divides it self into two branches 1. Schisme 2. Heresse which ends in Apostacy 1. The cui non oportet is Idolatry whether it be by giving divine honour and worship or ascribing any part of Gods office to any creature as S. Augustine speaks within which comes dealing and covenanting with the Devil or trusting to his instruments Sorcerers Charmers Dreamers and other Inchanters So if a man yeeld any of the former affections and vertues as love fear c. to the Devil if he fear the stars or attribute any thing to dreams inchantments ligatures lots characters c. it is comprehended within this God telleth us by the Prophet that none can foreshew things to come but himself not meaning things known by natural causes but where there is causa libera a free cause Therefore if divine honour be attribute to any of these a part of Gods peculiar offices is taken from him and the most of them are reckoned up by Moses and God threatens to punish them In the 〈◊〉 Jeremy there is a plain commandment against the ascribing any thing to stars So 〈◊〉 against Wizards and divination Saul enquired of the Witch of Endor and you see Gods anger towards him for it And Ahaziah using the like means to recover his sicknes was reproved by Elijah Is it not because there is no God in Israel that ye go to inquire of Baalzebub the God of Ekron Though the Witch at Endor foretold Sauls death and spake truth yet Sauls act is condemned 1. Chronicles 10. 13. And though the Pythonist in the Acts confessed that the Apostles were servants of the living God yet S. Paul rebuked the spirit that was in her and made him come forth Yea though a Prophet foretell a truth and yet saith let us go after other gods he shall be put to death 2. The other quantum non oportet to give too much honour is commonly referred to superstition The second Council at Nice erected images and their principal reason was because God could not be remembered too much but that was no good argument for then there could be no superstition Tully shews how the word superstition came first up There were certain old Romanes that did nothing but pray day and night that their children might outlive them and be superstites whereupon they were called superstitious In this respect we also condemn the Euchytes It is true as the Fathers say that for quantitas absoluta the absolute quantity if we were as the Angels there were no 〈◊〉 but for as much as in man there is but quantitas ad analogiam or ad propartionem and thereby he hath no absolutenes but ex conditione we must do that whereby we may continue and go forward to the glorifying of God and because of his weaknes for a man to spend himself in one day maketh a nimium in religione and consequently superstitition 2. For the other extreame Parum when we give too little and that either 1. cui non oportet or non quantum the fi st is commonly called Prophanent 〈◊〉 which was a punishment from the beginning that a man should be such a one that he should not come intra sanum within the Church but to stand extra which many now a dayes count no punishment nay it is to be feared that it hath a reward and that such people are the better thought of Too many of this fort are in these times that value religion and Gods worship no more then 〈◊〉 did his birth-right 2. The second part of this extreame is when we give not quantum oportet so much to God as we ought when we will not rest or acquiesce in what God hath by his Church prescribed and delivered to us but affect novelties and desire new and strange things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore that God might make novelties the more odious to us he hath made it a name for those things he most hateth Nadab and Abihu are said to have offered strange fire to the Lord and the wiseman calleth an harlot a strange woman Jacob commands his family to put away strange gods It is called in Deut. for 〈◊〉 post deos alienos This being bewitched with the desire of novelties and new devises hath changed the pure doctrine of the Primitive religion and marred this religion where it is predominant Thus the Galatians were bewitcht Galat. 3. 1. and none but the Attica ingenia which is spoken of in the acts are given to it Academick doubting spirits Scepticks in Religion There are three degrees in novelty 1. Schisme 2. Heresy 3. Apostacy In which one makes way for another 1. Schisme is the high way to superstition as also to prophanenesse And it is so called properly when a man upon unjust dislike either of government or worship or doctrine professed or for some indifferent rites withdraws from the communion of the Church in publike duties and refuses to submit to his spiritual governours the Bishops and Pastors of the Church and so will make a rent in and from the whole body whereas the Apostles counsel is that all would speak one thing and that there be no dissentions but be knit in one minde and in one judgement and in another place not to forsake the fellowship we have among our selves 2. Heresy is as S. Augustine defines it Dum scripturae bonae intelliguntur non bene quod in 〈◊〉 non bene intelligitur etiam temere audaciter asseritur when good Scripture is not well understood and that they affirm that rashly and boldly that they understand not well S. Jerome goes further Quicunque alias scripturam intelligit quam sensus spirious S. flagitat quo conscripta est licet de ecclesia non recesserit tamen haereticus appellari potest he that makes another interpretation of Scripture then according to the sense of the holy Ghost although he depart not from the Church yet may be called an Heretick This must not be understood of every errour but of sundamental errours and such as are wilfully held when there are sufficient means to convince one of the truth Acts 5. 17. 3. Apostacy is a general defection or falling from all points of religion The means to finde out true religion are besides the publike and general means Hearkening to the voice of the Church to whom Christ hath entrusted the truth and which is therefore called by S. Paul the ground and pillar of truth 1. The Eunuchs means reading the Scripture He read the Prophet Esay 2. Cornelius meanes prayers almes and fasting and that which is strange being a Heathen before he was called he was said to be a man that feared God But the Fathers resolue it well why he was said to be so quia non detinuit veritatem in injustitia he withheld not the truth in unrightousnesse as the Apostle speaks and did not abuse his natural light and therefore
THE PATTERN OF CATECHISTICAL DOCTRINE AT LARGE OR A Learned and Pious Exposition Of the Ten COMMANDMENTS With An INTRODUCTION Containing the Use and Benefit of Catechizing the generall Grounds of Religion and the truth of Christian Religion in particular proved against ATHEISTS PAGANS JEWS and TURKS By the Right Reverend Father in God LANCELOT ANDREWS late Bishop of WINCHESTER Perfected according to the Authors own Copy and thereby purged from many thousands of Errours Defects and Corruptions which were in a rude imperfect Draught formerly published as appears in the Preface to the Reader Ecclesiastes 12. 13. Fear God and keep his Commandments for this is the whole duty of Man 1. Corinth 7. 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God LONDON Imprinted by Roger Norton and are to be sold by George Badger at his Shop in S. Dunstans Church-yard in Fleet-street Anno Dom. 1650. THE CONTENTS The Exposition of the Introduction CHAP. I. Page 1 1. That Children are to be taught and instructed in Religion proved out of Heathen Philosophers out of the Law the Gospel 2. That this instruction ought to be by way of Catechism What Catechising is How it differs from Preaching Reasons for abridgements or sums of Religion Catechizing used in all ages before the flood after the flood under the Law under the Gospel after the Apostles in the Primitive Church Reasons for this custom of Catechising CHAP. II. Page 9 The duty of the catechized 1. To come and that 1. with a right intent 2. willingly 3. with preparation which must be 1. in fear 2. by prayer Other rules for coming 1. with 〈◊〉 2. with purity of heart 3. in faith 4. frequently The second duty to hear or hearken The necessity of hearing The manner 1. with reverence 2. with fervour of spirit 3. with silence 4. without gazing 5. hear to keep How the word must be kept in our hearts 1. by examination 2. by meditation 3. by Conference CHAP. III. Page 14 Of Religion in general and the foundations of it The four first steps 1 We must come to God as the only way to true happinesse No happinesse in riches proved by divers reasons Nor in Honour Nor in pleasure Nor in moral vertue Nor in contemplation General reasons against them all that felicity cannot be in any of them because they cannot satisfie 2 They are not perpetual but uncertain In God onely is true happinesse to be found CHAP. IIII. Page 19 2. The way to come to God is onely by faith not by natural reason alone as the Manichees held reasons against them The way by faith more certain The necessity of belief Rules for coming by faith CHAP. V. Page 22 3. That we must believe there is a God Misbelief in four things 1. Autotheisme 2. Polytheisme 3. Atheisme 4. Diabolisme The reasons of Atheists answered Religion upholds all states The original of Atheisme from 1. Discontent 2. sensuality CHAP. VI. Page 25 That there is a God proved 1. By reasons drawn out of the writings of the Heathens themselves 2. By the frame of the World Objections answered 3. By the beginning and progresse of arts c. 4. By the necessity of a first mover The beginning of things cannot be 1. By Chance nor 2. By Nature 5. By prophecies fulfilled 6. By the artificial framing the bodies of all Creatures 7. By the soul of man Reasons why so many Atheists Natural notions of a diety The Conscience 8. From the miserable ends of Atheists CHAP. VII Page 29 The fourth step That God hath a providence over man Reasons against divine providence answerd why God permitts evil general reasons for a providence particular reasons from all sorts of creatures That second causes work not nor produce their effects of themselves without God That Gods providence reacheth to particulars That God is to be sought and that he rewards them that seek him CHAP. VIII Page 34 The four religions in the world Of Paganisme reasons against the plurality of Gods That there can be but one God proved out of their own Philosophers that their religion was false How man came to be worshipped How beasts Of the Miracles and Oracles of the Gentiles CHAP. IX Page 37 Of Judaisme The positions of the Jews 1. That the Messias shall have an earthly kingdom at Jerusalem confuted 2. That Jesus is not the Messias The contrary proved by Jacobs prophecy Gen. 49. 11. By Daniels seventy two weeks Dan. 9. 25. By diverse other reasons 3. That the Messias is not yet come The contrary proved by sundry arguments CHAP. X. Page 41 Of Christian. This religion proved to be false by seven reasons CHAP. XI Page 42 Of Christian religion The truth thereof in general proved 1. By the antiquity of it out of the Heathen authors themselves 2. By the continuance and preservation of it 3. By the certainty 4 By the end it leads to viz. to God it gives all honour to him Deprives man of all Other reasons It restraines carnal liberty allowed by false Religions reaches to the heart It contains mysteries above mans capacity Teaches contempt of the world requires spiritual worship Confirmed by miracles beyond exception Prophecies CHAP. XII Page 48 Special reasons for the Christian Religion as differing from the Jewish It purgeth the soul shews that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testimony of the Apostles and Evangelists the knowledge of what they wrote their honesty the credit of the story testimony from Pagans the star at Christs birth the crosse sacred with the Egyptians the miracles at Christs death the Progresse of Christianity by weak means opposed by power and learning contrary to flesh and blood the excellency of the promises power in conversions the truth of Christs miracles the constancy of Martyrs the ends of the Apostles the Devils testimony against himself CHAP. XIII Page 52 Of the two chief parties that lay claim to Christian Religion Papists and Protestants Their difference about interpretation of Scriptures The Churches authority in expounding Scriptures An additional Observation out of the Authors other works Rules about the sense of the Scriptures Means for finding out the true sense other means controverted Addition about the Churches power in matters of Faith whether infallible Decrees of Councels Consent of Fathers The Pope not infallible CHAP. XIIII Page 58 Christian religion divided into the Law and the Gospel Additions about the use of the Law That the Law of Christ is part of the second Covenant c. The judgement of the Author out of his other books That the Gospel is lex Christi The Law handled first Reasons for this order What the Law teacheth and what the Gospel CHAP. XV. Page 62 In the Law four things 1. The work to be done The Decalogue the Pandects of moral Laws The Laws moral known before Moses written in mens hearts proved in particular In every Law there is evil to be avoided and good to be done
means 4. Observe the rules for getting and using of riches CHAP. X. page 488 Rules to be observed 1. in just getting 1. By Donation 2. By Industry 3. By Contracts wherein must be considered 1. The need we have of the thing sold. 2. The use Three degrees of a just price 1. Pium. 2. Moderatum 3. Rigidum 2. In just using wherein are rules 1. Concerning our selves 1. For preserving our estate 2. For laying it out 2. Concerning others giving 1. to God from whom we receive all 2. to the poor Rules for the measure and manner of giving Motives to stir us up to give to the poor Of procuring the keeping of this Commandment by others The Exposition of the Ninth Commandment CHAP. I. Page 493 The words expounded What is mean tby Non respondebis in the Original Addition 34. about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere What is meant by witnesse Four witnesses 1. God 2. The Conscience 3. Men and Angels 4. The Creatures What is meant by false what by contra against what by Proximum Neighbour The coherence and dependance of this Commandment The scope and use of it 1. In respect of God 2. Of the Church 3. Of the Common-wealth 4. Of private persons CHAP. II. Page 498 The necessity of a good name The sin forbidden in general Wherein 1. The root of it 2. The suppuration or rankling of it 〈◊〉 by false surmises and suspitions 3. The fitting of the soyl by readinesse to hear false reports 4. The watering of the soyl by busying our selves in other ones affairs CHAP. III. Page 501 The outward act of which two branches 1. False words 2. Idle and vain words Of false speaking in general this is two fold 1. In judgement 2. Out of judgement In judgement by false witnesse Of lyes in general Six persons in every judgement who may be guilty of false witnessing 1. The Judge 1. By cherishing Law suits 2. By deferring justice 3. If his judgement be 1. usurped 2. rash 3. perverse 2. The Register by making false records 3. The Accuser 1. by accusing falsly 2. upon uncertain grounds 3. by prevaricating 4. The defendant 1. by not confessing the truth 2. by appealing without cause 3. by not submitting to the sentence 5. The Witnesse 1. by not declaring all the truth when he is lawfully called 2. by not delivering the innocent though he be not called 3. by delivering the wicked by false testimony 6. The Advocate 1. by undertaking an evil cause 2. by perverting the Law Of giving false testimony in Elections CHAP. IIII. Page 507 Of false witnessing out of judgement Four things to which the tongue may do harme The branches of this kinde of false witnessing 1. Contumelious speaking 2. Taunting 3. Backbiting which is 1. By words 2. By letters 3. By deeds 4. In all these a may be false witnesse though he speak the truth CHAP. V. Page 509 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 CHAP. VI. Page 512 Of a rash lie an officious lye a merry lye Four cases wherein a man seems to speak contrary to the truth but doth not Of Mendacium Facti the real lye by 〈◊〉 CHAP. VII Page 514 The second general branch of the sin forbidden viz. Vain speech Three ends of speech 1. Edification 2. Profit 3. Grace and delight Of the means whereby this Commandment may be kept Of suspition Rules about it 1. For the manner The Exposition of the Tenth Commandment CHAP. I. Page 521 Reasons against the dividing of this Commandment into two The dependance of it The scope and end of it CHAP. II. Page 523 The thing prohibited Concupiscence which is two fold 1. Arising from our selves 2. From the spirit of God The first is either 1. from nature or 2. from corruption of nature Corrupt desires of two sorts 1. vain and foolish 2. hurtful or noisome The danger of being given up to a mans own lusts CHAP. III. Page 525 How a man comes to be given up to his own desires Thoughts of two sorts 1. Ascending from our own hearts 2. Injected by the Devil The manner how we come to be infected Six degrees in sin 1. The receiving of the seed 2. The retaining of it 3. The conception 4. The forming of the parts 5. The quickning 6. The travel or birth CHAP. IV. Page 528 The wayes whereby a man is tempted of his own lust 1. There is a bait 2. A hook The same wayes used by the Devil and the World The affirmative part of this precept Renewing the heart and minde The necessity of this Renovation The meanes of Renovation A Table of the Supplements or Additions Wherein the sence of the Author is cleered in some places where it was obscure or doubtful and some things are handled more fully which were omitted or but briefly touched c. Introduct CHAP. XIII 1. Concerning points cleer and controverted p 52 2. Of peoples submitting to the judgement of the Church p 55 3. Of the Churches power to interpret the Scriptures p 57 CHAP. XIV 4. That the Moral Law is an essential part of the Gospel or second Covenant p 58 CHAP. XVII 5. About mans ability to keep the Law of Christ by his Grace p 71 Com. 1. CHAP. I. 6. That the 4 fundamental articles of all Religion are implyed in the four first Precepts p 88 CHAP. III. 7. Of the force of Church Customs p 95 CHAP. IIII. 8. About the distinction of inward and outward worship p 100 CHAP. VII 9. Concerning the evidence of faith and freedom of assent p 111 10. Concerning the nature of Faith p 115 CHAP. VIII 11. Of the seat of faith p 121 Com. 2. CHAP. I. 12. That the making of Images was absolutely forbidden the Jews and in that respect that the precept was partly positive and reached onely to them p 193 13. Whether all voluntary and free worship be forbidden under the name of will-worship p 194 CHAP. III. 14. Of S. Chrysostomes Liturgie p 202 15. Of the second Councel of Nice p 203 CHAP. IV. 16. How preaching is a part of Gods worship p 205 17. About the Eucharist whether it may be called a Sacrifice p 207 CHAP. V. 18. Concerning customs and traditions of the Church p 210 19. Of Images for memories sake p 214 Com. 3. CHAP. I. 20. What is litterally meant by taking Gods Name in vain p 231 CHAP. IV. 21. Concerning the nature of a vow p 250 Com. 4. CHAP. II. 22 The Jewish sabbath ceremonial the Lords day unchangeable p. 263 23 Of ceremonies p. 265 CHAP. III. 24 The whole doctrine of the Sabbath and Lords day largly handled in seven conclusions p. 268 CHAP. IIII. 25 That moral reasons are sometimes given of ceremonial precepts p. 279 CHAP. IX 26 Of adorning Churches p. 299 27 Of
continence justice repentance fortitude and other holy vertues insomuch as Plotinus an unpartial witnesse admiring their fortitudes said of them Soli Christiani mortis contemptores Christians are the only despisers of death 17. It was an objection of the Jews we know that our Saviour wrought his miracles malis artibus that he cast out Devils by Beelzebub But the heathen Philosopher Longinus was of another belief For saith he They say that your Saviour wrought his miracles by the skill he learnt in magick while he was in Egypt but I hardly believe it For I reason thus with my self If he were a Magician and wrought by inferiour spirits he could not triumphare de diis triumph over the gods And we may reason thus with ourselves that if he and his followers wrought this way they would never have commanded such austerity of manners and life and forbid all such unlawful means But sure it is that the Christians of the Primitive Church were of such innocent life that Pliny the second testifies to the Emperour Trajan that there were never more innocent people then they and gave him counsel that if any of them were accused for Christianity he should enquire after them because it was contrary to the laws of the Empire otherwise that he should forbear to trouble them if there were no accuser 18. The next general reason to prove the truth of Christianity is the constancy of those that suffered for it not onely of men able and of strength to endure misery but of old and feeble men weak and frail women and young children and that in so ambitious a manner as that they conceived they could attain to no greater honour then to receive the Crown of Martyrdom in defence of it As we may see in the story of the woman with the childe in her armes that crossed the Pro-Consuls horse hastily and being asked the reason answered lest she should come too late to suffer with the other Christians whose names he had in his bill to be put to death for I also said she am a Christian. Tertullian hath an excellent passage concerning this constancy of Christians Nature saith he teacheth every man to be touched with shame or fear for the evil he committeth and therefore malefactors desire to hide themselves to shun discovery trembling for fear of apprehension Being taken and accused they deny the fact and confesse not easily though tortured They lament when they are condemned and rage against themselves imputing it to the malignity of fate or their stars and renounce the fact as knowing it to be evil But Christians do not so none of them is ashamed none of them repenteth but in that he was a Christian no sooner If any man take notice that he is so he glorieth if he be accused and interrogated he conconfesseth freely and voluntarily being condemned he is thankful What evil is in all this What is it evil that he hath no shame fear denyal repentance or lamentation What evil is it when the guilty person rejoyceth whose glory it is to be accused and whose punishment is his happinesse c. Now there is no sect of the Philosophers but one Edict commanding it to be left upon pain of death would dash it as it did in the case of Pyrrho and his fellowes but no Edict could or hath ever Glenced this Religion No 〈◊〉 either by pen or sword could ever suppresse it but the Christians ever tired and made their persecutors weary 19. Another argument is the horrid end of the opposers of Christianity For all the opposers and persecutors of Christians from and before the first persecution under Claudius to the tenth under Dioclesian and all the Emperours that signed the Edicts against Christians came to fearful miserable and untimely ends except onely Libanius the Philosopher that was converted to Christianity by S. Basil. As Herod eaten with lice Judas hanged himself 〈◊〉 died in exile Sejanus had a traytors death c. So that one alluding to the bad successe of persecutors said to an Emperor Parce nobis si non nobis pace tibi si non tibi Carthagini Spare us if not us yet thy self if not thy self yet be good to Carthage 20. The Devils testimony against himself may be another argument For it is a maxime in Law that how ill soever the witnesse be disposed yet his testimony is to be taken cum 〈◊〉 in dedecus suum when that which he testifies is against his own reputation And Zozomen hath a story that Julian the Apostata being at Antioch and desirous to know why the Oracle at Daphnes in the suburbs of that City had not given answer as formerly it had done went thither and having offered his sacrifices the Oracle or the Devil rather in it answered that he could not satisfie his expectation till the body or tomb of Babylas the martyr were removed so hard a matter it was for the Devil to do any thing there where the bones and ashes of a poor Christian lay And Tertul challengedthe Emperor Severus who raised the fifth persecution against the Christians concerning his religion saying Suffer me to come into your Temple and have conference with any of the spirits in the images there and if I or any Christian force it not to confesse as much as the foul spirit in the Gospel confest and to come out of the image let your religion prevail and ours take the foil And surely the Emperour had taken that large offer had he not feared the event 21. Lastly Plotinus confesseth as Cyprian and Origen report that Apollonius Thyaneus and other of the Heathen attempting to raise the images of Jupiter Mars c. and effected it but they all confest that endeavouring to raise the image of Christ they and their spirits were forced away with confusion This also to close up this point may be added that their gods were afraid of Styx but now we have found him before whom Styx itself and all the powers of Hell do fear and tremble CHAP. XIII Of the two chief parties that lay claim to Christian Religion Papists and Protestants Their difference about interpretation of Scriptures The Churches authority in expounding Scriptures An additional observation out of the Authors other workes Rules about the sense of the Scriptures Means for finding out the true sense other means controverted Addition about the Churches power in matters of faith whether infallible Decrees of Councels Consent of Fathers The Pope not infallible ANd now having found out the true way and being thus far entred into it we are come where it is divided into two For there are two sorts of Christians that lay claim to the true way and each party pleads possession of it each thinking the other to tread in a by-path and to be out of the right way We will therefore examine which of the two are in the right Christian Religion as it now stands in these parts of the World consists of Papists and
And Saint Chrysostome Manifesta sunt que sunt ad mores fidem necessaria c. those things are apparent which are necessary to faith and manners and Mclchior Canus saith that there are diverse places of which none can give any other then the literal sense or can wrest them except he have a minde to wrangle And Ireneus saith that the plain places make the principles by which all other of dubious understanding must be judged Now the means to finde out the true sense of the Scriptures are many but may be reduced to six 1. Some means there are wherein all agree as namely there is pietas diligentia adhibenda goodnesse and diligence must be used And in the first place Prayer S. Augustine saith Oratio postulet lectio inquirat meditatio inveniat contemplatio degustet digerat let us ask by prayer seek by reading finde out by meditation tast and digest it by contemplation 2. The second means is by conference of places Saint Augustine saith that the lesse plain place in Scriptures is to be referred to that which is more plain and the lesse in number to the more in number 3. The third seemeth to be according to the counsel of the holy Ghost Inspectu fontium the better to discern the signification of the words to consult with the Original tongue with the Hebrew for the Old Testament and with the Greek for the New 4. To be acquainted with the phrase of the holy Ghost and this is to be gotten by the knowledge of the Dialect Idiome or Stile of the holy Spirit as the Apostle speaks by use to discerne it as the crucifying of the flesh mortifying the concupiscence c. for sometimes the holy Ghost in Greek sends us to the holy Ghost in Hebrew And these three last are for understanding of words the two next are for understanding of sentences and chapters 5. The first is that which the fathers call Oculus ad scopum to have an eye to the intent as what was the intent of giving the law in setting down such a prophecy doing such a miracle and the like as Saint Paul to Timothie reasoneth from the end of the law against those that made evil use of the law So saith Hilary Ex causis dicendi habemus intelligentiam Doctorum we finde out the meaning of the learned by finding out the cause why a thing was spoken 6. The last is that which the wise men among the Jewes say we must look round about us behinde and before us that is we must well weigh the Antecedents and Consequents and every Circumstance to understand any sentence and chapters whereof we doubt To these may be added those of Ireneus and Augustine That every one of these rules serve not for every thing but to diverse things diverse wayes and means may be applyed for the true understanding of words and sentences in the Scripture And therefore Stapleton committed an errour 1. Because he perceiving that some of these rules were not necessary to all concluded that it was not necessary at all 2. Because we attribute not the interpretation of the true sense of every place to each one of these but to all together he therefore concludeth that they were not sufficient at all Now besides these means and those of prayer and diligent study wherein they agree with us they propound these four following as is before said and hold them infallible 1. The interpretation of Scriptures by the fathers 2. The exposition of them by Councils 3. The practise of the Church 4. The definitive sentence of the Pope Concerning the first and second of these in general we say that as there may arise some doubt or scruple in some places of Scripture so may there also in their expositions And for the two last a question may be made whether the Chuch they mean be a true Church and whether the Pope may not erre in his sentence Again as we unfeignedly hold and acknowledge that some of their means are commendable yet we say that they are not allowable where they are evidently contrary to our rules or without them And if ever they took the right course it was by using our means and if they erred it was by relying wholly on theirs and excluding ours But take their means without or against ours and they may erre As the word of God is the rule and ground of faith so it cannot be denied but that the expounding and applying hereof is in ordinary course left by Christ to the Church to whom he hath committed the feeding and government of his Flock for Christ commands all to hear the Church and the Prophet tells us the Priests lips are to preserve knowledge and they shall seek the law at his mouth Mal. 2. and if the duty of the Church be to teach and instruct her children no question but it is their duty to learn of her and to submit their judgements to hers yet this makes her not infallible in her determination but gives her this priviledge that she ought to be heard and beleeved unlesse it appear evidently that for some corrupt and sinister end she prevaricates from the truth It is not possibility of erring but actual erring which makes our faith uncertain for otherwise one that beholds the sun could not be certain that he sees it for there is a possibility of error in the sense in judging an object It is sufficient therefore to make our faith certain if the rule be infallible and that it be applied with moral evidence so that the propounder do not then actually erre though he be subject to a possibility of errour and that after the use of moral diligence fit in so great a matter there appears no probable cause why we should not assent nor any reason why in prudence we should doubt so Suarez himself Dsp. de fide 5 sect 1 num 5. non requiritur infallibilitas permanens in proponente sed sufficit quod actu non erret licet errare potest Obedience to the Churches decrees doth not necessarily infer her infallibility for then the civil magistrate natural parents and all superiours must be infallible because obedience is due to them by divine law and yet we know they ought to be obeyed unlesse the thing commanded be evidently unlawful And therefore none ought upon probable reasons to reject the determination of the Church or of a lawful Councel for besides that the command from God of hearing the Church is cleer and evident and therefore we ought not upon reasons that are doubtful or not evident to reject her doctrine but follow that rule tenere certum dimittere in certum besides this I say the Church and her governours have more and more certain means of finding out the truth then any private persons have as the prayers of the pastors their fastings disputations their skill in divine things wherein their senses are exercised
of having but three commandments in the first Table in reference to the Trinity as may be seen in his division of the Decalogue For the Councils which are divided into Action or Agitation of a point and Canon 1. In the Action commonly is such errour that they are forced to lay all upon the Canon and say that it matters not much what the premises be so the Conclusion be good 2. And for the Canon we may finde in some Councils that the Canons of one are flat and direct against another as in the case of marriages of Priests some for them some against them We see the two Councils of Constance and Basile both 〈◊〉 and both confirmed one by Pope Martin the fifth and the other by Eugenius the fourth The Bulls of which though the Canons agree be opposite to each other The one holding Concilium posse errare non Papam that the Council may but the Pope cannot erre the other Papam errare posse non Concilium that the Pope may erre but the Council cannot And the Canon of the Council of Ferrara holding against that of the Council of Florence one that the Pope is above the Council and the other that the Council is above the Pope All this shewes that Councils are not simply infallible but may erre now where it is evident that they erre being drawn into parties and factions by corrupt interests none is bound to beleeve their determinations but where there is no such evidence they ought to be obeyed as those authorised by Christ to direct and guide us in matters of salvation and even when we are not bound to believe their decisions yet for the peace of the Church their decrees tye us to external obedience that is not to oppose them if there be no fundamental errour For the Church and the practise thereof This is as uncertain as the other For the Churches of the East and West agree not in diverse points and among other in the case of the Popes supremcay the Eastern Church totally opposing it And if we urge the practise of the Church it will be found that at some time most of the Bishops were Arrians So that in this there 's both ambiguity and peril And Basile saith that in the case of Baptism the Children at the first were dipped but once and afterwards thrice and we know at this day they are but once dipped It is true these shew that the Church is not simply infallible especially in such points as these which touch not any fundamental article and that particular Churches may differ in some lesser points and yet maintain the same faith and keep the unity of the Spirit in the bond of peace but all this hinders not but that the Church is the ordinary interpreter of Scripture to her children and that they ought to submit to her because she is accountable to God for them Heb. 13. 17. and that none ought to reject her doctrine upon probable or doubtful reasons but upon such as are evident that is such as not onely seem evident to them for every contradicting spirit will affirm the most doubtful things to be evident to him but such as to other pious and learned men not interested seem evident Reginald l. 17. c. ult n. 234. This seems to have been the judgement of this learned Prelate in his latter thoughts As serm on Act. 2. 42. p. 27. where he hath these words fit to be written in letters of gold The ancient fathers thought it meet that they that took upon them to interpret the Apostles doctrine should put in sureties that their senses they gave were no other then the Church in former time hath acknowledged It is true the Apost spake from the spirit and every exposition of theirs was an oracle but that was their peculiar priviledge but all others after them are not to utter their own fancies and to desire to be beleeved upon their bare word but onely on condition that the sense they now give be not a feigned sense but such an one as hath been before given by our Fathers and fore-runners in the Christian faith Say I this of my self Saith the Apostle saith not the Law so too give I this sense of mine own head hath not Christs Church heretofore given the like which one course if it were strictly held would rid our Church of many fond imaginations which now are stamped daily because every man upon his own single bond is trusted to deliver the meaning of any Scripture which is many times nought else but his own imagination This is the disease of our age Thus he The last way they prescribe is that of the Popes And that they may erre in their interpretation may appear in that many of them were not sound in the faith Saint Jerome saith that Damasus Pope did consent ad subscriptionem hereseos to the subscription of heresy and Ambrose reporteth that Liberius the Pope though for a while he was orthodox and for not subscribing to the condemnation of Athanasius he was banished into Thrace but shortly after he became an Arrian and at one of their Councels subscribed to heresy Honorius the first after his death was accursed and condemned in the thirteenth Action of the sixth general Council of Constantinople held anno 680. under Constantinus Pogonatus the Emperour quia impia dogmata confirmavit for confirming wicked opinions which were those of the Monothelites But to shift off these things they have nothing to say but that the Councils were corrupt and not onely they but the writings of Beda shall be corrupt So that we see that none of these rules severally are infallible Let us see them a little together In the administration of the Sacrament of the Lords supper to infants we may see they fail for S. Paul saith Let a man examine himself and so eat c. which a Childe cannot do And in this and other things wherein they fail they are forced to say We beleeve not the Fathers because they say it but because they say it according to rules And if they beleeve it in respect of the person that speaketh not the quid the reality of the thing they erre much though Stapleton say that the interpretation of a Bishop though unlearned is to be prefer'd before that of a learned Divine because of his office and authority Andradius yet saith The Fathers are to be beleeved not in whatsoever they say but in whatsoever they say according to their rules and so say we And thus much for the Preface CHAP. XIIII Christian Religion divided into the Law and the Gospel Additions about the use of the Law That the Law of Christ is part of the second Covenant c. The judgement of the Authour out of his other Books That the Gospel is Lex Christi The Law handled first Reasons for this order What the Law teacheth and what the Gospel Summa Religionis IN the next place we are to
of time they differ Yet in Ceremonies there are these 4 rules or cautions to be observed 1. That they be not over many and that those which be enjoyned be necessary according to the time and place wherin we live according to the Apostles example who enjoyned few things to those believing Gentiles Acts 15. 28 29. 2. That the Ceremonies enjoyned be for edification and not destructive to that which the substance builds and sets up And this is the Apostles counsel Let all things be done to edifying For a destroyer according to this rule is a transgressour And in this respect it is that the same Apostle prohibits prayer in an unknown tongue 3. That they be such as conduce to order to which all things must be squared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order as the same Apostle else there will be confusion in the Church and God is not the Author of Confusion 4. Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be for decency They must be such as make for the decent service of God And therefore it is that the Apostle inveighed against covering of the head and face in religious exercises It was an uncomely and undecent thing for men to be covered or women uncovered in the Church Now the means according to our former rules to observe these things is 1. according to the Apostles direction to keep the Depositum safe which God himself tells what it is Retentio verbi the keeping of the word which is volumen utriusque foederis the volume of both Covenants This book shall not depart from thee which now among some is thrust out and the Legend and other things obtruded in the room of it And this as it must be kept safe so sincerely and purely without spot it must not be corrupted for a little leaven sowreth the whole lump as he speaketh elsewhere and Nazianzen tells us that a little wormewood marres a whole barrel of honey The Altar that Vriah devised got so neere to the Lords Altar that in the end it got the upper hand of it Physitians say that Aegros sanis immiscere initio morbi est it is the way to breed diseases to mingle the sick with the sound Therefore that form of outward worship is to be kept which hath no repugnancy with Gods word and hath that decency in it which S. Paul advised before which may expresse our inward affection and be sutable to the true and reverend worship of God The signes of true worship are evident When that which is injoyned concerning it is either grounded upon Dictum Jehovae as the Prophets usually pronounced their injunctions The word of the Lord or as Christ proved the resurrection by a Syllogisme or inference out of Scripture or Quod accepi a Domino what I have received of the Lord as the Apostle or lastly by authority of the Church in things indifferent tending to decency and not repugnant to the Word To keep close to the constant practise of the Church is the duty of all Christians and what she hath successively delivered to us being not repugnant to Scripture ought to be reverently received by all true sons of the Church S. Paul requires the Thessalonians to obey what he had taught or delivered them by word or by Epistle on which place S. Chrysostome 〈◊〉 that it is manifest the Apostle did not deliver all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by writing but some things without writing and he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the one is to be beleeved as well as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore we esteem the tradition of the Church worthy of beliefe is there a tradition seek no further and of such things which have been generally received by the Church and of which no original can be found and which have the testimony of pious and prudent men of authority in the Church that they were delivered by the Apostles there ought little doubt to be made because there can be no greater proof given or reasonably desired in such things for of such we may say with S. Augustine Quod invenerunt in Ecclesia tenuerunt quod didiscerunt docuerunt quod a patribus acceperunt hoc filiis tradiderunt what they found in the Church they kept what they learned that they taught what they received from their fathers that they delivered to their sons And though all matters doctrinall of necessity to salvation for all are written yet other matters concerning government and external rites and forms are mentioned onely ocoasionally nor were needful to be written because they were visible to every eye in the daily practise of the Church These are the true signes The sixth Rule concerns 1. The Magistrate They which are in authority must enjoyne that which is true and lawful and abolish that which is false and ungodly Moses took the Calf burnt it in the fire and ground it to powder and 〈◊〉 brake the brazen serpent 2. The private persons duty is not to pull down but not to worship Images as it is in the law and in the practise of the three Children though we may not without authority break them down yet we may refuse to worship them CHAP. VI. Of the manner of outward worship no reverence nor worship to be performed to Images 1. The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined 2. That evasion that not the Image but God by the Image is worshipped taken away 3. That they are Lay-mens books examined 4 That Images are to put us in minde of the Saints examined Addition 20. About Images and pictures for memories sake Of the manner of the outward worship of God THe second part of the Precept follows which directs us how we must stand affected in this outward worship of God Non prosternes te c. Thou shalt not bow down to them c. In which words are prohibited 1. Falling or bowing down 2. Worshipping them or as some translation serving them The first of these Prostration is bowing the knees or bending the head or body in reverence or honour to any thing And the second Worshipping is to offer service to a thing in the way of Religion Neither of these ought to be done to an Idol to rob God of the least part of his glory and honour There shall be no strange God in thee saith the Psalmist neither shalt thou worship any strange God So that whereas some might say concerning the words Non facies Thou shalt not make I am out of danger and compasse of this prohibition for I make none here the words reach further and tell him he must not worship them though made by others for as a father answereth Age non facio alius facit ego factum reperio c. well say I make none others make them I finde them made as the children of Dan
the essential part of it as a day of publick worship and praise to the honour of the Creator and that the ceremonial and symbolical part by a typicall rest from labour was that ' which properly concerned the Jews then it wil necessarily follow that the sabbath onely in this latter respect expired at the death of Christ and that the other part which was the observation of the seventh day as a day of publick praise in honour of the Creatour of all having no reference to Christ for wherein did the observation of a certain day for divine worship typifie Christ or his benefits but being grounded upon moral reasons and not given onely to the Jews ought to continue still unlesse it were altered by the same authority to wit divine and therefore the day being altered de facto as appears by the perpetual practise of the Christian Church to the first day of the week it will clearly follow that this could be done by no lesse then divine authority and so the observation of the Lords day may be truely said to be Jure divino as enjoyned by him who is Lord of the sabbath and therefore had power to alter the day which he did by his Apostles Neither is it needful which some vrge that a cleere precept of Christ should be brought for this out of the new testament It is sufficient if by necessary consequence it can be deduced from scripture and though in matters of faith which are of absolute necessity to salvation for all to know it may be granted that they are all expressed in scripture yet for other matters that concern the discipline order and government of the Church it was not necessary to have them expressed in writing though many of them be occasionally mentioned it was sufficient that they might be known by the daily practise of the Church wherein every one might read them written in large and Capital letters which universal practise and traditio of the Church in these matters he that shall denie or question may by the like reason question the authors and number of the books of Canonical scripture and whether they were written by men divinely inspired and so by consequence may question the authority of the scripture it self which is conveyed to us no otherwise then by the universal and Catholick tradition of the Church Besides how dangerous it is that the publick exercise of Christian religion should depend upon so week a foundation as authority humane wch may alter its own constitutions is subject to manifold errours I leave to the prudent and judicious Christian to consider The Lords day then I conceive to be grounded upon divine authority not onely in regard that all authority is from God and so divine for so all humane laws might be said to be by divine authority for it is true which learned Breerewood saith there may be divine authority for humane decrees and as Molina saith well Licet quae a regia aliis legitimis inferioribus potestatibus rite praecipiuntur sunt de jure positivo quod tamen illis post quam it a constitutae sunt pareatur est de jure divino cum legitime omnes potestates a Deo sunt Deique vices suo ordine tenent dumque illis obedimus earumque precepta servamus Deo pariter in illis paremus Deique praeceptum voluntatem exequimur though the commands of Kings and other inferiour lawful powers are onely by positive law yet that their constitutions be obeyed is by divine law for all lawful powers are from God and are his Deputies in their order so that when we obey them and keep their Commandments we do also obey God in them and fulfill his will and Commandment But I mean by divine authority that which is immediately divine in regard of the subject God or Christ himself who ordained and appointed this day though it were publisht to the world by the Apostles as the messengers of Christ as they publisht the Gospel and those things for which they had commission from Christ. It is true that the Apostles instituted other things as ordinary governours of the Church which are in themselves changeable as cannot be denied as their orders about widows saluting with a holy kisse and the like which are now antiquated But that the Lords day was not of this latter sort but of the former besides the former reasons which are stronger then any I have seen to the contrary may be likewise evinced by the testimony of the Church and of the most learned and eminent Doctors of it in several ages whose testimony in matters of fact and things of this nature is the best way that I know to prove what is not cleerely and evidently set down in scriptures and that wherein the conscience may most safely rest That text of Psal. 118 24. This is the day which the Lord hath made let us reioyce and beglad in it is generally by the fathers applied to the Lords day as made or instituted by the Lord so among others Athanasius Ambrose Chrysostom Augustine expound it Justin Martyr in 2 Aponl Antonim saith Apostolus a Christo 〈◊〉 〈◊〉 celebritatem accepisse That the Apostles received from Christ himself the celebrity of this day Athanasius saith 〈◊〉 sabbati Dominus in diem Dominicum transtulit that the Lord himself hath transferred the solemnity of the sabbath to the Lords day Hom. de semente and in the forementioned Hom. upon these words all things are delivered to me by my father Infers the Lords day to be of divine institution Cyrill l. 12 in John Cap. 58. speaking of the apparitions of Christ upon this day saith that Christ thereby sanctified this day for solemne assemblies Chrysostom on Gen. 2. 3. saith here God from the beginning intimates this doctrine to us to lay aside and separate one day in every week for spiritual exercises Saint Augustine Epist. 119. seems to say the same that the Lords day was declared by the resurrection of Christ ab illo not ab illa caepit habere 〈◊〉 〈◊〉 from him that is from Christ it began to be made a festival Lactantius and others tell us that the primitive Christians expected Christs returne to judgement on that day by general tradition which shews they thought it unalterable and so no humane constitution Besides particular testimonies we have the publick testimony of the Church in her canons generally received in the the Christian world Cap. 〈◊〉 Feriis where it is said tam veteris quam 〈◊〉 testamenti pagina septimum diem 〈◊〉 〈◊〉 〈◊〉 that both the old and new Testament have appointed the seventh day for mans rest In that famous constitution of Leo the Emperor 〈◊〉 54. for the keeping of the Lords day it is said we ought not to encroach upon that one day which God hath chosen for his own honour Among the canonists some of the chief are expressly for the divine right
of Brabourn and 〈◊〉 who were censured the one in the high Commission the other in Star-chamber and were learnedly confuted by two learned Bishops of Winchester and Eli the one in a speech in Star-Chamber now extant the other in a full tract of this subject But though the day be altered from the last to the first day of the week yet I do not therefore say that the seventh day from the Creation was ceremonial or expired as a ceremony at Christs death as is commonly said by some Divines for wherein could the keeping of a seventh day typifie Christ or his benefits but it was observed as a positive Law yet of divine institution and being no natural Law but depending upon Gods will and pleasure might therefore by the same authority when the new creation was finished by Christs resurrection which overshadowed the first creation be altered to another day in memory of that greater benefit and so accordingly it was 6. Concerning the rest observed by the Jews it is certain t was partly moral and partly ceremonial moral in regard that the duties of publick worship cannot be performed without a cessation from other labours and ceremonial as it looked backward and forward backward as a signe of Gods rest after the creation and of their deliverance out of the Egyptian servitude forward as a type of Christs rest in the grave Hebrews 4. of our rest from the servile works of sin in the time of grace as S. Augustine faith and of the eternal rest in heaven 〈◊〉 4. Besides all which it was also a signe to distinguish them from other people Exodus 20. 12. Now for the rest required of us on the Lords day it is not the same with that of the Iews but differs 1. Because rest is now required onely in reference to the holy duties which cannot otherwise be performed not for it self as if it were pleasing to God or the works of mens callings unlawfull but that they might give way to works of a higher nature to sacred duties which if they be not performed the rest is a meere mockery Sabbatum asinorum whereas the rest of the Iewish Sabbath was required for it self they were to rest in their rest and hence it was that the Iewish sabbath is reckoned by S. Paul among the shadows that vanisht at Christs coming and the Fathers generally make the Commandment of the sabbath ceremonial which if any should now observe he should thereby revive Judaisme and in effect deny that Christ the body is come as S. Augustine in the place alledged and elsewhere Quisquis diem illum 〈◊〉 observat 〈◊〉 litera sonat carnaliter sapit whosoever observes that day according to the flesh is carnally wise and hence it is that generally the Fathers 〈◊〉 to call the Lords day by the the name of sabbath for we shall hardly finde in any ancient writers the Lords day called the sabbath till some of late in our Church sprung up who usually stile it by that name against all antiquity and reason whom some others of learning have 〈◊〉 followed being carried by the stream and not foreseeing the evils that have since followed and were then intended by those men 2. Another difference which follows from the former is that because the rest now is not required for it self but as it may further holy duties therefore it is not so strictly required of us as of them They might not do some works which were neither against 〈◊〉 or charity they might not kindle a fire or dresse meat or bury the dead on that day which no doubt are now lawful and the reason is because their rest was symbolical and figurative and therefore that it might the more exactly answer to the thing figured must be the more exact for as Bellar. saith Figurae 〈◊〉 esse 〈◊〉 alioquin non bone significant figures must be exact else they do not well represent the thing signified Now if any shall ask what labours and works we must abstain from and how long seeing to rest onely in the time of publick worship may seem to be enough in reference to the performance of holy duties I conceive it the most probable answer that herein we must be directed in particular by the Laws Canons and Customes of the Church wherein we live and that by divine Law as the sanctifying of the day is required in general so the resting from our ordinary labours in reference to that end is onely required in general by the Law of God but the particular determination of what works and how long and in what manner with 〈◊〉 circumstances of which no general Law could be so fitly given is left to the Bishops and Pastors of the Church for as God hath commanded publique worship by prayer and praises c in general but the modification of it for form order time and manner of performance hath been left to the Church who hath alwayes ordered these things and altered them as there was occasion so for the abstinence from labours what rest may be necessary not onely in the time of publick duties but before and after as preparatives thereto and means of better profiting thereby by meditations and other exercises and for the more solemnity of the day for these and the like I do not finde that Christ hath given any particular rules but that every one is herein to submit to the Canons and orders of the Church and to conform himself thereto and that this conformity in obedience to God who requires us to hear the Church and obey our Pastors is acceptable to God and therefore those that will not rest herein but look for particular directions out of Scripture for every thing which indeed they cannot finde by writing what ever they finde about the Sabbath and applying it to the Lords day do unawares sall into Judaisme and perplex mens consciences into inextricable Laborynths as daily experience shews whereas the constant practise of the Church of Christ in all ages shews that in these things she did use that authority which Christ hath given her as appears by the several constitutions both Ecclesiastical and Civil sometimes enlarging and sometimes restraining the liberty of people in these matters And hence it is that though the Fathers usually say that all the glory of the Sabbath is transferred to the Lords day and though it be commonly said that the Lords day succeeds the Sabbath yet the truth is that it succeeds not properly as the Heir doth his Father at least it is not Heres ex asse as Civilians speak but as the light follows darknes and the substance the shadow in regard that the rest of the Jews Sabbath as it was symbolical is expired and onely what was grounded upon moral equity in it is continued in the Lords day in which for the particular manner of observing we must look to the canons and customs of the Church which are of such force in these things
requires that children shew piety at home and requite their parents affirming that it is good and acceptable before God and for those that requite evil for good 〈◊〉 Wise man saith That evil shall not depart from their house This requital must not be only non subtrahendo by not making away wasting or pilfering their fathers goods which is condemned as a great fault such a son saith Solomon causeth shame and reproach and is a companion of a destroyer but by aiding them if they want ability for so the Apostle requires to requite their parents and as it follows to take order to relieve them that the Church be not charged that so it may relieve those that are widows indeed viz. which have no children able to maintain them Our Saviour would rather have the Corban go without then the father should want And the Council of Gangra hath a severe Canon which doth anathematize those which shall neglect their parents in this case And we have the example of our Saviour Christ performing this part of duty and taking care for his mother even at his death This the very Heathen saw to be a duty by the light of nature for at Athens Children after they came to be thirty years of age were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherishers of their parents in their old age and they had laws which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stork laws and the story tells us that it was taken from the Storks which as writers testifie of them bring every morning and evening meat to the old storks when by agethey are not able to flie and they young ones when the old would drink take them on their backs and carry them to a river And the neglecters of this duty in their laws are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not capable of honour and were pronounced short lived Homer gives the reason of one that died suddenly that he did not nourish his parents To this may be added the duty which the godly have performed to their parents in their sicknesse and at their funerals An example we have in Joseph who though he were in a high estate yet came to his father Jacob in his sicknesse and when he was dead honoured him with solemn funerals And we may see it even in the ungodly for though Ishmael and Esau were wicked sons yet they thought it so great a piaculum to neglect their duty in this point that they concurred with their 〈◊〉 in the enterring of their deceased fathers 3. The third duty of parents is to bring up their children in the fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fear and nurture of the Lord as the Apostle speaks The former dutie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to nourish their bodies most parents are careful enough of but this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concerns their souls they are carelesse in Men are apt enough with the mother of Zebedees children to take care for their preferment which is but a worldly care but for the care of their souls it is many times and with many the least of their thoughts Let them see their son break a bone or the like and they are presently much moved but though they see them break the Law of God it much troubles them not If their children come to any temporal punishment or shame or if they be disfigured in body or the like they will grieve and sigh but for any deformity in the soul or sinful practises whereby they incur the displeasure of God they are not troubled Therefore their duty is 1. in the first place to follow Abrahams example to incorporate them into the Church assoon as they can else as the Apostle speaks their children are not holy 2. After their initiating followeth their instruction because that non recedat ab co cum senex 〈◊〉 quod didicit juvenis he will not depart when he is old from that he learned when he was young And this instruction must not be curious or 〈◊〉 but after a familiar sort and in a plain way that may 〈◊〉 them with the principles of religion before they come to be auditors in the Church lest otherwise that which they hear 〈◊〉 may seem strange to them wherein they have the examples of Abraham and David It was also the practise of godly parents in the new Testament Timothy knew the holy Scriptures from a childe as S. Paul testified of him 1. The best way to make instruction profitable is example for as one saith very truely Validiora sunt exempla quam verba plenius opere dicetur quam voce examples are more prevalent then words and a man may speak more by his action then his voice I saw and considered it well and looked upon it saith the Wise man and so I received instruction Therefore parents example must not be repugnant to what they teach for then armatur natura exemplo corrupt nature is armed and strengthened by example if their example be repugnant to that they teach little profit will arise by instruction When the parents set the children a good example and say Go thou and do likewise or learn of me as Christ to his hearers their speech and pattern together will be very prevalent with their children 2. Another way to help instruction is by Discipline which the Wise man calleth the rod and reproof And this it is which puts wisdom into the soul which is kept out by folly which as it ariseth by impunity which the Rabbines call Magna venefica a great bewitcher so the rod of correction shall drive it away Solomon answereth one objection in this point which is I cannot love and correct too That is not so saith he He that spareth his rod hateth his son hut he that loveth him chasteneth him betimes If you correct him not you love him not And indeed in another place he scoffs at the lenity of those that make such objections Withhold not correction from thy child for if thou beat him with the rod he shall not die there is no fear of that but assurance of two great blessings by it as it followeth 1. It shall liberare animam ab inferno it shall deliver his soul from hell And 2. Afferre soiatium animo patris bring joy and comfort to the fathers heart But with this caveat that it be done dum spes est while there is hope 〈◊〉 the twig will grow so great that it will break before it bend S. Augustine proving out of our Saviours words to the Jews that we must do the works of Abraham tells us how we shall do them Omnis qui trucidat filiorùm voluptates tale sacrificium offert Deo quale Abraham he that kills pleasure in his children offers such a sacrifice to God as Abraham did If he kill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
societies we must first speak of those that govern and teach in schools and universities and of the honour due to them 1. That the first sort come within this Commandment appears out of that Chapter of the 2. of Kings where the sons of the Prophets call 〈◊〉 Master and that a Master should be a Father it is in the same Chapter confirmed for Elisha called Elijah My father my father c. The very like to which we finde among the Heathen who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Physitians and the sons of the Physitians their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Philosophers and their sons of the Philosophers answerable to the Prophets and the sons of the Prophets And as Elisha a Prophet calls Elias father so 〈◊〉 a Prince brought up under Elisha calls Elisha father because of the benefit which comes by them to the Common-wealth as well as to the Church in which regard they are fathers to both and for that cause they have 〈◊〉 from both And therefore to justifie Colledge livings and their other endowments we finde the first fruits which belonged ordinarily to the Levites bestowd upon Elisha and the Prophets because they were beneficial to the Church which was their principal and first end and likewise that great presents and gifts were bestowed upon them by the civil Ruler because of the benefit to the Common-wealth in the second place as by Hazael sent by Benhadad king of Syria to the same Elisha And the principal scope of God in this was 1. That the Law as the Prophet speaks might be sealed among the disciples that so it might be kept among them sacred and inviolate though some among them sometimes by negligence of Rulers will set counterfeit seals upon it for as S. Peter speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned men sometimes pervert the law and among the learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unstable men that is floating shallow headed Scholars who are not grounded and setled though learn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do pervert the law and break the seal against both these viz. men unleardned and floating unstable men God hath bound and sealed it up among grounded Scholars that it might not be perverted 2. And secondly that men hereby might be fitted for publick employment in the Church and Commonwealth The Scripture expresses it by carving and polishing 〈◊〉 per Prophetas I have carved them which is improperly translated I have hewen them by the Prophets as a piece of wood or stone is carved and polished by the hand of the Artificer For there is naturally in men caecitas cordis as the Apostle speaks the taking away whereof is a special part of this function the manner we may best see by Balaams speech who saith he was a man born clausis oculis blinde in understanding as all men are brutish in knowledge as the Proph. 〈◊〉 hath it but afterwards audiendo verbum by hearing the word he came to knowledge and so ad visionem to have his eyes a little opened and then he was 〈◊〉 oculatior somewhat better sighted And hereupon it was that they which were afterwards called Prophets were at first called Seers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculantes seers in a glasse from which word Tsophim it is very probable the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men came because such could see afar off and plainly it is said of some when they prophesied mutabantur in alium virum they were changed into other men as it is said of Saul when the spirit of God came upon him and he prophesied It makes a man wiser then when he was born and fit for church or Common-wealth For the institution of this we finde about the time when the law was given that God appointed not onely Moses but the seventy Elders to be placed about the Tabernacle to be taught by Moses for that is meant by taking of the spirit of Moses and putting it upon them and then they prophesied So that there was a kinde of Vniversitie about the Tabernacle for when one teacheth another the Jews call it a taking of the spirit and putting it on him And by the word Prophesie was not meant at first prediction or foretelling things to come onely for neither the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do 〈◊〉 signifie more then to teach and instruct or declare to others As it is in the Prophet I create the fruit of the lips peace that 〈◊〉 by having learning to bring peace For as he saith God gave him the tongue of the learned that he might know how to speak a word in season to the weary Esay 50. 4. And as the Wise man The mouth of the just shall prophesie that is shall bring forth wisdom for that other gift which was to foretell things to come was bestowed upon men afterwards to oppose the sorcerers sooth-sayers and Augurs c. among the Heathen and was extraordinary And it is plain by that of the Apostle that prophecie at the first was taken for teaching He that prophesyeth speaketh unto men to edification exhortation and comfort and if by prophesying were meant onely foretelling or prediction then we were in an ill case now having none that can foretel things to come seeing the Wise man saith Dempta prophetia perit populus where there is no prophecie the people perish And this it was which the Prophets did by their ordinary function viz. teach and instruct but when it pleased God to shew them things to come it was extraordinary When the Elders were thus placed about the Tabernacle the Levites and certain called Nazarites were added to them and of these two sorts consisted their Colledges when they came into the land of promise for before they were about the Tabernacle and therefore it is said of Josbua who was so good a student that no Prophet or Levite could compare with him and therefore having profited so well Moses at his death chose him for his Successor by Gods appointment That he departed not out of the Tabernacle Being come into the land of promise they sound a City well situated which was Kirjath-Sepher a city of books which Joshua that it might not be thought they came to their knowledg by the books of the Heathen but by divine assistance and studying the law of God called Debir which is 〈◊〉 When this city was not sufficient they had three other places Mizpeh Bethel and Gilgal As also Gibeah Elohim i. c. mons Dei 1 Sam. 10. where two things may be observed 1. That the land was called the land of Tsuph from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculatores or Seers of which we spake before which the Thargum expousds to be Ramah Prophetarum And 2. that when Saul prophesied being not brought up in the schools of
order which was never 〈◊〉 though now it be neglected and though men ask the counsel of the Lawyer for their 〈◊〉 and of the Physitian for their bodie and follow their directions yet the Minister is not thought fit to 〈◊〉 them for their fouls but here every one can give counsel as well as the Minister 3. They must give the Minister honour double honour They which labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which take extraordinary pains in the word and doctrine for the emphasis lies in that word let them be counted worthy of double honour 〈◊〉 the Apostle 1. The honour of reverence which extends both to our judgement and 〈◊〉 In our judgement by having a reverent 〈◊〉 of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 29. honour them highly and then in our affection a singular degree of love is due to them The Apostle saith they must be 〈◊〉 highly in love We beseech you brethren to know them which labour among you and are over you in the Lord and 〈◊〉 you and to esteem them very highly for their works sake 2. The honour of maintenance Let him that is taught in the word communicate to him that teacheth in all good things faith the Apostle God threatens in Zachary that whereas he had broken one staff if the 〈◊〉 wages were not 〈◊〉 he would break both and what can then follow in the Church but Barbarifine and Ignorance and by consequence Epicurisnie and Atheisme When men are sick they can send for the Minister to comfort them then they think of Heaven when they must leave the Earth but when they are recovered there is no 〈◊〉 use of him or when they are in health they regard him not It is well expressed by the Prophet when there were great droughts or rains or 〈◊〉 weather they remembred God and called to him but when they had what they desired when they had got in their corn wine they rebelled against him But God protests against this dealing he wil not be so mocked Remember me in the dayes of thy youth and in thy wealth els 〈◊〉 shalt have no answer of me when the evil dayes come S. Augustine commenting upon the words before recited they which labour in the word and doctrine let them be counted worthy of double 〈◊〉 saith Scilicet 〈◊〉 〈◊〉 〈◊〉 obediant exteriora 〈◊〉 〈◊〉 〈…〉 sed et terr 〈…〉 This double honour is not onely to obey in spiritual things 〈◊〉 〈◊〉 to them in temporals For good 〈◊〉 of the word ought not to be 〈◊〉 with high honour onely but with earthly 〈◊〉 too that 〈◊〉 may not be 〈◊〉 sad and 〈◊〉 in the want of 〈◊〉 to 〈◊〉 their charge and may also 〈◊〉 in their 〈◊〉 obedience in 〈◊〉 matters 〈◊〉 not saith Saint 〈◊〉 that they which minister about holy things 〈◊〉 of things of the 〈◊〉 and they which wait at the Altar are 〈◊〉 with the Altar even so hath the Lord 〈◊〉 that they which preach the 〈◊〉 should live of the 〈◊〉 〈◊〉 is 〈◊〉 ordinance not our benevolence We are not at our liberty but tied to it by 〈◊〉 and the minister hath power from God to demand it 〈◊〉 his own And thereupon it is that Saint 〈◊〉 speaking of Saint 〈◊〉 in this very point 〈◊〉 〈◊〉 〈…〉 surpata sed 〈◊〉 that though the Apostle chose rather to work with 〈◊〉 〈◊〉 and did not require milk from his sheep yet he told the 〈◊〉 that he had power to have taken it and that his fellow Apostles vsed this 〈◊〉 not as usurped 〈◊〉 as given them 〈◊〉 by God And 〈◊〉 it 〈◊〉 but reason 〈◊〉 〈◊〉 〈◊〉 Apostle saith If we have so vn unto you 〈◊〉 things is it a 〈◊〉 thing if we reape your carnal things But to conclude this point The 〈◊〉 of 〈◊〉 〈◊〉 honour performed is from the want of 〈◊〉 It was Saint 〈◊〉 hope of the Corinthians that when their faith 〈◊〉 his means would be 〈◊〉 And so 〈◊〉 it be of ours if your faith encrease we shall be crowned and 〈◊〉 and where this is wanting we cannot expect it Concerning the difference of Bishops and 〈◊〉 that they are 〈◊〉 orders and that the Bishop is superiour not 〈◊〉 〈◊〉 but 〈◊〉 and that by divine right the reverend author hath fully proved it in his 〈◊〉 to 〈◊〉 〈◊〉 first in latine and lately translated into English wherein any 〈◊〉 man may finde full satisfaction And 〈◊〉 the power of the Priest or Minister of the Gospel in binding and loosing read a learned sermon made 〈◊〉 the Author on this subject on John 20. 23. published among his other sermons CHAP. VIII Of fathers of our country Magistrates The dutie of all towards their own country God the first magistrate Magistracy Gods 〈◊〉 Power of life and death givento kings by 〈◊〉 not by the people Addition 31. That regal power is 〈◊〉 from God proved out of the authors other writings The 〈◊〉 of magistracy 〈◊〉 To preserve true religion 2. To maintain outward 〈◊〉 Magistrates 〈◊〉 to shepherds in three respects The 〈◊〉 of the 〈◊〉 power via of kings and of inferiour officers The duties ofsubjects to their Prince AFter the fatherhood of the Church order requireth 〈◊〉 〈◊〉 〈◊〉 of those whom even nature and the Heathen by the light of 〈◊〉 have reputed and termed Patres 〈◊〉 fathers of the country which are 〈◊〉 〈◊〉 which sort the chief as hath been shewed are in Scripture called fathers as 〈◊〉 and the women mothers as 〈◊〉 a mother in Israel And because their 〈◊〉 is Pater 〈◊〉 God hath commended the countries care especially to every 〈◊〉 For this end it was that when God commanded 〈◊〉 to leave his fathers house he gives the country precedence and sets it before kindred and fathers house and we see what tears the people of God shed when they 〈◊〉 carried out of their own country into a strange land and when 〈◊〉 〈◊〉 required them to sing the Lords song in a strange land 〈◊〉 would not And 〈◊〉 hearing of the misery of Jerusalem and his country men sate down and 〈◊〉 On the other side when the Lord 〈◊〉 again the captivity of 〈◊〉 when the people were restored to their country they were so over joyed that they seemed to be in an extasie they were like to them that dreame they would scarce beleeve that which they saw And indeed a mans country and the good of it being bonum totius every mans good a general blessing it ought to be preferred before bonum partis a particular good every man especially the prince and Magistrate ought to have a chief care over it We see that when the body is in danger men are willing to endure the 〈◊〉 of a member opening of a vein or scarifying for the health of the whole We may see this care in the very Heathen both in word and deed as first what they say in matter of profit unicuique
receive onely Corporal blessings but by this means he shall abrumpere peccata break off his sins For when a man findes his bowels open to the poor it is a good signe and symptome of Gods mercy and forgivenesse to him When Cornelius gave alms his calling was neer Our Saviour saith Give alms and all things shall be clean 〈◊〉 you speaking of Ceremonial cleannesse under the Law and S. James saith this is a part of that moral purity required under the Gospel for pure religion and undefiled before God is to visit the fatherlesse and widows in adversity c. Besides all this we shall hereby as the Apostle saith lay up a good foundation against the time to come when we shall be called to give an account of our stewardship for this is that which will come in rationem to be accounted for at the last day the relieving or not relieving of Christ in his members I was hungry and ye fed me or fed me not saith Christ. In the 〈◊〉 of the talents the Lord asks the unprofitable servant why he gave not his money to the exchangers S. Ambrose on that place asks who be those 〈◊〉 those money changers and he findes at last that Pauperes are Campsores the poor be those money changers And therefore he saith If a man be to go into another countrey where he shall need money if he be in danger of thieves and robbers by the way or if his money will not be currant in the place whither he is to go he goes to the exchanger delivers him his money and takes a bill of his hand which he carries with him and so he fears neither robbers by the way who he is sure will not rob him of a piece of paper nor that he shall want currant money in the place he goes to so saith he is the case of every man in this life he is travelling to his heavenly Countrey and therefore he should do like a Traveller who will neither load himself with that which may endanger his life nor will passe for currant in the place to which he goes but will so lay it out here that he may receive it there Now as Job speaks We came naked out of our mothers womb and as the Apostle saith We brought nothing into this world and it is certain we can carry nothing out of it for if we would we are sure to be stript of all as we go The proud are robbed saith the Psalmist they have slept their sleep and when they awake in the morning they finde nothing in their hands And then secondly if a man could carry any thing in his hand yet it is not gold and silver that will serve there it will not be currant in an other world Therefore the best couse is in our passage hence to make friends of the temporal Mammon to deliver it here that we may receive the worth of it there And this is as Ambrose speaks to be dives in libro sigillato rich in the sealed book as 〈◊〉 was whose alms came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Gods book of remembrance This is the committing of our wealth here to Christs factors and exchangers the poor for whom he himself is surety what ye do to them saith Christ ye do to me I will make it good he gives us his bill for it which is the very gospel the word of God which cannot fail wherein he hath promised that not a cup of cold water but shall be returned This is our warrant for delivering here and receiving it there The Heathen man said that works of mercy do swim out with us and the Scripture saith that the just when they rest from their labours opera eorum 〈◊〉 〈◊〉 their works shall follow them for when as others are like him that dreams of a great dinner but when awakes he is hungry they that are rich in these works shall be surely rewarded their works shall be accounted to them to them shall be said Come ye blessed of my father c. 〈◊〉 conclude he that follows after righteousnesse by just dealing both in getting and restoring and after mercy in using of his 〈◊〉 He shall finde life and righteousnesse and honour and 〈◊〉 hereafter in the world to come The last thing to be touched is according to the sixth rule to procure the keeping of this precept in others the Psalmist makes it a sin not onely furare to steal but currere cumfure to run with a thief and Solomon saith That he that is partner with a thief destroyeth his own soul therefore we must not communicate with others in this sin And not onely must we observe this in the Negative part but also in the Affirmative we must draw others from the breach of the precept as the Psalmist who exhorts others not to trust in oppression and robbery and if riches increase that they set not their hearts upon them The like doth Solomon when he saith that bread of deceit is sweet to a man but afterward his mouth is filled with gravel and therefore he warneth every one not to let mercy and truth forsake him so he shall have favour in the sight of God and man Thus to avoid this sin of theft both in themselves and others hath been the practise and endeavour of the Saints in all Ages THE EXPOSITION OF THE Ninth Commandement CHAP. I. The words expounded What is meant by Non respondebis in the Original Addit about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere What by witnesse Four witnesses 1. God 2. The conscience 3. Men and Angels 4. The Creatures What is meant by false what by contra against what by proximum Neighbour The coherence and dependance of this Commandement The scope and use of it 1. In respect of God 2. Of the Church 3. Of the Common wealth 4. Of private persons Exod. 20. 16. Thou shalt not bear false witnesse against thy Neighbour FOr the exposition of this Commandement we must have recourse to those places of Scripture where the sin here forbidden is prohibited and the duties here implyed are commanded as in the Old Testament to Levit. 19. 11. 16 17. Ye shall not lye one to another and Thou shalt not go up and down as a tale bearer among thy people And Thou shalt not hate thy brother in thy heart c. And to Zach. 8. 16 17. Speak ye every man the truth to his Neighbour And Love no false oath And in the New Testament to Matth. 12. 34 35 36. Out of the abundance of the heart the mouth speaketh for a good man out of the good treasures of his heart bringeth forth good things c. and to Ephes. 4. 25. where we have both parts of this Commandement The Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast off lying and then in the next words the Affirmative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c.
2 Cor. 9. 7. Lev. 6. 143. Mat. 26. 40. Act. 20. 9. serm de apperitione Eccl. 3. 7. Es. 41. 1. Zach. 2. 13. Ab. 2. 20. Act. 〈◊〉 Act. 1. 11 Luc. 4. 20 Job 〈◊〉 1. Deu. 28. 1 Esa. 32. 3. Pro. 〈◊〉 〈◊〉 17. 24. Luk. 11. 28 Kev 1. 3. 〈◊〉 〈◊〉 1 2 Pet. 1. 19. Exo. 7. 23. Deu. 6. 6. Pro. 1. 4. 2. 10. 11 John 5. 39. Es. 8. 19. Act. 17. 11. Lam. 3. 49. Eccl. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 29. 16. 1 Pet. 1. 10. 1 Tim. 4. 15. Phil. 4. 8. 〈◊〉 24. 63. Psal. 119. 〈◊〉 3. 16. Agge 2. 11. Mal. 2. 7. Luc. 2. 46. 〈◊〉 27. 9. 1 〈◊〉 13. 8. Luc. 10. 42. Prov. 1. 28. 〈◊〉 3. 4. 1 Sam. 2. 25. Ephes. 3. 4. 〈◊〉 7. 24 〈◊〉 1. Cor. 3. 10. Heb. 6. 1. 〈◊〉 6. 48 49. Heb. 11. 6. Psal. 4. 6. De civ 〈◊〉 l. 19. c. 1. Amos 6. 4 5 6 Apage 〈◊〉 〈◊〉 latebras querit Away with such happinesse as hides it self in corners 〈◊〉 〈◊〉 30. 15. 2 Job 1. 〈◊〉 12. 20. 〈◊〉 59. 5. 〈◊〉 Matth. 〈◊〉 John 4. 13. Psalm 16. 11. 〈◊〉 1 By Reason 〈◊〉 〈◊〉 〈◊〉 10. By Faith 1. de utilitate credendi ad Homrat c. 10. Esa. 7. 9. Act. 17. 18. Rom. 1. 19. Esa. 28. 26. 2. Pet. 1. 5. 〈◊〉 Object 1. Answ. 1. Object 2. Answ. 2. Josh. 10. 12. Luk. 23. 33. de usu 〈◊〉 9 ad 〈◊〉 Acts 17. 28. Object 1. 〈◊〉 1. De natura 〈◊〉 〈◊〉 Gen. 9. 22. 14. 21. 27. 41. 〈◊〉 〈◊〉 16. 17. 〈◊〉 26. 28. Gen. 3. 11. Object 〈◊〉 〈◊〉 9. 36. 〈◊〉 66. 〈◊〉 Athen. Extrop 〈◊〉 4 1 Job 1. 9. 2. Hebr. 12. Luk. 12. 24. Psalm 147. 9. Psal. 104. 22. 23. In his 10. Serm. de providentia Meanes or Nature Ezec. 4. 16. 5. 16 John 6. 32. Psa. 17. 14. Aggai 1. 6. Gen. 1. John 9. 6. 2 Kings 2. 19. Gen. 39. See the Epitome folio 63. 1 Sam. 14. 42. Jon. 1. 7. pro. 16. 33. Psalm 8. 1. 〈◊〉 8. 5. 6. 1. 4 De Civ Dei * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 8. 6. De civ Deil 4 Obiection Answer * out of an anthor not now extant named Sanchuntathon In Iside et Osyride Object Answ. 1. de civ l 4. c 26 In Apolog. Esay 53. 6. 8. Psalm 22. 18. zach 9. 9. Daniel 9. 26. Math. 11. 3. 2 7. Dent. 17. 15. Gen. 49. 10. Deu. 9. 25. 〈◊〉 2. 20. 〈◊〉 2. 9. Esa. 60. 22. Daniel 9. 24. Esa. 9. 7. Luc. 2. 25. 38. Mark 15. 43. Lib. 16. 17. 18. Luk. 4. Mat. 11. Luk. 19. 3. Amos. 2. 6. 〈◊〉 12. 3. 10 Amos. 2. 6. Nica. 5. 2. An. Marcellus 〈◊〉 Esa. 44. 18. Sect. 1. c. 8. 15. 15. chap. 〈◊〉 chap. 35. 52. 54. 62. Chap. 3. 23. Chap. 16. Chap. 92. Chap. 15. 2. 〈◊〉 1. 19. De 〈◊〉 adversus 〈◊〉 Lib. 16. Lib. 4 de praepar Evang. Lib. 2. Acts 17. 23. 2 Cor. 1. 19. 20. Daut 31. 26. 17. 18 Jam. 1. 17. Diod Sie 〈◊〉 Mat. 14. 4 Esa. 1. Psalm 51. 17. 2 Tim. 3. 8. 〈◊〉 9. 27. Lib. 10. de Civ dei c. 32. Ro. 8. 3. 1 John 1. 1. Lib. 2. c. 15. Lib. 2. c. 25. Niceph. l. 1. c. 17. Tero c. 5. in Apolog. Eus. l. 2. c. 2. Mat. 5. 28. Mat. 10. 17. Mark 13. 11. 〈◊〉 34. Hier. Ep. ad Aug. In Apolog. 〈◊〉 5. c. 18. Addition 1. concerning points clear and 〈◊〉 2 Pet. 2. 20. 3. 19. 1. Cor. 12. 10. 12. 10. 14. Vide 〈◊〉 in 1 Cor. 12 14. 1. Cor. 12. 11. Lib. 10. c. 7. Tit. 3. 11. 2. Tim. 3. 9. lib. 2 de doct Christ. homil 3 in 2 Thes. c 3. de locis Theolog. 〈◊〉 2 heres c 46 47. de doct Christ. 〈◊〉 2 〈◊〉 8. Heb. 5. 10. 1. Tim. 1. l 2 c 45. 47. de doct Christ. l 2. Addition 2. of peoples submitting to the judgement of the Church Deut. 17. Math. 18. 17. Eph. 4. 11. 14. Hec. 13. 17. Epl. 4. Epl. 1 1. Gal. 2. 10 Matth. 16. 18 De spiritu sancto e 27. de trina 〈◊〉 Addition 3. Of the Churches power to interpret scriptures 〈◊〉 Cor. 11. 28 Addition 4. that the moral Law is an essential part of the gospel or second 〈◊〉 John 1. 17. 1. Cor. 13. 10. 〈◊〉 5. 17. 28. 20. Gen. 3. 9. Gen. 17. 1. 22. 18. Deut. 18. 15. Act. 7. 37. Esa. 40. C. 1. Mat. 3. 7. Mat. 23. 12. Heb. 6. 1. Gen. 42. 18. Psa. 19. 12. Gen. 2. 17. John 1. 29. 2 Pet. 〈◊〉 〈◊〉 The action 〈◊〉 Resp. Rom. 2. 14 15 De Trin. l. 14. c. 15. John 1. 5. Gen. 11. 31. 35. 2. 35. 4. 31. 34. 24. 3. 31. 53. 2. 3. Exod. 16. 23. Gen. 27. 38. 41. 9. 6. 38. 24. 34. 31. 44. 7. 38. 17. 20. Gen. 20. 3. 12. 17. Gen. 17. 1. Amos. 3. 3. John 14. 15. Esa. 1. 16. 17. Psa. 34. 14. Jer. 5. 8. Esa. 1. 11. Tit. 2. 12. Gen. 3. 5. 6. 2 The manner Gen. 31. 6. 〈◊〉 〈◊〉 5. 18. Gen 6. 22. 7. 5. Gen. 6. 9. 3. Reward 4. Punishment Exod. 9 27. Gen. 4. 7. Reward to the well 〈◊〉 Gen. 39. 3. 5. 24. Exod. 9. 27. 1 Pet. 3. 19. 1 The action Soph. in Stob. Serm. 27. rob serm 6. De Civ l. 4. 31. 2. 3. and 4. Reward and Punishment 〈◊〉 1. 10. 〈◊〉 Answ. Matth. 13. 25. 〈◊〉 3. 5. Hab. 1. 16. 〈◊〉 1. 22. Esa. 42. 8. 2. Reg. 23. 10. Mark 7. 11. Exo. 31. 18. 32. 19. 34. 1. Ezech. 20. 7. Psa. 19. 7. 82 1 Toti Deut. 6. 5. 2 Totum 5. 29. 12. 32. 3 Semper 5. 29. 11. 1 2 Kin. 5. 18. 3 Reward 1 Tim. 4. 8. John 5. 29. Act. 26. 7. 4 Punishment Jer. 48. 10. Deut. 27. 6. Gal. 3. 10. Deut. 28. 15. 〈◊〉 66. 10. 〈◊〉 9. 44. James 3. 2. Psal. 19. 12. Pro. 24. 16. Job 9. 2. Psal. 140. 2. Addition 5. Of mans power to keep the Law of Christ. Gen. 3. 15. 22. 18. 2. Cer. 5. 19. 21. Rom. 4. 3. Rom. 7. 24 25 8. 1. 2. Gal. 3. 21 22 Exod. 19. 10. Matth. 3. 3. Eccl. 5. 1. 〈◊〉 Exod. 19. 4. Dan. 3. 1. Cor. 6. 20. Psal. 148. Heb. 11. 25. Psal. 91. 3. 5. 7. Exod. 19. 4. Psal. 41. 3. Matth 10. 30. Job 30. 19. Heb. 1. 14. Apoc. 3. 20. Esay 64. 4. Matth. 4. 8. Apoc. 2. 17. Esay 65. 17. Zach. 9. 17. Gal. 4. 5. Eph. 1. 5. 1. Sam. 18. 18 Jer. 2. 12. 2. Agg. 2. 12 13. Matth. 9. 17. Luke 5. 37. 1. Sam. 14. 18. Deut. 5. 29. 1. Cor. 10. 11 Apoc. 7. 14. 2. Cor. 7. 1. Lev. 15. 2. Cor. 6. 17. Esa. 52. 11. 2. Cor. 6. 16. Apoc. 21. 27. Ecclus. 34. 25 2. Pet. 2. 22. Lib. de 〈◊〉 c. 1. 1 Thess. 5. 19. John 15. 3. Jer. 2. 22. Mal. 3. 2. Mat. 23. 25. 15. 19. Exod. 19. 〈◊〉 Deut. 7. 2. Job 31. 1. 1 Cor. 7. Haggi 2. 12. Isay 1. 22. Heb. 12. 1. 1 Cor. 6.
our fast is such as God accepts And thus much concerning the second rule for expounding the Commandments extending to Homogenea The third rule tells us according to our former method that the love of God is spiritual and so aswell the fast as the observation of the festival ought to be spiritual as hath been partly handled already The Prophet Esay knew the necessity hereof and therefore urges both in one Chapter Esay 58. he reprooves their fast because they rested in outward abstinence neglecting the spiritual duties without which it is of no value verse 3 4 c. and ver 13. he tells them they must not do their pleasure on Gods holy day but call it a delight not doing their own wayes nor finding their own pleasure c. Thus we must sanctifie the Lord in our hearts as S. Peter requires 1 Pet. 3. 15 and so we shall sanctifie the day to him in an acceptable manner CHAP. IX The fourth rule of the means and helps to keep this Commandment viz. 1. Places 2. Persons 3. Maintenance 1 Of publick places for divine worship The place as well as the time holy and both to be reverenced Add. 25. out of the Authors other works concerning the Adorning of Gods house and against sacriledge in prophaning it Addition 26. Further Additions concerning Churches or places of Gods worship set places used from the beginning the necessity of them from natural instinct Their dedication and the use of it God is sole proprietor as of places so of all the Churches patrimony All humane propriety extinct by dedication the Clergy have onely usum ac fructum no fee-simple by the Law Civil or municipal in any man but a quasi feudum onely IN the next place according to the former rules of exposition we are to proceed to those things which help and conduce to the keeping of this Commandment which we usually call the means for where the end is commanded there those things are also Commanded without which the end cannot be attained Now whereas the solemn duties of this day cannot be performed in a publick manner without a place set apart and persons enabled to perform such high and sacred actions and because those persons must be trained up that they may be fit for such great and weighty imployments and not taken up ex 〈◊〉 grege out of the common rout which cannot be without cost and charge Therefore both places and persons sanctified to these purposes and maintenance also for the persons and for the universities and schools of learning when they are to be prepared for the work are commanded by God and included in this precept and so of these we are to speak in the next place viz of 1. Places 2. Persons 3. Maintenance 1. For the place we finde it joyned with the day in several places Ye shall keep my Sabbaths and reverence my sanctuarie Where the observation of the day is joyned with the reverence of the place in one verse making them thereby to be of one Nature This should be observed by those men among us who are so strict and punctual about the day urging it even to Jewish superstition and yet are 〈◊〉 negligent of the place and prophane it most of all when as it is most certain that the time and 〈◊〉 do pari passu ambulare and that there is no more ceremony in the one then in the other but that both are of the like moral use and both alike capable of sanctification and the place the more capable of the two as a thing permanent whereas the time is transient The day is the day of rest and when we hallow it it is called the Lords rest and the same name is given by God himself to the place when it is consecrated to him This is my rest for ever here will I dwell for I have a delight therein saith God of Sion concerning which as the Apostles took order that the exteriour part of Gods worship should be performed decently and in order so also that the place of worship should not be prophaned but decently kept and reverently esteemed and therefore the Apostle reproves the Corinthians for their irreverent carriage in the place whereby they despised the Church of God Have ye not houses to eat and drink in or despise 〈◊〉 the Church of God But if he had lived in these times what would he have said to see the 〈◊〉 of God and places of worship so highly prophaned and abused and so homely and poorly kept that the Table of the Lord where as S. Chrysostome saith Tremenda Dei mysteria the dreadful mysteries of God are celebrated looks more like an oyster board or a table to eat oysters on then the holy Table fit for Gods Sanctuary This is so far from Pompa outward pomp which is the extream that some men pretend to be against that it comes far short of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that decency which is required in Gods house This is a thing to be thought on and though it may seem to some not to be inter graviora legis yet I am sure it is not to be neglected as we see it is now adayes for as by travelling working c. we shew that we esteem not the day so the very walls and windows and other parts neglected shew we esteem not Gods sanctuary Concerning the adorning of the house of God the Author as here briefly so more fully in other places expresseth himself Serm. on Mark 14 4 5 6. page 295. If oyntment might be spent on Aarons head under the Law seeing a greater then Aaron is here why not on his too I finde that neither under the Law he liked of their motion What should the Temple do with Cedar neither under the Gospel of theirs What should Christs head do with Nardus but that to his praise it is recorded in the old Testament that said Shall I dwell in my cieled house and the Ark of God remain under goats skins and she in the new that thought not her best ointment too good for Christs head Surely they in Egypt had their service of God it may be in a barn or in some other corner of an house yet when Moses moved a costly Tabernacle no man was found that once said our Fathers served God well enough without one ut quid perditio haec After that many Prophets and righteous men were well when they might worship before the Ark yet when Solomon moved a stately Temple never was any found that would grudge and say Why the Ark is enough I pray God we serve God no worse then they that knew nothing but a tent Ut quid perditio haec Onely in the dayes of the Gospel which of all others least should there steps up Judas and dareth to lay that against Christs Church that no man durst ever either against Moses Tent or Solomons Temple c. In the same sermon a
little before viz. page 294 The Scripures record as a good work that that was laid down at the Apostles feet no lesse then this that was laid on Christs own head And in them Ananias a Church robber and Judas a Christ robber both in one case Satan is said to have filled their hearts in that Act. And the like end came to both and both are good remembrances for them that seek and say as thy did yea that would not be content to detain a part Ananias and Judas went further but would seize on all gladly if a gracious Lady did not say sinite In another Sermon on John 2. 19. page 483. To reform Churches and then seek to dissolve them will be counted among the errours of our age Christ was far from it he that would not see it abused would never endure to have it destroyed when he had reformed the abuses After in the same Sermon page 485. Solvite Templum is no Commandment be sure in no sence He commands not any Temple not that they themselves meant to be destroyed It were sacriledge that and no better and sacriledge the Apostle ranks with Idolatry as being full out as evil if not worse then it But indeed worse for what Idolatry but pollutes sacriledge pulls quite down and easier it is to new hallow a Temple polluted then to build a new one out of a heap of stones And if to spoil a Church be sacriledge as it is granted yet that leaves somewhat at least the walls and roof so it be not lead to leave nothing but down with it is the cry of Edom the worst cry the worst sacriledge of all and never given in Charge to any we may be sure For God himself said to David with his own mouth Whereas it was in thine heart to build me a house thou didst well that thou wast so minded Didst well well done to think of building then e sensu contrario evil done to think of dissolving and that which is evil Christ will never enjoyn Against destroying of Churches much more may be read in that Sermon where he 〈◊〉 that it is the proper work of a Pharisee to destroy Temples for to them it was spoken John 2. 19. and that to destroy the Temple is to kill Christ and that Christ comparing his body to the Temple his meaning was to shew he would have us to make account of the Temple and so to use it as we would his own very body and to be as far from destroying one as we would be of destroying the other c. To erect and set up certain places for the exercise of the rites of Religion is derived from the instinct of nature and approved by God from the beginning It begun not as a learned man saith with that Tabernacle or ambulatory Temple which Moses caused to be made by Gods appointment at Mount Sinai but was much more ancient Noah built an Altar as soon as he came out of the Ark. Abraham 〈◊〉 and Jacob wheresoever they came to pitch their tents erected places for divine worship that is Altars with their septs and enclosures without any special appointing from God To this purpose that profound and judicious Hooker Polit. lib. 5. sect 11. saith That solemn duties of publick service to be done unto God must have their places set and prepared in such sort as beseemeth actions of such regard Adam even during the space of his small continuance in Paradise had where to present himself before the Lord. Adams sons had out of Paradise in like sort whither to bring their sacrifices The Patriarchs used Altars mountains and groves for the self same purpose In the vast wildernesse when the people of God had themselves no setled habitation yet a moveable Tabernacle they were commanded to make The like charge was given against the time they should come to settle themselves in the land which had been promised to their Fathers You shall seek that place which the Lord your God shall chuse When God had chosen Jerusalem and in Jerusalem Mount Moriah there to have his standing habitation made it was in the chiefest of Davids desires to have performed so good a work His grief was no lesse that he could not have the honour to build God a Temple then their anger is at this day who bite asunder their own tongues with very wrath that they have not as yet the power to pull down the Temples which they never built and to level them with the ground Thus and much more to this purpose that learned and devont man who amongst others learnedly handles the several points considerable in this subject viz. the conveniency and necessity of having set places for publick worship the consecrating and dedicating of such places to God the honour and reverence due to them and the conveniency and fitnes of adorning them in the most sumptuous manner and that it savours nothing of Judaisme or superstition but becomes even the most spiritual times of the Gospel Sect. 11 12 13 14 15 16 17. The solemn dedication of Churches serves not onely to make them publick but further to surrender up that right which otherwise the founders might have in them and to make God himself the owner as that learned Author speaks Sect. 12. p. 204. I may adde that hence it is that not onely the Civil and Canon Laws but euen our Common Laws do account such places together with the Churches Patrimony and whatsoever is dedicated to God to be Gods right and that he is the sole Proprietor all humane propriety being extinguished by the consecration and that all that the Clergie have is usum fructuum as Administrators or Trustees from God who hath given them the use reserving the Dominion and right in himself And therefore our Lawyers resolve that there is no Fee simple of a Church either in the Bishop Patron or Incumbent though all other lands are resolved into a Fee simple which is in some or other but there is a Quasi feudum in the Incumbent during life the Law gives him something like a Fee for life whereby he may sue for the rights of the Church but a proper Fee is in none but in God alone Those that would see more of this subject may read among many other two learned Tracts by two reverend and learned men of this Church The one an answer to a letter written at Oxford to Samuel Turner concerning the Church and the Revenues thereof The other entituled CHURCH LANDS NOT TO BE SOLD Among the Schoolmen Thom. 2. 2. q. 91. and the Commentators on him The Canonists in cap. sacrilegium 17. q. 4. The Summists verb. Sacrilegium Especially Suarez de Religione lib. de Sacrilegio per totum Thus briefly for the Places now for the Person CHAP. X. Of persons set apart for Gods service The mission choice the reverence due to them The benefit received by them spiritual
beget a holy seed and the 〈◊〉 also for education and this last the fatherhood of the Prophets and teachers in schools and universities are all of them ordained to prepare and fit men for this fatherhood in the Church and for the furthering of their paternal power in the work of the ministry this being the principal paternity and other fathers being but as pales and rayles to the 〈◊〉 to keep all within their due bounds thereby to set this worke the better forward For we may see that the Apostle setteth them in this order 〈◊〉 that Christ did by his descending his passion c. was to this end First to gather together the Saints which was to be 〈◊〉 Secondly by the work of the ministry by which they being gathered then cometh the third thing which is to build them up by faith knowledge and vertue as in verse 13. they being as S. Peter calls them living stones and so consequently they are to be partakers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the growth or increase till they come to the fulnes of the stature of Christ being joyned togetherwith Christ the head here by the spirit and hereafter by perfect fruition of his presence and this was the chief and great work of all other for which all others 〈◊〉 ordained for which schooles were founded and the ministery ordained and common-wealthes established And therefore Saint Paul saith let no man glory in men for all things are yours speaking of the Church things present and things to come c. And you are Christs and Christ is Gods Thus we seethe institution ordination and withall the end of those which be lawfully called to become fathers in the Church and what account we are to make of this work seeing that families schooles and commonwealths were established yea the whole world created for this which is effected by the worke of the ministery the building up of the Church And it is the want of due consideration herein that hath brought that confusion and disturbance into the world which we daily see For whereas this ought to be the thing 〈◊〉 which we ought all anhelare to breath after and the Prophet sayes that Regeserunt nutritii Reginae nutrices 〈◊〉 Kings shall be thy nursing fathers and Queens thy nursing mothers that is of the Church and that their duty is nutrire whereby the churches estate might be the more glorious Some according to Ezeckiels Princes think that when they are 〈◊〉 to high places that the end for which they were so preferred is but to soake in the broth to live at ease or to do what they list as Jezebel said and all their care is but to have pacem in 〈◊〉 suis peace in their dayes and that outward peace that invasions tumults and broyles may not hinder them in their ease and pleasures And on the other side when subjects are such as king David speaks of men indeed made to be in honour but become without understanding that they know no other good but bonum sensibile their bellies tables furniture for their houses c. set their affections in the Apostles phrase on earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so make that commutation which our Saviour speaks of gain the world and lose their soules they would soon bring this purpose of God to none effect if he laid not his helping to hand by this work of the ministry And because they look onely at the 〈◊〉 sensibile hence is their base account they hold of this ministery and that because of the outward appearance by which they judge we see that after Saint Paul had given forth great words concerning the power of his ministery that it was mighty through Christ to cast down strong holds c. yet as appears by his words after the Corinthians contemn all this because they looked on things according to the outward appearance In our Saviour himself was al the fulnes of the Godhead this power was 〈◊〉 none so ful as in him yet because as the prophet speaks when he was seen there was no beauty in him that he should be desired in 〈◊〉 of the outward appearance We see how he was handled on earth scorned and 〈◊〉 by the 〈◊〉 and Pharisees and the rest of the Jews and by 〈◊〉 and his men of war they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set him at nought and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoff at him so that this calling which God had so highly advanced the world set at nought and scoffe at it And so the prophets were used before for Ahaziahs servants in derision called Eliah the man of God els why should he have called for fire from heaven to consume them And 〈◊〉 courtiers were likewise pleased to vent their scorne upon Elisha why came this mad fellow to thee But in this point the comfort is there is a good distinction observed by David I will hope in thy name saith he for thy Saints like it well as the common translation hath it but the new which is better saith I will wait on thy name for it is good before thy Saints There is bonum coram Sanctis bonum coram mundo the Saints have one thing good in their estimation and the world another The world would think it an idle humour in a man to praise God by siuging to him but the Saints like it well So that it is not the good conceit a man hath of himself as the Apostle speaks that shall help him nor others commendations of him but he whom the Lord commendeth may comfort himself in Gods approbation We will now come to the particular duties of the minister The Apostl e when he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things appertaining to God he shews the end of the ministerie or priesthood of the Gospel viz. That he is to stand and appear for us in the things which concern God or when we have to deale with God therefore he saith that the priest is taken from among men that is being fitted by education of which before he is selected out of the ordinary sort of men and ordained for men in things pertaining to God that is to execute the offices of the Church in our stead before God so that this being a place of honour no man ought to thrust himself into the ministry but to expect till he shall be thought fit and be 〈◊〉 lawfully called No man taketh this honour upon him but he that is called of God as Aaron Now Gods calling is known by his gifts wherby he fits men by the talent he bestowes which when we have then we are inwardly called of God and then having the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the power to administer holy 〈◊〉 by imposition of hands as the Apostle speaks we are then outwardly called by the Church And being thus called we are to performe the
duties that belong to us of which I shall now speak The duties of the ministers of the Gospel we shall finde set down in several places of Scripture as John 10. 1. Tim. 3. Tit. 1. from which we shall deduce them In the tenth of Saint John we finde four sorts of shepherds mentioned three bad and one good 1. The thief 2. The hireling 3. The wolfe 4. The good shepherd 1. They are distinguished by our Saviour 1. By their calling which is either lawful or unlawful The thief hath no lawful calling as the second and third have for he hath no lawful entrance he wants his inward calling when he wants his talent to enable him and then being admitted by savour of reward he hath no outward calling he comes in by vsurpation which cannot give any man a right And thus he that comes not in by the ordinary way setled in the Church comes not in by the door nor according to Christs institution for he that entreth not in by the door into the sheepfold but climbeth another way the same is a thief Of this sort Gods speaks by the prophet I have not sent them yet they ran I have not spoken to them yet they prophecied There 〈◊〉 two wayes whereby such men creep in First per gratiam by favour Secondly per munus by gift or reward both mentioned and prohibited in one verse 1. Per Gratiam by favour is when a man is admitted either at the suit of some great man or friend or for alliance or kindred sake this is respecting of persons without regard to the qualities of the men which in Leo's opinion was very absurd that men of quality should be neglected and ignorant preferred And this must needs be when any are admitted upon these respects multanos iniqua sacere cogit affectus dum propinquitatem respicimus saith Saint Jerome when by affection or alliance we look on men we are forced to do many things 〈◊〉 But if we will follow Saint Chrysostomes rule Qui vult alterum ad officium sacerdotale pertrahere suf ficere non judico testimonium quod opinione collegerit sed ut ejus 〈◊〉 qui eligitur noscat diligenter he that will make a minister must not only go by opinion but his knowledge of him And the reason he gives is Qui ordinat indignos eisdem 〈◊〉 poenis quibus illi qui indigne 〈◊〉 ordinati he that ordains unworthy ministers is liable to such punishment as the party is subject to which is unworthily ordained 2. Per munus by reward is the other The first must be the fault but of one that is the admitter this is the fault of two of him that admits and him that is admitted 1. The Bishop that by or for reward lets in any such that ordaines such as have not the gifts of the minde but the gifts of the hand 2. To such as attempt to come in that way Saint Ambrose denounceth this curse Lepram cum Giezi a sancto se suscepisse credant Elizeiore qui gradum sacerdotalem se 〈◊〉 pecuniis comparare let them be sure to have taken the leprosie of Gehazi from the mouth of holy Elisha that think to obtain the Priesthood by money Therefore it behoveth Bishops according to S. Pauls 〈◊〉 to Timothy to take heed of cita impositio lay hands suddenly on no man neither be partaker of other mens sinnes for as is said before he that brings unworthy men into the ministery is accessory to the offences they commit and liable to the punishment they deserve This is the first thing that there be a lawful entrance by the door a lawful calling not a comming in at the window like a thief for 〈◊〉 malo 〈◊〉 principto difficile bono perficiuntur exitu whatsoever hath an ill beginning can very hardly have a good end God never blesseth the labours of such as come not in at the door And Saint Augustine hath this observation Diligendus est Pastor tolerandus est mercenarius sed cavendus est latro The good shepherd is to be beloved the hireling to be tolerated but the thief is to be taken 〈◊〉 of 2. They are distinguished by another mark which puts a difference between the other two the hireling and the wolfe and the true shepherd for though they come in right yet they want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that purpose and intention when they enter which was in the Apostle and is in every true shepherd thou knowest saith the Apostle my manner of life and my purpose c. Which is well 〈◊〉 elswhere to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a natural care of the 〈◊〉 as if there were some that had spuriam curam a bastard care They that have not this purpose of heart are called Mercenarii which have no care of feeding the flock but of feeding themselves and therefore when they see the wolf they flec because they care not for the flock Their tooles or instruments are as the prophet calls them 〈◊〉 pastoris stul i the instruments of a soolish shepherd which the fathers terme forcipes muletrum a paire of sizers for the fleece and a payle for the milk And therefore when the flock is in any danger they regard it not but if there be the least danger of the milk or wooll then they bestir themselves with the instruments of a foolish shepherd The Jews call them such as draw neer to the Ark for the Corban for the offering box they cared not what became of the law so the corban sped well It was prophecied of the stock of Eli that they should say put me into the Priests office that I may eate a piece of bread and get a piece of silver this was their end Abiathar a wicked man was of his seed and was displaced by Solomon and Zadok put in his room And for want of this care of the flock it is that others turne wolves such as are all false teachers who for lucre or ambition or some such sinister ends pervert the truth and instead of feeding the flock poison them with heresies and errours contrary to the received doctrine of the Church such if a presecutor or false teacher come with authority will flie nay as the Apostle speaks they will not onely fly but also become wolves themselves for of such he prophecied saying that grievous wolves should enter not sparing the flock The Apostle would have us to mark the issue or end of their conversation that speak the word of God to us Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or issue marrs all it discovers the mercenary and the wolf for if the wolf come if persecution arise either they will flie as the mercenary or turn wolves too and help to worry the flock for even among your selves saith the Apostle shall men arise teaching perverse things such of you as have been shepherds shall turn wolves So that whether