Christ though he professed to love Christ. 4 The next signe is a care and anxiety to recover it when we have lost it not to give sleep to our eyes nor slumber to our eye-lids nor the temples of our heads to take any rest until we be in statu quo so did the spouse in the Canticles the like care is in worldly men to obtain what they love as in Balaam Numbers 23. who loved the wages of unrighteousnesse though God bid him not go and himself said verse 19. that God is not as man that he should repent yet he would go and try again whether God would let him curse Israel so careful was he to get a reward 5. Again when a man resolves though all the world forsake God yet he will adhere to him his liking is constant goeth not with other mens The Psalmist saith and complaineth that men forsake Gods law but what followeth Therefore I love thy commandments above gold and silver whatsoever other men esteemed of it yet his love was constant and firm 6. If we can love him cum cruce If our love be true water cannot quench it True love will abide tryal the fire cannot consume it It is not like false love of which the Heathen man said Falsus amor inde fugit unde probatur false love flyes from tryal But the other will endure the losse of all Love suffereth long saith the Apostle even to death And as our Saviour saith Greater love then this hath no man And now a little for the sixth rule as in the former As we must love God our selves so must we also be desirous to draw others to this love and in this there is a difference between amor mercenarius and gratuitus for in the first a man is loth that another should love that he loveth lest he be restrained in his liberty of enjoying and hence proceeds jealousie but in the other we wish not our own good onely but the good of him we love In the one quo quis vult bonum suum whereby a man seeks his own good the fewer that partake the better he thinks it is but in the other quo quis vult bonum alterius whereby he seeks the good of another the more that partake the better it is for Deus omnibus communis cuique totus God who is common to all is wholly possessed of every one Therefore the Prophet was of this minde and was desirous to draw all to the love of God and on the other side his zeal was so great that he hated all them that hated God and that with a perfect hatred and in another place who will rise with me against the wicked or who will take my part against the evil doers This argued the perfection of his love to God as he would rise against them himself so he laboured that others would joyn with him CHAP. XIII The proper effects of love 1. Obedience 2. Patience How obedience arises from the love of God It brings glory to God two wayes Is better then sacrifice in four respects Reasons why we should obaudire Deo There be three speakers 1. God who speaks 1. by his word 2. by his works 2. The world 3. Our selves These do obloqui gainsay what God sayes The measure and quality of Obedience Of Disobedience that it is a great sin The degrees of it 1. Neglect 2. Contempt Motives to obedience Signes of obedience Of Obedience THe two principal signes and proper effects of love are as we said before Obedience and Patience There is a saying of S. Gregory Probatio dilectionis exhibitio operis we shew our love by its work and it is a true signe indeed of love when it is operative when it worketh For the will being enflamed with love and having predominance over all the powers and parts of body and minde necessary it is that wheresoever desire taketh hold in the will it must elicere motum produce some action As if a man be given to love wine his love kindleth a desire in him to have it and desire doth elicere motum that he may work and earn so much money as will obtain it So is it in love Our Saviour saith if you love me keep my commandments And S. John saith that if a man obey not he is so far from the love that he hath not the knowledge of God if S. Peter love Christ he must feed his sheep We must know that where the parties are equal between whom love and mutual affection is there love is called amicitia but where one party is superiour then they are not properly called friends but this love in the inferiour is called observantia the natural act whereof is obedience for though a Prince will in speech or writing vouchsafe to call his inferiours friends yet are they but subjects And so though our Saviour was pleased to stile his Disciples and Apostles friends yea and by neerest names of consanguinity brethren c. yet S. Paul and the other Apostles presumed not upon these titles but acknowledged this observantia and in the beginning of their epistles and writings stiled themselves servants of Jesus Christ. And S. Paul shewing that this is infallible saith Know ye not to whom ye yield your selves servants to obey his servants ye are whom ye obey In the first petition of the Lords prayer we desire that Gods name may be glorified God being a King and bearing rule over us how can this kingdome and rule be established better then by fulfulfilling his commands and obeying him as the Angels do in heaven For in regard of the glory which God hath by our obedience Gods name is hallowed or glorified And therefore from the beginning in Paradise God commanded obedience to Adam in that estate that he should not eat of the tree of knowledge that in obedience to that precept his glory might be shewed Now by our obedience we bring glory to God two wayes 1. Directly by our selves as Psalm 50. 15. Call upon me in the time of trouble I will deliver thee and thou shalt glorifie me 2. When we give occasion to stir up others to glorifie him therefore God is not content with the former but saith further Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Matthew 5. 16. Thus God is glorified by our saith whereupon follows our first justification before God but then there must be a second justification also viz. before men and the world by our good works whereby God is glorified by others and so God will have glory of us both immediately by our selves and mediately by others Saint Augustine saith that nothing makes men good or evil but good or evill love and that Amor male inslammans timor male humilians that love which inflames but not aright and that fear which humbles but not aright are the
Tranquilla justitia a peaceable and quiet justice 3. We are to conceive that God speaks thus for mans capacity as the Apostle saith after the manner of men or as in another case not to us as spritual but as carnal in our own termes as in the case of man and wife some think they love not their wives enough except some jealousy be mixt that they participate their love with other men and God in his service here is as jealous as a man for breach of wedlock and therefore representeth himself in that manner and under the like affection 4. Fourthly Quia nos non promovemur ad nomen justitiae introducitur zelotypus We are so dull of spirit that the attribute of Gods justice alone moves us not and therefore he takes a terme from an affection that falls not into him as it is in men to the end we may be quickened and made fearfull to offend 5. Lastly as Tertullian saith vtitur spiritus hoc vocabulo ad exaggeranda ejus generis scelera The Holy Ghost vseth this terme to shew how odious this sinne of Idolatry is to God that if it might be it would make God be that which he cannot be The vse of all is that which the Apostle maketh God professeth himself jealous here that we our selves might be jealous of our own salvation For if we would redire ad corda enter into our own hearts and consider first what God is and then what vile creatures we are we should wonder at the excesse of Gods love to usward that he should be any way jealous of us and not rather let us take our own courses to our own ruine and take no further regard of us But chiefly that we should rather so love him as to be jealous of his anger and the losse of his love lest he should bestow it somewhere else And so much of the Preface of the Sanction CHAP. IX Of the Commination wherein 1. The censure of the sinne 2. The punishment 1. In the censure The sinne viz of Idolatry Is called 1. Hatred of God How God can be hated 2. Iniquity The punishment Visitation upon the children The grievousnesse of this punishment by 1. The greatnesse 2. The multiplicity 3. The continuance Of Gods justice in punishing the sinnes of the fathers upon the children That it is not unjust in respect of the father nor 2. Of the son The use of all THe next thing is the Commination Which containeth in it two things 1. The Censure of the offence 2. And secondly the punishment for it 1. The Censure is in two things 1. First that it calls it hatred of God 2. Secondly that he calls it The iniquity 〈◊〉 Perverssenes 1. If love be a means to make us keep the Commandments then it is hatred that makes us break them But is there any man that can hate God Certainly his Essence is good even goodnesse it self which cannot be the object of hatred Again there are sundry effects of his goodnesse and love and such as the wicked themselves cannot but love them and him for them as that he bestoweth on all men and so on them their being moving and life sense c. But there are another sort of effects which proceed also from his love by which he would have us preserved which are his Commandments yet because they restrain us of our liberty and will not suffer our inordinate affections to bear the sway therefore preferring our own wills before his we hate him so when a man is linkt to his own will and possessed with zeal of himself he hates the Commandments of God because they are contrary to his will and affections and so men come to hate God by too much love of themselves I loved Jacob saith God by the Prophet and hated Esau which the Apostle sheweth to be nothing else but that he chose not him but preferred Jacob before him and in this respect we are said to hate God when in a case between his will and ours we choose not his but prefer our own Hoc est odisse Deum non eligere we hate God when we choose him not For God loving us so exceedingly it is his will that we should love him alone which love is vinculum conjugale a marriage bond and therefore our love to God should be amor conjugalis the love of a man to his wife which hath no third thing in it aut amat aut odit he either loves or hates there is no medium in it 2 The second thing in the Censure is that God calls this sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnavon Iniquity or perversenesse and peevishnesse And this is to meet with the opinion of men who think it perversenesse if men will not do as they would have them by yeelding to false worship as Nebuchadnezzar thought of the three children It is of purpose O Shadrach c. they were called perverse and disordered fellows for not transgressing this commandment and so God to meet with them sheweth that the breakers of this Commandment are in truth the disordered and perverse persons therefore we must not do evil either cum magnis aut multis with the great ones or the multitude lest we fall into this sin of perversenesse But the vote of the world is clean contrary and the fathers resemble it to a pond full of Crabs the Hieroglyphique of frowardnesse into which if you put fish of another kinde it will be charged to swim out of course because it swimmeth not backward as the Crabs do But Jerome gives us a good lesson against this Nequaquam consideres quid alii mali faciunt sed quid boni tu facere debeas consider not by any means what evil others commit but what good thou oughtest to do nor be thou led to evil because of the multitude of transgressours Of the Punishment And visit the sins c. After the Censure of the sin comes the Punishment And though it be true that if there were no other punishment to man it were enough to be found among the haters of God that were sufficient Yet Gods addes further that he will have a visitation What the meaning of this word is we may gather out of the book of Samuel where it is said of him that he went yearly in circuit to such and such places and judged Israel and it is like that which we call the Judges Circuit as also out of the Acts where the Apostles went from City to City to visit the brethren which s like to the B shops visitation which presupposeth an absence before So God intermitteth his judgements for a time and though some stick not to say that he is long in coming and others that he will not come at all that God will never visit He hideth his face and will never see it becaufe as the Wise man speaketh sentence is not executed against an evil work speedily
saith Sancta Ecclesia consistit in unitate fidelium sicut corpus in unitate membrorum the holy Church consists in the unity and agreement of the faithful as the body in the unity of the members And so that this unity and peace be kept in the main matters liberty of opinion may be allowed in other things For as S. Augustine saith a man may sometimes 〈◊〉 sapere quam res se habet think otherwise then the truth is for men are not Angels to see all truth here for we know but in part and therefore to 〈◊〉 in some things which concern not the foundation is not to be accounted discordia in bono such differences and disputations are the way to finde out the truth mens wits being hereby sharpened as Iron sharpeneth iron as Solomon saith The third effect or fruit of love is care not to offend or hurt the party loved either in his body or soul. Thou shalt not curse the deaf nor put a stumbling block before the blinde saith God that is we must not cause him to stumble bodily much lesse must we by any scandalous action lay a stumbling block to his soul For though it be necessary that offences come yet Christ denounces a woe against that man by whom they come that shall give occasionem mali any occasion of offence or stumbling to another to make him fall And as our love requires that we give no offence so also it requires that if offence be given by any to another whereby he is led out of the way we must be ready 〈◊〉 correptionem fraternam to use brotherly reproof and so to bring him into the way again For this is expressely required as a fruit of love Thou shalt not hate thy brother nor suffer sin to rest upon him but shalt plainly reprove him where we see the neglect of reproof is made an effect of hatred and then by consequence the duty it self must be a fruit of love Thus much of that generalis dilectio the general nature of that love which is due cuilibet proximo to every neighbour Now the parts of this love are these 1. To do no injury at all to any man either faciendo malum by inflicting evil upon or towards him or 〈◊〉 bonum by withholding or detaining any good from him And again that having received evil from any man we recompence him not that evil with the like It is against the Apostles rule for he saith Recompence no man evil for evil And we are to follow his counsel lest as S. Augustine hath it Cito parcendum est injuranti ne veniae viam tibi intercludas 〈◊〉 must be ready to forgive him that doth us injury lest we shut up the way of pardon to our selves and S. Chrysostome saith frustra propitiari sibi Deum quaerit qui cito 〈◊〉 in proximum negligit he seeks in vain to be reconciled to God that takes no care speedily to be pacified with his neighbour 2. And secondly as we must do no evil to any so there is a necessity of doing good to all men as far as we may and because it is impossible to have 〈◊〉 motum a particular affection to love every particular man to rejoyce at his good or to have a care of him our nature and estate being finite and not sufficient for it therefore for our actions we are onely enjoyned to these towards all 1. First the duty of prayer even for our enemies this is like to the Sun beams that radius charitatis which we send to heaven for all men And this is imposed upon every man and to be performed for every man 2. The second action is to be done in a case of necessity and is that which is intimated in the parable in the Gospel of the man that fell among theeves even the succour we owe to every man in necessity which is 〈◊〉 that rather then we should fail in this case to help him we are adimere 〈◊〉 multa non necessaria take from our own all that is not necessary to relieve his necessity which is expressed by the Wise man If thine enemy hunger give him bread and if he thirst give him water to drink If we do not we make a breach of the first Table according to that of S. John 〈◊〉 hath this worlds good and seeth his brother hath need and 〈◊〉 up his bowels of compassion from him how dwelleth the love of God in him Now by the worlds good is meant sufficiency or abundance with superfluity and his need not without extremity The secound Councel of Arelat sets down Quae quis salvo statu 〈◊〉 〈◊〉 pro superfluis haberi debent concurrente fratris necessitate those things which a man may bestow saving his estate or condition of life are to be accounted as things superfluous if his brothers necessity be present And 〈◊〉 under this is comprehended also the charitable performing of the works of our vocation for the good of all that are in necessity As the Lawyer is not to deny his counsel to any one that shall ask it nor the Physitian his help to any that shall requirè it in case of necessity And a further injunction then prayer and parting with our superfluity is commanded by the conjunction copulative in the three first verses of the Gospel where a man is charged if his cloak be taken from him to part with his coat too and if he be struck on the one cheek to offer the other which is nothing but 1. The habitual patience of the minde whereby a man should be ready to part with such things and bear such injuries if the glory of God require it otherwise he is not bound And 2. rather to suffer more wrong then to seek revenge or return evil for evil 2. The second thing proposed is the object of this Love which is our Neighbour Of which word Neighbour in our Saviours time there was a strict acception it was reduced to a narrow room For the Pharisees counted none Neighbours but their Friends and those of their own Countrey and kinred and so they expounded the Law Thou 〈◊〉 thy Neighbour by restraing it to such but our Saviour makes the word to be of a larger extent and forceth the Lawyer to confesse that it extends to enemies even to Samaritanes which were such deadly enemies to the Jews that they would not 〈◊〉 Christ because his face was towards 〈◊〉 for every one from whom we may receive mercy or to whom too we may shew mercy are neighbours and so our Saviour proves that the Samaritane was a neighbour to him that fell among theeves because he shewed him mercy though otherwise he were an enemy to the Jews and of another nation for as Saint Augustine saith he is Proximus a Neighbour Qui est proximo 〈◊〉 that is neer to another in works of mercy and therefore it is not cognatio 〈◊〉 〈◊〉
such as keep order though the Superiour do not 2. Because every step hath a certain breadth or latitude set and lmited by bounds on both sides then he transcends the nature of a Superiour that prescribes any thing beyond those bounds as if the Prince of this land shall command any thing to be done in those countreys where he hath nothing to do Or if I be bound to obey a man whose power is onely in spiritual things I am not by the same reason to obey him in temporals whereof he hath no cognizance he is not to command out of his series he must not recedere a principio But if a king or ruler observe these two points of order that he do not leave his series nor recedere a principio we are absolutely to obey him It is said in the Gospel No man can serve two masters God and Mammon because their commands are contrary but the case here may be thus reconciled Dominus servus God and the Prince his minister are but one Agent because there is a subordination In this case there is but one master till the Prince break the order himself and be a master against order and do erigere altare contra altare erect one altar against another For it is in order as it is in nature The Prince is the chief mover and Commander others command under him Now in nature heavy things descend and if on any occasion ad conservationem universi they do break their natural course and ascend this is out of order yet is requisite for a greater good of the universe So is it in matters of the Commonwealth If the inferiour Magistrate command one thing I must not obey him if a superiour Magistrate command another for a greater good of the whole land Some are of more honourable estate then other and the higher place any one hath the more honour he hath and in that respect the greater duty belongs to him Festus was honourable yet Nero more honourable and if S. Paul fear that Festus will break order he will appeal to Nero. And we see if a man be before a Judge of an inferiour place of judicature he is free from him if a 〈◊〉 come from a superiour Judge to take the matter into his hands And so when the first mover of all God and his word or command cometh it gives a supersedeas to all other commands and appeal is to be made to him Our Saviour in another place saith Be not afraid of them that kill the body In which place it is plain that his meaning is that though we should not break off our obedience from those that have that power as long they keep within their series yet if once they break order then fear them not but him that after the body is killed hath power to cast the body into hell which is God otherwise the caveat were needlesse And the conclusion in this point is to say with S. Peter and S. John when the Priests commanded them to preach no more in the name of Jesus Whether it be right in the sight of God to hearken to you more then unto God judge ye And when they would not take this for an answer but urged them as before they plainly told them Deo potius 〈◊〉 hominibus we ought to obey God rather then men The reason of this standeth thus God hath taken order for the inaugurating of every son of his into his politia or government for our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our conversation must be in heaven as the Apostle speaks and in another place we should be fellow Citizens withthe saints A childe is no sooner born but fertur ad baptismum he is carried to baptism so that he is no sooner in the world but he is presently sent out again for there he renounceth the world and giveth it over and consequently he is to receive his laws from heaven his first oath being sacramentum militare to fight against the world flesh and Devil And in this respect it is that men cannot recede or go backward from their first vow If therefore a superiour command extra seriem suam out of his order we must remember our first vow and disobey him but in regard of that which hath been said that God and he are but one Agent in whatsoever lawfully he commands we must give him chief and especial honour and obedience Let him command out of his line then God and he are two Masters and God of the two is to be preferred We have examples in this kinde For the first Commandment which requires the love of God before and above all others if father or mother or any superiour command any thing contrary to our love we owe to God we are not to obey for our Saviour saith He that cometh to me and hateth not father and mother is not worthy of me He expounds himselfe elsewhere by plusquam me he that 〈◊〉 father or mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above me c. they are to be loved but lesse then Christ for as 〈◊〉 〈◊〉 a lesser evil is called good in respect of a greater so minor dilectio a lesser love is called hatred in respect of major dilectio a greater love for bonum quod impedit majus bonum in 〈◊〉 minus est diligendum that good which hinders a greater good is lesse to be loved and so is superiours prove a hindrance to keep us from God our love to them must give place to our love to God 2. For the second Commandment God the great superiour took order men should not bow to any image Nebuchadonozor a superiour a Prince commandeth the contrary and his command is out of order for he commanded that every man should fall down before the golden image at the sound of the trumpet There was a disobedience to his command which was no disobedience at all for disobedience is not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order when things are commanded in order and Nebuchaednezzar had transgressed that order Darius also signed a decree out of order For God commands that prayer should be made to him and Darius commands that no prayer be made to God for thirty dayes space Daniel contrary to the kings decree prayeth to God the king brake order and Daniel did not This was not disobedience in Daniel but obedience to the second commandment the disobedience was in Darius 3. In the case of the third Commandment The Gibeonites obtain though craftily a league with Joshua confirmed by solemn oath and he and the Israelites preferred the religion of their oath before their oversight to the time of Saul who made the Israelites to break it but this was unlawful and irregular obedience and therefore the people were punished for breaking this order with three yeers 〈◊〉 and seven of Sauls sons were put to death for it 4. For the fourth
this this life is as the Heathen said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life without life It is a foolish opinion of some that think that the body and senses are the best things they possesse and thereupon infer that murder hath onely 〈◊〉 to the body but the truth is there is a murder of the soul as well as of the body So that murder is referred to two lives 1. The life present And 2. the life to come The world and the Common law account it an offence if the body or good estate of it be endammaged The good estate of the body is called incolumit as corporis the good plight and habit of the body and this consisteth in 3 things which are all included in murder as degrees to it 1. 〈◊〉 integritate corporis in the perfectnesse of each member of the body The body therefore is not onely prejudiced when life is taken away totally but when the body loseth an arm or a leg A maim will 〈◊〉 a good action 2. In incolumitate sensus in the soundnesse of the senses of our bodies when we are at ease without pain and therefore when a man is wounded hurt or stricken though no limb be taken away This bears an action of Battery 3. In libertate motus in freedom to go whither we will When a man is unjustly committed to prison and there wrongfully detained The law in this case allows the party so restrained his action against the person that deprives him of this liberty Now as there is inconlumitas corporis soundnesse of body so there is of the soul too called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tranquility of the soul and this may also be endammaged The good estate of the soul consists also in three things 1. In dilectione in love against which cometh in odium hatred with its crue and retinue 2. In 〈◊〉 joy Against this cometh that which so handleth a man that he falleth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Torporem 〈◊〉 a sloth or drousinesse of soul so that he taketh 〈◊〉 delight in any good thing or if he fall into envy 3. In pace Peace is the last which is twofold 1. Either within a mans 〈◊〉 quiet thoughts against which cometh scandalum scandal given or 2. without between him and others and the opposer of this is discord and contention So that not onely offences against the body or the incolumity and good thereof but offenders contra animam against the soul and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good plight thereof are comprehended within this Commandment as breaches thereof When Esau against the will of his parents had matched himself with strange women the daughters of Heth the text tells us that Rebecca professed She was weary of her life and this wearinesse of life Job calleth amaritudinem anima the bitternesse of his soul. Esau in this act was a trespasser against this Commandment On the other side Jacobs soul being as it were dead by the report of Josephs death 〈◊〉 imprisonment and Benjamins departure it is said of him when he was told that Joseph was alive that his spirit revived as if before it had been dead The Hebrews have a phrase 〈◊〉 animam to kill the soul and the English have the like to kill the heart and the Wise man hath one neer to it Spiritus tristis exsiccat ossa a broken spirit drieth the bones for grief is a cause of diminishing the natural heat so that he that ministreth this occasion to any man doth what he can to shorten his life and is within compasse of breach of this Commandment for whatsoever is contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-being is forbidden by this Commandment Thou shalt not kill The scope of this Commandment is not any private benefit but the publick good as was said before of the Law in general for the sin forbidden here is 1. In respect of God himself God will not have any man killed and his reason he gives because man is his own image and it is accounted a capital crime against earthly Princes to deface their image 2. In regard of the Church Christians are all one body in Christ therefore he that shall take away any member of it makes a rupture in that mystical body 3. In respect of the Common-wealth Peace is a great benefit and a great blessing when men shall live without fear besides Tutela singulorum the safety of every private person who as he hath received life from God so he hath received reason by the use whereof he is to preserve it For as the Psalmist saith God is the fountain of life from whom life is derived to every man and it is he that hath given man nobilem rationis usum whereby he may procure himself both incolumitatem corporis the good plight of body and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good habit or tranquillity of soul and with this he hath fenced him round So much in general Now for the particulars CHAP. II. Of murther in general The slaughter of beasts not prohibited but in two cases Of killing a mans self diverse reasons against it Of killing another many reasons to shew the greatnesse of this sin The aggravations of this sin from the person murthered THe Manichees held a fond opinion that because it is said Non occides Thou shalt not kill that a man ought not to kill a beast or 〈◊〉 or cut down a tree or 〈◊〉 up an herb because there is life in it But this errour may be confuted even from the Creation for before the flood God saith Behold I have given you every herb bearing seed and every tree c. to be to you for meat he gave all things for the use of man as alter the flood Every moving thing that liveth c. And under the Gospel we see it most plainly S. Paul tells the Corinthians that whatsoever is sold in the shambles that ye may eat 1. The reasons are evident First where there is not 〈◊〉 societatis right of society there cannot be societas juris not participation of right but they have no right of society with us because they want reason and therefore it can be no injurie to them to kill them for where there is no right no jui there cannot be injuria wrong 2. To use a thing to that end for which it is ordained is no sin but the lesse perfect was made for the more perfect therefore herbs were ordained for beasts and both for the use of man 1. Yet in two cases we are prohibited the killing of beasts first when it turneth to the detriment of our neighbour It is not the killing of the beast but the wrong and detriment done to our neighbour that is the sin 2. If we kill it in the 〈◊〉 of our wrath exacting or seeming to 〈◊〉 from it that power of understanding of which it is not capable S.
created fruit with the seed because we should not think seed alone to be the cause or means of fruit And we see in these dayes preferment cast upon some men that neither seek nor deserve it 3. We see also some effects wrought contrary to Nature As when Christ opened the eyes of him that was blinde with clay which naturally is more proper to put out the eyes then open them So likewise Elisha made the the salt water fresh and sweet by casting salt into it Josephs imprisonment was the means of his preferment And the unlearned Christians confounded the learned of their time Therefore the effects depende not on means or nature onely 2. not by chance Fortune hath not the command of the issue and event of war as some prophane men have given out Sors domina campi that Chance is the predominant Lady of the field but we Christians know that God is a man of war and fighteth for his servants and gives them victory or else for their sins and to humble them gives them into their enemies hands and maketh them Lords over them and the heathens themselves made their worthies Diomedes Vlisses c. prosperous by the assistance of some god and therefore in their stories vsually there went a vow before the war and after the victory performance In the very drawing of Lots which a man would think to be Chance of all other things we see it ordered some times by special providence against Chance so that it must be confessed that somewhat was above it as in the case of Jonathan and Jonas And therefore it is that the wiseman saith The lot is cast into the lap but the whole disposing of it is in the Lord. Hence the mariners in the ship where Jonas was vsed this casting of lots acknowledging a providence of God therein And upon that which they call Chance medley it cannot depend for there is also Providence Herodotus reports of Cambyses that being hated by his subjects for his cruelty the people not unwilling to have another vsurper in his absence it came to his ears he furiously alighting from his horse with entent to to have gone against the vsurper his sword fell out of the scabbard and run into his thigh or belly and killed him which this Heathen writer ascribes to Providence not to chance medley And the Philosophers conclude that chance is nothing else but an effect of causes far removed and if of them much more of things neer together which plainly are to be referred to the divine providence And it is a greater argument of providence to joyn things far asunder then those which are neerer and better known Therefore the various effects we see cannot be ascribed onely to Nature or Chance To all which might be added that unanswerable argument from the fulfilling of prophecies which necessarily proves a divine providence Thus we have seen that there is a Providence in general 2. That it worketh even when there are secondary causes 3. Now that this Providence reacheth and extendeth to particulars as it doth to generals and rewardeth each particular man is proved by Philosophy and reason thus 1. The philosophers make Providence a part and branch of Prudence and Prudence is a practical vertue and practical vertues have their objects in singularibus in particulars 2. Now it is certain that all the Attributes of God are every one of equal latitude and longitude His power is over all and extendeth to every thing for virtutis est maxime pertingere vel remotissima that is the greatest power that reacheth to things farthest off And his providence and goodnesse is of no lesse extent then his power 3. There 's no man but will confesse that it is a more commendable thing to provide for every particular then for the general onely And therefore it is that is storied for the commendation and honour of Mithridates who having many thousands in his army was able to call them all nominatim by their names then si quod melius est non agatur if the best be not done it must needs be out of some defect in the Agent but there 's none in God 4. Now for the rest of the Creatures If God have a care of heaven which hath not the use of its own light or motion but is to make inferiour things fruitful and cattle have use of herbs c. and man of cattle and all other things and the philosophers telling us that that which hath the use of all things is principal of all others man having the use of all must needs be principal therefore si sit providentia Dei in reliquas creaturas ut in principalem se extendat necesse est if the providence of God extend it self to the rest of the Creatures it necessarily follows that it extend it self to the principal 5. King David first considereth the glory of the Heavens then the eternity of them and wondreth how God could passe by those most glorious bodies and put the soul of man the most excellent creature into a most vile lump of clay and earth Man is the most excellent of all other of Gods artifice for other Creatures know not their own gifts The horse if he knew his strength would not suffer his rider upon his back therefore the occultation of the gift from that creature which hath it and the manifestation of it to man that hath it not is an argument that man is Gods Count-Palatine of the whole world and cannot be exempted from Gods providence 6 And this is that which made Saint Chrysostome in a godly zeal being displeased with man to say Appende te homo consider thy self well O man art not thou better then all creatures else Yet is Gods providence over the vilest of them and so from them to man and more especially to good men for if he have a providence and care of those that onely have his image by nature then where two images meet in one one of nature and another of grace by Christ much more for similitudo magnes amoris likenesse is the loadstone of love amoris providentia and providence of love If God care for all mankinde then much more for these who as it were hate themselves to love him those that lose themselves to finde him and that perish to live with him Therefore his providence is over particulars The second branch of this part hath two things considerable 1. That God is to be sought 2. That his providence is to reward them that seek and serve him 1. In the first place then God must be sought for facientis finis est ipsemet the end of the actor is himself and God being his own end it must necessarily follow that he wills all things for his own either profit honour or pleasure 1. For his profit we cannot seek him for none can redound to him from us 2. Nor for his pleasure for wherein can we pleasure him 3.
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
for apprehension yet not all them so much as this therefore the joyes of the world to come must needs be infinite we usually call that which we cannot value or reckon a Nemo 〈◊〉 This is that name which S. John speaks of in the Revelation that no man knoweth but he that receiveth it And whereas the heaven and earth are too good for us yet he promiseth to create a new heaven for us as if this present were not pay good enough for our service Now the consideration and remembrance of all this is to this end to stir up a love in us for love will make us to do our duties with ease diligence delight and perseverance all these will follow love There are but three things that are motives to love 1. Beauty 2. Neernesse of nature or kinred And 3. Benefits and these three do even make the brute and savage Beasts to love Now these three are in God eminently 1. For his excellency of Beauty it appears most gloriously in those things which he hath made the world and the inhabitants and creatures therein which being so beautiful in themselves argue a far greater in him The Prophet Zachary admiring it breaks out into these words O how great is his beauty 2. For neernesse in Nature what neerer Relation can there be then that of the Creator and the Creature Parents are but instruments of our Creation yet we accompt them the neerest but God is our Father indeed not onely by Creation but by a second bond of Adoption we are his adopted sons You know that David made it a great matter to be son in law to a King but we are neerer sons indeed 3. For benefits if those which God hath bestowed upon us and are mentioned before be not sufficient take one more Such was his love to mankinde and delight to do us good that he spared not his onely son but made him come down from heaven to dye for us So that if these benefits make us not willing to do his will well may the saying of the Prophet 〈◊〉 be taken up Obstupescat coelum be astonished O ye heavens And so much for the first means of preparation willingnesse The second means of preparation begins at the tenth verse God said to Moses Go to the people and sanctifie them to day and to morrrow and let them wash their clothes and let them be ready against the third day for then will I come down c. 1. As the first was to make us willing so the second is to make us able fit apt and capable of his law In the primitive Church they began their Liturgie with Sancta sanctis munda mundis so here none are capable of holy and clean things but holy and clean persons therefore we must sanctifie our selves or else we are not fit to receive the Law of God The reason is because if we put an uncleane thing to a cleane not onely the unclean is no whit the cleaner but the clean thing is made unclean by it It is the Prophet Haggai's allusion And our Saviour maketh it plain in the case of new wine and old bottles If you keep not a proportion between the wine and the bottles both will perish as is said before so if there be not a proportion between the word and the hearer he is not fit to receive so holy a thing and it will turn to the condemnation of the hearer and the frustration of the word heard 2. The time of preparation or sanctifying prescribed by God here is two dayes to day and to morrow c. to shew that a convenient time must be allowed for preparation not like Sauls preparation who being to encounter his enemies called for the Ark and the Ephod and would needs fall to prayer first before the battel began but hearing of the approach of his enemies and fearing to loose time by prayer layes all aside and sets his people in array and so his preparation was all in vain for he did unadvisedly herein God would have us to continue in our preparation and therefore he wishes O that my people would do thus alwayes for the time that is bestowed and spent in prayer is not lost nay it is the best time that can be bestowed of any 3. The sanctification here was at that time but a Ceremony a washing which being a figure to them of Israel they are examples to us And as the Apostle speaks are recorded for our admonition for every Ceremony hath its equity to which we are all bound And though we be not commanded to put our Clothes in the water yet we must be careful to wash our souls The garments of the old Law were Tunica stola the inward and the outward garment which Saint John seems to allude unto which have washed their robes white c. And Saint Paul Cleanse your selves from all filthinesse of the flesh We must be cleansed both in flesh and spirit Now the best way to make our selves clean is to see how we became foul that when we be once washed we may keep our selves clean Now there is a two-fold pollution whereby we became foul as in a garment 1. Pollutio externa outward pollution and aspersion as spots or 2. interna grown within as by Moths 1. If a man in the Law did touch a dead corps or one that had an issue by that very touch he is made unclean and by this is allegorized the pollution we receive of the World by ill examples ill company or the like there is uncleannesse that will defile us with the touch And secondly if a man have an issue in his own flesh he is unclean that is the inward corruption which is within us the concupiscence of our unruly affections arising from the blindnesse of our mindes and resistance of our will and all these had need of washing and separation Therefore as the Apostle upon the first place in Leviticus speaketh we must come out from among them and be separate and touch not the unclean thing and it was the same Counsel which the Prophet Esay gave long before For the second within our selves Saint Paul saith that we are Templa spiritus sancti temples of the holy Ghost upon which S. Augustine saith Quisque Christianus templum habet in templo templum in domo templum foris ubique semper templum ambulans every Christian hath a temple in his temple a temple in his house a temple every where abroad and ever a walking temple And because there must be no pollution in a temple none in Gods temple Nihil inquinatum ingredietur in illud there shall in no wise enter into it any thing that defileth we had need to be careful to wash us so that all things may be clean unto us and then all shall be munda mundis clean to the clean But if we be once cleansed we must
The warrant of this is either by his word as the setting up of the brasen serpents image against the second commandment or by ratifying by some special signe and blessing men extraordinarly above the course of mankind when any pretend exemption or special dispensation these dispensations are exemptions from the common Law because they are priviledges and are to be restrained to the persons to whom they were granted It is a maxime in Law Quae exorbitant a jure communi non sunt trahenda in consequentiam argumenti vel exempli things which agree not with the common Law are not to be drawn into the consequence either of argument or example Though wee are willing to make many restraints yet they are but few which God allows as he said of the good Emperours so may we say of them they may all be graven upon one side of a peny and therefore the more restraints we make the more injury we do to God It is the commendation of a Law to have the fewest exceptions and priviledges for where the dispensations are fewest there is most 〈◊〉 and therefore it is that in Gods Laws there are not so many as in others The slaughter of Phinees the robbing of the Egyptians are not restraints and if they were yet it is certain that they are not for us nor our times nor have we the special warrant of the voice of God for them and it may be sufficiently proved that many things in the old Testament supposed to be restraints were not so but kept to the uttermost And this is to stop the mouthes of vain persons which cannot contain themselves within the ordinary course and we have but little use of this rule 2. The second rule is from the nature of a precept which in sundry cases gives a restraint As in the fifth commandment to honour superiours as to Princes who having no superiour on earth are exempted from this saving the reverence they owe to their natural parents And in the fourth which is an affirmitive precept the practise is not required at all times The rule of an affirmative precept is Semper 〈◊〉 facere bonum but non 〈◊〉 bonum facere semper we are allways bound to do good but not to do good allwayes The negative holdeth allwayes but the affirmative not so The School-men say that affirmative precepts binde semper but not ad semper they binde allwayes but not to the actual performance at all times but at convenient and set times but negatives binde semper ad semper we must at no time go against a negative precept For the nature of doing a good thing well standeth thus that there must be a concurrence of all due causes and circumstances together which belong thereto Malum 〈◊〉 quolibet defectu oritur et bonum e causa integra all causes and due requisits must concur in every good act but the want of any one makes an act sinfull Now all causes and circumstances cannot alwayes concur and consequently affirmative duties cannot alwayes be practised therefore in the affirmative part we are exempted by the nature of it and secondly the ardour of affection that is required in doing good sheweth that it cannot be practised perpetually or at all times 3. The third and last is of greatest use And this upon sundry occasions receiveth diverse judgements The case is called Antinomia a conflict of Laws The Jews have a saying that two Commandments make each other a lyer till the third come and make them a gree by restraining one of them This therefore is a sure rule 〈◊〉 it a inter duo peccata perplexus est quin ei pateat exitus sine tertio no man is so perplexed between two sins but he may get out without committing a third And this exitus is to be had one of these two wayes first If the two precepts can be reconciled between themselves then there 's no perplexity or necessity of sinning for he may as the Schools say de ponere 〈◊〉 conscientiam by in forming rectifyng his conscience Herod after his oath to Herodias was in such a perplexity that he thought he must either breake his oath in not performing with her or behead John Baptist but he might have freed himself by right information that such an unlawfull and rash vow was sinful and did not binde to any one thing but repentance and then he would have let John Baptists head stood still and thereby have committed no more sin If they cannot be reconciled then Agendum est id quod est major obligatio that must be done which we are most bound to do for God hath ordained things in order 1. The first and principal end is his own glory 2. The next is a mans own salvation 3. The next is the salvation of our brethren Therefore Gods glory must be preferred before our own salvation if these two could stand in competition and our good before our brothers we must not commit sin to deliver him from sin yet our own temporal good must not be preferred before his spiritual good we ought to 〈◊〉 〈◊〉 as Saint John saith to lay down our life for our brother that is for his salvation Now Gods glory being the end of the first Table and the good of our selves and our brethren the end of the second Table we see the order between them and how the one ought to give place to the other but usually it falls out other wise for as Saint Augustine saith the love of temporal commodity and the fear of temporal displeasure so blindes the eyes of men and poisons the love of God upon this ground we may resolve when there 's a conflict as it is somtimes between the first commandment and the fift obey God and obey your rulers when this Antinomia falls out it is easily reconciled The latter Commandment concerns 〈◊〉 obedience in yelding to the commands of a superiour and common reason tels us that if a stronger arm holds us then that which should raise or remove us then we can never rise or be removed But Gods authority whose Proconsuls on earth Magistrates are is more then his delegates power and his arme stronger to hold us in obedience then theirs It is a rule Motus 〈◊〉 fortior vis 〈◊〉 motion is restrained by a stronger power And this is one case wherein Superiours are not to be obeyed 2. Another case of restraint is that nothing is to move vltra spharam 〈◊〉 beyond its own bounds Siquando excedunt regulam dominationis suae when Superiours passe the bounds of there authority their commands binde not as if a Captain sends his souldiers to feed sheep it is more then he ought to do and they are not bound to obey his command 3. There is a maxim in our Common Law that Juris interpretatio non debet laedere jus regium and if there be not a restraint to obedite praepositis vestris Obey your Rulers we shall prejudice Gods authority and
great fault If I have made gold my hope or have said to the fine gold Thou art my confidence If I rejoyced because my wealth was great or because my hand had gotten much Or if our trust be in great men as the Prophet who denounceth a curse against him that trusteth in man or maketh flesh his arm And not onely in great personages but in Common-wealths and the strength of them and their chariots and horses Or in wisdom Let not the wise man glory in his wisdom Or in outward priviledges Trust not in lying words saith the Prophet saying the Temple of the Lord c. Or as Ezekiel in ordinary coming to sermons as the people did to his and so to rest doing no good works and reaping no fruit by them But to use these things well not trusting in them which may be done 1. By a right judgement of them 2. By a right use of them 1. For the first Moses saith It is not bread that man liveth by onely but by the word of God his will and decree In nature bread should nourish but it is withall if God give the staffe of bread with it His blessing gives a nutritive vertue to bread and this is the staffe The Psalmist look'd upon his bow and his sword and yet could not be confident in them I will not trust in my bow saith he it is not my sword that shall help me And except the Lord build with us and watch with us our building and watching will be to no purpose It is the Lord that must give the staff of building watching nourishing c. else all our means will be used in vain nothing can prosper without his blessing Every thing depends upon God both in esse and in operari as the Schools say and no second cause can work without the influence of the first cause and this must be our judgement concerning the means 2. The right use is the second and this because the means are of no force without a blessing annexed we are to seek for some thing further that may adde vigor and strength to them which as the Apostle saith is thanksgiving and prayer to sanctifie the means And this thanksgiving and prayer are not to be formall It was that which Job feared in his sons for he knew by his good education of them that they omitted not thanksgiving nor prayer every day but feared that they performed not those duties as they ought and therefore every morning he offered burnt offerings according to the number of them And in doing thus we shall make the right use of the means and be in the number of the Saints whose practise we shall finde in scriptures to be the same Jacob in reconciling himself to his brother used all the means that could be as in sending messengers before he met him thereby to feele his affection towards him not forgetting presents to make his way the better and withal instructing his servants to separate his wives and children and droves in several stations that if his brother should set upon one the other might escape yet for all this we see that in the first place he giveth himself to prayer thinking that all the means he used could be of little force except God blessed the means So in Exodus we finde that in the war with the Amalekites all things were provided Iosua made Captain and the battle set in order but knowing that all this was not available without Gods blessing Moses went up to the top of the mount with Aaron and Hur to pray and we see that no longer then Moses listed up his hands no longer did the Isralites prevail We finde in the fathers two several wayes whereby a man may know and certifie himself whether his trust be more in the means then in God the author and giver 1. Quid primum in mente venit cogitandum what first comes into a mans thoughts 2. Quid postremum what last 1. For the first say they when thou goest about any thing cometh thy wealth first into thy minde or thy mony or thy charriot or thy horse or thy arm of flesh or cometh he that hath the prerogative of all these the first that first offereth it self to thy minde trieth it and tieth it to it self and all other are but secondary means If there be first a calling to minde of God it is probable that he is the ground of thy confidence 2. And secondly what we set down in our minds as our last refuge and this is too commonly seen to be the means The wiseman saith The rich mans wealth is his strong city which the fathers expound thus when the Justice and goodnesse of his cause when God and good men and all else forsake him then will that stick to him as he conceives and help him at a pinch and he is perswaded that argento respondent omnia pecuniae omnia obediunt when we are like to them against whom the Prophet denounceth a woe that devise iniquity and worke evill upon their beds and when the morning is light they practise it because it is in the power of their hand And indeed our nature is such that as long as means prevail so long we trust in them But when a man in the plenty of his means can say I will do nothing against the truth but for the truth notwithstanding all my means wisdome freinds c. I will do nothing against a good cause if the event conduce not to the Glory of God non est faciendum I will not go about it when a rich man shall be poor to do evill and so a wise man foolish and ignorant in evill then he hath a good warrant that flesh is not his arme and that his trust is not in his meanes 〈◊〉 God though his means be many Nay when we can trust in God though means be wanting The Greeks have a proverb while the pot seetheth their love seetheth and so we can be content to hold out so long as our means hold out and no longer And this is the cause that provoketh God in his just judgement to give the means without the blessing as also to bring many things to passe without means For as where the blessing of God is there it falls out that mens bellies are filled with Gods hidden treasure there is thriving and growing no man can tell by what means So where he 〈◊〉 the means it fares with them as with those in the Prophet ye have sowen much and bring in little ye eat but ye have not enough ye drink but ye are not filled with drink ye cloth you but ye are not warme and he that earneth wages earneth wages to put it into a bag with holes whatsoever means they use it prospers not And the experience of this we see in king Asa albeit Physick be the ordinary means to recover health yet
will be sharper or their life shorter so fear in them worketh more then love And so is it with men whose first taste in spiritualibus is corrupted If love could cause us to taste spiritual joyes fear were super fluous But vain delights in earthly pleasures ease and evil company have so cloyed and corrupted our tastes that we are not able to desire that which is truely to be desired and that which is hurtful to us we desire And therefore there is nothing can alter our taste but that if we continue in taking those earthly pleasures and not take that which is spiritual our fits will be sharper and our life shorter this fear is necessary to be set before us To this may be added that to this love we are brought by fear for Odium peccandi the hate of sin cometh from fear for fear causeth us to abstain from sin this abstinence bringeth a good life and that a good conscience being possest with that we shall be without fear and have peace of conscience which breedeth love to God and godlinesse A timore bona vita a bona vita bona conscientia a bona conscientia amor And love and fear in this respect are compared by Saint Augustine to a needle and threed the needle tarrieth not but bringeth the threed after it first we must fear and that will bring love after it Discat timere qui non vult timere discat ad tempus esse solicitus qui vult esse semper securus let him learn to fear that would not fear let him be solicitous for a time that will be secure for ever So we see that the use of fear is to restrain us from evil and to procure love in us The Common definition of fear is Expectatio mati the expectation of evil upon which may arise a doubt to them that are not well versed in Divinity How a man may be said to fear God seeing there is no evil in him for he being wholly goodnesse it self and the fountain of all goodnesse therefore should not be said to be feared But it is soon resolved For God is not to be feared as he is God and goodnesse and no evill in him but ab effectis in respect of his Judgements the effects of his Justice they are first to be feared and God secondarily The 〈◊〉 why the effects of his justice are to be feared are because in Gods judgements concurre all the causes and motives that can by any means move fear his judgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum formidabile an object altogether fearfull And it is in a three fold respect for it is 1. Futurum to come 2. Propinquum neer 3. Vires excedens exceeding our strength 1. An evil past is not the object of fear but an evil to come and the greater it is ' the greater the fear is and therefore after our Saviour had reckoned up to his Disciples many calamities that should happen he addeth but the end is not yet the greatest is behinde though we suffer many things in this world yet there shall somewhat befall us after worse then those 2. It is propinquum because the armies of God are ever round about us wheresoever we are God is present and in the midst of his host and all things are naked and open unto the eyes of him with whom we have to do And therefore if we do ill he is ready and 〈◊〉 to see it and his armies ready to execute vengeance upon them that do evil 3. It is vires excedens It must be a great matter of difficulty that must exceed our power and strength but this doth and such a thing takes a deep impression it terrifies us when we can make no resistance And this the Psalmist by a question makes to appear plainly If thou O Lord shouldest be extreme to mark what is done amisse who may abide it that is none can And therefore S. Paul saith Do we provoke the Lord to jealousie are we stronger then he No our strength to him is but as stubble not as the strength of stones nor is our flesh of brasse as Job speaketh This makes it malum arduum hard and difficult which is aggravated by these four degrees 1. First it is a punishment malum poenae and there is a bar erected and an inditement framed We must all appear as the Apostle tells us before the judgement 〈◊〉 of 〈◊〉 c. 2. This punishment will be fearful and strange insolitum without example fiery indignation Horrendum est incidere in manus Dei viventis it is a fearful thing to fall into the hands of the living God 3. It will be malum subitum repentinum sudden and unexpected sudden destruction as travail upon a woman with childe especially upon such as harden themselves He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy which is the last No redemption till the utmost farthing be paid that is never after this life for as God shews the uttermost of his 〈◊〉 in providing rewards for his 〈◊〉 so he will shew his infinite power in punishments for those that will not fear Besides all this we say in Philosophy Timetur is qui malum potest infligere he is to be feared that can bring evil upon us Now that God is able appears by three things considerable in a party to be feared 1. The first is authority Though a childe be a King or a woman bear rule over 〈◊〉 who in respect of themselves are but weak yet in regard of their authority they become terrible to us And the Lord is king over all the earth let all the earth therefore fear him saith the 〈◊〉 And why An earthly kings wrath is as 〈◊〉 of death and as the roaring of a lyon then what is the wrath of the King of kings And besides by best right he may challenge this fear for being King of kings his authority is highest and above all others And he is not onely a king but such a king as to whom all the celestial powers and principalities lay down their crowns and fall on their faces before him And therefore it was the song of them that overcame the beast Who shall not fear thee O Lord and glorifie thy Name 2 The second is power A man if he have a mighty adversary though he have no authority yet he is to be feared Might is to be feared and therefore we are counselled to be at peace and have good correspondence and in no case to strive with a mighty man If the mighty men upon earth are to be feared how much more the mighty God whose power as it exceedeth all other powers so it hath compelled them that were mighty on earth to fear him Nebuchadnezzar when he perceived the power of God working beyond the course of nature that three men should walk in a
fiery furnace without hurt either to their bodies or garments was so terrified and astonied that he repealed his former decree and published another and that a sharp one against them that should 〈◊〉 Gods Name The like did Darius upon the supernatural and powerful preservation of Daniel in the Lions den And so we read that the people were astonied at the mighty works of our Saviour Power breeds terrour then 3. The last is his omniscience No sin that we commit but he takes notice of them My sinnes saith king David are not hid from thee When Moses saw no man by he was bold to kill the Egyptian But when he perceived that some were privy to it he feared and said surely this thing is known There is no creature but is manifest in his sight for all things are naked and open before him In respect therefore that he knoweth our transgressions our fear is to be fixed on him And this putteth a difference between the fear of God and the fear of man which they call malum diuturnitatis custodem an ill keeper of continuance for the fear of God is bonus diuturnitatis custos a good keeper of it And now according to the first rule for exposition of the Decalogue we are to see in this what is commanded and what forbidden 1. Here are commanded both the fears servile and filial 1. The first the School-men call timorem servorum servile fear such fear as servants shew to Masters a fear of punishment and this is a good fear though it be ignorantly condemned by some True it is that the Apostle saith that the sons of God have not received the spirit of bondage to fear but the spirit of adoption whereby they cry Abba Father the spirit of bondage is inferiour to the spirit of adoption yet that spirit is better then the spirit of Belial or that of slumber of which the Prophet speaks whereby mens eyes are closed It is a maxime that actio perfecta non recipitur nisi imperfecte primo there is no perfect action but at first it is imperfect and is perfected by degrees It is a good thing to be a son yet it is better to be a servant a door-keeper in the house of God then to dwell in the tents of ungodlinesse better to be a hired servant then a prodigal son It is good to be in Canaan in the land of promise but in the mean time it is better to be in the wildernesse then in Egypt So fear and spare not fac saith S. Augustine si nondum potes amore justitiae at timore poenae do it if not for love of goodnesse yet for fear of punishment and his ground is out of a place in Deuteronomie cap. 5. Nothing brought the Jews to the love of God but the terrour they conceived out of the strange sights before them yet God wisheth that they might have such a heart in them alwayes that they would fear him yet this was but a servile fear procured by the strange sights at the deliverie of the Law 2. The second they call timorem filiorum filial fear This they illustrate by an example from the son of a poor man that hath a reverend fear not to offend his father though he be assured that he can do him neither good nor hurt And these two fears are distinct and different The first ariseth from the fear of punishment and this from love and may be called reverence This is the fear which the Psalmist calleth clean and endureth for ever and thus we perfect or work out our salvation with fear and trembling The reason why though we may and ought to obey God out of love yet it hath pleased him to command fear is threefold 1. To overthrow the vain sp culation of some erroneous people that dream of an absolute perfection in this life The Wise man saith Beatus qui semper pavit happy is the man that feareth alway And either there is no perfection in this life or else fear is superfluous he that cannot fall need not fear But because in this life there be degrees of perfection and though we have obtained perfection of parts that is all vertues and graces required in a Christian yet there are several degrees of perfection wherein we must still be growing for a childe though it have all the parts of a perfect man yet it hath them not in that degree of perfection which one of yeers hath attained to therefore this fear is alwayes necessary None stands so fast but he may fall and therefore must alwayes fear 2. Inasmuch as the children of God often feel in themselves a feeblenesse in faith a doubt in hope coldnesse in prayers slownesse in repentance and a debility in all other pious duties in some more in others lesse according to the measure of the Spirit communicated to them as it was in King David therefore fear is necessary to recover themselves and he that looseth it not his heart shall never be hardened nor fall into mischief as the Wise man intimates in the place before cited Fear is a good preservative for the heart though all other duties fail yet if fear continue we shall never need to despair Saint Bernard saith I know it for a truth that for the keeping continuing and 〈◊〉 of the vertues and duties which God hath commanded there is nothing more profitable and available then fear when the grace of God is with us and when it is departed so that ther 's nothing left but fear yet this fear wil never leave us or let us rest till we have made our selves fit to receive it again si deficit timor deficis et tu if fear decay thou decayest with it c. when we have recovered the grace that was lost fear will preserve it for fear of a relapse will make us more circumspect Saint Jerome calls it Custodem omnium virtutum 3. Because the excellent duty of love the effect of feare might not fail and grow carles In the Canticles the Spouse fell asleep with her beloved in her arms when she awoke her beloved was gone in her bed she sought him but found him not so that if there be not a mixture of fear with love it will grow secure and fall a sleep and lose her beloved Therefore that we may be sure to keep our love awake when we think we have Christ in our armes there must be a mixture of fear with it So for these three reasons fear is necessary even for them that think themselves in a perfect estate And withall Solomon tells us the fear of the Lord is the beginning of wisdom so did his father before him And the same Solomon concludes his book of the preacher with fear God and keep his Commandments for this is the end of all and the whole duty of man And in another place he saith it is fons vitae The
this would make us to number our days and lavbor to spend our time well therefore Moses prayed that God would teach men to number their dayes that they might apply their hearts to wisdom 2. Terror Judicii the terrour of Gods jndgement after death and what account we are able to give when as the Apostle speake We shall appear before the judgement seat of God which judgement seat cannot but be terrible 1. If we consider the Authority of the Judge from whose sentence there lies no appeale it is sententia definitiva a definitive sentence 2. In regard of his wisdom and knowledge of all our offences Omnia nuda all things are naked in his sight neither will he leave any of our acts indiscussed I know your manifold transgressions saith God And he judgeth not as man for man looketh on the outward appearance but God looketh on the heart He searcheth all hearts and understandeth all the immaginations of the thoughs 3. In respect of his omnipotency He is God of all power and might power belongs to him saith the Psalmist If he whet his glittering sword and his hand take hold on judgement he will render vengeance to his enemies At his reproofe all the pillars of the earth tremble saith Job 4. In regard of his justice He hateth all workers of iniquity ther 's no corrupting of this judge Riches profit not in the day of wrath but he will do that which is just he will reward every man according to his works 5. In consideration of the fearfull signes which will go before this judgement which will be so strange and terrible that as the Prophet speaks All the inhabitants of the world shall tremble when the day of the Lord shall come Our Saviour describes them in the Gospel And Saint Gregory saith vltima tribulatio multis tribulationibus pervenitur et per crebra mala quae perveniunt judicantur mala perpeta quae sequantur there are many tribulations which precede the last and by those foregoing we may conceive of them which are to come 6. Lastly in regard of the accsers God himself and Christ will be both Judge and witnesse I will be a swift witnes saith God The Angels Devils our own Consciences our works for they will follow us The Creatures which we have abused and the wounds of Christ caused by our sinnes 3. The third Consideration is Terror poenarum the terrour of punishments which is commonly divided into Poena sensus Poena Damni the pain of sense and losse The pain and grief we have in that we feel or in that we forgo 1. In that we feel Christs fan is in his hand and he will thorowly purrge his floor and gather his wheat into his garner but will burne up the chaff with unquenchable fire The grievousnesse of these pains we shall finde if we consider particularly what they are 1. The sharpnes of them there shall be fire And as in this particular so in the rest we may truly say that the least of hell pains are greater then all the pains of this world put together this fire shall far exceed that in the fornace heated seven times at the command of Nebuchadnezzar It is a lake burning with fire and brimstone 2. There shall be darknesse worse then that of Egypt Job calls it a land of darknesse were the light is as darknesse Saint Gregory saith Ignis infernalis concremationem habet lumen non habet flanima illa comburit sed tenebras non expellit The fire of hell hath burning but no light the flame of it burns but expells no darknes 3. There shall be noisome stench And so much the materialls of this fire may intimate to us wich is brimstone as bad a smell as may be besides as the bodies of the Godly shall be a sweet smelling Savour so shall the bodies of the wicked yeild and send forth a noisome stench 4 There shall be hunger and thirst never to be satisfied For the first our Saviour denounceth this judgement upon the wicked wo unto you that are ful for ye shal hunger for the other the rich man mentioned by our Saviour found the want of as much water as would lie upon the tip of Lazarus finger And for them both the Prophet saith My servants shall eat but ye shall be hungry and my servants shall drink but ye shall be thirsty 5. If you adde the company which the wicked shall enjoy notwithstanding there shall be many other miseries it will make the Paena sensus full enough to cause fear in us And they be the Divills which torment them and the wicked tormented whose the cruelty and ghastly looks of the first sort and the howlinglamentations and gnashings of teeth of the other will make disconsolate enough their sense of hearing For Paena damni this instead of much may be said That as it is the chiefest good of man and the height of his felicity to enjoy the infinite goodnes of God and his beatificall vision so is it his greatest misery to be deprived of it And though the wicked and reprobate love not God nor desire to be united to him in respect to do him honour yet desire they to be in heaven in regard it would be to their profit to enjoy eternal happines The last consideration of the pains of hell which is not the least and hath reference both to poena sensus Damni is the eternity of their misery for as they shall never enjoy the comfortable presence of Allmighty God so shall they never be freed from their miserable torments And that this shall be eternal we may see by the words of our Saviour taken out of Esay where their worm dieth not and the fire is not quenched And no doubt our Saviour repeated it not five several times in one Chapter but to confirm the truth of it against all that should gainsay it The signes of fear are these 1. The first signe of fear is If we give credit to that which is taught by them that have authority and knowledge for timor est credulus as the heathen man said fear is credulous or easy of belief and if we be not desirous to busie our selves in questions and frivolous distinctions for this questioning of what we hear is a signe we fear it not but do as they did and said to Moses Goe thou neer and hear all that the Lord our God shall say and speak thou unto us all that the Lord our God shall speak to thee and we will do it and hear it 2. The next is diligence negligence is an ill signe Qui timent Dominum nihil negligunt fear is very diligent Jacob being in fear of his brother could not rest all night but was either praying to God or sending messengers to his brother or ordering his family 3.
Bonum non amatur as the School-men say quod non cognoscitur the good that is not known cannot be loved For if it were known it being the natural desire of all to be better we should love it to be the better by it It is therefore well said That good things have no greater enemy then ignorance Knowledge and faith then as is said shewing us this good love will be stirred up in us and then follows unio affectus the union of the affection all that we can have here and in the life to come instead of this fruition by faith fruition by cleer vision There are two sorts of love 1. Amor mercenarius a mercenary love 2. Amor gratuitus a free love They are distinguished thus when a man loves his meat and drink and when he loves his friend or brother it is certain these loves are not all one in the one there is a desire to have the thing loved that he may make use of it for his own benefit for the present not caring what becomes of it after but his love to his friend is to do him good for himself or for his own sake and it includes in it bene velle bene facere to wish him good and to do him good in the former á man looks at himself and his own good onely in the other at his good whom he loves the first is amor concupiscentiae the other amor amicitiae The Philosopher distinguishes them by Vnde Quo whence and whither In the first love the question is made by Quo in the other by Vnde In the first we ask what good comes to us by it in the other what good it hath in it self though it be no benefit to us The one hath an eye that looks inward on our selves the other outward upon others Yet these two though they may be distinguished yet are not alwayes divided for the one oft-times is the beginning of the other both in our loves to God and man for those that have been beneficial to us though we love them at first for the benefits we receive by them yet afterwards we come to love them for themselves 1. The first ariseth from hope Because a man being cast down by fear conceives hope upon Gods promises then sending forth prayer receiveth fruit and saith Praised be the Lord for he hath heard the voice of my humble petition And thou hast given me my hearts desire which fruit stirreth up the first love and this amor concupiscentiae the love of concupiscence which goes before 〈◊〉 gratuitum free love for as the Apostle saith that is not first which is spiritual but that which is natural or carnal and then that which is spiritual so free love of God for himself is not first but first we love him for his benefits and then for himself and this is true love Therefore it is said that 〈◊〉 vertues of clemency affability liberality c. were greater then Cato's of justice and fidelity in his dealings because the former looked at the good of others these reflected upon himself and his own good That which is natural will be first 〈◊〉 before amicitia or benevolentia and this is the inchoation of the other Perfect love is not attained at first for nemo repente fit summus now S. Chrysostome wondreth how men can slip themselves out of this love for if they will love any for his benefits none bids fairer for this amor mercenarius then God for he offereth for it the kingdom of heaven The Fathers compare fear to the wildernesse and these two degrees of love to the land of promise this mercenary love to that part of it which lay beyond Jordan and the other to that part upon which Sion and Jerusalem stood For amor gratuitus which looks not at reward Saint Bernard saith that Deus nunquam sine praemio diligitur our love to God is never unrewarded though sine intuitu praemii diligendus est he ought to be loved without looking at the reward The Apostle respected his own commodity so little that he wished himself accursed that the glory of God might shine in the salvation of Israel It is lawful to love God for his benefits for God uses them as motives to stir us up to love him and the best of Gods servants have so practised Moses looked at the recompence Hebrews 11. but we must not rest there nor love him onely or chiefly for them but for himself otherwise we love not him but our selves ratio diligendi est Deus ipse modus sine modo the cause of our love must be God himself and the measure without measure saith S. Bernard Some divide love into Quoniam Tametsi Because and Although 1. The first is that which is called mercenarius I love the Lord saith the Psalmist and why He is my defence Psalm 18. 1. And in another place Because he heard my voice yet seeing David did not love God onely or chiefly for his benefits his love was not properly mercenary but true though not perfect To shew the excellency of love S. Paul hath a whole chapter wherein he prefers it above all other vertues and saith in effect If a man for his knowledge and elocution might be compared with Angels and by his faith were able to remove mountains and by his liberality had relieved the poor with all his estate and for his constancy had suffered martyrdome yet were all these vertues little worth except they were joyned with the love of God And in the end of the Chapter after this general commendation of love he prefers it in particular above Faith and Hope 1. If we take the dimension of it it is greatest both in breadth and length of all other For whereas Faith and Hope are restrained within the bounds of mens persons and to singulars this dilateth it self and extendeth both to God and man in general to our selves our friends yea to our enemies S. Augustine saith Beatus qui amat te amicum in te inimicum propter te blessed is he that loves thee and his friend in thee and his enemy for thee And this is the latitude 2. In longitude also For whereas the other are but in us in the nature of a lease but for terme of life the gift of love shall be as a free hold and continue for ever in heaven Our Saviour maketh both the Law and Prophets to consist of one Commandment namely Love And the Apostle reduceth all to one head and if there were any other Commandment it is briefly comprehended in this of love And it is our Saviours mandatum novum admit that all the old Commandments were cancelcelled yet this new commandment ties us to the duties of all And indeed S. John saith commending this duty Brethren I write no new commandment unto you but an old Commandment for both the old and new are all one There is both in the
so that thy loosethe love of God And this humour hath two degrees 1. when we think better of our selves then we are and so loue our selves better then we should 2. when we prefer our selves in our love before God The first is a degree to the second for when man have tasted worldly things though base then nothing wil have any relish with them but those and so many come to say of God with him in Plautus Malo me ista mulier plus amet quam 〈◊〉 so brutish are many in their hearts and in their doings proclaime it that they had rather have the favour of this man or woman then of God Saint 〈◊〉 defines this to be inordinatum 〈◊〉 motum quo aliquis excellentiam propriam admiratur This is a disordered motion of the minde whereby a man admires his own excellency 2. The second thing here forbidden is that which is apposed to zeale commonly called stupor stupidity when we account of all things alike as if there were no difference between good and ill God and Baal and we can be content to tolerate both Saint Augustine saith that this stupor is pejus omnibus vitiis the worst of all sinne this God punisheth with other grievous sins for it is an especial prejudice to the love of God 3. The third is that which the Fathers call nauseam spiritus which we may call a loathing of God when the thought of God is a burthen to them The case of such men is desperate and it is the very extremity of evil to which men may come in this life and though it be more rare yet it is found in some Now all these negatives and affirmatives may be thus examined and known by the contempt or approbation of Gods laws not of God himsely for every man will say he loves God with all his heart but of his laws For the case is alike as between an earthly Prince and us so between God and us 〈◊〉 diligit Regem diligit legem he that loves the King loves his law and so Qui diligit Deum diligit verbum He that loves God loves his word And this was King Davids touchstone O how do I love thy Law saith David and I have therefore loved thy commandments for they are the very joy of my heart We will adde something concerning the means and they are three 1. Pulcbrum 2. 〈◊〉 3. vtile beauty neernesse and profit or benefit Men are moved to love by these or some of these inducements and all these are eminently in God 1. Beauty There is 〈◊〉 a visible and 2. an invisible beauty The visible is that which attracteth our eyes one of the Heathen calls it radium 〈◊〉 〈◊〉 the beame of divine essence and another florem divini seminis the flower of the divine seed This beauty is not that which ought to move us much it quickly fades one of the Heathen said Da mihi solem 〈◊〉 the summers sunne will parch it Da mihi ventum vernum the march winde wil spoil it or Duc unguem trausversum 〈◊〉 but with thy naile and it is marred But the beauty of God if a man had a glorified ye to see it passeth all these The prophet saith that he saw the likenes of God put in a vision and it filled him 2. The invisible Beauty Saint Augustine tells us how to finde It may be saith he that thou lovest a man because he is thy friend may it not be also that he is an old man And what lovest thou then in him His head is white his body crooked and his face wrinkled but thou wilt say fidelis homo est he is a faithful man well saith he quibus oculis videtur fidei iisdem videtur Deus with what eyes is that seen of faith Why with the same God is seen God is seen with the eyes of faith by nothing more And in God we have perfect rest but set thine eye or heart upon any other countenance or on any earthly pleasure thou shalt finde no rest in it but quicquid est quo 〈◊〉 occurritur whatsoever meets with wearines the same thing in s tigationem vertitur turneth to wearinesse it wearieth us if we fix our eyes but a while upon it 2. Fropinquity or neern sse Name any name of neernes not that of Dominus and servus excepted and there this love is and that is a great priviledge of ours that the Angels are not our Lords but fellow servants 2. But the name of friend is of greater propinquity Our Saviour saith I call you not servants but friends and such a friend as notwithstanding his glorious estate made him not think scorn to be our friend and in the pinch of our adversity did most of all shew his love to us 〈◊〉 The name of brother is yet neerer yet we see he vouchsafed to call us so Go tell my brethren c. And whereas naturally if there be many brethren it qualifieth the affection of Parents as Jacob loved Joseph more then all his children here it is otherwise Besides brethren according to the flesh are a means that the inheritance continueth not whole But this brother is so far from withholding any of the inheritance from us as that having two rights he was content to part with one to entitle us with the same 3. Besides this he is our father Deut. 32. 6. and not as a father after the flesh that begets them harly to a benefit it may be to a curse 4. He is an husband married to us Cant. a jealous God 5. But yet further there is one propinquity more he was not neer enough when the Apostle said It behoved him in all things to be like us but he took upon him our nature the seed of Abraham and that is to be like us indeed in all things sinne onely excepted which made us unlike to him that there might be perfectus a mor ubi perfect a similitudo a perfect love where there is a perfect likenes 3. The last motive is benefit Set up a Crib and put provender in it and the Oxe and the Asse will know you for it so it is in the case of benefit between man and man they that have more given or forgiven them are apt to love more Love increaseth and decreaseth according to benefits received And this the Heathen man could confesse to be but justice Hoc certe justitiae convenit suam cuique reddere benificio gratiam certainly this is consonant to justice to render thanks for every ones benefit Now what benefits doth God confer that we are facti et refecti made and renewed is from his goodnesse our own tables will instruct us how bountiful he is in serving up the creatures for our use so promotion riches honour they come not from men but from God Ipse est qui inclinavit corda eorum whatsoever benefit we receive from men we are accountable to God for all If then we
are to love for every benefit then are we not tied to love him that dedit filium gave his Son for a price et spiritum and his spirit for a pledge et servat se tantum in praemium and reserved himself onely for a crown or reward of the love we shall afford him If we know not his crio let the Oxe and the Asse reach us Now the proper signes of love are patience and obedience which are also the proper effects of love of which we shall speak afterwards Others handle them more particularly and distinguish them by six several signes 1. The first is if the heart be well affected towards God by often thinking of him for our Saviour tells us where our treasure is or that which we love there wil be our hearts also By our hearts our love will be known and by the thoughts of our heart we may know what we love what we think of most We have an example of this in Saint Mark Our Saviour taught his disciples to beware of the leaven of the Pharisees now because their thoughts ran upon bread which they had forgotten to take into the ship they conceived that Christ warned them from bread for if a mans minde be set upon any thing above other he thinketh that is meant when ought is spoken that may be taken that way So then it is a signe of our love to God when we think upon him Thoughts are of three sorts 1. A deep thought 2. A long thought 3. A thought often repeated Cogitatio profunda continuata crebra 1. Profunda cogitatio This deep thought was especially in those saints of God when it was so deep that in recounting the mercies of God the matter of their love they seemed to be in an extasie 2. Continuata cogitatio As in secular matters old age is continually thinking upon wealth youth upon pastime and the like so if our thoughts be continued upon God though they be not deep yet they are a good signe of love 3. When a man hath neither long nor deep thoughts yet if his thoughts be crebrae often though they be not extaticall nor continual but with some intermission they signifie that the love of God hath taken root in us 2. A second signe is if we esteem well of the pledges of that party to whom we seem to bear affection if we account of those earnests which he hath left us as King David I love thy Law When a man loves the very pledges that he leaves as the Word Sacraments and prayer as it is on the contrary an ill token to neglect them It was accounted a great pledge of Gods favour to have primo-genituram and Esau is called by the Apostle a profane person or one that loved not God for setting his love so upon his brothers pottage to love his belly so much as to neglect the pledge of birthright and sell it 3. When we earnestly desire the presence of him we love for as the Heathen said ubi amor ibi oculus where the heart is there will the eye be and if we cannot see the party yet if we have his picture our eye will not be of it Now because we walk here by faith and not by sight it is a sign of our love to God to desire his presence and to behold him in his Ordinances the Word and Sacraments to behold his picture as in all the creatures so especially in his servants in whom his image is renewed Davids delight was in those that excel'd in vertue 4. Where there is love we will readily forgo what is dear to us to enjoy what we desire Thus Esau did part with his right of primogeniture the best thing he had the pledge of Gods favour for Jacobs pottage Genesis 25. 30. so well did he love his belly If we then can accept of any condition be it never so hard which may set or keep us in Gods favour it is a good signe we love him 5. The fifth signe as the former falls into desiderium which is a grief for Gods absence from us for the desire of that we love not being accomplished turns to grief and makes us break out into passion with the Prophet When shall I come to appear before the presence of God Saint Gregory saith it is inauditus amor a love unheard of for a man to love one and not to desire his company So that he which desireth to live here and not to be dissolved with the Apostle hath no love These are signes of that part of love which is called desiderium desire now follow the signes of that part of love which is gaudium joy 1. The first is alacritas cheerfulnesse in doing or suffering for the party we love an especial signe of love when a man hath gladnesse in his heart no lesse joy for encrease of spirituall things then the worldly man hath of a good harvest When Jacob had served Laban seven yeers for Rachel they seemed but a few dayes for the love he had to her If we can do thus in the service of God it is a signe we love him But if a man count Gods service a burden and be weary of it thinking one hour three which is spent in it surely he hath no joy nor delight in God and by consequence no love 2. When the affection of love is truely setled the Philosopher saith Quod cupis habere times perdere cuicunque cupis conjungi ab eo times separari thou art afraid to lose that thou desirest to have and art afraid to be severed from him that thou desirest to be joyned with Now if a mans heart bear him witnesse that he is fearful of sin as that which may separate him from God it is a good signe of love On the other side when with Pilate we have a good minde to save Christ but fearing the disfavour of Caesar for so doing he did it not it is a signe of his want of true love to Christ. Timor occupat omnes affectiones fear runs through all the affections Pilates fear of offendig Caesar shewed he loved his favour before Christs for all the affections discover love Demetrius the Silver-smith was afraid that the craft he loved for the benefit he reaped by it should be put down he raised a sedition and so preferred his gain before the safety of the state thereby discovering what he loved best 3. It is much you would think that grief should be another signe of joy but so it is in the case of Gods love as fear of loosing his favour so grief when we have lost the sense of it If we be grieved when we perceive sensibly a defect of our former comfort and vigor of spirit in the love of God it is a sign that we loved him The young man in the Gospel Luke 18. 23. was grieved to part with his possessions for Christ which shewed that he loved them before
use of his punishment and know that all things worke together for good to them that love God And to this we may apply the speech of the Heathen man Patior ne patiar I suffer now that I may not suffer hereafter That Abraham make not that argument against us which he did to the rich man Son remember that thou in thy life time receivedst thy good things therefore now thou sufferest pains but Lazarus who suffered pain shall for his patience have his reward That this conclusion may not be here we must suffer those pains that may be ended mitigated endured with patience and have hope of an end that we may not hereafter suffer those pains in which there is no patience in bearing no hope to be delivered no mitigation to be expected but the end will be without end And indeed this continuus cursus temporalium to have no misfortune or trouble nor to be plagued as other men is a dangerous signe of Gods disfavour to us And these for the corrective part The motives for patience in that affliction which is explorativa or probativa are 1. To consider before hand what troubles and crosses are incident to a Christian life Our Saviour upon this hath two comparisons of a builder and a king going to war both whom it behoveth to cast their accounts before hand what charge they may be at For the want of forecast of them that intend to live a Godly life what troubles what temptations they must go through makes them unprepared and unresolved when the crosse cometh and so they give over 2. The Apostle though it may be equally applied to other vertues tells us that whatsoever things were written aforetime were written for our learning that we through patience and comfort of the scriptures might have hope that is in this point of patience we may see in scriptures what the Saints of God have endured and by considering their afflictions and sufferings what it cost them and what they suffered we may see what it will cost us and what we must endure and so we may be the better armed against the like and especially if we consider our Captain as the Apostle calls him and what he suffered Recogitate illum consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your minds This is a good preparative to patience Si paessio Christi saith Saint Gregory in memoriam revocetur nihil tam arduum quod non aequo animo toleretur if we would but call Christs passion to remembrance there 's nothing so difficult but we would willingly endure it He suffered so much in all parts of soul and body that its impossible for us to endure the like 3. Martyres 〈◊〉 flamma esse possumus si in anima patientiam retineamus we may be martyrs without fire if we endure Gods crosse with patience And to endure them we shall be enabled by Gods own promise in the words of the Apostle God is faithfull who will not suffer you to be tempted above that ye are able but with the temptation will also make a way to escape that ye may be able to beare it He will not trie us above our patience but either give us sufficient strength to suffer great afflictions or lesson our trials as our patience shall decrease And the consideration of this is also a great motive to continue in this vertue 4. Lastly The hope of the reward laid up for those that suffer in this world is a principal means to stir us to this duty Saint Paul saith I reckon not the sufferings of this present time worthy to be compared with the glory which shall be revealed in us And he gives the reason in another place For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Here is a gradation of so many steps that a man cannot reach to the top of it The glory great the affliction light the glory exceeding the affliction for a moment nay the glory far more exceeding with an eternal weight added to it Here is Hyperbole upon Hyperbole and yet no Hyperbole can fully expresse it The Apostle could not expresse it and we cannot conceive it So much of the means The signes of patience are these 1. Tolerantia Crucis When a man findes upon examination that he is able and willing according to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide under the crosse it is a good signe When a man is so affected to the Crosse that if it please God to take away his sinne the cause of punishment he is willing to beare the punishment Let me onely be assured of forgivenesse and let the Crosse lie on me still 2. The second is when we can Tolerare et amare beare and love too When our suffering turns not to murmuring or disobedience but so affecteth us that notwithstanding our chastisment we can love God with his chastisment and for it say with Job Blessed be the name of the Lord. When it is Benedictus Dominus in donis suis blessed be God in his gifts Jobs wife can say grace aswell as he but when it cometh in ablationibus suis blessed be God who takes away a true note ariseth of difference between true and counterfeit patience It is in this as in the affections when they arise from contrary objects they are true and not counterfeit as when justice which properly stirs up fear works love in us and when we can fear him for his mercy which properly stirs up love Wicked men may fear God for his justice and love him for his mercy but the true note of difference is if we love him for his justice and can say with David There is mercy with thee that thou mayest be feared So that when a man can love God as we count it post injuriam this is true love and is a signe of true patience The Heathen man said that 's true love cum amare possis post injuriam when one can love him that hath injured him 3. The third is when we finde our selves humble in our sufferings which is a distinction between true Christian patience and heretical The Fathers in the primitive Church had much to do to make the people observe the difference of patience between a true Christian and a Donatist and were forced to use these two notes of distinction 1. That in the suffering of a Donatist which is to be observed in our dayes they should finde a spirit of pride and vanity whereas true patience is humble And this humility appeared in the Martyrs sufferings which was without disputation with God about the cause or murmuring at the torments tolerabunt non gemuerunt or else respondent pro Deo they either bear them and mourn in silence or if they reply it is on Gods behalf like Job of whom the Holy
which place Lactantius saith verentur ne nulla sit religio si nibil habe ant quod adoreat they were afraid there could be no religion at all unlesse they might see what to worship This was the conceit of Rabshakeh touching Hezekiah and the people of Judah that they had no God at all because Hezekiah had taken away his high places and altars and there was no God to be seen 2. As the great sinne against the first Commandment was to set that up for God which was no God therein was their excesse So in the second Commandment they would not ke pa mean but though they could never have monitors and means sufficient to stir them up to Gods worship whereas God hath allowed and ordained these four 1. Verbum scriptum The scriptures or written word 2. Verbum predicatum That word preached 3. Verbum visibile The visible word The Sacraments 4. Verbum libri magni Creaturarum the word of the great book of the creatures of which the psalmist their sound is gone out into all lands and their words into the ends of the world And though these be canori monitores loud and shrill Remembrancers yet all these could not content them but they would have images falling into this error that there could be no nimium in Religione et cultu divino no superfluity in religion and the worship of God and consequently no superstition ascribing the honour due to God unto the creatures and as the Apostle speaks changing the glory of the uncorruptible God into an image made like to corruptible man and to birds and to four footed beasts and creeping things And this is very certain that if there had been such force and vertue in images to move men to the duty of Gods worship God who had such care of his people would never have protested against them and prohibited them nay it had bin a special injury they being so good teachers and monitors The writer of the book of wisdom setteth down the reasons of the growth of Idolatry before the coming of Christ one of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire and love of sense insomuch as there was nothing excellent to see to but it was corrupted Rabbi Solomon upon that place of Genesis where mencion is made of Labans Teraphim saith that they signified nothing as the Syriacke translation of it is but a mathematical instrument So the Symbola of the Egyptians were nothing but Emblems and Hieroglyphicks for distinction of the several provincesthere and to shew the natures of them as Isis a clod of grasse or turfe to shew that that part of the country was fertil and fit for feeding and Anubis a dog was sett up in another province to signifie that it was a woody country and the like There were also images set upon the tombs and monuments of famous dead men as the statue dedicated to 〈◊〉 and Minos and this because they were too much addicted to their senses and partly to please their Princes and to keep their remembrance as of Belus for his vertue of Minos for his justice and to this observance they were afterward necessarily enforced by edicts of Princes And thus much for their original before Christ. Now since the time of Christ they begin to differ and a special thing in the controversy wherewith they think to lash us is this shew us say they when images came up first that we may know their original and when there was any edict against them There 's nothing more easy then to shew their original for Jreneus wholived not long after the Apostles times in the second century maketh mention of the 〈◊〉 of the Gnosticks and Epiphanius among other of the Heresies he wrote of speaketh of the same error and saith that Carpocras an Alexandrian was the first brocher of it one of whose errors was that they had the images of Christ Saint Paul and Saint Peter c. Which they said and pretended to be made by Pilate So 〈◊〉 sheweth that the Collyridians valentinians and others erected images in honour of the Virgin Mary and speaketh against them that vsed to offer to her such outward reverence in their gestures as was due onely to God By which we may conclude that Hereticks were the first introducers of religious worship of images in the church The occasions of their use of images for religious worship were four whereof two began to take root in the times of persecution The other two when the church was in peace 1. The first as Saint Augustine saith was by the policy of the 2. former hereticks as also of the Manichees ut concilient 〈◊〉 Paganorum to ingratiate themselves with the Pagans and therefore Aequiores sunt simulachris ut misereantar the hereticks shew themselves saith he better friends to images then we to make the Heathen Idolaters in their persecutions more savorable to them then to us So the first was their policy 2. The second was in memoriam defunctorum to preserve the memory of their deceased friends It seemes by a prohibition in the law that men of old for the love they bare to their dead friends and in expression of their grief for the losse of them and lastly to preserve their memory vsed to cut their flesh and print marks with hot irons upon some parts of their bodies which might continue there and put them in minde of such friends for whose sakes they made those marks as long as they lived whereupon God prohibited such unlawlull acts there and the Apostle also in the new Testament gives charge that men should not sorrow in that extremity the Heathen did that had no hope of the resurrection This extremity of passion in them made them also make use of another way to preserve the memory of their friends deceased which was by setting up of their images Saint Chrysostome reporteth of one Melesius a Bishop of Constantinople a very godly and learned man that he was so well beloved of the Citizens and Clergy as that after his death every man got his Picture to preserve his memory in their rings and afterwards into their parlours And thus by degrees as may be seen in Epiphanius Images were removed into their Pretoria judgement places and thence into market places from thence as appeareth by the fifth counsel of Carthage into high wayes afterwards into church-yards as it is in the second coun of Nice from whence they came to the church walls and so atlast by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up to the altar Here was magnum ex 〈◊〉 sed ex malis principiis These were the first two occasions 1. A 〈◊〉 to have the good wil of the heathen 2. Extraordinary sorrow for the dead Now after in the pacee of the church there fell out two other causes 1. First wealth When the Christians after the persecution began to grow rich they were desirous that
David from coming to Saul by saying that he was sick and it had been barbarous in Saul to urge a sick man to come 2. Secondly Sacrificing our selves is a sufficient cause Jonathan excused David likewise from coming to Sauls sacrifice because he was gone to Bethlem to offer sacrifice for himself 3. Lastly Misericordiam volo non Sacrificium I will have mercy and not sacrifice works of mercy as visiting the sick and the like are lawfull excuses 2. Thesecond signe is if upon the meditation of Lex Talionis as you hear you shall be heard We can truly say Even as I hear so hear me O Lord. This is a good signe 3. The third is If we be companions of them that fear God and love them that are Gods servants because they be reverend and zealous in his service for he that loveth God loveth them that worship him with fear and reverence The last thing according to the sixth rule is thatwe procure this outward worship to be performed by others 〈◊〉 saith 〈◊〉 verus Christianus est 〈◊〉 sratris every good Christian is a Curtein to his brother for every curtein must have a hook and a catch to draw his brother to Gods service King David drew the multitude into the house of God Andrew brought his brother Simon to Christ so Philip called 〈◊〉 We must tarry one for another according to the Apostles rule For they that desert others and disswade them from this outward worship and service ofGod shall be accursed and stricken with blindenes of body and soul as Elimas the Sorcerer was for dehorting Sergius Paulus the Governour and seeking to turne him away from the faith And thus much for the first part ofthis Commandment which as we said in our division of it was an expresse Prohibition in these words Thou shalt not make to thy self any graven image c. And an included affirmative precept thou shalt worship me in such manner as I do command thee CHAP. VIII Of the second part of this precept The sanction or penalty This is the first Commandment with a penalty Reasons of it The parts of this sanction 1. Gods stile 2. A commination 3. A promise 1. Gods stile by 1. his power 2. His Iealousy How Iealousy is ascribedto God Why humane affections are ascribed to God Of the Sanction in this Commandment VVE come now to the second part of the Precept which is the reason or the sanction of the law consisting aswell of a Penalty for breaking it as a reward for observing it And these two may be resembled to the two Mounts Ebal where the Curses were denounced and Gerizim where the blessings were promised to the twelve Tribes for unumquodque mandatum sancitur praemio et poena every law is confirmed by rewards and punishments and here are both Now if it shall be demanded why it was the will ofGod to make this the first precept with a penalty as Saint Paul observed of the fifth commandment that it was the first with a promise we shall finde these reasons for it 1. Because a publick sinne is to be openly punished and the punishment by Gods law is to be proportionable to the offence Now the sinne against the first commanment is secret in our hearts it is a bosom sinne which God alone can see and therefore the punishment of it is left to God himself who is content as Saint Paul saith somtimes and on some reason as himself pleaseth to wink at it not to see it but this because it comes into the light of the sun and is obvious to every eye and the rule of Justice being ut malum ubi contingit ibi moriatur that if the fault be open it be publickly punished therefore God hath appointed and decreed a visible punishment for it for the reason and end set down by the Apostle that others may fear 2. Whereas it is the property of punishment cohibere impetus 〈◊〉 turpia to restrain mens passions from committing ill and our impetus or inclinations being prone to offend against this commandment by two motives proffit and safety 2. of the best Oratours to perswade I speak of that corruption which draws every one to such platformes of Gods outward worship as his own head shall devise and that we cannot be vile in our own eyes as David was and also for that sometimes it falleth out as God foretold that the beast getteth place and is received and then he that will not receive the mark of the beast in his forehead shall be threatned with penalty of Body and goods And that either for proffit or honour or for fear of such edicts as were made by Nabuchadnezzar Darius and the rulers of the Jews which mav touch the life any worship is likely to be embraced by us For as Satan told God skin for skin yea all that a man hath will he give for his life not onely to save his skin but to save the fleece also to enjoy outward peace wealth and honour men will violate the commandments of God Therefore to bridle these impetus and to meet with those edicts ofPrinces and men in authority God frames his Commandment as strong as Princes do theirs and threatens a punishment greater then they can inflict Qui secus faxit He that doth otherwise shall be subject to this and this punishment And these are the reasons why this is a penallstatute This sanction or ratification containeth two things 1. A Commination visiting sinne to the third and fourth generation 2. A promise shewing mercy to them that love me c. before both which there is a preface I the Lord c. This stile of God is the same which formerly we had but with a double encrease or addition 1. fortis strong 2. zealotes jealous of sure performance in what he here threateneth fortis nihil impediet strong that nothing can hinder zelotes ut nihil slectat zealous that nothing may alter him He hath both a posse and a velle a power and a will 1. It falls out many times that men whose arme and strength is shortned though they conceivesore displeasure against others yet there wants strength to put it in execution Shimei was maliciously bent against David yet all he could do was but to cast a handfull of dust against him and because he wanted power to put his malice in execution he was fain to end in a few railing words Fortis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God is oft times vsed in scripture but especially then when God opposeth himself to weak man as we may see in the prophet The Egyptians are men and not Gods c. And this attribute of God is expressed by the Hebrews by twowords Gnuz robur or internal strength and Cayl potentia or fortitudo external might as in weapons and armes 1. The first is called Gods weaknes by the
and temporal Preservers of kingdoms Humane laws and policies not sufficient without a teaching priest c. examples in diverse monarchies and kingdoms COncerning whom we know that God hath said of him that he is the messenger of the Lord of hosts he is appointed by God to stand between God and man and Saint Paul saith of himself and other ministers of God that they are the Ambassadors of Christ to deliver Gods message to men of all sorts aswell to the highest Prince as to the lowest of the people They are sent with a commission they come not of themselves mittam te I will send thee saith God to Moses and vade ad populum go to the people saith God to Esay And this custome of sending by commission was continued by Christ and his Apostles and by their successors in all ages of the Church As my Father sent me so send I you saith Christ to his Apostles And though God by the Prophet calleth these 〈◊〉 thus sent his own mouth and that the message they deliver to us is not 〈◊〉 own but Gods yet it falleth out with them oft times as with the day and 〈◊〉 they are disesteemed and neglected 〈◊〉 as in former times wicked Princes thought meanly of them as that to 〈◊〉 〈◊〉 nothing but to burn in cense and make ready sacrifices and 〈◊〉 〈◊〉 appointed to their office the lowest of the people such as would fill their hands insomuch as the Priests office grew into contempt in like 〈◊〉 there are now some that think the office of a minister of God to be nothing but the reading of a few prayers and going up into a pulpit and speaking there an hour which some do without sence or reason and without any reverence or regard to the dignity of the worke and high place to which they are called Therefore God himself takes order for procuring the more honour to the calling and that for the peoples good that they shall not onely teach and instruct the people set Jacob to school and learn Israel his lesson but they shall teach even kings and princes themselves they must give Joshua his charge and the highest on earth must not 〈◊〉 to be directed and instructed by them in things concerning God and their own salvation Princes have need of such to assist them as in other acts of government so especially in matters of religion and in particular for sanctifying the Lords day They may by their statutes and penall laws enjoyne the external rest on that day but the works of sanctification wherein the celebration of the day chiefly consists are the proper work of the priest he it is that must teach the Laws of God which reach to the soul and inward man It is the duty of Princes who are custodes utriusque tabulae keepers of both tables 〈◊〉 they cannot perform the work of sanctification themselves to take care that fit persons be provided and encouraged in this work It s true if a Prince were onely as the Heathen man said Tanquam subulcus like a herdsman that keepeth cattel to take care of mens bodies and of their outward estate onely and that they wrong not one another by fraud or force and had no charge of mens souls nor of Religion he might neglect this work but seeing it is otherwise and that the care of the Church is committed to him and that the soul is the principal part therefore it his duty to see that fit and able persons be provided for this work such as may be Doctores Gentium Teachers of the Nations Therefore God would not have such as were to do his work to be chosen ex tumultuario grege out of the common people hand over head but out of those that had been trained up in the knowledge of the Law for which purpose they had their several Schools or Universities as at * Kirjath-Sepher ‖ Ramoth-Sophim and †Naioth Nor were they to do Gods work till they were well studied and able to give reasons for that they did or said by Gods own order they were under the law to be from thirty years old and upward to do the work in the Tabernacle of the congregation And as good care was to be taken in the choice of them so ought there be as great in the cherishing and esteem of them To esteem them very highly in love for their worke sake As Saint Paul speaketh We should receive them as Angels of God as the Galatians did Saint Paul and cleave to them as his Auditours did to him and use them as honorably and as with as much respect as Princes receive and entertain forreign Ambassadors otherwise they will neither profit us we shall receive no benefit by them nor they be encouraged to go on cheerfully in their calling Besides which is worst of all if we disesteem of them and despise them God will take it as an affront done to himself He that despiseth you saith Christ despiseth me It is a despight done to God not to the minister onely and God will take it to heart and avenge his own quarrel Corah and the rest that murmured against Gods servants felt his heavy indignation for it Miriam Moses own sister was made a Leper for the like offence we see what became of them that scorned Elisha though their age might have pleaded some excuse for them And not to trouble you with many presidents it is said of the Jews that they mocked the messengers of God and despised his words how long until the wrath of the Lord arose against his people till there was no remedy But it is objected what if the minister be of bad life and conversation we finde that those that were polluted were put from the Priesthood To this we answer many times it falls out that either for a small cause or sometime upon no just one the Minister may be accounted scandalous If the offence be given really and that without hope of the parties reclaiming that gives it there is a legal course yet with charity to be taken against him the censures of the Church must be exercised against him but in the mean time we must carry a fair respect to them for his sake by whom they are sent for the word we hear of them is not the word of men but of God Health is not refused though it come to us by the prescription of a sick man Elias refused not his food though brought to him by Ravens Nor was Christs almes one jote the worse though distributed by the hands of Judas Indeed it cannot be 〈◊〉 that Gods intent was to have them all lights all holy for he brought them neer to himself and therefore are called men of God they should be like the Baptist burning and shining lights and if we well consider the work they are to undergo we shall finde
God and man Tho. 2. 2. q. 23. c. Saint Augustine exemplifieth it by the love and care a man beareth to the ungratious children of his friend for though they many times are not to be loved for themselves yet for the love he beareth his frend either alive or dead for his sake he overcometh that conceit and beareth affection to them aud thus in respect of similitude we are to love God for himself and man for God And for this we have received a Commandment from God That as we love God for himself so we love man for God the Commandment lieth upon us in both respects 2. And further this second is like the former because the love of our neighbour commanded in the second is a signe of our love of God commanded in the first table and therefore Saint John saith expresly that if any 〈◊〉 say that he loves God and hates his brother he is a lyer for how can he love God whom he 〈◊〉 not seen that loveth not his brother whom he hath seen and hence it is that Saint 〈◊〉 and Saint James say that all the law is fulfilled in this one Commandment thou shalt love thy neighbour as thy self not properly and formally but ratione 〈◊〉 as the signe or effect argues the 〈◊〉 because the love of our brother is a signe of our love to God which is the cause of our obedience to all the other commandments for Saint Johns argument stands thus Things that are seen may sooner be beloved then those that are not seen If then our brethren cannot finde such favour at our hands as to beloved having seen them how shall we love God whom we never saw For as it is true downward whosoever loveth God must love his worke and the best of his work and therefore man so upward too it is necessary Whosoever loveth man of whom he oft times receives injuries must needs love God from whom he receiveth nothing but benefits Saint Gregory puts them both together Per 〈◊〉 Dei amor proximi gignitur per 〈◊〉 proximi amor Dei 〈◊〉 The love of a man to his neighbour is begotten by mans love to God and the love of man to God is nourished by his love to his neighbour and Amor Dei amorem proximi generat amorproximi cale facit amorem Dei which is all one with the other in effect and with that of Saint Augustine Diligendo proximum purgas oculum ad videndu 〈◊〉 Deum by loving thy neighbour thou makest thy sight the clearer to see God 3. Again this similitude holds in regard of the punishment or reward for keeping or neglecting of this second which is no lesse then for that of the first Inasmuch as ye did it not faith our Saviour to one of these ye did it not to me and econtra where we see the reward or punishment there mentioned to be given will be not for any duty done or omitted to God himself but as he cometh to be considered in the person of an afflicted brother for it is expressed both affirmatively v. 34 35. c. that what was done to them was done to Christ himself and negatively v. 42. 43 c. that what was denyed to them was denied to Christ. And thus we see the reason why Christ saith the second Commandment or second table is like the unto the first and withal the first end or scope of it viz. That God might be loved not onely in and for himself but also in our brother who is to be loved for his sake Another end of the second table is that as the first is the foundation and ground of all religious society as we are the Church of God and is therefore called the great Commandment so in the second should be laid the ground and foundation of all Common-wealths and Civil societies of men as the first doth perducere nos ad Deum as S. Augustine saith unite and bring us to God so the second unites one man to another by the matual duties they owe one to another this is a second end of this table and it is gathered from the creation of man at the first Gen. 2. 18. Where it is said that it is not good for man to be alone and therefore he must have a helper This second table therefore respects the perfecting of Gods purpose in the work of his creation that one man be an helpe to another The words Love thy neighbour as thy self contain three things 1. The duty or act Commanded Love 2. The object of this Love Thy neighbour 3. The manner of this Love 〈◊〉 diligendi As thy self In the duty Commanded which is the sum of the second table we must know first what is the sence of the words As there are in Latine so in Greek and Hebrew 〈◊〉 words that signifie to us the affection of love 1. The general word is Amor in latine it 〈◊〉 an affection that extends it self aswel to things unreasonable as reasonable whether it be Amor concupiscentiae or Amor amicitiae howsoever it be it comes under amor And in this respect we love al the creatures of God that is we desire to have them preserved which is to be in the state wherein God created them and thus we love not the Devil as Saint Augustine saith and his Angels but 〈◊〉 Dei judicium in 〈◊〉 his just judgement upon them in placing them in that estate and that they should continue in it 2. The second word to expresse love is benevolentia good will whereby we desire and seek the good of him we love and this is onely in reasonable creatures whereas that of 〈◊〉 may be in all creatures yet this is many times rash and accompanied with errour and not grounded upon sound judgement 3. The third is Dilectio which is without errour grounded upon judgement and upon a good and sufficient cause and that is when we love another in and for God for this distinguishes Christian love from all other love Saint Augustine saith that he that will be vetus amator a true lover must be verus 〈◊〉 astimator one that hath and can give a true estimate of things 〈◊〉 as Saint Ambrose saith quando errat judicium perit 〈◊〉 every good act is out of square and indeed is lost when our judgement 〈◊〉 Now in Christian love God is the ground for our love will decay if it be not propter Deum for Gods sake This makes our love extends even to our enemies whom we ought to love for God for though we be hated of those we love yet are we in no other case then Christ himself was who yet loved his enemies even Judas who betrayed him Therefore it pleased God to recommend unto us under the name of proximus neighbour all mankinde even strangers and enemies as our Saviour shewes in the parable of the Samaritan and the man that fell among
theevs and this is to love with judgement when though there is no other motive of love in the party yet we love him propter 〈◊〉 for God for when a man loveth a friend he loveth him propter aliud quam Deum for some other cause then for God alone but when he loveth his enemy there is no other cause but propter Deum for God onely Again when our love is ad 〈◊〉 onely to our friend it is debilis 〈◊〉 weak and slight work for as Christ saith if we love them that love us what great matis this the Heathnes and publicans do the like therefore God would have our love to be like his stretcht out usque ad 〈◊〉 to those that are fardest from us to our very enemies as he doth when he causes the sun to shine and the raine to fall upon the good and bad And this is no such hard matter as flesh and blood would make it Saint Augustine saith Dices non possum vigilare non possum jejunare numquid dices non possum 〈◊〉 perhaps thou wilt say I cannot watch nor I cannot fast but wilt thou say I cannot love And this indeed is a point of special consideration because it makes a difference betwixt the love of Christians and the love of Heathen for our love to men must flow from the fountain of our love to God Take away propter Deum and then as Saint 〈◊〉 saith our Christian vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common and vulgar such as were in the Heathen our fortitude nothing but the fortitude of Socrates and so of other vertues wherin ours and theirs differ in nothing but in this propter Deum for God And therefore our 〈◊〉 rule must be according to Saint Gregories excellent direction 〈◊〉 rinus justitiae 〈◊〉 de 〈◊〉 pietatis The river of our righteousnesse towards men must have 〈◊〉 original from the fountain of piety to God that is that our love to our brother must arise from our love to God and though we see how our love must be guided by our judgement in the cause or ground of it propter Deum for God And as our judgement must be rectified that we are not in the cause so consequently our affection which followes the understanding must be right and herein though we are not tyed to that high measure which was in Saint Paul who wished himself 〈◊〉 from Christ for his brethrens sake viz. for the salvation of the Jews yet thus far we are bound as to desire their salvation with our own and to will the same good to them that we will to our selves and to nill the same evill to them which we nill to our selves and consequently there must be those works or fruits of love mentioned by the Apostle which as they refer to our neighbour are especialy three 1. The first is Joy That as we wish our neighbours good so when any good hath befallen him we be glad and rejoyce at it yea after Saint Barnards rule gandere in bono alieno magno magis quam in proprio parvo rejoyce 〈◊〉 in the greater good of our neighbour then in the lesser good of our own Opposite to this is if either we repine that any should come to the participation of the same good which we possesse which is one part of envy and was the fault of the unfaithful 〈◊〉 in the Gospel that did not occupy his masters talent or if we stand thus affected that if we have it not our selves we will not be content that any other should have it And of this part of envy is it that Saint Chrsostom speaks thus 〈◊〉 pestiferum est 〈◊〉 〈◊〉 in diabali conditionem in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per 〈◊〉 venit in mundum propter ipsam Abal est interemptus c. Envy is a most pestilent evil it turnes and transformes a man into the nature of a most cruel devil By it came 〈◊〉 into the world for it was Abel stain It was the envy of 〈◊〉 toman which made him seek 〈◊〉 fall because he would have 〈◊〉 in better estate then himself And in this respect it is that S. Augustine said Invidia vitium Diabolicum quo solo Diabolus reus est inexpiabiliter reus Non 〈◊〉 Diabolo dicitur 〈◊〉 damnetur adulterium commisisti furtum fecisti villam alienam rapuisti sed homini stanti invidisti Envy is a Devillish vice of which onely the Devil is guilty and 〈◊〉 without expiation for it is not said to the Devils damnation Thou 〈◊〉 committed adultery or thou hast stollen or thou hast violently seized on anothers possessions but this is objected to him Thou hast envied man in his Innocency 2. The next is Peace a desire of agreement with our Neighbour plainly prescribed by the Apostle Have peace with all men And if at any time there happen a breach we should not pertinaciter aggredi obstinately set upon one another for this is the badge of Sathans Disciples as S. Gregory saith Si Dei 〈◊〉 filii qui pacem faciunt procul dubio Satanae sunt silii qui pacem confundunt If they which are the Authors of peace be called the sons of God without question they are the Devils children which disturb it When Christ came into the world the Angels sung at his birth Glory to God and peace on earth and yet himself saith I came not to send peace but a sword To reconcile which places we must conceive it to be discordia in 〈◊〉 war against that which is evil which Christ speaks of in that place for as Nazianzen well saith Melior est talis pugna quae Deo proximum facit quam pax illa quae separat a Deo that dissention is better which makes a man come 〈◊〉 to God then that peace which separates him from God Therefore as a Father saith As there is nothing more to be wished for then concordia in bono agreement in that which is good and nothing more to be laboured against then discordia in bono disagreement in the 〈◊〉 so nothing more to be desired then disagreement in evil and nothing more abominable then agreement in that which is bad And as our Saviour pronounceth them blessed that are Peace-makers in good so are they no lesse blessed that are Peace-breakers in evil that make discord in evil and they are no less the children of God then the other and threfore peace with hereticks and Schismaticks must not be held though in lesser matters which trench not upon the foundations of faith worship or government difference of opinions may be allowed For there may be a 〈◊〉 or disagreement allowable in questions and disputations that touch not upon those foundations and so that it go not so far as to trouble the peace of the Church but that the unity of the spirit be kept in the bond of peace For as S. Gregory
kindred or cohabitation but Mercy that 〈◊〉 a man to be a Neighbour and seeing every man even an enemy may be an object of mercy therefore every man even an enemy is a Neighbour And it is not Christs exposition onely but the Law saith the very same in the case of a stray ox or asse If thy brothers ox or asse go astray c. which brother in another place is said to be even an enemy for there is in the same Law 〈◊〉 23. 4 5. where it is said If thy enemies ox or asse go astray c. He that is the object of our love is expressed in Scripture by three words which are distinguisht in the Hebrew as well as in the Latine 1. Amicus a friend or fellow 2. Proximus a neighbour 3. Frater a brother which is used by S. John constantly in his first Epistle In all which are motives and grounds of love For 1. In brethren there is identitas naturae c. identity of nature which makes all creatures love one another one beast delighting in another of the same kinde and little children delighting in their image in the glasse shew this 2. Now as this similitude is a 〈◊〉 of love so is identitas originis identity of beginning therefore it is a natural thing for brethren born to love one another because they have the same original and nothing so unnatural as one brother not to love another 2. Between Friends love is the cause of love for it will be mutual and reciprocal 〈◊〉 amoris magnes love is a loadstone to love Our Saviour knew this well and therefore in the Commandment of love he expresseth it is thus That ye love one another it must be amor mutuus mutual love Another ground of love among friends is societas periculi 〈◊〉 when men partake of the same danger or deliverance as Captives under the Turk delivered by the same ransom This ground of love we have who being all in danger of hell and become captives of Sathan are delivered by the same ransome by Christ. This makes friendship and causeth love in men that never saw one another before 3. Now for proximus it is defined ab usn of the use and benefit that one hath by another God hath not given to any man such gifts but that he needeth the gifts of his brother God hath not given all his gifts to any one and therefore there is none but hath need of another and therefore 〈◊〉 utilitas use and utility are the grounds of propinquity and make men become proximi neighbours 4. Lastly there is 〈◊〉 instituti both amongst 〈◊〉 friends and neighbours all do tendere ad idem tend to one and the same end that is to be partakers of the blessednesse which the angels of God enjoy for this is institutum 〈◊〉 proximi 〈◊〉 amici nostrum omnium the end and scope of my brother neighbour friend and my self and of all of us These then are the reasons of Gods using those words and the reasons also of our love Now in this object of our love proximus our neighbour there are two things to be 〈◊〉 1. That we must beware we take not the sin of our neighbour for our neighbour for that which hath interposed it self and indeed is not de 〈◊〉 is sin and 〈◊〉 proximus a sinner It is sure that Omnis peccator quatenus peccator odio habendus est every sinner as he is a sinner is to be hated and omnis 〈◊〉 quatenus 〈◊〉 diligendus every man as he is a man is to be beloved Therefore Sic homines diligendi ut non errores diligamus diligendi quia facti sunt non quia fecerunt we are to love men so as not to love their errours and so to love them that are made as that we love not that they do so to love that which God made them as not to love what by sin they made themselves The reason is because we have all one 〈◊〉 or end we do therefore love one another because we shall be partakers of the same soveraign good of eternal happinesse and sin being an hindrance or obstacle to that end how can we love that which hindreth from that whereto we tend He that loveth iniquity hateth his own soul. And so we may say he that loveth the sin of his brother hateth his soul. 2. We must know that in proximitate neighbourhood there are degrees of neernesse whereby one is neerer then another In which respect that affection which causeth us to remember some before others in our prayers is not from any corruption of our nature because omission of duty to one is a greater sin then to another for the duty to a father is greater then to a stranger But as in natural things there is major 〈◊〉 a stronger motion where there is major 〈◊〉 a stronger inclination so where there is a greater duty owing there God will have a greater affection Because the earth is to come 〈◊〉 to the Center then the water therefore it hath majorem gravitatem a greater degree of 〈◊〉 to draw it thither and so where the greater actions or duties are required there greater affections or a greater measure of love which is a weight pressing to the 〈◊〉 is necessary not onely charitas but also ordo charitatis cadit sub 〈◊〉 as the 〈◊〉 determine As therefore the affection of love is required so our love must be ordered as the Schools speak The demonstration standeth thus If wheresoever there is principium a beginning there whatsoever is 〈◊〉 principio 〈◊〉 to it is 〈◊〉 first and so consequently there is an order and so every thing as it is 〈◊〉 or 〈◊〉 off must first or latter be intended Now there are two causes or principles of Love God and our selves and therefore the neerer any are to these principles as some men are neerer to our selves as Fathers Mothers c. so are neerer to God by grace the more they are to be loved Let us see then this order in our charity that it may be ordinata charitas charity well ordered To which purpose it must stand thus 1. God 2. Our own souls 3. Our brothers soul. 4. Our bodies 5 The body of our neighbour or brother 1. God is to be loved especially and in the first place because he is that chiefest good by the communication whereof we are all made good So saith S. Augustine 〈◊〉 vera summa vita in quo a quo per quem bona sunt omnia 〈◊〉 bona sunt God is the true and chief life in from and by whom are all good things And as another Cum 〈◊〉 Deum 〈◊〉 in ipso 〈◊〉 by loving God we finde all things God is the universal nature to whom all things give place He must have the first place in our love as in policie the publick good is preferred before all private respects and therefore a good Citizen will be
content to lose his own goods thereby to redeem peace to the publick We see in nature that heavy things will move upwards contrary to their own particular nature propter salutem universi for the good of the universe as that ne detur 〈◊〉 so in Religion God and our love to him 〈◊〉 dilectionis in 〈◊〉 doth overcome and drown all other loves to our selves or any other particular object as wesee it did in S. Paul who out of his love to God that he might be glorified in the salvation of the Jews 〈◊〉 to be separated from Christ if it had been possible and not incompatible with his love to God which was as a motion against a particular nature for the good of the general or universe 2. The next is our selves and our selves before our brethren The reason is because in the one there is an unity in the other at the most is but an union and major 〈◊〉 habenda est unitatis quam 〈◊〉 there is a greater regard to be had of the 〈◊〉 then of the latter And again seeing it is not lawful for any to commit a sin to prevent his brother 〈◊〉 sinning nay not to save the whole world it shews plainly we are to prefer the love of our selves before our brother and in our selves our own souls before our brothers soul. Now in the case between the health or good of our own body and of our brothers soul it thus stands There can come no participation of the glory of God to our bodies nisi per redundantiam as it were by an overflowing when the soul being full communicates it to the body But the soul of our brother is capable of divine glory and the universal good immediately by it self and therefore ought to be preferred before the body of any which participates onely per redundantiam by the overflowing of the soul and so at the second hand as it were besides one soul is worth all bodily creatures in the world a man therefore may endanger his body for the saving his brothers soul. 3. Then in the next place we are to seek the good of our neighbours body and of neighbours 1. 〈◊〉 est omnibus we are generally to love and succour all that need any whomsoever if they be in extrema necessitate in extream necessity 2. And in the next place of those that be in need maxime 〈◊〉 especially we are to do good to them that are of the houshold of faith as the Apostle directs that are of the same Religion with us we are to relieve such before others if we cannot relieve both beleevers before infidels 3. And thirdly among the faithful to them that are of our own countrey before the children of strangers 4. Fourthly among those of our own countrey 〈◊〉 to our own to those that have some relation to us for he that regardeth not his own saith the Apostle is worse then an 〈◊〉 5. Fiftly of our own to them that are of our own house or kindred 6. Sixthly in the house to the wife on 〈◊〉 rather then to father mother or children for a man must leave father and mother and cleave to his wife and that the husband ought to be preferred before children appears by 〈◊〉 speech to 〈◊〉 am not I better to thee then many sons And therefore the children are not to lay up for the 〈◊〉 but the fathers for the children as the Apostle saith yet every one should have respect both upwards and downwards Now for strangers or those that are not nostri ours either they be rich or poor of which the poor are rather to be regarded then the rich and for the rich they are either such as we have received benefits from or to whom we have done good and because 〈◊〉 est 〈◊〉 maximum 〈◊〉 〈◊〉 the work is the chief 〈◊〉 of the 〈◊〉 of any thing and bestowing of good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes 〈◊〉 vertue 〈◊〉 〈◊〉 visible and in that respect it is that a man is apt to love his own work or his own creature as we say yet we ought to prefer him of whom we have received benefits before him on whom we have bestowed any because a benefactor is more like a 〈◊〉 to us then the other like a son T 〈◊〉 2. 2. q. 26. a. 12 Ex. Arist. 9. Eth. But if as Saint 〈◊〉 〈◊〉 it there are two persons who in all respects are equal and we have something that would help either of them and that it cannot be divided What is then to be done there being nothing in the one why I should pleasure him more then the other quid 〈◊〉 sorte eligerim nothing but to chose one by lot the same may be the case of every man that is to do good to another who in 〈◊〉 all are of finite nature and therefore are not able to do good to all or to satisfie all therefore when we are joyned in the like relation to us or the degree of 〈◊〉 or propinquity if we must help both there remains nothing but 〈◊〉 to 〈◊〉 it by 〈◊〉 Further we are to know that in love there is a double respect 1. Of the object or party loved 2. of the subject or party that loves 1. 〈◊〉 dilecti in 〈◊〉 of the 〈◊〉 loved we are to respect 〈◊〉 〈◊〉 and to love him more in whom the more excellent gifts ofgrace appear so as to take more complacency in him and to wish him the more excellent good as the greater degree of glory because the more excellent any thing is the neerer it comes to God and if he be better we ought to wish him better Thus spiritual conjunction or neernesse is to be preferred 〈◊〉 objecti in respect of the object 2. Ratione 〈◊〉 〈◊〉 of the 〈◊〉 loving and here natural and 〈◊〉 propinquity or conjunction may be preferred before spiritual as founded in nature and therefore more firme and immutable and hence it is that in temporal things a man may prefer one that is neerer by nature before one that is onely conjoyned with us by grace Thus if a man have money or estate to give he is not bound to bestow it upon the best man in the world but may prefer one that 's neerer in nature though not so excellent in grace And thus far de ordine 〈◊〉 of the order of our love The third general proposed is The 〈◊〉 of this love 〈◊〉 〈◊〉 As thyself This is ficut te as thy self not 〈◊〉 te as 〈◊〉 as thy self it signifieth a respect but not a quantity The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not 〈◊〉 but 〈◊〉 as Job 12. 3. for as we said before every man ought to have a greater regard to his own soul then to his brothers Now this 〈◊〉 or manner of love must appear in four things 1. The end 2. The means 3. The manner 4. The order 1. The first in 〈◊〉 te 〈◊〉 is in respect of the end for which thou
lovest thy self or for the same cause And thou lovest thy self because thou lovest God and so consequently all 〈◊〉 〈◊〉 Dei that are Gods because thou thy self art aliquid Dei something of God therefore thou lovest thy self and so consequently thou must love they neighbour propter 〈◊〉 for God and 〈◊〉 for this cause thou lovest thy brother thou 〈◊〉 him as thy self in respect of the end So also and in this 〈◊〉 thou must love thy brother 2. The second is the 〈◊〉 the applying this love to that end And that is that in asmuch as I love my self I wish my self good and that not in my 〈◊〉 but best part which is my reasonable soul and therefore I wish more especially the chiefest good of it 〈◊〉 bonum 〈◊〉 〈◊〉 which is eternal blessednes and this is it which I must look to in my brother If I love him as my self I must love him ad 〈◊〉 〈◊〉 partis for the good of his better part and that is the good of the inward man of which the Apostle speaks whereas the most love onely the outward man now the chiefest good of the inward man consists in 〈◊〉 Dei in the sight and fruition of God But because none can come to this except the impediments be removed which is sinne Saint Augustine 〈◊〉 〈◊〉 〈◊〉 diligit proximum hoc cum 〈◊〉 debet 〈◊〉 〈◊〉 〈◊〉 ipse 〈◊〉 toto corde 〈◊〉 〈◊〉 〈◊〉 that truly 〈◊〉 his 〈◊〉 must work upon him so 〈◊〉 he also love God with all his heart Take care to remove his sinnes and as for a mans self 〈◊〉 his will do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him to some sin non 〈◊〉 〈◊〉 be must 〈◊〉 〈◊〉 because it would hinder 〈◊〉 〈◊〉 the 〈◊〉 good so ought he to love his neghbour as not to consent to the evil will of his neighbour in any bad action because that would hinder his chief good The Scripture speaks of things not alwayes as they are but as they ought to be and so requiring us to love others as our selves it is not meant of our self love 〈◊〉 it is corrupt but as we ought to love our selves specimen naturae capiendum ex optima natura a pattern in nature must be taken from nature pure and 〈◊〉 in its integrity so that a man ought not to love his neighbour as he doth himself but as he should love himself For Saint Augustine saith when I love my self either I love my self because I am or should be blessed the very same rule we should observe in our brother I must love him aut quia est 〈◊〉 ut sit either because he is or because he should be good Which I cannot do unlesse I win him ab impedimentis from the impediments and set him in via in 〈◊〉 right way for as Saint Augustine saith Non 〈◊〉 proximum tanquam seipsum si non ad id 〈◊〉 ad quod ipse tendis adducis Thou lovest not thy neighbour as thy self if thou 〈◊〉 him not to that good to which thou thy self tendest And he saith in another place 〈◊〉 est regula 〈◊〉 it is the onely rule of love ut 〈◊〉 sibi 〈◊〉 bona pervenire illi velit that he would have the same good come to his neighbour that he wisheth to himself 3. The third is the manner In loving any thing that is good there are two motives first Either it is for the sole and alone good of him that loves it or 2. Secondly for the good of the thing it self that is loved He that loves any thing not for it self but for himself doth not love it as himself this is not diligere 〈◊〉 seipsum but propter seipsum this is not ut faciat bonum sed ut potiatur quis bono not to seek his good whom we love but to make use of what good is in him for our selves as men love their instruments meerly for the use they have of them and not otherwise thus a man loves his shooing horn to make use of it to serve his turn in the morning and casts it away all the day after but our love to our neighbour should be gratuitus without hope of recompence and that he that we love may have the sole good by it Otherwise if we love him not as our selves for no man loves himself ut se potiatur that he may make use of himself as he loves meat drink c. and therefore must he love his neighbour not to make use of him for his own ends but propter seipsum for himself seeking and desiring his good 4. The last is the order It is sicut teipsum not sicut 〈◊〉 as our selves not as we love God we must beware of loving him so for we must love our selves infra Deum in a pitch below God and by consequence we must love our neighbour infra Deum after God Therefore we must not 〈◊〉 the will of any man be he of never so great excellency before the will of God Gods will must not give place to ours God is not so unwise as to bring in the second Table to overthrow the first but his scope in it was that it should be a table to direct and help us in performing the duties of the first 1. So that if our love to our neighbour in the first place be for God alone then it is Sancta dilectio 2. If it be to bring him to that end we aim at our 〈◊〉 then it is amor justus a just love 3. If it be meerly for our neighbours without respect to our selves then it is verus amor true love 4. and lastly if we prefer the love of God in the first place then it is ordinata dilectio well ordered love Now God in both these tables proceedeth further then earthly priuces he taketh order for the regulating of the heart and soul even for restraint of concupisence that there be no entertainment of sin within us and that we conceive no delight in it And this is the internal obedience of the second table to entertain no concupiscence prejudicial to our neighbour and it is the sum or substance of the tenth Commandment which God hath placed last not first that those two the first Commandment and the last the one concerning the inward worship of God the other the inward love and duty to our neighbour might be the bounds of his law Thus far for the second table in general Now for the fift Commandment being the first of the second table CHAP. II. The division of the commandments of the second table Why this is set here between the first and second table The parts of it 1. A precept 2. A promise In the precept 1. The duty Honour 2. The obiect father and mother The ground of 〈◊〉 1. Excellency 2. Conjunction The order of honouring differs from that of love Why God did not make all men excellent and fit to be superiours All paternity is originally and properly in God In man onely instrumentally
at Mahanaim when he was in danger by 〈◊〉 rebellion for which David would afterward have rewarded him So when the king of 〈◊〉 came to invade the land of Israel 〈◊〉 the king gave him a thousand talents to 〈◊〉 him which was leavied as the text saith of all the mighty men of wealth of each man fifty shekels of silver and so by this means the land was preserved Thus rich men are and ought to be serviceable for the publick and for this cause they are to be honoured 2. A second reason is because men that are rich may exercise some vertues which others cannot do as Magnificence 〈◊〉 erality Alms c. and great men may 〈◊〉 and help forward good causes and therefore there is reason that such should come in partem honoris to have part of the honour Examples of this we have in those that offered liberally for the Temple which they could not have done unlesse they had 〈◊〉 so that there was much left which was employed for the maintenance of the Levites and in the woman that moved her 〈◊〉 to provide and furnish a chamber for the man of God which they could not have done unlesse they had been able and in those that cast in their wealth into the 〈◊〉 for the use of the Temple Thus rich men may and ought to be helpful to the Church to the 〈◊〉 to Schools Colledges c. Answerable to this the care of rich men ought to be as well good as great when 〈◊〉 sought to pervert Sergius 〈◊〉 the Deputy a great man in the Countrey S. Paul withstood him and laboured to keep the Deputy constant in the faith And the same Apostle after many lessons to Timothy tells him that the love of money is the root of all evil and that by lusting after it many erre from the faith and thereupon bids him take special care about rich men intimating the danger of rich men and the special care he should take about such that they may be instruments of good to others The Heathen man 〈◊〉 if he were to make Amphions harp he would take greater pains about it then in making a harp for a common harper Again the duty of the rich as is there further vrged by the Apostle is not to be high minded 〈◊〉 trust in their riches The wise man observed that they count their riches their strong tower And hence it is that when they have any cause or controversie with another though they have no right yet they will think to carry all by their wealth none must oppose them Such a one was Nabal so proud and surly that no body could speak to him But such should remember that as 〈◊〉 saith the rich and 〈◊〉 meet and the Lord is the maker of both this should make them humble And if they be thus towards others then their duty is like David to account themselves their sons and them their fathers 4. The last kinde of excellency for which men are to be honoured is Excellentia 〈◊〉 the excellency of a benefit 〈◊〉 are called fathers Job saith He was a 〈◊〉 to the poor and whatsoever is sub 〈◊〉 beneficii comes within the compasse of this Commandment and he that receives a benefit is bound to 〈◊〉 them from whom he receives it There are three duties of the Benefactor and as many required of him that receives a benefit 1. Rich men must be benefactors they must do good to some or other It s true they are not bound to any particular person none can challenge any thing exdebito from them for this is the difference between 〈◊〉 beneficium they may be bound to particular persons in 〈◊〉 but not in beneficio for here they may make their choice to whom but they must do good wheresoever they are They must not mark mens 〈◊〉 though their benefits be ill bestowed upon such for as the Heathen man said Melius est ut 〈◊〉 benefi ium 〈◊〉 illum 〈◊〉 apud te It is better thy benefit be lost in his hands then in thine A benefit must be freely bestowed though the party deserve it not we must not look at his 〈◊〉 to us for 〈◊〉 est decipi 〈◊〉 〈◊〉 cum daret he is worthy to be deceived that when he gives thinks upon receiving again Like to those that in the course of giving benefits look not 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 not where they may place them upon the worthiest and most deserving but upon them that will be most beneficiall to them Such a benefactor is as a man to his gelding that when he means to vse him in a journey gives him so much provender because he is to vse him and he will not otherwise hold out in his journey And this takes away the honour of the Physitian and Lawyer that saves a mans life or his estate when they do it 〈◊〉 〈◊〉 for a reward 〈◊〉 〈◊〉 〈◊〉 qui dat 〈◊〉 〈◊〉 〈◊〉 loses the honour of the benefit that looks at some reward It s true he cannot sufficiently be recompenced that saveth a mans life but if he prostitute his art for gain he doth buy and sell and so 〈◊〉 his honour yet this is the course of the world that it may be feared that in short time men will make indentures to 〈◊〉 mento be thankful when they bestow their benefits 2. Another rule is they must do it speedily It must not stick between their fingers for Ingratum est beneficium quod 〈◊〉 inter manus 〈◊〉 〈◊〉 〈◊〉 sunt beneficia parata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 it is a benefit little worth that sticks long in the givers hands and they are most 〈◊〉 that are most ready casie to be obtained and where there was nothing hindred them but the modestie and bashfulnes of the receiver for indeed such 〈◊〉 are not onely 〈◊〉 but costly Nulla res 〈◊〉 constat quam quae precibus emitur there 's nothing cost more then that which is obtained with much suit and petition And as it is cruelty to prolong the death of a condemned person and a kinde of 〈◊〉 as we say to rid him quickly out of his pain so the prolonging of a benefit tortures a man between hope and fear And therefore Duplex fit bonitas cum accedit celeritas minus decipitur cui negatur celerius that benefit is worth two that a man bestowes speedily and his expectation is lesse frustrate that hath a quick denial Therefore as he said Apage homines quorum lenta sunt beneficia 〈◊〉 〈◊〉 away with those men that are quick to do one an injury but will consider on it before they will do you 〈◊〉 good for now prosunde odium simul instilla beneficium men will powre out their hatred all at once but a benefit must not be had but by degrees They must weary out a mans patience and then some little benefit Seneca saith well They must have longum
ascend and if it be hindred in its course it hath another quality viz. hear to burn through and make way whereby it will search and by its own strength 〈◊〉 to remove the impediment Such a thing is in the soul of man for God having given us light to know what we have to do giveth also a desire to do it so we make toward it we go up for therefore hath he given us that part of the minde which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is answerable to the lightnesse in the fire and then answerable to calor heat he hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the zeal of it we remove all impediments in our course 1. Now the first step or motive to murder is anger which is vindex laesae concupiscentiae the revenger of our desire impaired this being not satisfied there naturally follows ebullitio sanguinis a boyling of the blood for we commonly say when a man is crossed in that he desires His blood riseth upon which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger and a desire of removing the impediment But this we are to understand that anger is not of the same quality with some other affections as namely that of envy that doth sound ill assoon as it is named for it implies a grief at the good of another which is simply and altogether sinful as being directly contrary to the vertue of love but anger is not simply evil in regard of the act or object but when it fails either in the cause or the quantity or measure then our Anger may be faulty Be angry saith S. Paul but sin not So that there may be anger which is not sinful and when anger is a sin often it cometh not in regard of the object nor at any time in regard of the affection it self which is indifferent but when we are angry either without cause or upon a trivial and light occasion or when upon a just cause we keep no measure but our anger is extream To be moved with indignation in Gods cause or for the publick good is a vertue and it is called Nemesis indignation as when a man doth see a thing committed against Gods glory that ought not to be done or a thing that ought to be done not done to the glory of God or the good of the Church and Common-wealth This is ira per zelum a zealous anger and is called Ira spiritus sancti a holy anger Such an anger was that of our Saviour against them that prophaned the Temple And that of Elias when he saw the worship of Baal set up instead of the true worship of God And this anger venerable Beda commends to us Zelo domus patris Salvator impios 〈◊〉 Templo zelemus nos domum Dei quantum possumus ne quid in ea pravum geratur insistamus our Saviour in zeal to his 〈◊〉 house turned the wicked out of the 〈◊〉 let us be as zealous for that house and be 〈◊〉 and careful as much as in us lyeth that no wicked thing be done there c. The other is ira per vitium a faulty anger or ira 〈◊〉 a fleshly anger and that is when a man is angry without cause condemned by our Saviour who threatens him that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause or when it is extra modum beyond all rules of moderation when a man gives place to wrath and lets it run out of all compasse contrary to the Apostles rule who bids us resist anger and not give place to it S. Gregory gives us a rule for this kinde of anger Ira cum delinquentium culpas insequitur non debet menti quasi Domina prire sed post rationis 〈◊〉 quasi ancilla fumulari when anger prosecutes the faults of Delinquents it should not go before the minde like a Mistresse but follow reason as an hand-maid and when the affection is not thus ruled by reason then it is no more Nemesis but radix amaritudinis a root of bitternesse or venenum serpentis the poison of the serpent that infecteth our nature Now this sinful wrath which is the spawn of those sins which S. James reckoneth up is either the first motion rising in us or else it is suppuratio vitii an impostume or inward ranckling of it and this if it be against a Superiour it is called a grudge if against an equal 〈◊〉 if towards an inferiour it is termed disdain and this grudge if it continue longer will grow into an impostume of envy and so will rancour into hatred and disdain into contempt After which they usually break out and have two issues 1. In the tongue 2. In the Countenance If it breaks out 1. in the tongue it is called spuma vitii the 〈◊〉 or froth of the vice which being against Superiours is called 〈◊〉 whispering or detraction of such S. Bernard saith 〈◊〉 portant in ling 〈◊〉 they carry the Devil in their tongue And when it is against equals it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentious railing and brawling and lastly against Inferiours it is scoffing and reproaching or else 2. it breaks out in the countenance which is called Icterus vitii the jaundice of sin we shall know it if it be against Superiours per obliquos 〈◊〉 by the crooked and learing eye if to an equal by the whole face and to an Inferiour by high and lofty looks as the Prophet calls them 3. Besides these it breaks out in actum 〈◊〉 into execution into the hands and feet and then it is called Lepra peccati the leprousie of sin and produceth fighting and bloodshedding which Leprousie stayes not within our selves but infects others also Come let us smite him with the tongue These are all a kin to murder And this is a brief enumeration of those things which shall hereafter be set forth at large And as in this Commandment there is a prohibition of murder and its kindred so is there also an injunction in general to do all things that may conduce to the preservation of our Neighbours life of which also we shall speak hereafter The Hebrews have a saying that every man ought to be lignum vitae 〈◊〉 a tree of life to his Neighbour What it is to be 〈◊〉 vitae a tree of life to our Neighbour the Wise man tells us in sundry places fructus justi the fruit of the righteous is a tree of life to deal justly with him and offer him no wrong and in another place Desiderium expletum a desire fulfilled is a tree of life that is by 〈◊〉 and doing good and again 〈◊〉 〈◊〉 a gentle tongue which gives gentle speeches These are ligna vitae trees of 〈◊〉 for by these we make our Neighbour to have cor sanum a 〈◊〉 or joyful heart which is indeed the life of the flesh as he tells in another place for without
food and raiment and therefore we fall into that question What shall we eat or what shall we drink or where with shall we be clothed And when we have children or posterity we must also provide for them as part of our family and so by Consequence every man is to labour and take care in this world and that either propter os suum for his own mouth as the Preacher speaks or else as the Apostle to lay up for his children Now from hence ariseth this worldly concupiscence which is the Object of this Commandment and so the ordering of this worldly desire very fitly follows the former The end of this Commandment is to moderate that desire of Riches which of it self is no sin but lawful and good for as a desire suscipere prolem to have yssue in the right way is lawful as we shewed in the former Commandment so procurare necessaria to provide necessaries is no lesse lawful and good in this But as in the former there is first a desire which is lawful and then we come reduplicare amorem to double our love by inordinate desires which brings forth insaniam madnesse so here in this there 〈◊〉 first a desire of that which is 〈◊〉 and then we come reduplicare desiderium to double that 〈◊〉 and to covet for our vanities and pleasures and from thence to double again and to have for our 〈◊〉 desires and lusts and so we see how men come from fleshlinesse to worldlines and withall how this Commandment hangs upon the former In the book of Wisdom mans life is divided into two parts 1. The first part is Ludus sport or pastime They counted saith he our life a pastime and this part is acted by young men whose zeal is for pleasure and mirth c. 2. The second is Nundinae a fair or a market as it follows Our time here is as a market for gain for say they we must be getting every way though it be by evil means and this part is acted by men when they grow in years for then their zeal for pleasure is gone and their zeal is wholly for the world then their life is a 〈◊〉 for gain and as the Apostle saith they account godlinesse to be nothing but gain Now then as at first a mans appetite hath relation to the first of these the pleasures and lusts of the flesh so secondly because as the Wise man saith though feasts are made for laughter and wine to make men merry sed argentum respondet omnibus but money answereth all things which as the Philosopher saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidejussor pro omnibus undersuerty for every thing therefore from this second affection ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of money and then if they have money they promise to themselves an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an all sufficiency that they shall want nothing And therefore the Poet Menander sheweth that the cornu Amaltheae of which the Poets feigned so much was nothing else but money for if that be once had there is no fear but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 company to dwell with 〈◊〉 and all will be supplied abundantly And this perswasion of self-sufficiency being thought a great part of felicity is that which in the first place makes men so dote upon money and then secondly there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power and grandour joyned with it as it is said of Ismael and his sons Hereby men grow mighty and Solomon saith that the rich mans wealth is an high wall and a strong tower of defence 〈◊〉 growing rich made Abimelech fear that he 〈◊〉 grow mightier then himself and therefore entreated him to be gone This then is that which setteth men so forward in this course because they look to finde in money a sufficiency an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which because they finde not according to their expectation hence ariseth a desire of more and so comes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse and desire of more and as the heathen man observed when they have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then they must have another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond that and another beyond that and so it still proveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this is the suggestion of the Devil If you had more it would be better for you and the reason that you are in no better case is because you have too little And so man goes forward by degrees till he come to that which the Preacher speaks of He that loveth silver shall not be satisfied with silver and to be like the 〈◊〉 of the Horseleach that alway cryes Give 〈◊〉 and thus he either goeth on in infinitum and though he have none to care for yet he ceaseth not to gather which he describeth to be a Monster or else he returneth to the flesh again for the natural conclusion of riches is that of the Rich man Ede bibe lude Soul eat drink and take thine ease thou hast enough and so redit 〈◊〉 in circulo he returns as it were in a circle And thus we see that the gathering of riches hath either a monstrous end when they are gathered for no end or else they return to their natural end to satisfy the desires of the flesh Now the scope and aim that God the Lawgiver had in giving in this 〈◊〉 that every man may enjoy his outward estate for after he had taken order about the 〈◊〉 of his body as well from violence as impurity by the twoforegoing Commandments which concern his 〈◊〉 he comes here to that which men in the next place 〈◊〉 esteem viz. their wealth and outward estate and therefore God takes order here that this may be preserved to them and that for diverse reasons 1. In respect of himself that we might be like him in shewing mercy and doing good to others that we may be able to communicate to the necessities of our neighbours by acts of mercy and love for herein God propounds himself in a special manner as a pattern for us to imitate Be ye merciful saith Christ as your heavenly father is merciful 2. In respect of the Church which is Communio Sanctorum the Communion of Saints S. Paul chargeth Timothy servare depositum to keep that which was committed to his trust Chrysostome saith that not onely Timothy but every man hath one depositum or other whether it be wealth learning art or strength it is his depositum and put into his hands to the end that he employ it to the benefit of the whole Body that there may be a communion of saints in these outward things as well as others 3. In respect of the Common-wealth that outward peace may be preserved which is not onely in
is to provide for himself food apparel house room and such necessaries to sustain nature 2. Necessitas personae personal necessity which extends not onely to our selves but to those also of our houshold for which if a man provide not the Apostle saith he is worse then an Infidel 3. The third is necessitas status conditionis When besides the former we would have wherewithal to live according to our state and condition and this consists not in indivisibili in an indivisible point but admits a great latitude according to the several ranks callings and conditions of men Thus if a man have 300 l. he hath as much as will serve him in his condition and yet if another hath 3000 l. he hath no more then will serve him in another condition Now when a man hath what is necessary in the two 〈◊〉 respects then he must prefer the necessities of the poor before his own in the third respect for then that precept of Christ takes place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give almes as much as yeu are able That is when the two first necessities are served for if there be necessity either of our nature or person we are not then bound to give but of the surplusage which we have over and above unlesse it be in case of extream necessity of our brother or of the publick necessities of the Church our own necessity not being present or extream as those Corinths commended by the Apostle who though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deep poverty yet they gave to their power yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond their ability Chrysostome gives this reason why we should part with cur money in works of mercy because else saith he we do not love it For though covetousnesse be the love of money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they which are most covetous have the most close bowels and are most loth to part with it yet he proves that they do not love it aright for the true love of a thing is not amor concupiscentiae to desire a thing for our own use as a man loves meats and drinks but amor benevolentiae when we love a thing for it self desiring its good for the true act of love is Velle ejus bonum quod vel quem amamus to wish the good of that thing or person which we love and therefore if a man love his money he wishes well to it Vt bene sit ei Now the well-being of every thing is when it is so as God hath appointed for the bene esse the well being of every thing in the world is Ita esse ut Deus ordinavit Therefore if any man do wish an esse to his money in that order which God hath ordained then he wisheth the good of it and consequently loves it otherwise he wisheth the evil of it and consequently loves it not Now Gods ordinance is that every thing that is good should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sui diffusivum of a communicative nature diffusive of itself and the end of money in special is to be communicated and so if we communicate it in a right manner it attains the end for which it was ordained and so we 〈◊〉 that we love it 〈◊〉 a miserable case were we in if the Sun should not communicate his heat and light to us but should keep it to it self or if the Earth should keep in her fruits and not yeeld the same to us we should say this were contrary to their nature and to the end for which they were made and contrary to their well-being as well as ours and so it is contrary to the nature and end of money to keep it to our selves and not to communicate it to others Among many notes and signes of the Church it hath pleased God to make choice of this one as an infallible signe that we are true members of it If we communicate to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle communicating to the necessities of the Saints Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship and communion Again this vertue is called liberality by the Apostle because that when we are Liberales liberal and 〈◊〉 we do liberare animam a vitiis free our selves from vices It is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ministry because it is a service we owe to the Saints a debt or a rent we must pay to them Again he cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift because it must be freely and readily given Now a dayes men give nothing freely rather do ut des or do ut facias is in use men give to those that shall give to them or they give to them that shall do something for them but this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift which the Apostle requires and 〈◊〉 he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blessing because by doing thus this fruit shall come the poor shall blesse us and God also shall blesse us Thus by all those several expressions of the Apostle it appears that the use of riches is to have them communicated and therefore if any do appropriate that to himself which God would have common he perverts the use of it Again this use of communicating to others appears in that good works are compared to seed and doing good to sowing He that sows to the spirit shall of the spirit reap life everlasting saith the Apostle And sow in righteousnesse and reap in mercy saith the prophet 〈◊〉 parce seminat parce metet qui seminat in multis benedictionibus metet in multis benedictionibus He that sows sparingly shall reap sparingly and he that sows bountifully shall reap bountifully A man may so love his seed that for pure love he lets it lye in his Barn till Worms breed in it and consume it and then he doth amando perdere by loving lose it Therefore he doth truly love his seed that doth projicere semen cast his seed into the ground which returns him fruit an hundred fold this is truly amare semen to love his seed Thus we see if the temporal blessings of God be seed as in truth they are there must be a casting of them away and a scattering of them that we may receive them again with increase And yet in this casting them we do not lose them nor our right and interest in them for when a man hath sowen an Acre of ground if one ask him whose is that seed he will not say it is the grounds but his that sowed it so if a man could be brought to this perswasion that semen est serentis non recipientis that what is sowen in works of mercy is his that sowes it and not the grounds on which he sowes it he would not sowe sparingly Thus we see the true state of riches they are seed which must be sowen Now as the Husbandman doth credere
Canticles describes such an one well Vide magna praemitti suspiria you shall have him send forth great and deep sighs before and he will speak 〈◊〉 〈◊〉 cum quadam tarditate dimissis superciliis voce plangenti c. sic egreditur maledictio as if he were confounded and ashamed and then with an affected slownesse casting down his countenance with a whining voice and then cometh out the cursed venome of his heart you would think it were rather done dolenti animo quam malitioso with a mourning rather then a malitious mind he saith vehementer doleo quia vehementer diligo I am heartily sorrow for him because I heartily love him and then he saith compertus jam est it is now known otherwise I would never have spoken of it but seeing it is known I must needs say it is so and thus he breaks out his cursed speeches This is one extream CHAP. V. Of reproof or fraternal correption the vertue opposite to flattery Of flattery which is 1. In things uncertain 2. In things certain and those either good or evil Of boasting and vaunting a mans self and its extream THe other extream opposite to slandering and detraction is flattery of which before we speak we shall premise somewhat of the affirmative duties opposite to it which is Fraterna correptio fraternal admonition or brotherly reproof opposed to flattery and secondly the giving a true report opposed to detraction Because we are joyned together by the law of love or charity and for that as S. James saith In many things we offend all therefore God took order in his law that as we should not slander or speak evil of our brother so we should admonish and reprove him when he 〈◊〉 Thou shalt not hate thy brother in thy heart Thou shalt in any wise rebuke thy neighbour and not suffer sin to rest upon him This is as much to say that as the Heathen man said we should cum opus est contristari amicum when there is occasion even to make sad the heart of our friend by reproof If any be disordered by a bare admonition if the offence be small and without aggravating circumstances then to reprove him in the spirit of meeknesse but if it be otherwise to reprove him sharply and roundly if it be an open fault then openly and before all if secret then privately in the ear with this caveat except it redound to the damage and detriment of another for then it must be declared to the party whom it concerns So we see as S. Augustine saith that there is a double truth 1. Dulcis quae fovet a sweet truth which cherishes when we do well 2. Amara quae curat a truth which is bitter yet cures us when we have done amisse And therefore the Apostle writes to the Corinths Though I made you sory yet I repent it not though the example of the person punisht made you sorry for a 〈◊〉 Rather I do now rejoyce not for the act of punishment inflicted upon the offendor as for your amendment by that act Thus we see reproof is a way to bring men to repentance and therefore we are to perform this duty that thereby we may bring men to repentance and so having performed it we shall never repent us of it And this is the reason of that speech Non amo quenquam nisi 〈◊〉 I love not any till I have made him sad which is to be thus understood that by making him sad we bring him to repentance and so we testifie our love to him There are some such as the Philosopher saith who having done evil if a man come to deal with them he must either 〈◊〉 veritatem or prodere amicitiam betray the truth or lose their friendship they cannot abide this 〈◊〉 But though they be such yet we must not fear openly to rebuke them for as Solomon saith Open rebuke is better then secret love and vulnera diligentis the wounds of a friend are better then oscula blandientis the kisses of a flatterer as in Physick we know Amarum salubre a bitter thing whlosome is better then perniciosum dulce an un wholsome thing though sweet This duty must not be neglected though we shall be sure to meet with such as the Prophet Amos mentions who will hate him that reproves them For this was seen by the Heathen as appears by that speech Veritas odium parit truth brings forth hatred There are tres optimae matres trium filiarum pessimarum three very good Mothers which have three most wicked Daughters the first of which mothers is Truth quae parit odium which brings forth Hatred so there is mater optima filia pessima an exceeding good mother and a most naughty daughter Neverthelesse we must resolve to speak truth to our friend though we make him sad as Demaratus in Herodotus who speaking to Xerxes the King began thus Shall I speak truth or what will please you If I speak truth you will not like it and yet Non poteris uti me amico adulatore I cannot be both a friend and a flatterer therefore I will speak truth for though it be not to your liking yet it may be for your good The vice opposite to this duty of fraternal reproof is flattery which Hierom calls Natale malum our native evil for natali ducimur malo philantiae we are all transported with 〈◊〉 〈◊〉 and inbred evil of self-self-love and hence it is as Plutarch observed that every one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own chief and greatest flatterer And because we love our selves therefore we think we are good and that he that loves us doth his duty and is therefore good ipso facto in so doing And therefore he that speaketh in commendation of what we do we thereupon think him to be a good man 〈◊〉 that he doth but his duty and for this cause we love him On the contrary he that grieveth us we think him to be evil and consequently hate him This 〈◊〉 〈◊〉 this native evil and that good 〈◊〉 which we have of our selves makes us 〈◊〉 we do cito nobis 〈◊〉 〈◊〉 please our selves if any good be spoken of us as if any will say we are 〈◊〉 presently we believe him and willingly hear him for ubi propitia mens est where the minde is favourable propitiae aures the ears will stand wide open to receive any thing that is said Nay further as 〈◊〉 saith when men will deny what the flatterer saith and say it is not so with them they deserve no such praise yet etiam blanditiae cum excluduntur placent flatteries do please men though they be not believed or received And hence it is that a man having this good perswasion of himself is 〈◊〉 to say as those in Esay Prophecy not to us true things but prophecy pleasing things such things as we do love and like and
like those in Micah of whom he saith He that would prophecy of such things as they delighted in as of wine or strong drink should be Prophet for that people And hence it is that as S. Hierom saith Qui nescit adulari he that cannot 〈◊〉 nor apply himself to the humours of others is thought to be either superbus or invidus proud or envious all which ariseth from this that men like those that do sooth them up Now this vice of flattery is two fold for it is either in things uncertain or certain 1. In things uncertain as when we commend a man before we be certain he deserves it this is 〈◊〉 laus 〈◊〉 praise when a man is praised at first sight or when he begins to do well for some will then so highly commend him as to make him think he hath done enough and answered all expectation whereas it is not the puting on of the armour but the putting of it off which shews what praise a man deserves It is not stadium a part of the race well run but the whole race that deserves the Garland Praeclarum stadium sed metno dolichum the entrance of the race is excellent and I like it well but I am afraid of the length and continuance of it many begin well who fall short and faint before they come to the goal Therefore whilest things are uncertain we ought not to be liberal in commending nor prodigal in our 〈◊〉 2. In things certain and those either evil or good 1. In evil things which are by God condemned Laudatur male qui 〈◊〉 ob malum or de malo it is a very sorry commendation to be praised or cried up in evil or for evil He that saith to the wicked thou art righteous him shall the people curse nations shall 〈◊〉 him And the Psalmist speaking of a wicked man saith That he speaketh well of the covetous whom God 〈◊〉 The Prophet Esay denounceth a woe against all such as call evill good or good evill that call light darknesse and darknesse light 〈◊〉 writes of Cambyses that he having a minde to an incestuous mariage moved the question to those about him 〈◊〉 he might marry such an one they told him that they could not well answer in general for that the action seemed not good but they found this in particular that whatsoever the King would do he might do it This 〈◊〉 was abominable and to be hated of all good men The Prophet compares such to those that build a wall with 〈◊〉 morter which cannot therefore stand For as it followes when the wall is fallen it shall be said unto them where is the daubing where with ye have daubed it These are Caementarii 〈◊〉 the 〈◊〉 daubers And therefore at the 18 verse there is a woe denounced against those that sow pillows under mens elbows for he would have men that are asleep in sin to sleep with as little ease as may be without pillows or curtains that so they may wake the sooner but flatterers by sowing pillows 〈◊〉 them make them sleep the more secure 2. In good things one may be guilty of flattery by praising them above measure 〈◊〉 brings men into an errour of thinking otherwise then it is whereas the Apostle 〈◊〉 not have any to think of him above that which was in him Thus praise above a 〈◊〉 〈◊〉 is 〈◊〉 sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond proportion this breeds in men a better 〈◊〉 of themselves then they deserve and whereas they ought to strive and endeavour to go on and to attain more perfection they stand still and rest in what they have attained Such flatterers though they pretend great love yet usually there is no such affection in their heart and therefore Solomon saith of 〈◊〉 that 〈◊〉 that 〈◊〉 his friend with a loud voice rising early in the morning it shall be counted a 〈◊〉 to him Yea it may be sometime he hath a 〈◊〉 affection he hates him whom he slatters and therefore the same Solomon saith Though he 〈◊〉 favourably believe him not for there are seven 〈◊〉 in his heart 〈◊〉 such men did truly love those they praise they would speak no more then truth of them for love 〈◊〉 in truth as truth ought to be in love If the one be without the other if either love be without truth or truth without love the law is broken Thus whether it be upon uncertainties that we praise men or if upon 〈◊〉 yet in evil things or if in good things yet if it be too much or too high or without affection or love it is flattery in them all and here 〈◊〉 The lips that utter such flatteries the Psalmist 〈◊〉 and wishes that such men might be liplesse and that they might be rooted 〈◊〉 that 〈◊〉 they might not utter with their 〈◊〉 that venenum quod habet 〈◊〉 〈◊〉 as the Heathen man said that poyson which is conveyed 〈◊〉 smooth words It is true there is a pleasing of men which is lawful sin being set aside and the truth preserved and the heart first wrought upon truly to affect them and desire their good Thus s. Paul laboured to become all things to all men but without these conditions whosoever he be that sets himself to please men cannot be the servant of Christ. To avoid this plague of flattery we must not countenance such persons nor open 〈◊〉 〈◊〉 to them lest we be like those spoken off by the Prophet that make falsehood 〈◊〉 〈◊〉 and love to be well spoken off rather then to deserve well Or 〈◊〉 that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he that flatters most shall fare best when as the Prophet speaks they bend their tongue 〈◊〉 a bow for lies and take pains to do wickedly we must rather pray with the Psalmist Ne 〈◊〉 〈◊〉 〈◊〉 caput meum that his head may not be 〈◊〉 with the oyl of wicked men that is with their words which are smooth as oyl that his senses may not be so bewitched with their flatteries that his heart might be perverted And as we must not suffer our selves to be flattered so we must not flatter others but reprove them rather for we may be assured that if he 〈◊〉 wise whom we reprove he will make use of it 〈◊〉 a wise man and he will love thee If he do not the fault is his we have done our duty And though for the present he seem to be offended yet as the Wiseman saith He that rebuketh a man shall at last finde more favour then he that flattereth with his lips We have done with flattery as it 〈◊〉 others we come now to that which they call actum reflexum when a man by reflecting upon himself doth praise himself This is Jactantia boasting or vaunting of ones self As in the former Commandement a man may sin against himself as we shewed so here he may break
motives to fear taken from Gods judgements The signes of feare VVE have seen out of the Apostle that saith must be in the heart and the heart must beleeve else there can be no righteousnesse there must be a mutual affection of the minde and heart for if the heart love not the minde will not long beleeve and if the minde beleeve not the heart will not love long Faith in regard of the actus elicitus assent is an act of the minde but in respect of the actus imperati as the Schools speak which flow from assent and belief as love fear obedience c. So it is in the heart and whole man so that the duty of a Christian may be called the work of faith because it is commanded and produced by faith though belief be the formal and onely proper immediate act of it Now the heart is the seat of the affections and the affections are about such objects as are partly agreable to our nature and such as we wish for and imbrace and partly such as we desire not but turn from Of the former sort are love hope joy and of the other are fear grief hate And God hath 〈◊〉 both of them to a double use as those of the second sort to restrain us from evil or after we have committed evil to torment and punish us So of the former either they are provocations to good or after we have done well to cherish and comfort us for so doing It is the work and office of faith to stir up these 〈◊〉 in us the first of which is fear towards God and the reason is because the word of God being the object of faith whether we take it in whole or in grosse the five books of Moses or the four Gospels in all we finde punishments 〈◊〉 to such as should transgresse which threatnings being 〈◊〉 by faith must needs work fear to 〈◊〉 and so they restrain from sin or fear of the punishment in those that have offended and so they stir up to repentance for in the very beginning we see faith had a word of threatning to apprehend In what day soever Adam should eat of the fruit of the tree he should die and this was before the promise that The seed of the woman should bruise the serpent head Now faith apprehended Gods justice which with his other attributes made it seem more fearful and the conscience telling that an offence was committed by eating fear must needs arise out of the consideration of it And this is it which was remembred before in our Saviours speach to the Jews If ye had believed Moses ye would also have believed me First Moses was to be believed then Christ first the Law then the Gospel The first is a faith in Gods justice There is a manifest example of this in the Ninevites Crediderunt Deo timuerunt they believed God and feared which is Moses fear a faith in Gods justice Among many motives to fear given by writers the chief is 〈◊〉 legis the knowledge of the Law and this works contritionem a grinding to powder by fear of that which the Law brings into their hearts And of this the Psalmist speaks telling us what is the true object of fear My flesh trembleth for fear of thee and I am afraid of thy judgements This is the effect of faith upon the knowledge of Gods Justice The reason why it pleased God to set justice and fear in the first place is because before any thing can be effected the impediment and that which hindereth must be taken away We cannot possesse God and the reason is because as the Prophet tells us there is a separation between him and us our sins do separate between God and us a partition wall as the Apostle calls it Now seeing there is a necessity to have God and that this partition wall keeps us asunder in the first place we must not build this wall higher but we must cease to build sin upon sin and look for Christ to beat down that which is already built That which causeth us to cease from sin is the fear of God Expulsor peccati timor Domini saith the Wise man we must not say shall we continue in sin that grace may abound God forbid saith the Apostle And this is the reason why God commandeth fear because it maketh us to leave sin Besides fear there are two other affections which cause men to live well though it pleased God here to make choice of fear as 1. Shame 2. Pain and grief Make their faces ashamed O Lord saith the Psalmist that they may seek thy Name and for the other Vexatio dat intellectum affliction brings understanding If a man smart for any thing experience will give him understanding But we see that in the multitude of offenders there is no place for shame and for pain we have terrenas consolatiunculas poor worldly comforts at least if not to drive it away yet to season it and therefore God foresaw that neither of these would strike so deep as fear But fear which it pleaseth God to set before us and to require at our hands is that affection which toucheth us neerest and when other fail fails not Examples we have of it in offenders Adam being naked and clothed onely with fig-leaves might have been ashamed yet he walked up and down Paradise confidently and his humbling came not till he heard the voice of the Lord and then he was afraid Felix was a corrupt governour and made no conscience of it yet hearing Saint Paul discourse of Justice and Temperance and especially of Gods Judgements he fell into a trembling And this affection is not onely in men but predominant in beasts also and in those beasts which are most stupid and brutish 〈◊〉 asse fearing the angel of the Lord notwithstanding all his Masters beating fell down flat and would not stir a foot to run into danger Nay further the Devils which fear nothing else yet in respect of God S. James tells us Demones credunt contremiscunt the Devils believe and tremble And therefore this must needs be a prevalent means and that man is far gone and in a fearful case that feareth not But it may be objected That since God speaketh so much of love why should we not be brought to obedience by love rather then by fear It cannot be denied but that were a more acceptable way but our case is so that love will not prevail with us for he that loveth a good thing must have knowledge of it and that comes by a taste of it Now if his 〈◊〉 be corrupt as theirs is that are feavorish nothing can please him but that wich pleaseth the corrupt taste wholsome things are distasteful to him yet though they love not those things that are good for their disease this reason will prevail against their liking that if they take it not their fit