sanctification of the day and works of mercy The Prophet tells us that God refuseth all sacrifice and requireth Mercy so that sacrifice without Mercy was rejected Let us compare this with the Ritual sanctification in the Law As anoynting was the first part of typical sanctifying of which we spake formerly so was there also a second If it were a Person his hand was filled by Aaron Implevit manus ejus Aaron If it were an Altar then was there some what offered on it So that Oblation or filling the hand was the second way of legal sanctifying In the Law there was a charge to Aaron that whensoever men came to appear before the Lord none should appear empty And therefore in another place there is mention made of a basket of sanctification at the door of the Tabernacle in which was reserved the bread offered by the people which the Priests were to eat with the flesh of the sacrifices And the very same order was taken in the time of the Gospel that on the Lords day there should be collections for the poor But there is no place that setteth this out more plainly then the 26 Chapter of Deuteronomy the whole Chapter throughout where the manner is particularly set down how the people were to bring their baskets of first fruits to the tabernacle and offer them there to the Lord in token of thankfulnesse and as an acknowledgement that they received all from God And likewise every third yeer besides the ordinary tythes they were to bring the tythe of the remainder to the Tabernacle for the use of the Levite the poor the fatherlesse and stranger that they might rejoyce together c. Now mercy as misery is two fold 1. Corporeal and 2. Spiritual Either outward and such as are for the good of the body of him that is in misery or inward and such as concerne his soul or spirit 1. For the first of these our Saviour himself mentions six works of mercy in 2 verses of one Chapter which as sure as he is Christ he will acknowledge and take special notice of when he comes to judge the world and as he will pronounce those happy and blessed that have exercised them so he will denounce a curse upon those that have neglected them three of them are in the first of the two 1. Feeding the hungry 2. Giving drink to the thirsty 3. Merciful dealing with and entertaining the stranger And the other three are in the next verse 1. Clothing the naked 2. Visiting the sick 3. And succouring them that be in prison To which may be added a seventh which is the care of the dead we see that King David pronounceth a blessing from God to the men of Jabesh Gilead because they had buried the body of Saul And our Saviour commendeth the work of Mary in her anointing him as having relation to the day of his burial We finde also Joseph of Arimathea and Nicodemus recommended to posterity for their work of mercy in this kinde the one for begging the body of Jesus to bury it and the other for assisting him in the charge of interring it Augustine gives a reason why the burial of the dead ought to be accounted a work of mercy It is done saith he Ne pateat miseria that this misery of rotting being both lothsome to the eye and nose should not appear to every man As also because every one loveth his own flesh so well that he would have it after his death well and honestly used and therefore this is a benefit done to him when he cannot help himself And in these respects it is a work of mercy That the works of mercy are most requisite and especially upon our feasts appears by that which is related of David who upon his sacrifice on a festival day dealt to everyman and woman the poorer sort no doubt a loaf of bread and a good piece of flesh and a flagon of drink And by that which is storied of Nehemiah who upon the Sabbath day after the law read and expounded commanded the better sort to eat the fat and drink the sweet and to send portions to them for whom nothing was prepared And certainly there is a blessing or sanctifying proper to them and their actions that shall be mindefull of the poor and shew mercy to them S. Paul tells the Milesians that it is a more blessed thing to give then to receive especially seeing God so accepteth works of mercy as that he imputeth not sin to the truly charitable Therefore it was that Daniel gave that counsel to Nebuchadnezzar Break off thy sins by righteousnesse and 〈◊〉 iniquity by mercy to the poor And our Saviour gave the like in his sermon Give Alms of such things as you have and all things are clean to you Whereas he that stoppeth his ears at the cry of the Poor he also shall cry himself and not be heard But it is an easy matter for flesh and blood to finde objections against performing these works of mercy As how know I whether a man be hungry or not I see none go naked and so of the rest To this we answer with the fathers potius est occurrere necessitati quam succurvere It is better to prevent or keep a man from misery then to help him out of misery And for the practise of that they 〈◊〉 taught the monuments of their charity which they have left behinde them shew that they were more frequent in works of mercy then we And their rule was In die domini ne extende manus ad 〈◊〉 nisi extendas ad pauperem if you stretch not your hands to the poor on the Lords day it will be in vain to stretch out your hands to God And indeed when God requireth thy Almes to the poore he asketh but his own and that which he gave thee and but that which thou canst not keep long He requireth but pauxillum a very little from thee for them meaning to repay thee Centuplum a hundred fold for it He asketh of thee but Caducum that which is fraile and transitory to reward thee in aternum eternally 2. And as there were in their time some so are there now more that plead their inability to releeve the poor Our answer to this must be as theirs was si 〈◊〉 non sufficient restuae ad 〈◊〉 Christianos parcendum est ut tu sufficias illis if thou hast not sufficient for pious uses be the better husband that thou mayest be enabled to do some good though never so little for God regardeth not the quantum how much thou givest 〈◊〉 ex quanto out of what thou hast to give The widowes mites were more accepted by God then the gifts the rich men cast into the Treasury why Quia multum obtulit quae parum sibi reliquit she offered much that left but little to her self Lastly there
doctoribus intelligentiae dona tribuuntur 〈◊〉 enim Doctori verbum Dominus pro gratia tribuit auditoris When hearers come with a good appetite to heare the word the teachers are enabled with 〈◊〉 gifts of understanding For ost-times God gives his word to the teacher in favour of the hearers CHAP. II. The duty of the catechized 1. To come and that 1. with a right intent 2. willingly 3. with preparation which must be 1. in fear 2. by prayer Other rules for coming 1. with fervency 2. with purity of heart 3. in faith 4. frequently The second duty to hear or hearken The necessity of hearing The manner 1. with reverence 2. with fervour of spirit 3 with silence 4. without gazing 5. heare to keep How the word must be kept in our hearts 1. by examination 2. by meditation 3. by conference Now that it may be the more fruitful two duties in this text are required of them 〈◊〉 et auscultare To come and to heare or hearken It is the nature of the Holy Ghost to comprehend and comprize many things in few words much matter in short speech 〈◊〉 come The first duty required is to come to Church Our presence must be the first part of our Christian obedience I was glad saith the Psalmist when they said unto me we will go into the house of the Lord. And the Prophet saith many people shall go and say Come and 〈◊〉 us go up into the mountain of the Lord. The Jews have a proverb Blessed is he that dusteth himself with the dust of the Temple Alledging that of the Psalmist One day in Gods Court is better then a thousand 1 And yet our coming to Church will availe us little if we come as they did of whom the Prophet speakes that is for fashions sake feare of punishment disfavour or the like rather then for any good will we have to come thither For to such the word shall be as the same Prophet tells us as a sealed book that cannot be opened Therefore if it stood in our election and that all censures and rubs were removed that we might be at liberty to come or stay at home yet are we to come and to come well affected because the Holy Ghost hath said Venite come For to come onely at Gods call and not well qualified is no more then the Centurions servant did at his command therefore in so coming we shall do God no great service The people went three dayes journey into the wildernesse after Christ. And there were some that heard Saint Paul while he continued preaching till midnight But our coming and hearing will little avail us if it be not with a good intent for even the flies lice grashoppers and caterpillars came at Gods commandment 2 But we are not only to come but to come Libenter with a willing minde to be bettered by our coming not to heare newes as the Athenians nor as 〈◊〉 to Christ hoping to see some miracles done but diligenter ardenter with diligence and zeale Saint Augustine calls the peoples act of following Christ three dayes in the wildernesse Monstrum diligentiae a diligence more then ordinary We must be like those that to heare the Apostles resorted daily and with gladnesse to the Temple and in Solomons phrase wait daily at his gates and at the posts of his doors to hear that is without wearinesse or intermission 〈◊〉 saith Non sunt istae institutiones sicut homiliae These Catechizings are not as Homilies for if we misse a sermon we may redeeme it again but if we misse this exercise we loose much benefit It is compared to a building of which if any one part be wanting the whole edifice must 〈◊〉 be unperfect Therefore we must follow the Apostles counsail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and redeem the time for the neglect of this duty cannot be excused by multiplicity of businesse for though a provident care be lawful yet when it hinders us from coming to God it 〈◊〉 sin Nor can pastime priviledge us for there 's no other reason given that Esau was evil but that he was a man of the field or lived in the fields and loved his game and pleasures And it was the Israelites fault Sedebat populus edere surrexit autem ludere the people sat down to eat and rose up to play This was spoken to their reproach and infamy And therefore it is well said of One Mens otiosa nihil aliud cogitare novit quam de escis aut quam de ventre an idle man thinks of nothing but his belly And another Nihil in sancto proposito otio deterius est nothing hinders holy intentions more then 〈◊〉 Nor the spirit of sloth The Prophet tells the Jews The Lord hath covered you with a spirit of slumber and hath shut up your eyes If a man have not a minde to go to this exercise it will not excuse him he must rouse up himself and remove all impediments But if sicknesse seiz upon us or some extraordinary occasion that cannot be avoided necessitates us and keeps us back at any time from this duty we are to follow the Apostles rule before mentioned and redeem the time by our better future diligence 3 Now forasmuch as we know that every comer is not welcome but he that cometh in his wedding garment that comes prepared as he ought and that we 〈◊〉 King Hezekiah would not proclaim a solemn passeover til the Priests and Levites were prepared and that King David though he had taken as good order as he could yet not confident of the abilities of himself 〈◊〉 his people betook himself to prayer that God would prepare their hearts And that in the gospel the office of John the Baptist was to prepare the way of the Lord and to make his paths straight Lastly that the servant which prepared not himself was severely punished We ought to fit our selves to this duty by way of preparation for certainly this is a most necessary duty required in every one that desireth to know God Prepare to meet thy God saith the Prophet And Barnabas in his sermon to the Antiochians the first that were called 〈◊〉 exhorted them that with purpose of heart they would cleave unto the Lord And this every one ought firmly to beleeve that whosoever intends to be an Auditor must hear upon this consideration to make use of his hearing in the course of his life and put in practise what he hears The Psalmist saith That a young man must rule himself according to the word to the end that he may cleanse his wayes And he that practiseth not what he heareth faileth in the first point Our Saviour called the doctrine of the Pharisees Leaven and Christian doctrine may be called fermentum Christianum Christian Leaven whose property is to change the whole lump into
thing required in every law and so in this is the manner how it must be done which by learned men is much dilated We will reduce them all to three things We are to do it 1. Toti 2. Totum 3. Toto tempore or Semper 1. Toti as Jacob said to Rachel you know that with all my power I have served your father and no doubt but he would yeeld as much service to God as he did to Man 2. Totum with our whole souls and bodies we must endeavour to keep the whole Law not as Naaman did keep it by halfes but as Noah who did all that the Lord commanded him about the Ark. 3. Toto tempore not for a time onely but all the dayes of our life Noah was 〈◊〉 tempore justus righteous all his life and Abraham was juvenis senex idem the same man in his age that he was in his youth Now for the Reward or Punishment which are the two other things required in a law it stands thus That if a man break one part of the law the commanding part it is impossible that he should escape the other part the sanction which bindes over to punishment Therefore God hath taken order that though men can over-reach the law in one part that is in contemning it yet on the other part punishment shall over-reach them So saith S. Augustine Aut faciendum aut patiendum quod debemus we must either do what we should or suffer what is due And this was known before the giving of the law That God was righteous and the people wicked It was the confession of a wicked Egyptian King And both reward and punishment were set before Cain If thou do well shalt thou not be accepted And if thou doest not well sin lyeth at the door Like a savage Bear or Mastiffe-dog or a Blood-hound So long as thou keepest within doors that is as the Fathers expound it as long as thou livest thou mayest happily escape punishment for thy sin but whensoever thou goest out of the doors out of this life then vae tibi he will flye upon thee then this Blood-hound will never lose the sent till he have brought thee to perdition and destruction More directly for the Reward it s to them that doe well 1. For temporal benefits in this life Because Joseph feared God the Lord made all things prosper under his hand 2. And secondly for eternal benefits felicity after this life Enoch was 〈◊〉 to everlasting life because he walked with God For punishment t is to them that do evil First temporal punishment in this life as we see in the case of Adam Eve Cain and Josephs brethren but especially in Pharaoh which made him cry out as we heard before Justus est Dominus c. The Lord is righteous and I and my people are wicked It was his sin drew those temporal plagues upon him 2. And secondly eternal punishment in the life to come So we read of the Spirits in prison for being disobedient in the dayes of Noah who preached repentance to them so that they were condemned for transgressing the law of God preached by Noah CHAP. XVI That the moral Law of God written by Moses was known to the Heathen 1. The act or work was known to them as it is proved in every precept of the 〈◊〉 yet their light more dimme in the 1. 2. 4. 10. S. Pauls three rules of Pie sobrie juste known to them 2. They knew the manner of performance Toti Totum Semper 3. They knew the rewards and punishments AND thus we see that Gods written Law which is Natures Law hath all those conditions that any Law should have For this Law which was before Moses was nothing else but Moses's Law in the hearts of men as if a man would get a thing by heart that is not written For what Laws then they had from GOD they kept in their hearts by tradition But now peradventure they will say that these Laws and the four Rules appear onely in the Scripture and were observed by the Jewes and those mentioned in the Scripture onely but other Heathen took no notice of them nor used them by the light of Nature and therefore think themselves not bound to them but are at liberty to use or not use them To this we say that by the writings of the Heathen themselves it appears that they had these rules written in their hearts and received many of them the son from the fathers ascending even to Noahs sons Sem Ham and Japhet though in some of the Commandements it may not seem so plain as in the rest for in every Commandement they introduced some corruptions of their own heads and declined diversly from Gods Law First for six of the Commandements it is manifest as the 3. 5. 6. 7. 8 9. the more obscure are the 1. 2. 4. 10. 3. For the third Commandement It was a law among the Egyptians Perjuri poena capitali plectentur let the perjured be punished with death as Diodorus Siculus reporteth And it was the law of Rome in the 12 Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swear not rashly And Sophocles saith that when an oath is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul will be more cautions to sin against God and to injure man 5. For the fifth Homer saith of one that had a misfortune that it came quia parentes non honoravit because he honoured not his parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would not render the duty of a childe to his father therefore his dayes were not prolonged and another saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 live well and nourish thy parents in their age And Menander saith that he which honoured his parents shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 live long and happily And for superiours Charondas said in his laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neglect of our aged parents is extremity of wrong 6. For the sixth there is no question every Nation held it as a Canon of their Law Homicida quod fecit expectet Let a murtherer expect losse of life as he deprived another of it and therefore they all punished murtherers with losse of life 7. For the seventh it was the saying of Licurgus Fuge nomen Moechi si mortem fugies Avoid adultery so shalt thou avoid untimely death and Stephanus out of Nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will live in this city and not dye let him abhor adultery And Menander censureth adultery as a sin disgraceful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the price of it is death 8. For the eighth Demosthenes against Timocrates alledgeth plainly the Lacedemonian law in the very words of this Law Thou shalt not steal And He siods precent enjoyneth men not to possesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stolne goods but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by Gods providence 9. For the ninth it was one
all the nations of the world be blessed with diverse other of the like nature He also fulfilled the ceremonialls of the Law while he being Priest offered himself as a sacrifice Besides he spiritually circumciseth beleevers by substituting Baptisme instead of Circumcision He is our Passeover and appointed the Eucharist instead of the Paschal Lambe and indeed he is the full complement and perfection of the Law and the Prophets 2. Christ fulfilled the Law by satisfying in most absolute manner the will of God being the holy of holies without spot or sin at all for in him is the love of God most perfect and righteousnesse most absolute And this in regard of the merit and satisfaction thereof he communicates gratis freely to us most imperfect to us I say if we beleeve God was in Christ saith Saint Paul reconciling the world to him not imputing their trespasses to them for he hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him So Abraham beleeved and it was imputed to him for righteousnesse For by faith we rely upon Christ whom we beleeve to have made satisfaction most fully to God for us and that God is so pleased with us in Christ that he accepts us as now become the Sons of God 3. But this faith by which we beleeve in Christ is not by our nature or merits but is wrought in us by Gods grace through the Spirit given into our hearts And this abiding there enflames them with love of Gods Law and desire to expresse the same by good works which though we do not perform as we ought by reason of the infirmity of our flesh yet God allowes our endeavours in Christ. Nor did ever any of the Saints though he strove and resolved to keep the Law as far as he could trust or rely upon his own merits but upon Christ. Saint Paul did not for he complained Who shall deliver me out of this body of death and presently addeth I thank God through Jesus Christ our Lord that is I thank him that he hath redeemed me from death by Jesus Christ. And it follows There 's now no condemnation to them which are in Christ Jesus c. So that a faithful man moved by Gods Spirit to do that which is good as far as he is able and as the second covenant requires and that out of love of God and not onely for fear of the Curies threatned in the Law may be said to fulfill the Law in such manner that God in Christ accepts of him So much in answer to the first question To the second why God would promise life to them that should keep the Law seeing no man can keep it in a legal and exact manner we answer 1. First besides that it may be doubted whether God doth offer or promise life now otherwise then upon the conditions of the Gospel which may be kept some do further answer that God sheweth hereby that he abides the same and the Law still the same though we be changed from what he made us 2. Secondly Hereby man seeth his own weaknesse and is driven out of himself to seek Christ. For as the Apostle saith if there had been a Law given which could have given life verily righteousnesse should have been by the Law But the Scripture hath concluded all men under sin that the promise by faith of Jesus Christ might be given to them that beleeve 3. Because Christ took on him our nature and dying for us hath purchased the promised inheritance to be communicated to us by faith and new obedience or sanctification 4. Lastly Though man cannot keep the Law exactly yet upon his faith in Christ and his resolution and indeavour to keep the Law and actual keeping of it by the assistance of Gods grace so as is above declared God accepteth of him in Christ and takes the will for the deed in some things and accounts him righteous and makes good the promise unto him CHAP. XVIII Of the preparation before the giving of the Law 1. To make them willing by consideration of 1. his benefits 2. Gods right as Lord 3. Their relation as Creatures 〈◊〉 4. that they are his people His benefits past and promised Three 〈◊〉 to love 1. Beauty 2. Neernesse 3. Benefits all in God 2 To make them able by sanctifying and cleansing themselves That ceremonial washing signifyed our spiritual cleansing How we came to be polluted How we must be cleansed Why they were not to come at their wives Of the danger and abuse of things lawful 3. That they might not run too far bounds were set Of curiosity about things unnecessary Now concerning the Preparation to the hearing of the Law THough in the Preface something hath been said concerning the preparation of the Catechumeni upon the words venite auscultate yet before we come to the particular explication of the Law we shall further adde some thing in this place about our preparation to the hearing of it For we can receive no benefit at Gods hands if we be not prepared for it God himself commanded the people to prepare themselves before the hearing of the Law and so of the Gospel also Prepare ye the way of the Lord saith the Baptist And to these adde that the primitive Church appointed Vesperas diei Dominici Vespers of the Lords day and so they had for other holy dayes and solemn feasts and to the solemnest Sunday Easter day they prepared fourty dayes before And forasmuch as the Sacrament is an appendix of the word and the seal of it surely we cannot be excused if we prepare our selves for the one and not for the other The Preacher gives this advise Keep thy foot look to thy self when thou goest into the house of the Lord. And again we ought to know that preparation is as necessarily required of the Hearer as of the Speaker Now this preparation consists of three things or means The first means to preparation is to make the people willing to hear the Law and that is grounded upon the speech of God to the Israelites in Exodus Ye have seen saith he what I have done unto the Egyptians and how I bare you on Eagles wings And a little after Go to the people and sanctifie them to day and to morrow and let them wash their cloathes And let them be ready against the third day And Thou shalt set bounds unto the people round about the Mount saying Take heed unto your selves c. In which words there are three things prescribed and the fourth is implyed by circumstance 1. The will in every action is to precede the people were to be made willing to hear and receive the message that was to be delivered And therefore to make them willing God in the first place gives them a catalogue of his Benefits and goodnesse So that one way to stir us and our will
To have been mindfull of God in prosperity is a good ground for hope in adversity 2. The second is Saint Johns Every man that hath this hope in him purifieth himself keeps a pure conscience doth not as they which presume make their conscience a receptacle of corruption upon hope For as the fathers say Conscientia bona custos spei if it be kept clean our hope is true and right 3. The third is Davids Hope in the Lord and be doing good it must be active and doing good The heathen call labour the husband of hope There is hope the harlot and hope the married woman now hope the wife may be known from the harlot by this that she is alwayes with her husband accompanied with labour Sacrificate sacrificium justitiae et sperate in Domino offer to God the sacrifice of righteousnesse and put your trust in the Lord. There must be travaile and strife to do good in a true hope 4. The last is Saint Pauls who makes good hope to hold 〈◊〉 in tribulation It is that which tries whether it will hold the touch or not In silentio et 〈◊〉 erit sortitudo vestra in quietnes and confidence shall be your strength saith the prophet Esa. 31. 15. If we faint in adversity it cannot be true The heathen call hope the blossom or bud of tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the bud be nipt nofruit can be expected it will be but 〈◊〉 bastard hope but if it blossome in tribulation it will bring forth fruit in due season The last of our rules is that we should not onely have this hope in our selves but provoke it in others also It was Davids desire many shall see it and fear and trust in the Lord. That all the people may trust in him That the house of Israel The house 〈◊〉 That al that fear the Lord might trust in him To the furtherance whereof he promiseth to teach the wicked and tells the fooles that they deal madly in setting up their horn that is in trusting to themselves And thus much for hope CHAP. II. The sixth duty is prayer The end of prayer Gods glory The necessity of it The power of prayer The parts of prayer 1. Deprecation 2. Petition why God denies somethings we ask 3. Intercession 4. Thanksgiving which consists of 1. 〈◊〉 2 Complacency 3. promulgation 4 Provocation of others The excellency of praising God The properties of true prayer The helps to prayer Signes of faithfull prayer Of causing others to pray Now concerning prayer VNto every affection there is an operation suteable and so every grace hath its proper 〈◊〉 and operations besides which one grace usually depends so upon another that one may be called the fruit and effect of another Thus the fruit of faith is hope and the fruit of hope is prayer Speioperatio oratio hope works by prayer And so the property of hope is to 〈◊〉 us up to prayer and the property of prayer is to be interpres spei that is to expresse the desires of our hope In which respect as the Articles of our faith are summa credendorum the summe of things to be beleeved and the Law summa agendorum the sum of things to be done so the Lords prayer is summa sperandorum the summe of things to be hoped For the soul of man by considering and beleeving the judgements of God being brought down dejected and humbled to the dust and as it were struck dead hath some life put into it again by conceiving hope in his mercy for which we must repair to God by prayer and nothing better beseemeth a suitor for it then prayer and supplication Saint Augustine saith Precibus non 〈◊〉 ad Deum The way to God is by prayer not paces Therefore that hope may be partaker of its object mercy we are to know that mercy is onely to be expected and obtained from God by prayer And therefore Saint Augustine saith ut descendat miseratio ascendat oratio let prayer ascend that mercy may descend and so there shall be a blessed entercourse between his mercy and our prayer while we speak of prayer lest we mistake we are to conceive that prayer consists not onely in that which we outwardly make in the congregation which the Prophet calls vitulum 〈◊〉 the calves or sacrifice of our lips but inwardly also in lifting up the heart as the Apostle speaks Orabo 〈◊〉 orabo mente I will pray with the spirit I will pray with the understanding which is when the spirit ascends to God which howsoever it be not heard by men how vehement it is yet we know it is powerfull with God We see the experience of it in Moses The Lord saith to him why criest thou to me though there be no mention of any word he 〈◊〉 and this is principally and truely prayer for without it the prayer of the lips prevaileth not Our Saviour seemeth to taxe the Scribes with resting in outward 〈◊〉 when he quoteth a speech out of the prophet This people draweth neer unto me with their mouth and honoureth me with their lips but their heart is far from me And he tells his disciples in the sermon upon the mount that it is not the ingemination of Lord Lord that will gain the kingdom of heaven And therefore Saint Augustine saith Hoe negotium plus gemitibus constat quam sermonibus This work 〈◊〉 more in groans then words the spirit makes intercession for us with groanings unvtterable 1. Now the main end and scope of prayer is Gods honour and glory It pleaseth God by the prophet to account this as an especial honour done to him that even as the eyes of servants look to the hands of their masters and the eyes of an handmaid unto hand of her mistresse so our eyes wait on the Lord untill he have mercy upon us or as Saint Augustine Magna est gloria Dei ut nos simus mendici ejus It is Gods great honour that we are his beggars though it be of persons without the Church as in Cornelius whose prayer was accepted Act. 10. 2. or of persons within the Church yet out of Gods favour by their sinnes who call to God de prosundis out of the depth of misery Psal. 130. 1. though the person be an heathen yet his prayer inregard of the act it self is in some degree acceptable to God And this he accounts as an addition to his glory when we ackowledge that what we have we have not â—rom ourselves but from him Besides he takes it as a further honour to him as an homage we render him when we thank and glorifie him either for benefits or deliverances and to encourage us to this duty he addes a promise Call upon me saith he in the day of trouble and I will deliver thee but upon what condition and thou shalt glorifie me But this we may see set down most excellently by the Prophet where
God bestowed a further light upon him So that if men use Cornelius means and not suppresse the light they have God will give them his grace and further light to lead them into all necessary truthes 3. The third is Apollos means to have paratum cor to be ready and willing to encrease the knowledge we have already These are the principal means other means were mentioned before when we spake of knowledge The signes of true religion were foure of which formerly we have spoken and therefore will but name them 1. The Antiquity 2. The purging of the soul. 3. The beginning and growth of it And 4. Lastly the examples of excellent vertues in the professors All these Saint Augustine accounteth the especial signes The sixth rule for purging it in others King David desired that he might not die yet because the dust could not declare Gods truth And our Saviour saith that he was borne and came into the world to beare witnesse unto the truth And on the contrary we are commanded to mark and avoyd those which cause division and offences contrary to true doctrine CHAP. XVI The third thing required in the 1. Commandement is to have onely the true God which includes Sincerity Reasons hereof The Contraries to sincerity Means of sincerity Signes of sincerity Of procuring it in others Thus much for the second general proposition and the vertue therein required viz religion Now for the third Habebis me solum Deum We must have him onely for our God and this includes Sincerity It is not enough to have him for our God but we must have him alone for our God none but me as the Chaldee and Septuagint read Our Saviour saith thou shalt worship the Lord thy God and him onely shalt thou serve which is 〈◊〉 one with Deut. 6. 13. and 10. 20. onely there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him onely but it is supplied by our Saviour and all comes from the same spirit The reasons were touched before yet we will mention some of them again 1. The first is because it trencheth upon Gods honour and glory to have a partner and that men should worship other gods The Apostles end their 〈◊〉 with Soli Deo 〈◊〉 et gloria Rom. 2. Peter and Saint Iude. And the reason the Prophet gives My glory saith God will I not give to another his glory is indivisible if any will adde a partner see the conditions 1 Sam. 7. 3. God promiseth 〈◊〉 the people will leave serving of other gods he will be their deliverer but if they serve any other gods he will deliver them no more but bids them go to them and let them save them 2. Another is taken from the titles given to God as a father a king a 〈◊〉 O hearken to the voice of my calling My king A husband I will marry thee 〈◊〉 me saith God by the Prophet A Master If I be a Master where is my feare And of all these we can have but one but one father one husband one king one master We cannot serve God and Mammon And therefore we can have but one God 3. The third was touched before To joyne any with him who is below him and whosoever he is he must be below him is to abase him if we could joyn any that were equal or his match it were otherwise If we joyn worse with better it disgraces it wine with water is the weaker If you go to Bethel and erect an altar to Jehovah you must put a way other strange gods No halting with the Israelites between God and Baal No swaering by Jehovah and Malcom with one breath No keeping the feast with leaven no mixture in religion but our passeover must be kept with the unleavened bread of sincerity and truth saith the Apostle And therefore all mixture was forbiden under the Law both in figure Deut. 22. 9 and by expresse precept Deut. 4. 10. there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks 2. Cor. 1. 22. a judging of mixt and counterfeit wares by bringing them to the sun God will search with lanthorns sincerity is sine cera pure honey without waxe such must our religion be The thing forbidden and opposite to sincerity is 1. Mixture in religion and that both in respect of the matter of it and of our affections towards it 1. For the matter Our Saviour saith No man putteth new and old cloth together in a garment or new wine into old vessells This mixture of religion corrupteth it as that of the Turks is a religion compounded of all and the Pagans worship diverse gods The whore of Babylon is said to have a mixt cup Rev. 18. 6. 2 For the mixture of affections As our religion ought to be sincere so our affections A mixture of hot and cold maks lukewarm which temper is lothsome to Christ. The religion of such is for their ends not for Gods glory as they which sought Christ for the loaves They are duplici corde as Saint Iames calls them There is no worse fault then to be lukewarm therefore we must be resolved to be either hot or cold 2. The other extreame forbidden is the defect as that of mixture in excesse that is when men will so reforme and purifie religion that they destroy it Pro. 〈◊〉 23. The wringing of the nose bringeth forth blood qui mungit nimium sanguinem elicit he that will make his nose too cleare makes it bleed so when men will cleanse the church too much instead of purifying it from mixtures in composition they give it a bloody nose as sectaries and hereticks usually do who alwayes pretend reformation when they rend the church and make it bleed sometimes to death The means of sincerity in religion 1. There is no better then that which is implied in that wish of Christ I would thou wert cold or hot we must avoyd lukewarmnes which causes wavering in religion and come to a resolution we must resolve to be what we professe and to stick to the truth then we shall be mel sincerum pure hony sine cera purified from all mixture 2. When we are resolved to adhere to the truth then we must come to the price and value aright It is true that Job saith Man knoweth not the price of it Though we would give our selves and all we have for it yet we cannot give a full price for it and therefore must not for any price part with it Merchants use to set a mark upon their clothes or other wares of the lowest price they will sell them at now the truth is of such a value that we cannot set any price whereupon to part with it How high soever our price be if we part with it God may say to us as the Prophet doth in the person of Christ when they weighed for his price thirty pieces of silver a goodly price it is
God and not to any Creature whatsoever Therefore the learneder sort among them having studied the tongues better seeing the absurdity of these conclusions found out another shift and say that they neither do adorare nor colere imagines neither bow down to nor worship the images themselves but Christ and the Saints by the Images This distinction doth little avail them the records of Antiquity can tell them that this was the shift of the Heathen Idolaters of old even in the Primitive Church Lactantius taxeth those of his time for it Quae igitur amentia est c. what madnesse is it saith he to answer that you worship not the Idol sed Numen aliquod cui Idolum fabricatur but some God to which the Idol was was made and Chrysostome Adoratis simulachra non simulachra sed Venerem Martem per simulachra Veneris Martis you adore images and not images but Venus and Mars by their images lastly S. Augustine 〈◊〉 〈◊〉 quis disputator c. there starts up I know not what disputer and he seems to thee to be a learned man and sayes I worship not that stone nor that senselesse Image I know like a subtill Prophet that it can neither speak nor see but I serve that Deity which I see not I worship not that Image but I adore what I see and serve him that I see not And what is that why a certain invisible Deity To which the Father answering saith Hoc modo reddendo rationem de Idolis optime factum putant c. by this means they think they do well by rendring a reason for their Idols And in another place he saith of another sort videntur sibi purgatioris esse religionis qui dicunt nec simulachrum nec 〈◊〉 colo sed per 〈◊〉 corporalem ejus rei signum intueor quam colere debeo but they seem to be 〈◊〉 a more refined Religion that say I neither worship the Image nor the Devil in it but by that corporeal shape I behold the representation of that which I should worship But what saith he to this Itaque Apostoli una sententia poenam c. one sentence of the Apostle testifles their punishment and damnation for such kinde of acts God gave them up c. But indeed this error is as ancient as the Calf in the wildernesse and if we examine it well we shall finde this of their's all one with that of the Israelites for they did not think the Calfe to be a God for these reasons 1. For first they desired a God to go 〈◊〉 them and their reason was because they could not tell what was become of Moses who formerly had bin a visible representation to them of God and not a God himself therefore they would have somewhat made instead of him and this must hold for one reason or else we must say that they took Moses for their God before 2. The assent of Aaron for if he had not had somewhat in his minde besides flat Idolatry in consenting and complying with them he had not bin favoured as he was but destroyed with the rest And therefore it cannot be understood that they conceived the calf as a visible Representation onely but that in that calf God might be worshipped for Aaron said to them that they should keep a feast to the Lord therfore they intended that the Calf should represent God in their solemnity Exo. 32. 5. And it is likely that it was so because that while they were in Egypt they knew no other God then Apis an Oxe And it is recorded that Aaron upon these words of the people These be thy Gods 〈◊〉 that brought thee up out of the land of Egypt took hold of them and built an altar and proclaimed a fast to 〈◊〉 which they must needs know could not be ascribed to the Calf So that this was the Elench that deceived him that they might worship God in the Calf though Moses could not be deceived so for he brake it in pieces and burnt it to ashes 3. The third evasion of the Papists is That these Images are not erected either to adore or worship them or God by them but that ignorant people might have something to put them in minde of God and therefore Images are called by them libri laicorum the books of lay-men This is no new device but vsed of the old Idolaters as we may see by the 〈◊〉 of Symmachus There must be something to put the ignorant in minde of God Which Ambrose and Prudentius answer thus Omnia Deo plena all things have God to manifest him and put us in remembrance of him And by Arnobius These that stand so for Images saith he vse to say that they made no account of the Image but onely in respect of the ignorant sort of people that are put in minde of God by it And 〈◊〉 in an oration saith Istiusmodi 〈◊〉 esse pro libris quae dum legunt cognitionem dei dediscunt c. That while they read these books of Images in stead of learning God they loose the knowledge of him and therefore calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moralizing upon 〈◊〉 not teaching true divinity So that we see there is nothing said in this canse that was not said before Now if we aske the Papists that if the people must be put in minde of what it must be Not of the deity for they themselves are weary of maintaining that and though they were wont often and in many places do still to represent God and the Trinity in humane shapes yet Hosius now confesseth that such things came in Dormientibus 〈◊〉 praepositis while the gouernors of the Church were a sleep 2. Not of Christ as he is God for his attributes are 〈◊〉 but as he is man onely and in so doing in representing him by picture as man and not God seeing that person in the deity cannot be delineated they imitate Nestorius who did divide the natures of Christ and so consequently may seem to run into the Anathema of the council of Ephesus because in some sort they divide in their picture the manhood from the Godhead which they cannot expresse therewith 2. Not of Christ as man and now glorified for against this the saying of Eusebius may serve well that the glory of Christ in heaven is now far greater then it was when he was 〈◊〉 in the mount where the disciples could not look upon him and therefore cannotbe pourtrayed by any pensil 3. Nor of Christ as he was in the flesh for that were as the Prophet speaks to teach us lies and rather to forget then to remember what he suffered for us for in his picture as in that upon the crosse for example we can be put in minde we see no more then the piercing of his hands and feet a wound in his side by a spear and the thorns on his
another some come into the Church at prayer some not till the sermon begin But as the Apostle enjoyns tarry one for another that is all praise God together Inward unanimity and outward uniformity being a delight to God It was Davids joy I was glad when they said to me Let us go into the house of the Lord and soon after he addeth Jerusalem is as a City that is compact together or as some translation at unity in it self And this spiritual union is without question a great strengthening to the Church for when either one comes after another or if in time of Gods service some sing not nor pray with the other this must needs make a breach in the fabrick of it In Discordia saith Augustine nemo benedicit Dominum God is never truely or well served where there is discord or separation The Prophets earnest desire is O magnifie the Lord with me and let us exalt his name together And therefore it is that the holy Ghost mentioneth so often this unanimity to be in the infancy of the Church as being one of the chief causes of the growth and enlarging of it The Spirit came upon them when they were all together with one accord in one place as if the whole Church were one person and had but one tongue and one lip And in prayer it is said They lift up their voice with one accord And they heard so too The people with one accord gave heed to the things which Philip spake So in the point of uniformity we see that he was punished that was not like the rest of the guests that had not a wedding garment And as the separation and division of tongues was a curse that the earth was no more unius labii of one speech or language so it is a great part of the blessednesse of the heavenly Jerusalem that the Elders sing with one voice unto the Lord. The Fathers beat much upon this and Saint Chrysostome extolleth it highly and saith that it falleth upon God like a showre of hailstones and Saint Augustine saith of singing of prayses that it sounds in Gods eares tanquam resonantia maris as the voice of many waters which he seemeth to take from that place in the Revelation 2. The second is fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all fear saith S. Peter with fear and trembling saith S. Paul for if the service of men according to the rule of S. Paul and Saint Peter must be so much more the service of God But in our exteriour service of God there is commonly so little fear or rather such want of fear that commonly we sleep in it like the Apostles who could not hold open their eyes being in horto in the garden with their Master they could not watch one hour and therefore that judgement befell them that they all forsook Christ and fled And there is little fear in sleep When Jacob was afraid of his brother Esau he slept not all that night The Example of the Christians in the Primitive Church is left upon record for our observation That they heard S. Paul preaching till midnight Upon which place Chrysostome saith Ad hoc commemoravit eos qui media nocte vigilabant ut pudeat eos qui media die dormiunt the Evangelist recordeth those that watch till midnight to this end that they may be ashamed that sleep at mid-day Now because the actions of a natural man are eating drinking and sleeping the same reason which 〈◊〉 the using of the two former in the Church must needs be of force to condemn sleeping too Have ye not houses to eat and drink in saith the Apostle thereby condemning those that used to eat and drink in the Church So if he could have supposed that the Corinthians would have slept there he would have asked the same question concerning sleeping And as he reasons from the place so we may reason from the time out of another place of the same Apostle Vigilate nam qui dormiunt nocte dormiunt watch for they that sleep sleep in the night But with us we may say They that sleep sleep in the day And so whereas the place of sleeping should be our houses and the time of sleeping the night we because we will be crosse in the day-time sleep at Church Natural reason tells us that Actio vestita indebitis circumstantiis illicita est every action cloathed with undue circumstances is unlawful The Prophet as his manner is after he had denounced a curse upon a carelesse people falleth to blessing the Church of God in which he saith Non dormiet quisquam neque dormitabit none shall 〈◊〉 nor sleep among them And our Saviour gives this caveat Beware that the Lord when he cometh find you not sleeping which though it have a spiritual understanding yet there follows a temporal punishment In prima poena est estimatio peccati we may consider of the sin by the first punishment and so we may weigh every 〈◊〉 in prima poena God usually punisheth sin in its own kinde We see it from the beginning Cains murder God threatneth with blood Sodoms heat of lust punished with fire c. Eutychus sleep in this case with a dead sleep This carelesnesse in Gods service is the onely way to bring us first to 〈◊〉 and then to Apostacy and no religion at all We finde it punished in the Church she slept and awoke but found not her beloved And this judgement followed the Apostles themselves because they could not watch one hour they all forsook our Saviour and Peter forsware him But howsoever it stands in respect of Gods punishments or mercies yet the former reasons condemn it and we may adde that the heart truely and rightly affected in Gods service is ardens cor as the Disciples were that talked with our Saviour going to Emaus their heart 〈◊〉 and a Father saith that it is impossible to have cor ardens sub oculo gravi a burning heart and a heavy eye are not compatible 3. There must be with these Cordis praesentia our heart must be present and watchful too for though we watch outwardly yet there may be such extravagant and wandering thoughts in the heart that we may be said to be praesentes absentes absent though present And where the heart is absent the other members will discover it The note of Cor fatui a fools heart is to be in domo laetitiae it turneth that way where the sport lyeth whereas cor prudens the heart of him that hath understanding quaerit scientiam seeketh to get knowledge The inner parts of a fool are like a broken vessel he will hold no knowledge so long as he liveth it runneth out as fast as it is poured in but the wise inquire at the mouth of the wise in the Congregation and ponder his words in their heart And these are testified by
And when God would exalt Abraham from being father to the children of a bond woman Agar by whom he had Ismael to be the father of Isaac and the faithful and thereby to establish the Church in his house then because he was more glorious he gives him a more glorious name Thou shalt no more be called Abram but Abraham And the like we see in Jacob whose name was changed to Israel a name of more dignity when he had prevailed with God Now if a good name or good report be among private men so highly valued that as Solomon saith it is better then a precious ointment which was in great esteme for pleasure in those dayes yea then silver or gold or any precious treasure which was most esteemed for profit and if it be true which the Heathen said interesse famae est majus omni alio interesse that the weight and interest of a good name goeth 〈◊〉 all 〈◊〉 yea further as a Father saith Fama pari passu ambulat cum vita it goeth cheek by joul with life it self Of how pretious and high esteem ought the name of God to be and how highly ought we to reverence and esteem it seeing as the Psalmist saith God hath magnified his name and word above all things Therefore his glory and name is the chief thing we should look unto Thus we see what 's meant by the name of God The second is what is understood by taking the Name of God Non assumes c. The barrennesse of the English language makes the expression of the Original short for the word whence it comes signifies to take up and hath a double use to which may be referred whatsoever is borrowed in this sence 1. It is applyed to a standard or banner and hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nose Armiger 2. To a heavy thing as a burden whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massae pondus and these two kinde of things we take up or remove if a thing be glorious as a standard we take it and lift it up and if a thing be necessary and useful to us though it be heavy and weighty we take it up so that the one is in rebus gloriosis the other in rebus necessariis and if a thing be neither glorious nor necessary we let it lie the first includes the duties of praise in all that take Gods name upon them the second refers to the duty of swearing which is a weighty thing and under these two are comprehended all other takings of his name 1. It is in gloriosis as Moses called his Altar erected and set up Jehovah-nissi that is the Lord my banner or standard from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ness vexillum Or as the plate made for Aaron wherein was to be graven Sanctitas Jehovae Holinesse to the Lord was to be taken up and placed upon Aarons forehead visible as a thing glorious as the badge of a noble man is lifted up upon the shoulder of a servant to be seen This lifting or taking up of Gods name is a thing glorious As the taking of a name by a childe from a father is honourable It was an honour and a priviledge to Ephraim and 〈◊〉 to be called after their grand-father Jacobs name so is it an honor to a woman to have her husbands name It was all the ambition of the women in the Prophet that desired one husband to be called by his name And we see still that in marriage the woman taketh her husbands name and it is such a glory to her that she is content to loose her own name for his And it is our own glory that from Gentiles we are called Christians Of which Esay in sundry places foretold Every one shal be called by my name saith God for I have created him for my glory And Thou shalt be called by a new name And again And shall call his servants by another name All which was fulfilled in the primitive Church when the Disciples were first called Christians The glory of Christ was taken up by Christians when they were called by his name Now being Gods servants and servants taken up his banner or badg the duty commanded is that we must like good servants do all to his glory as the Apostle speaks God can receive no profit by us but glory we may give him and therefore all our actions must refer to it We must not be so ambitious as they were in the dayes of Peleg that sought by building Babels tower to get themselves a name for that is Gigantomachia which is bellare cum Deo to fight with God It is not good to contest with him in this kinde You may read the successe of their enterprise God overthrew their plot even by the confusion of that which should have gotten them their names the tongue Nor must we set a face or false colour upon our own evil acts under pretence of Gods glory as did Absalom If the Lord will bring me again to Jerusalem I will serve him here was a fair pretence when treason lay hid in heart against his own father So 〈◊〉 makes religion a 〈◊〉 proclaims a fast for the murder of Naboth These are so far from the glory of Gods name that they are wicked abuses of it Thus Gods name is to be glorified within us now for the outward duties 1. Having taken this name upon us we must not be ashamed of it nor afraid to confesse it Judah of whom came the name to the Jews was so called the word signifying praise because his mother said she would confesse or praise God so must we wear our name of Christians and Gods servants to the glory of God and Christ and not be ashamed of it The reason Christ himself giveth Whosoever shall deny me before men him will I also deny before my father And though the Church of Philadelphia was but of small strength and its works were not great yet because it had not denyed his name Christ promiseth to set open a door for it and other things as you may read But any that shall receive the name and mark of the beast wear any others livery he shall drink of the wrath of God and shall be tormented with fire and brimstone 2. There is another degree beyond that of not denying his Masters name which every good servant is bound to and which his master expects from him that is standing for his name when it is blasphemed consessing and defending it to the death as the Martyrs have done Because there was none that offered to defend Gods name when judgement was turned backward and justice stood afarr of truth was fallen in the streets and equity could not enter therefore he thereatens terrible judgement he puts on the garments of vengeance saith the 〈◊〉 3. Lastly we must not forget Gods name but often make mention of it The Prophet David threatens a
they had need to be both holy and well qualified 1. They are to stand between the Lord and his people to shew them his word and what he required them to do 2. They are not onely to read it but to instruct them in it to make men wise to salvation and not onely the common people but the king also as was shewed before 3. They are to blesse the people in the name of the Lord. 4. They are to offer prayers to God for them upon all occasions as 1. In time of Pestilence when the plague raged among them 2. in time of war when the enemy threatened their destruction 3. In time of famine when the land yeelded not increase 4. In time of sicknes not onely for the life of the King or Prince bnt also when sicknesse laied hold on private men And lastly 5. They wereto be instead of Captains to encourage the people their souldiers to fight manfully and to resist the assaults of the Devill their Ghostly enemy these and many other things belong to the priests function Now as the Apostle speaks who is sufficient for these things surely if he that was so plentifully endued with the spirit of God doubted of his own sufficiency what may we in these times when many take liberty without the emission the Apostle had to themselves unsent to undertake this high calling certainly great care ought to be taken by those in authority especially by the Church governours that none should performe this office of themselves and that they who are ordained be able to undergo so great a work For if they that fight against us were onely bodily enemies as French and Spaniards there were no such great need of such men but seeing that as the Apostle tells us we are to fight a spiritual combat we must combat with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore such are necessary as can oppose spiritual wickednes such are Currus Aurigae Israelis the charriots and horsemen of Israel who must beat back this spiritual host The holy Ghost hath left it upon record that the life of 〈◊〉 the priest and his wisdom were the means to keep both king and people from Idolatry and consequently the whole kingdom from destruction And as the 〈◊〉 tells us that in his time the want of knowledge brought the foundations of the earth both of Church and commonwealth out of frame al humane laws were defective So as the wise man speaketh it is wisdome and knowledge of Gods law which is to be sought at the priests mouth that doth servare gregem ab interitu preserve the people from perishing And where there is no vision the people decay For if we will look backward into the estate of mighty commonwealthes we shall finde that though the wisdome and policy of them have been great for want of Prophets and priests to reclaim the vices of the soul they have all fallen to decay As fi st in the Assyrian monarchy what was the ruin of it but Gluttony and intemperance which brought diseased bodies and weaknes and Adultery which bred bastardslip as the prophet speaks and mingling of kindreds where by the Empire was translated out of the right line and so ruined and all this for want of good instruction Again looke into the 〈◊〉 monarchy and you shall see that Idlenes neglect of tillage mechanick arts and merchandise every one thereby becoming 〈◊〉 a gentleman caused the ruin of that Empire Nor did the Grecian Monarchy come to its period till Alexander for want of knowing God would himself be reputed a God and till his successours fell to covetousnesse whereby a needles dearth fell upon it and the greater began to oppresse the inferiour and the Prince to burthen his subjects And Lastly the Roman Monarchy came to that we see it is at this day from the most flourishing of all the former by their own pride envy emulation and heart-burning And these miseries befel al these four Monarchies by reason of these vices which the laws of God would not have suffered if there had been any to teach them and the laws of the Heathen could not correct If we come to our own nation in the time of the Brittains the often and frequent wrongs and injuries of great persons the perverting of the Laws which were made to be Cobwebs to catch onely the small flies while the great ones break through The Corruptions of Lawyers maintaining causes and suits for their fee by which the land was overrun with oppression Gods law being not heard in the mean time brought destruction upon the land Nor is it possible by any Act of Parliament Law or Statute to provide or take order that a man shall not be covetous or that there be no Idlenesse Ryot Pride Envy or the like sins in the soul though these as is said were the chief causes that these Monarchies and other Countryes came to destruction For Sobriety and all vertues must be begotten in the minde and that by such persons as shall be able to reach and instill them out of the Law of God otherwise politick justice will never continue among men Civil Acts are of no force except Religion be joyned with them We read that in the time of the Judges every man did that which was good in his own eyes Men could assure themselves of nothing they possessed Six hundred men of Dan came into Micahs house and took away his graven Image his Ephod his molten Image his Teraphim and his Priest And in the next Chapter what an unheard of example of lust have we and all this is attributed to the want of knowledge of Gods Law in those dayes And when the Priesthood was setled and they had a Judge yet the Children of Israel were brought under the yoak of the Philistins because that calling was corrupted by Hophni and Phinees the sons of Eli. In the time of the kings of Israel when that kingdome had been diverse years without the true God and without the Priest to teach the law in no nation can be found seaven such notable changes in so short a time as you may read in the book of the kings and this was ascribed to the want of the priest and the Law of God Therefore it was before that time the wish and desire of Moses that all the Lords people were prophets and that the Lord would put his spirit up-them And this was the desire of Saint Paul too that they could speak all with tongues but rather that all al could prophecie we see by experience that our adversaries take occasion to invade us in those places where the people are least instructed and most ignorant in the word of God All manner of sinne most aboundeth where least care is taken for their instruction in the wayes of God and the knowledge of his Laws It is our
Testimonium excellentiae a testimony of that excellency which we acknowledge in him above our selves of this Solomon speaks when 〈◊〉 adviseth not to meddle with a strang woman lest we lose our honour that is lest we lose the good reputation and esteeme we have in the 〈◊〉 of others and in another case he tells us that a peaceable man shall have honour and good respect with men for by a good opinion of men we testifie there is an excellency in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have some what more then we have and both the Apostles 〈◊〉 Paul and Saint Peter expresse this duty by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection or submission to be subject as we see Christ was subject to this father and mother in respect of his manhood acknowledging himself to be a child and so consequently thought some thing to be in them to receive this honour which was not in himself The 〈◊〉 will make this more plain In the case of Corah and his company they gathered themselves together against Moses and against Aaron they would not give them honour God calls it afterwards a dishonouring of him and their 〈◊〉 was They were not more excellent then others all the congregation was holy and the Lord was amongst them Their thesis was All men are 〈◊〉 〈◊〉 to the Lord and therefore Moses and Aaron had no more excellency then the rest of the congregation But we see how God by a special miracle confuted their position for the example of all that in future times should exalt themselves against their superiours The contrary to this sinne of theirs is when men do acknowledge and confesse that there is not an equality but that some do excel them and that this excellency above them is not as the Poet speaks by chance but by the appointment of God that as in creation and generation he is the special father that gives us being so for our well by government that he is our special governour and that those above us are his instruments appointed for our preservation when we acknowledge this exellency in others and that it comes from God who hath imparted his gifts to them This is the first and the inward part of honour But now as God told Samuel concerning 〈◊〉 God and man look several waves for God looks on the 〈◊〉 which man cannot see it is onely the excellency which outwardly apears which we can take notice of and honour and so likewise the inward honour of the heart of which we have spoken is seen onely by God man cannot behold it and therefore besides the inward esteeme or estimate of anothers excellency there must be also some exteriour signe or testimony whereby we acknowledge it to be others and this makes the second part of honour 〈◊〉 honour Such was that which 〈◊〉 desired of Samuel though the kingdom were taken from him as Samuel well knew yet honour me saith he before the Elders of the people and before 〈◊〉 c. And such was that which the 〈◊〉 looked after viz. The 〈◊〉 places at 〈◊〉 the uppermost 〈◊〉 and greeting in the market place This is the second part of honour What this exteriour honour is and after what manner it is to be exhibited in particular is best known by the manner of the countrey where men live because it is not alike in all places every countrey hath not the same signes of honour Holy men in scripture have exhibited outward honour by several gestures or ceremonies which may be reduced to these seven heads 1. To rise up when a person of excellency which either by nature or analogie and proportion is our 〈◊〉 in presence Job accounted it as an honour done to him when the aged arose and stood up when he was in presence And Solomon a king thought fit to expresse his duty to his mother Bathsheba by rising up to her when she came before him 2. The uncovering or making the head bear was accounted a token of honour in use with the Saints and a dishonour to keep it covered as we may gather by the words of the Apostle 3. The bowing of the knee or all or part of the body When 〈◊〉 would have 〈◊〉 honoured he thought no way better for the people to expresse it then by bowing their 〈◊〉 to him He caused them to 〈◊〉 before 〈◊〉 Abrech that is bow the knee King 〈◊〉 in the place before quoted to adde the greater honour 〈◊〉 his mother bowed himself to her Jacob meeting his brother Esau bowed himself 〈◊〉 times to the ground a great expression of this duty And Ruth no doubt thought she honoured 〈◊〉 when she bowed her self to the ground before him So for the bowing of the head it is mentioned in diverse places in scripture to set forth this duty The 〈◊〉 of 〈◊〉 when they came before him bowed their heads and made obeysance These were signes of honour at the first meeting or salutation 4. A fourth expression is standing up not onely to rise before them we prefer in excellency but to stand up too we see the practize of it in the people of Israel Moses 〈◊〉 as a judge among 〈◊〉 but it is said that the people stood by him from morning till evening And 〈◊〉 the 〈◊〉 mayd when she went to attend upon king David was to stand before him The like did 〈◊〉 before 〈◊〉 And indeed it is the common expression of service 5. The next is to be silent in the presence of them we account our betters Job tells us that when he was in prosperity the Princes refrained talking in his presence and laid their hand upon their mouth Ths Nobles held their peace c. And in the same Chapter he saith unto me men gave eare and waited and kept 〈◊〉 at my counsel 6. The sixth is that when of necessity we are to speak we use words of submission It is Saint Peters note of Sarah her submissive speech to her husband she called him Lord. And the speech of Rachel to her father 〈◊〉 is a president of this kind for children to their parents 〈◊〉 it not displease my Lord that I cannot rise up before thee And of Josephs brethren for inferiours to men in authority Thy servant our father is in good health 7. The last is dispersed throughout the scriptures and comprehended under the word ministrare to minister and wait Luc. 17. 7. And it comprehendeth all such other duties of outward honour as are to be vsed by servants to their masters As our Saviour expresseth one in the masters command to his servant to make ready that he may sup And the maid waited on Naamans ' wife And so king Davids Generals are said to wait on him And Job in the place before mentioned saith that men waited on him in token of reverence and service to him so that when we
conjugal love in the three particulars before mentioned in forsaking what was dear to him father and mother c. In cleaving constantly to his Church and uniting himself with it so as his Church is the body and he the head so this love of his was spiritual towards the Church By which he made it without spot or wrinckle and so the husbands chief care ought to be to keep his wife sine macula ruga without spot or sinne in the sight of God And as this is required on the mans part so the woman to make her self amiable ought to resemble her that the wiseman speaks of Many daughters have done vertuously but thou excellest them all for favour is deceitful and beauty is vain but a woman that feareth the Lord she shall be praised This commendation had Lydia whom the Apostle sets forth for a pattern to other women that she was one that feared and worshipped God whose heart God opened to attend to the things spoken by Paul This makes a woman truly amiable for as there must be love in the husband so there must be Amibilitas amiablenes on her part thereby to draw love which consists in modesty and other vertues for as Salomon saith A gracious or as some read it a modest woman obtaineth honour for beauty or favour without grace and fear of the Lord is but as a ring of gold in a swines snowt And therefore immodest outward allurements ought to be far from them according to the Apostles rule they ought to adorn themselves in modest apparel with shamefastnes and sobriety not with broydered haire or gold or pearles or costly array but which becometh women professing godlines with good works And S. Peter requires that their adorning be not in plaiting the haire or wearing gold c. but in the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price And the Apostle Paul in another place commands that young married women beare children guide the house and give no occasion of offence And lastly Saint Peter would have them be of such conversation that even without the word the adversaries beholding them may be won and converted So much for the second duty 3. The third duty of the husband or Paterfamilias is oeconomical To provide for his wife and them of his family which if he do not he is worse then an infidel as the Apostle saith There must be in him an honest care by just and true dealing per 〈◊〉 oeconomicam by oeconomical prudence to provide sufficient maintenance for his wife and family It was the Patriarch Jacobs care as we may see in his conference with Laban for when Laban vrged him to tarry still with him his answer was that he had done sufficiently for him already he had by Gods blessing encreased his estate from a little to a great deale and if he should still follow his busines when should he provide for his own house It is the Apostles counsel that men should labour for that which is good that they may have not onely for themselves but also to give to others and so rather to be beneficial to others then chargeable And the wiseman in a Metaphorical way adviseth the like He would not have a man to come alwayes to his neighbours well when he is dry but to drink waters out of his own cisterne fontes 〈◊〉 deriventur foras let thy 〈◊〉 be aisper sed abroad and to this end in the next chapter he urgeth the example of the Auts wisdome in laying up against the hard winter to whom he sendeth the sluggard for a pattern and calleth him wise that gathereth in Summer that is while he hath time We have an example of it allowed by God and rewarded by man in the Patriarch Joseph who laid up against a dearth while the years of plenty lasted What a man obtains this way by his honest labour and industry is accompanied with a blessing from God even this blessing that he hath true peace of conscience in what he enjoyes his conscience shall not trouble him for unlawful gains according to that of Solomon The blessing of the Lord maketh rich and he addeth no sorrow with it viz. no inward grief of 〈◊〉 but rather peace and comfort And for the wives duty it is answerable to that of the husband The Apostle saith that he would have her guide the house not so much to provide for the house which is chiefly the husbands part but to order and dispose well of what is brought into the house which is in effect the same with that which Christ commanded the Apostles to gather up that which remaineth that nothing be lost And this is a good quality in a woman for though our Saviour reprehendeth Martha for being too much addicted to worldly cares yet it is said by another Evangelist that he loved her well And it is well said by a Father Foelixest domus ubi de Martha Maria conqueritur sed none converso ubi Martha de Maria that house is happy where Marie complains of Martha but it is not so on the other side where Martha findes fault with Maric The Wise man at large describeth the several duties in one 〈◊〉 〈◊〉 to qualifie a woman in this kinde and saith that he that shall finde such a vertuous woman is happy for her price is far above rubies And to the same purpose doth the Apostle advise women and in the midst of his lessons to them as a special means to observe the rest he bids them to be as snails 〈◊〉 domi-portae kcepers at home In this point following the example of Sarah of whom we read that she was for the most part either in the tent or at the tent door 4. The last thing is There must be from each of these duties officia resultantia duties resulting and arising to be performed to others viz. to each others kinred for by reason of this conjunction between the parties themselvs there is mutual love and honour to be given to each others kinred We see the example on the mans part for this duty in the man of God Moses who when his wives father Jethro came to him went out to meet him and made obeysance to him and entertained him and Aaron and all the Elders of Israel And at another time we finde what kindnesse he offered to Hobab his wives brother that if he would go with him into the land of promise be should partake of what good soever the Lord should do to him Come with us and we will do thee good And for the womans part we have an excellent example in Ruth toward her mother in law Naomi that by no means would be perswaded to leave her but would accompany her into her countrey
he be for his belly as the first or degenerate to a wolf as the last they are both distinguished from the good shepherd Yet they are to be obeyed as pastors because they come in the right way obediendum est male an evil man must be obeyed though not ad malum in that which is ill of which before in the Magistrate But the end of these is wosul acording to the prophet wo unto the shepherds that feed themselves Ye 〈◊〉 the fat and cloth you 〈◊〉 the wooll yee kill them that are fed but yea feed not the flock 4. The good shepherd is the last sort who as he comes in the right way Math. 22. 12. So he is not to abuse his place after he is entred as the evil shepherd doth but to perform the duties of it which duties are 1. To shew his flock a good example 2. To employ his talent for their good 3. To converse with them as he ought 1 He must be an example He must lead the flock as our Saviour expresseth it after the manner of the Easterne countries who drave not their sheep before them but the sheep followed them The Apostle describeth it more plainly by the word Typus he must be Typus as the iron that gives a forme to the mony by making an impression on it As the iron hath the same forme in it which it stampes on the coyne so must the minister by his example represent what by his doctrine he would have the 〈◊〉 to be The same word is vsed in other places it is used by Saint Peter bidding such men to be ensamples to the flock It was Moses his order in the first place the priest was to have 〈◊〉 integrity of life and then Vrim light or learning And it pleased God to make it a signe of Aarons cal ling to the Priesthood That his rod was virga 〈◊〉 a fruit bearing rod to shew that the priest when he uses the pastoral rod for government and discipline must not be unfruitful himself but must be an example in holy life and good works which are the fruits of the spirit So was it in Christ our Prototype as Saint Luke speaks Cepit 〈◊〉 〈◊〉 docere 〈◊〉 began both to do and to teach to do first and to teach after The like Saint Paul when he handleth this point ex professo tells both 〈◊〉 and Titus that a minister must be blamelesse by his example without spot and unreproveable So then he must be ex mplam or dux gregis he must be typus a pattern or example he must do and then teach This example he may be two wayes 1. In himself which is as you see before in S. Pauls direction to Timothy and Titus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spot which hath relation to that in the law No man that bath a blemish or is mishapen in his body of the seed of Aaron the Priest was to come nigh to offer the Lords offering This was required under the Law to preserve the outward honour and dignity of the Priesthood the better and though in that regard it may be of moral use yet withal hereby was typified that innocency and freedom from all spiritual blemishes of sin which should be in the Ministers of the gospel They should be free from all spot because no offence should be given that no scandal should be given to the weak brother within nor to the adversary without This made the Apostle so careful to avoid not onely scandal but all occasion of scandal that when alms were sent to poor brethren by the care of the Apostles he would not carry it alone but would have one go with him that there might be no suspicion of fraud that so he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provide things honest not onely in the sight of God but before men also and that the adversarie might have no occasion to speak evil Therefore the Disciples marvelled when they found Christ talking with a woman alone because it was not his custom to do any thing which might cause slander or suspicion Thus much for the ge 〈◊〉 We will now set the four vertues which the Apostle requires to be in him and the four spots which are opposit 1. The first is that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperans or continens temperate and chast whether in a married or single estate The opposite to this is in Tim. 3. 2. not to be content with one Wife so continency or single life is the vertue incontinency or polygamie the thing forbidden 2. The second is that he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilant or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not given to wine The opposite is in the next verse one given to wine transiens ad vinum a tavernhunter for the lust of the body and the pleasure of the taste must both be qualified in him 3. The next is he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sober which Chrysostome distinguishes from the former and is opposite not to the inordinate desires of meat and drink but to the passions of the soul which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irascible it moderates the passion of anger The vertue required is mentioned 2 Tim. 2. 24. mildenesse he must be no striker not furious but one that will bear injuries and labour with meeknesse to reclaim those that erre 4. Lastly he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grave and modest of good behaviour which the Councils refer to habitum his apparel gestum his gesture incessum his gate he must not be light in his behaviour The opposite to which is not to fly youthful lusts and light carriage To these four we must adde that which the Apostle mentions he must so carry himself that he may have a good report of them that that are Without for it is not enough to be commended by those of his own profession or religion by birds of his own feather but so that his very enemies may say He is a man fit for this sacred calling and may be converted by his example 2. He must be an example in his houshold by his example for according to S. Paul he must rulewell his own house which must be in 3 points 1. They must be brought up by him in the true faith 2. He must keep them in subjection that they be not unruly but obedient for if he be not able to keep his own under but that they will be refractory it argueth that he is either negligent or remisse and fainthearted and therefore unfit to rule the Church 3. Lastly he must make them examples of reverence gravity sobriety and modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be not accused of riot surfet and excesse And in these two respects the Pastor must be exemplum gregis The duty of the people must be conformable and answerable to that of the Pastor If it be
efferantur dogs become tame by feeding and lions milde and gentle by nurture but envious men the more you observe them the wilder they become The greatnesse of this sin as one saith is such that propter magnitudinem sceleris futura paena non sufficit ergo hic plectitur so heynous it is that hell alone is not a sufficient torment for it and therefore it is punished here also it is a punishment to it self for as the Wise man saith envy is putredo ossium rottennesse to the bones As he that wished himself an 〈◊〉 that he were all eye so such as are envious cannot wish themselves a greater misery and torment The Saints and Servants of God are not envious Moses when 〈◊〉 brought him word that Eldad and Medad 〈◊〉 answered him Enviest thou them for my sake would God that all the people of the Lord did prophecie and that the Lord would poure out his spirit upon them He would not be of Pompeyes minde that could endure no equal He was so far from enuying the number and increase of the People that he wishes the Lord would make them a thousand times more The Saints can be content others should overtake them yea and go before them but envy can endure neither Abigail when David sent messengers to take her to wife answered that she was not fit Let me be a handmaid rather to wash the feet of my Lords servants so every good man thinks himself not meet of that honour which God bestows upon him but that he deserves some lower place 2. The second branch is against equals And in this case if our arm have strength he shall feel presently what we can do The Wise man giveth the envious three servants Pride Fury Scorn Proud and haughty scorner is his name who dealeth in proud wrath But if he be so our equal that we cannot presently meet with him then we play Absaloms part when he was angry with Ammon he said nothing for the present sed manet alta mente repostum but kept it in minde which Ammon afterward 〈◊〉 at a sheepshearing and so should David himself if he had gone down to the feast for as the Wife man observed The wicked dissembleth his wrath and Burning lips and a wicked heart ar 〈◊〉 a potsheard covered with silver drosse for he that hateth dissembleth with his lips and 〈◊〉 up deceit within him This we see in 〈◊〉 who comes to Jacob with 〈◊〉 and Phicol that they might make a league with him Isaac wondred Why come ye to me saith he seeing that you hate me and have put me away from you yet they would have a league with him till they could have an opportunity 〈◊〉 revenge And so we see it is a great part of worldly policy to keep league with one we hate till we can 〈◊〉 perfundere be revenged on him Thus it proves true which S. John saith Qui odit 〈◊〉 Homicida est He that hates his brother is a murtherer for where there is hatred it 〈◊〉 seeks 〈◊〉 or such revenge as proceeds to murther 3. If he be our inferiour against whom our anger is set we look upon him with 〈◊〉 and contempt for as the Wise man saith When the wicked cometh then cometh contempt although the contempt of an inferiour is a reproaching of his Maker as he tells us in another place This is the property of the wicked to despise and scorn others whom they conceive to be in any gift or in power or otherwise their inferiours Rabshek 〈◊〉 sends a scornful message to 〈◊〉 〈◊〉 and his men of war set our Saviour at naught and scorned him the 〈◊〉 mocked at his doctrine 〈◊〉 mocked Isaac c. 2. Anger as we shewed before after it hath rankled inwardly and comes ad suppurationem to an impostume appears or breaks out in the countenance which we called icterum peccati the 〈◊〉 of this sin of which we are now to speak Anger appears by the eye and there is a wound given by the eye 〈◊〉 〈◊〉 ictu oculi tui thou hast wounded me with thine eye saith Solomen in the 〈◊〉 speaking of the 〈◊〉 of the eye in another sence And among those six things which God especially hates he reckons a haughty or a 〈◊〉 eye It appeared in Sauls eyes when he envied David his eyes began to be obliqui he looked awry at him and the Wise man bids us avoid him that hath an evil eye and our Saviour cond 〈◊〉 the servant that had nequam oculum an evil eye So we see there is oculus nequam invidus obliquus 〈◊〉 evil envious 〈◊〉 〈◊〉 which discovers the disposition of the heart As envy so anger and malice appear in the face and by other outward signes The froward man winketh with his eyes speaketh with his feet and teacheth with his fingers that is when he doth bend his fist and stamp with his feet supplodere 〈◊〉 when he once winks he means no good for he that winks with his eyes causeth sorrow So to bite the lip to look on one as if he would look through him is a signe of anger The ungodly looketh upon the just and 〈◊〉 at him with his teeth An example of it we have in those that stoned Steven Sometimes it comes to spuma the foaming of the mouth and then the angry man is like him that was possessed with a Devil It appears likewise by the tongue which is therefore compared to a sword that wounds deep to sharp arrows that stick fast to Juniper coats that will burn a long time Of such the Psalmist complained that had war in their hearts and though their words seemed smooth as butter and oyl yet they proved gladii acuti sharp swords and cut like a raisor And here come in those 〈◊〉 〈◊〉 fruits of anger which proceed from the tongue which shall be handled in the ninth Commandment as they hurt a mans name but here as they are breaches of this Commandment As 1. Murmuring which is chiefly against superiours a sin forbidden by the Apostle Be not murmurers as some of them murmured and were destroyed of the destroyer and therefore he saith in another place Do all things without murmuring Judas was angry when he murmured at the box of Spikenard poured on Christ. Ad quid 〈◊〉 〈◊〉 to what end is this wast he thought the money would have been better in the bag which he bore So were the Israelites when they murmured against Moses 2. Whispering and tale-bearing 〈◊〉 this is when the party is so great that the angry man cannot deal with him or if he should speak openly of him he should not be credited then he carries tales a thing severely forbidden Thou shalt not go up and down as a tale-bearer among thy people And the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whisperings and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
was a great part of our Saviours sufferings they had their fill in scorning him first the servants then 〈◊〉 then 〈◊〉 after him his souldiers then the High priests and all that went 〈◊〉 as we may read in the history of the Gospel and 〈◊〉 much for signes of anger in the countenance and tongue 3. After this in the third place as was shewen before comes 〈◊〉 〈◊〉 the murther of the hand whereby the life or limmes of another are taken away wherein if many joyne it is a 〈◊〉 and such are called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumults in the common-wealth which if they proceed further are cald by 〈◊〉 seditions or rebellions whereby the civil body is 〈◊〉 and not onely that but the body of Christ the Church is also thereby 〈◊〉 and torne in pieces CHAP. VII Of the 〈◊〉 against anger How to prevent 〈◊〉 in others How in our selves Anger must be 1. Just in regard of the 〈◊〉 2. 〈◊〉 for the 〈◊〉 3. We must labour for gravity 4. For love without 〈◊〉 The vertues opposite to 〈◊〉 anger 1. 〈◊〉 2. Charity In the first there is 1. The 〈◊〉 against anger which consists in three things 2. The remedy in three 〈◊〉 How charity prevents anger The fruit of charity 〈◊〉 1. To the dead by 〈◊〉 〈◊〉 〈◊〉 To the living And that first generally to all Secondly specially to the faithful Thirdly 〈◊〉 the poor by works of mercy Fourthly 〈◊〉 to our 〈◊〉 We come now to the meanes against anger TO prevent anger in others we must forbeare irritation or provocation Solemon speaks of some that will 〈◊〉 and be angry when no cause is given whom he condemnes and on the other side there are other to be condemned that give cause by irritating and provoking others as 〈◊〉 one of 〈◊〉 wives 〈◊〉 〈◊〉 when they went up yearly to the house of the Lord and 〈◊〉 her with her 〈◊〉 whereby she continually 〈◊〉 her foul the wise man saith that as churning 〈◊〉 forth butter so is provocation the ordinary meanes of wrath Therefore he condemnes such as do 〈◊〉 〈◊〉 im bitter the spirit of any We see by the example of 〈◊〉 the meekest man on earth 〈◊〉 it will work They 〈◊〉 him so that 〈◊〉 〈◊〉 〈◊〉 with his lips take away provocations and anger will 〈◊〉 The badge of an 〈◊〉 man is 〈◊〉 〈◊〉 to stir up or provoke men to strife as we may see in diverse places of the proverbs 1. To prevent unjust anger in our selves there are divers 〈◊〉 to be laboured for 1. Just anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignation or anger 〈◊〉 on a just cause for onely unjust anger is here condemned just anger is a vertue commanded Beangry saith the Apostle and sin not so that there is a lawful anger 〈◊〉 it be without sinne as in a superiour towards those that are under him and deserve punishment there may be magnus 〈◊〉 〈◊〉 as Solomon speaks which is a fruit of justice Our Saviour forbids anger 〈◊〉 when it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause for otherwise when there was cause he calls his disciples after his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools and the Apostle calls them 〈◊〉 〈◊〉 foolish 〈◊〉 and the fathers upon Luke 10. 40. say of those 〈◊〉 those many things that 〈◊〉 was troubled withal this was one the untowardnes of the servants of the house 2. As our anger must be just in respect of the cause so for the measure it must be moderated that it 〈◊〉 not when there is just cause and to this end that vertue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is requisite for it moderates anger both towards those that are under us and all others we converse with so that al are the better for it It beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humblenes of minde therefore the Apostle begins with humblenes and when he exhorts to meeknes he 〈◊〉 humblenes before it with all 〈◊〉 and 〈◊〉 and put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of minde 〈◊〉 c. These vertues and others of like nature he frequently exhorts to and where he mentions one of them he lightly sets down all the rest which belong to this commandment as we may see by inspection of the places 3. A third vertue is gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle exhorts to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things are grave or venerable This is a special vertue and therefore he puts in the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are venerable and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are just pure or lovely c But of this more hereafter because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a vertue specially belonging to the last commandment 4. A fourth vertue is mentioned by Saint James when he tells us that the wisdom which is from above is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without hypocrisie and by saint Paul when he saith let love be without dissimulation our love must not have a shew of love zeale c. and be frozen in effect as Absoloms courtesie which was not hearty but affected and that of the Pharisees to Christ who made a fair shew and calld him Rabbi and said that he was a man sent from God and taught the truth without respect of persons but all this was affected and hypocritical so had 〈◊〉 so had 〈◊〉 so had the devil take them together their 〈◊〉 the devil told the woman very honestly he was sorry God had dealt so hardly with them as to forbid them the tree of knowledge c. As if he had been greatly moved with their condition but it was affected and when this affecting is saith Solomon he will meet you early in the morning and salute and blesse you but I had as leive saith he he should curse me And thus much for unjust wrath and the means against it Besides these there are two other vertues opposite to unjust wrath 1. Innocency 2. Charity 1. Innocency takes order that we hurt no body And 2. Charity takes order to do them all the good we can both for soul and body The first hath two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The preservative or the 〈◊〉 and the sanative or the medicine The first consists in three things 1. In Avoyding of offences endeavouring to have peace with all men as much as in us lies and not to think evil or carry our selves unseemly towards any as the Apostle exhorts 2. Not onely this but also in looking back and when any evil is done to us to take it in the best sence The Apostle speaks of a good and right interpretation of things as they are meant we must beleeve well interpret all in the best and so leave no place for suspicion
it is not to be understood by that we have said that God doth 〈◊〉 utterly extinguish our love to parents he is so sar from that that he doth 〈◊〉 ordain and command children to love them also as he said But this bond or vnion hath this priviledge and prerogative that if it fall out that we cannot do both then there is no portion for us in our fathers house and we must doe as Michal did who displeased her father to save her husband 1. The reasons are because this 〈◊〉 the 〈◊〉 conjunction conjux qute 〈◊〉 that of the wife was before that of the father So that the parent is in the degree of love with and of our neighbour the wife in that degree of love wherewith we love our selves individually 2. And children are aliquid 〈◊〉 some 〈◊〉 of a mans self the Apostle makes the wife 〈◊〉 himself he that loveth his wife saith the Apostle loveth himself Thirdly children are of seed and blood and will be flesh and bone but are not The wife is bone of his bones and flesh of his flesh 〈◊〉 4. They are of the loynes and womb she of the side neerer his heart So much of 〈◊〉 now of adhaerebit 2. Adhaerebit he shall cleave c. Relinquet to leave is one degree and associabit to live and keep company with her is another but adhaerebit to cleave to her is the neerest conjunction that can be Relinquet is animi consensus the consent of the minde Adhaerebit is animi corporis copula the conjunction of the minde and body flesh of my flesh This is that gluton amoris that glew or soder of love which cannot be loosened Shechems soul clave unto Dinah This surpasseth the strongest friendship that is even Jonathans to David whose soul was knit to him And the effects are 1. In 〈◊〉 or 〈◊〉 living together sine 〈◊〉 without severing 〈◊〉 inseparabilis an unseparable sticking to 3. In reciprocatione 〈◊〉 mutual acts of love 2. In fidelitate in true 〈◊〉 each to other keeping the bed 〈◊〉 4. In perpetuitate not departing from each other till God severs them and that 1. Either by death 2. Or else by divorce which must not be pro 〈◊〉 〈◊〉 for every trifle but first either pro adulterio for adultery secondly or pro inquietatione for unquietnes If otherwise it is 〈◊〉 〈◊〉 〈◊〉 a rending of one piece of flesh from another and an act of the devil and his imps For conjugium a Deo divorttum a 〈◊〉 〈◊〉 God makes mariages and the devil divorces upon the part of the offender God onely permits the not offended party to seek a divorce upon just and lawful occasion To avoyd therefore this unsodering two things are to be observed First to be cautelous in our choyce before it come to 〈◊〉 Secondly to observe and performe the duties mutually belonging to each of them when they come to be in 〈◊〉 1. The cautions are many Negative and affirmative First for the negative part we are not to desire more then one not two as 〈◊〉 Polygamy is prohibited at least under the Gospel for if this priviledge might have been granted to any Adam of all others had most reason to have claimed it and he was but one to one not plures in 〈◊〉 〈◊〉 many in one flesh 〈◊〉 〈◊〉 fecit unam 〈◊〉 one rib made but one flesh Let every man have his own wife and every woman her own husband saith the Apostle 2. We must not desire another mans wife she must be a rib from our own 〈◊〉 not 〈◊〉 〈◊〉 it is a breach of a covenant 〈◊〉 carnes due corpora is flat adultery 3. We must not desire a wife of our own kindred not 〈◊〉 patris neither in the line ascending or descending that 's plain Incest Non e lumbis sed e 〈◊〉 not out of the loynes but the side It must be a godly seed 4. Seeing mariage is 〈◊〉 divini of Gods institution and that oeconomia is propter 〈◊〉 the dome 〈◊〉 society is for the Church we must not match with those that are irreligious or wanton but in the Lord. Not the seed of Canaan nor as Samson though difference in religion do not make a nullity of the marriage yet there is a great incongruity in it 5. Nor must we marry to satisfie our lust that is Deus ventris and it provoked God to wrath nor for greedinesse of dowry that is Deus mundi 6. There must be no disparity either in condition nature or yeares The Heathen man could give a rule for this tuae sortis uxorem ducito marry a 〈◊〉 of thy own condition 7. Nor must we marry hastily God said not 〈◊〉 let it be done hand over head but faciam I will make man a help upon deliberation Adam must sleep upon it before it be done 8. Nor must it be done without consent 1. Of parents Abrahams approbation must go along with 〈◊〉 and Hagars with Ishmaels We must not take wives of our selves as they did that seeing the women fair took them without consent this is not Gods faciamus but sacit ipse sibi Adam did not so nor Eve for though they were neer enough to each other and one might easily have found the other yet Adam stayed 〈◊〉 ipse assumpsit sed Deus adduxit he took her not but God brought her 2. The children are to give consent too Laban and Bethuel told Abrahams servant that they would know Rebeccas minde and have her consent The woman must be pleased to dwell with him else it is not adduxit but pertraxit to force her 9 〈◊〉 this work must not be attempted without prayer we must not trust our own election without Gods Approbation which is best attained by prayer Abraham and Isaac durst not enter upon it without this We have seen the negative cautions what to avoid in our choice now see what in the affirmative we are to take The best rule is in the general to follow Gods course he brought Adam a meet one Now there are but three allurements to perswade with a man in the choyce of a wise 1. Pleasure in regard of beauty 2. Profit in respect of dowry 3. Vertue in relation to good qualities of which the last is the chief howsoever it is made the least now adayes Such a one and so endowed was Ruth she was known by all the people to be a vertuous woman This is that above all other will make her a meet one Favour is deceitful and beauty is vain but a woman that feareth the Lord she shall be praised saith Solomon The ornament of a meek and quiet spirit is of great price in the sight of God saith Peter She that openeth her mouth with wisdom and in whose tongue is the law of
Commandement in the words expressed Now because according to our 〈◊〉 formerly delivered the Affirmative is implyed in the Negative we shall say something of the affirmative part The Affirmativepart Or the thing required is set down by the Apostle when he exhorts us To bee renewed in the spirit of your mindes and to put on the new man which is renewed in knowledge after the image of him that created him and to become new creatures We must labour as the Apostle prayed that our spirit soul and body may be sanctified and preserved blamelesse unto the coming of Christ. We must 〈◊〉 〈◊〉 earthly members our carnal lusts and affections and crucifie the old man that so sin may not reign in our mortal bodies Nor onely must the minde be renewed but the will too it must be brought into subjection to the will of God that we may be able to say with David Here am I let God do with me whatsoever he 〈◊〉 and with Christ Not my will but thy will be done Our inward man is corrupt in all the faculties the understanding is darkned and the will is perverted For as in old men there is caligo oculorum 〈◊〉 of sight and infirmitas membrorum weaknesse in the members so in this old man which we are to put off there is 〈◊〉 mentis and infirmitas spiritus blindnesse of minde and weaknesse of spirit which must be renewed Though 〈◊〉 be in it self 〈◊〉 〈◊〉 a transient act yet after the act there is something remains which requires a necessity of Renovation as 1. 〈◊〉 the guilt which makes us unworthy of favour and worthy of punishment 2. Macula the stain which renders us 〈◊〉 and deformed and 3. 〈◊〉 seu morbus the wound or disease which needs healing and binding up and consists in a pronenesse and 〈◊〉 to the like acts Now though the guilt of sin past be taken away upon our repentance yet the stain and the scar remain 〈◊〉 in part and need daily renewing And because a new guilt may be contracted by new sins therefore we have daily need of pardon and remission The necessity of this inward renewing appears 1. Because of the corruption which naturally lodges in the heart and so pollutes the whole man here is that gall which imbitters all our actions that leaven which sowres the whole lump the leprosie which defiles body and soul fo that from the understanding which is the head to the affections which are the 〈◊〉 all is full of sores If the 〈◊〉 be a world of wickednesse what is the heart If there be a beam in the eye what is there in the heart Si trabes in 〈◊〉 〈◊〉 in 〈◊〉 2. If it be not renewed it is the most dangerous enemy we have It is deceitful 〈◊〉 all saith the Prophet it can deceive us without Sathan but he can do nothing without it he must plow with our Heifer it is more near to us then Sathan a part of our selves Resist the Devil and he will 〈◊〉 from us but if we resist never so much this deceiver will stick 〈◊〉 to us Sathan tempts and leaves us for a season but this tempter never leaves us This is like a treacherous person in the City which opens the gates and lets in the enemy who otherwise by 〈◊〉 could not have entred 3. It is the fountain of all our actions none are accepted which come not from a pure heart if this be polluted all our actions are abominable Whatsoever an unclean person touched under the Law was unclean So whatsoever actions though good in themselves are performed if the heart be not renewed and cleansed they are polluted by it That we may be renewed in the spirit of our mindes we must use the means 1. We must wash our hearts with tears of repentance as David after his great 〈◊〉 and S. 〈◊〉 after he had denied his Master This potion of repentance will purge out the 〈◊〉 humours It is true the blood of Christ cleanses from all sin it takes away the guilt and the Spirit of God renews the heart in respect of the stain 〈◊〉 〈◊〉 〈◊〉 saith the Apostle ye are sanctified in the name of the Lord Jesus and by the Spirit of our God but neither Christ nor his Spirit will come and dwell in an impure heart if the heart be not prepared by repentance we cannot apply the blood of Christ to take away the guilt There are preparatory works wrought by the assistance of the Spirit as sorrow and 〈◊〉 〈◊〉 〈◊〉 before the Spirit comes to dwell in us and Christ stands at the door and knocks by preparatory acts of grace before he will come in and sup with us 2. We must avoid all occasions of sin If our right eye offend us we must pluck it out if our hand offend us we must cut it off we must part with any thing though never so dear to us if it be an occasion of sin We must shun and avoid all evil company David saith that all his delight was in the saints and such as did excel in vertue He was a companion of all that feared the name of God as for the wicked He would not suffer them to come into his sight nay he would not make mention of them in his lips We must avoid idlenes David was idle when he was tempted to uncleannesse Idlenesse is pulvinar Diaboli the Devils bolster an idle person is a standing puddle apt to putrifie This makes solum subactum the soyl fit for Sathan to sowe his seed in therefore it was good counsel semper te inveniat Diabolus occupatum let Sathan alwayes finde thee exercised 3. We must watch over our outward sences which are the windows by which 〈◊〉 objects are conveyed into the heart and sinful lusts stird up in the soul look not on the tree 〈◊〉 thou be taken with the pleasant shew of the fruit We must pray with the Psalmist That God would turn away our eyes from beholding vanity and 〈◊〉 〈◊〉 Job did with our eyes not to look upon ensnaring objects we must stop our ears against the charms of the Devil The ear is apt to receive evil speeches which it conveyes to the heart and therefore we must take heed what we hear 4. Principiis obsta suppresse the first motions of sin as soon as they arise in the heart this is to crush the Cockatrice in the egge this is easy at first but difficult if we give way to them Prava dum parva though they seem small yet they are bad and make way for worse evil thoughts not resisted bring delight delight breeds consent consent action action custome and custome necessity we must therefore 〈◊〉 infantes dash them to pieces while they be young before they grow too strong We must not once consult with flesh and blood
have had no just cause of complaint if he had given us day for day we could not onely have no iust cause of murmuring but also ought to have opened our mouthes to praise him for it But seeing he hath dealt so liberally with us in granting us six dayes for our own 〈◊〉 and to do our work and reserving but one to himself we must acknowledge it to be a liberal proportion and so it is 〈◊〉 judice and therefore if we be not clean void of good nature it cannot but content us and keep us from 〈◊〉 We see in Adams case that when God had finished the Creation and put him in Paradise notwithstanding Gods bounty to him in granting him all the trees in the garden one onely excepted yet the devil was presently upon him and upbraided God with his niggardlines in that he had not given him freedom to eat of all the trees in the garden and no doubt but the same devil useth the same pollicy with us still in this 〈◊〉 May you not doe what you will with all the dayes of the week Now the consideration of Gods bounty to us should answer all such suggestions for we cannot say but that we are well dealt withall he having granted us two times and a time to his one time six dayes to one and therefore how careful should we be to give him that one This should draw from us an answer like to that of Joseph to his Mistris My Master hath kept nothing from me but thee how then can I do this great wickednesse and sinne against God All the dayes of the week hath God granted me onely one hath he reserved to himself how can I then be so unkinde and unthankfull as 〈◊〉 deny him that Let not David in this be our patterne who having many sheep of his own would notwithstanding pluck the one and onely sheep out of the poor mans bosom for if we having many dayes of our own take from God his one day and pluck that one sheep out of Gods bosom and make it common for our selves by doing in it our opus servile servile work we are worthy to 〈◊〉 1000. deathes and God being so liberal and dealing with us in so unequal proportion to himself as 6. to us for one to him taking of us but one for six if we do not his work on that day we are to be taxed of extream injustice and ingratitude This is the meaning of those words and do all thy worke that whereas God might have imployed us in his worke and musing on his will all the dayes of our life but he is content to forbeare and spare us the rest of the week that in that time all our own affaires might be dispatched and none left undone or to be done on this day God might say to us as Nathan said to David All this have I given thee and more I would have given thee if that had not been enough but certain it is that he saw in his wisdom that these six dayes were sufficient and therefore willeth us to remember and still be so carefull to order our affaires on these dayes that against his seventh day comes we may be at leasure to sanctifie it 2. The second reason implyed is in these words But the seventh day is the sabbath of the Lord thy God which contain the second opposition and intimate to us that the seventh day is Gods own proper day with which we have nothing to do to imploy it as we please and that it is plain theft and sacriledge to rob God of this part of time which he hath reserved to himself For if God had thought fit to have given us the seventh day too then might we have wrought on that day also but seeing he hath reserved it to himself we cannot without plain theft or robbery breake in upon this day to which we have no right by doing our own worke upon it Render therefore unto God that which is Gods for it cannot be withheld from him without sacriledge It is as if a man should say you may wear those clothes which are your own and bought with your mony but this garment which is bought with mine you cannot without violence take from me so likewise because of Gods bounty to us we cannot without ingratitude and manifest injury to him take this day from him because it is his he will have it wholly to himself In it thou shalt do no manner of worke Those who are comprehended within the Prohibition stand in five ranks 1. Thou secondly Thy son and thy daughter thirdly Thy man 〈◊〉 and maid-servant 4. Thy cattel 5. The stranger that is within thy gates 1. First for the Paterfamilias the master of the family It is reputed to be an especial preferment to be set over the family by the Lord of the family And as it is honos an honour so it is onus too a charge for Cui plus datur ab eo plus petetur to whom much is given of him shall be much required and therefore the first charge is laid here upon him that is the chief For as long as man is in the condition of a son or a servant so long he may say Ego serviam I will serve but if once he come to have the charge of a family then he must say with Joshua Ego domus 〈◊〉 I and my house will serve the Lord. In reference whereto when Christ had converted Zacheus he said This day is salvation come to this house why because this man who is chief of the family is the son of Abraham and Abraham instructed his family He must say to his family as Christ did to his Apostles exemplum dedi vobis I have given you an example For if Peter or whosoever is principal fall away then others yea Barnabas himself will be drawn away too So though he discharge the duty himself yet if he take not care that others under him discharge it also he is a debtor That is he ought to 〈◊〉 so far from giving occasion himself or suffering others to violate that day by working or setting them that are under him to servile worke that he together with them must see the day sanctified and take care that all joyn in those holy duties which are requisite to the sanctification of the day 2. The second is concerning children Saint Augustines argument is good upon that in Deut. 20. Where if a man had new built an house the manner was to consecrate it That if a man that hath built a house be carefull to consecrate it being but the fruit of his hands then much more lieth the care upon him of consecrateing the fruit of his loins We see this careful affection in Abraham that he would command his sons to keep the way of the Lord for where the greatest love is there is also the greatest desire of conjunction
as well in spirit as in body and in grace and holines and the means thereof the service of God as in nature even natural love if it be true and rightly guided teaches man curare 〈◊〉 to take care for their childrens good as well as their own and that for their souls as well as their bodies 3. In the third place Servants are prohibited from work on that day We see in the place before quoted that Abraham was commended by God for the care 〈◊〉 took for his household to do his service And the Apostle saith that in the service of God God takes no notice of the difference of 〈◊〉 from others in Christ is no difference of bond or free thy servants must rest as well as thy self And God elsewhere gives another reason for it Remember thou wast a servant where thou wast opprest with labour God hath a care of them and charity and humanity requires that we weare not out our family with too much toyle lest the Common-wealth be endangered by their hard vsage We read that in the Spartan and other common-wealths diverse insurrections have troubled the states by overburdening of servants therefore God for the preservation of commonwealths provides here that they may have a day of rest and refreshment 4. So likewise of 〈◊〉 Gods mercy care and providence extends likewise to them Thou Lord saith the psalmist shalt save both man and beast how excellent is thy mercy O God it extendeth to the bodies and lives of them for A righteous man regardeth the life of his beast saith Solomon God therefore here takes order that the beast be not overtired He hath also charged that the earth shall have its sabbath if it have not it will cry against us and the furrows there of will complain as holy Job speaks for Quod caret alterna requie durabile non est neither land nor cattel if they rest not sometimes cannot hold out one end of Gods providence herein is to restrain our covetous humour and desire which is such that rather then lose the least gain we will put our land and cattle to the utmost therefore by this clause God takes order to restrain it Another end is that by beholding the beasts to rest we might be the more stirred up and moved to sanctifie a rest our selves not that the rest of beasts is acceptable to God or required for it self but that we may be affected therewith and put in minde of our duties we read that in the fast of Nineveh command was given let neither man nor beast herd nor flock tast any thing let them not feed nor drink water not that God tooke any delight in the fasting of beasts nor that it was acceptable to him but that the 〈◊〉 seeing their beasts pined before them 〈◊〉 be moved the more to repent and humble themselves for their sinnes so here 〈◊〉 Jews seeing their beasts to keep a kinde of sabbath might the better 〈◊〉 to keep it themselves 5. The last is the stranger within thy gates Now the gates of a house or of a city 〈◊〉 scripture signifie a jurisdiction or protection He that is within anothers 〈◊〉 〈◊〉 under his jurisdiction and as he enjoys thereby protection against injuries by coming within anothers gates so also he must be subiect to his jurisdiction when God told Abraham that his seed should possesse the gates of his enemies his meaning was they should conquer and be Lords of their cities And when Lot told the 〈◊〉 that the Angels came under his roof he signified that they came thither to be under his protection So that if a stranger come to remain within our 〈◊〉 or under our roof he is to be under our government as well as he enjoys our protection and therefore is to be under our care in point of religious duties 〈◊〉 case of jurisdiction Nehemiah as long as he had hope to reclaime the men 〈◊〉 〈◊〉 and Ashdod 〈◊〉 them to come within the gates of Jerusalem with their 〈◊〉 ut when he found that notwithstanding his threats they would come in and 〈◊〉 〈◊〉 markets upon the sabbath he shut the gates against them at the 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation of the sabbath And thus we see the meaning of 〈◊〉 Commandment for works and persons in general and particular Now there 〈◊〉 〈◊〉 reasons for it 〈◊〉 first which is the general and main reason is for in six dayes the Lord 〈◊〉 heaven and earth c. the rule as we said before of 〈◊〉 precepts is 〈◊〉 be observed that a moral reason is often given of a ceremonial precept 〈◊〉 〈◊〉 in ceremonies there is a general moral equity 〈◊〉 instances may be 〈◊〉 〈◊〉 the Law but when a reason is given as a ful and adequate cause of such a precept 〈◊〉 〈◊〉 the immediate and essential cause of 〈◊〉 it is true that if such a reason be moral 〈◊〉 〈◊〉 there the precept is so too Besides it is observed by Maimonides and others that the cause why a rest is enjoyned and the cause why it was upon this day are two different things The first 〈◊〉 was the true and original cause of the rest is expressed Deut. 5. because of their deliverance from the Egyptian bondage to keep a memorial of it The other is expressed here for whereas any other day might have been chosen for this rest yet God thought fit to pitch upon this day because it had been consecrated for a day of joy and praise from the beginning by a greatful remembrance of 〈◊〉 creation and because on that day God gave over and finished his work So Aben-Ezra presat in Decal Isaac Arania and others and hence it was called the sabbath But yet though it were granted that Gods rest from the creation was the principal and immediate reason of this precept yet this makes it not so simply moral or immutable as 〈◊〉 law of nature for 〈◊〉 〈◊〉 still a positive precept jure divino positivo which may be changed by the same authority that made it and soits certain that the day is de facto changed and 〈◊〉 it was by divine authority is most probable as is formerly proved in the 〈◊〉 observations 〈◊〉 immutabilis precepti facit preceptum immutabile If the reason of the commandment be immutable as this is then it makes the commandment unchangeable for the substance of it Because I have rested saith God therefore shalt thou rest in honour of me Creator imitandus a creatura the Creator is to be imitated by the creature is a firme reason and immutable 2. Another reason may be gathered out of the same words namely the benefit that 〈◊〉 to mankinde by that which the Lord did in these six 〈◊〉 Other reasons elsewhere God vseth as proper and peculiar onely to the Jews but this benefit by the creation being general is most fit for all and may be a