required that I should do any more for my neighbour then for my self If any appetite then should leade me to any unjust thing should I consent to it no for so I should hurt my self in consenting to sin against my own soul. In like manner if my neighbour require m to do a thing unjust I must not consent for it is against the love I owe to my own soul which must be the rule of my love to him And so for the pleasure he hath done to me he would have me do my self and him a displeasure by my consenting to do evil at his instigation to hurt both his soul and mine own and so to do evil for good There may be in this case species ingratitudinis a shew of ingratitude at the first sight which a good man may be taxed withal but being weighed in the true ballance it is no unthankfulnes at all A good man per mediam infamiam bujus ingratitudinis will tendere ad officium this reproach of unthankfulnesse not deserved will make him look the more strictly to the duty of true gratitude And thus much for the special duties of Inferiours and Superiours required in this Commandment and the sinnes forbidden according to our first rule for expo uning the Decalogue CHAP. X. That this law is spiritual The 〈◊〉 of Superiours and Inferiours must proceed from the heart Special means conducing to the keeping of this commandment Signes of the true keeping of it FOr the second rule of extension that where anything is commanded or forbidden there all that are Homogenea of the same kinde or nature are commanded or forbidden we shall need to say nothing all the Homogenea being already handled under the first rule 3. The third rule tells us that the law is spiritual and reaches to the heart and so is this law it must be kept in heart and spirit as well as in the outward man both by superiours and inferiours 1. For the superiour We see that David fed his people not onely intelligentia 〈◊〉 but in simplici ate cordis with a faithful and true heart and Saint Peter expresseth the duty of superiours as it ought to proceed from the heart by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' willingly and readily And because as was toucht before there may be an usurpation of power without any just title aswel as an abuse of lawful power therefore none must in heart 〈◊〉 or desire to usurpe authority over others they must say with David non est exaltatum cor meum my heart is not haughty and remember the Apostles rule 〈◊〉 quis sapiat supra quam 〈◊〉 not to think more highly of himself then he ought but be sober minded for as the heathen observed it ost falls out that there is 〈◊〉 animus sub rudi 〈◊〉 an high mind under a beggers cloak some are like the bramble in the Parable that would be king over all the trees or like the thistle that would match with the Cedar of Lebanon 2. The spiritual duty of Inferiours is first with a ready and willing minde to obey their superiours as it is in the song of Barak and Deborah the people came willingly Not like 〈◊〉 who would have no governours Tumultuarii spiritus spirits of opposition nor yet like the Herodians the other extreme we mentioned before spirteus aulici servile flattering spirits the former obey no further then they are forced Job tells us 〈◊〉 some like these that assoon as the cord is loosed will loosen the bridle themselves these are the sons of Belial and the other sort are as far in the other extream who are servilis spiritus of a servile and base spirit To avoid both extreams we must obey as the people promised to obey 〈◊〉 All that thou commandest we will do and whither soever thou sendest us we will go tantum si 〈◊〉 fuerit tecum as some read the words onely if the Lord be with thee so long as thou dost not depart from him we will not depart from thee That tantum must be our direction we must obey so far as they go not contrary to Gods commands if they command contrary we may disobey and yet remain good Subjects This for the spiritual part of this Precept 4. The fourth rule requires the means conducing to be handled and these also have been partly handled before and therefore may be passed over here onely some more means we may observe for the Superiour in his duty out of the 101 Psalm 1. To think of his accompt Quando veniet ad me When will God come This must be his thought he must give an account how he hath executed his place God will demand ubi est grex 〈◊〉 Where is the flock that was given to thee 2. The next is in the same verse for the well ordering of a kingdom he will begin at his own Court if a king if a Master of his
not his brother hanged his look his countenance fell Laban upon displeasure taken against Jacob altered his countenance it was not to him as before S. Jerome upon the 16 verse of the 80 Psalm saith there is 〈◊〉 increpationis a chiding countenance and 〈◊〉 detractationis a countenance that can detract which is as the Wise man saith when one doth harden his face or put on a bold face when he is rebuked or hath as David saith a proud look whereby he doth as much as in him lies 〈◊〉 laedere dishonour him by his looks Elisha saith that if he had not reverenced the face of the king of Judah he would not once have looked upon Jehoram intimating that to Superiours especially being godly reverence must be shewed and that it may be shewen even in the looks For Superiours because as they say their power is bottomlesse so their abuses are bottomlesse therefore there are certain signes of a good government 1. The Prophet tells us that in a good government the eyes of them that see shall not need to wink and the mouth of them that can speak shall not need to be silent a man may speak the truth freely without danger or controll a flagitious man shall not be called Good Sir and as it is verse 5. the base shall not be called liberal nor the churl bountiful He gives us to understand that in an ill government a man must see and not see as the Poet said Quod scis 〈◊〉 We may see this in the examples of Esay and Amos. Amos lived in the dayes of Vzziah and Jeroboam and he tells us that then it was a time for the prudent to keep silence because it was an evil time A wise man must hold his peace lest it should fare with him as with the Levite when the Danites cried Tace hold thy peace which he was forced to do lest they should have slain him It was certainly no signe of good government when our Saviour for saying he was not bound to accuse himself before Caiaphas was 〈◊〉 on the face by a Catchpole and when Ananias commanded S. Paul to be smitten on the mouth because he pleaded his own cause whereas Esay living in the dayes of Hezekiah a good king durst say to Shebna Who are you whence come you and God deal thus and thus with you 2. A second signe of evil government is when men cannot have justice but are delayed by those that should right them S. Paul notwithstanding his appeal to 〈◊〉 could get no justice because Nero being upheld by his under governours must also uphold them Achish could confesse that David was upright yet he told him he must not go with him for fear of displeasing the Lords of the Philistims 3. Another signe is by their speech which the Heathen observed A good Governour saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is my duty and I must do it An evil Governour will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have power and I may do it He boasts with Saul I can give you vineyards c. and with Pilate I have power to crucisie thee and power to let thee go 4. A fourth signe is out of Menander when their eye-brows swell so that they will refuse to amend what is amisse If there be any fault and if you tell them not of it they will say Why did you not tell me of it and if you do they will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will consider of it and then it shall be as much amended as if it had never been mentioned and also you shall when opportunity serves be remembred with some mark of displeasure as one too busy or pragmatical When one told Joah of Absaloms hanging in a tree he asked him why he did not kill him but the other replied that considering the kings strict charge to the contrary Joah himself if the fact had been done by another would have been ready to accuse him to the king and to have him punished 5. It is a signe of ill government when Religion is pretended to stop justice It was much practised in the primitive times and oft complained of by the Fathers If any of the Rulers or Officers had wronged a Christian Bishop and he had complained to the Emperour who promised justice and appointed a day for hearing then would the Deputy come and say This man is a Christian he ought to be patient and to forgive injuries and not to go to law it s against the principles of his religion And thus they were dismissed without justice and reproached for their labour So it is often with others especially if any Clergie-man seek for justce 6. Lastly The thriving of the righteous is a good signe In his dayes saith the Psalmist shall the righteous flourish But on the contrary when as the Heathen observed The flatterer is chief in esteem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Sycophant the next and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lewd and naughty person is the third This is a signe of ill government Such a Sycophant was Doeg who accused David to Saul and made him pursue him his crime was such that there was no sacrifice appointed by the Law to 〈◊〉 it and therefore David said Let him be cursed before the Lord. It is reported that when Caesar first entred upon his tyrannical government he gave preferment sic 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 tamen inquinaret ornamenta so that the men had no honor by them but dishonor was brought upon the preferments and these places of preferment are discredited when unworthy men as Sycophants and lewd persons are placed in them by governours 6. The sixt rule for expounding the precepts is that we do not onely observe them our selves but cause them to be observed by others According to this we must not onely honour our Superiours but draw others to this duty The negative precept is given by the Wise man My son Fear God and the King and 〈◊〉 not with those that are given to change c We must neither be principals nor accessories in any rebellious course against our Soveraign neither do any thing of our selves nor draw others to joyn with us in any such unlawful course An example we have in David when he had Saul at 〈◊〉 he would not hurt him himself nor would he suffer Abishai to destroy him for who saith he can stretch out his hand against the Lords anointed and be innocent And as they contain a dehortation from disobedience and rebellion so e contra we have an exhortation for obedience and subjection Gedaliah as he was willing to submit himself to the Chaldees so he exhorts others Let us serve the king of Babel and it shall be well with us When any shall rise in the gain-saying of Corah against Moses or Aaron we must not onely not joyn with them but withdraw others from them and say with Moses