God and held his hands Quis tenet te Domine saith one Lord who holds thee that thou sayest let me alone Moses his prayer did in a manner binde the hands of God There is an almighty power in prayer because it overcomes him that is almighty But it may be objected that how dare miserable men dust and ashes presume to speak to God being so excellent and omnipotent and as Jacob confessed now being lesse then the least of his blessings This is answered thus by one non presumptione tua sed promissione et permissione sua God not onely permitteth it but addeth a promise to them that use it and commands us to call upon him In the Psalm before alledged call upon me in the time of trouble and I will hear thee And Saint Peter and Saint Paul both confirm the truth of this when they quote this of the Prophet Joel whosoever shall call upon the name of the Lord shall be saved And the joyning of two places in the Gospels will make us call on God with great confidence Every one that asketh saith Saint Matthew receiveth and that in Saint John whatsoever ye shall ask the Father in my name he will give it you There can be no more said then that every one that asketh shall have and whatsoever you aske you shall have whereas on the contrary Gods sury will be powred upon them that call not upon his name And as God is ready to promise so is he also to perform yea so ready is he on his part that he saith before they call I will hear To testifie this he erected a mercy seat in the Tabernacle and when the temple was built he gives it a name from this duty of prayer The House of prayer to shew how ready he would be to hear the prayers there put up and that not onely by his own people but even by strangers too for whom Solomon prayed at the consecration of the Temple and this was acknowledged by the Persian King who calls it the house of the God of Heaven Herein was the mercy seat placed and the first part of the service was incense which as we shewed before is often interpreted to signifie prayer and so it is intimated in the Gospel when we read that the people were without praying while the Priest was within at the typical worship burning of incense And as God had a seat of mercy then on earth so hath he now erected a throne of grace in Heaven from whence si ascendat 〈◊〉 descendet gratia if prayer ascend grace descends And because that we cannot have accesse by our selves by reason of our sins therefore order is taken that we may have accesse per alium by another even by Christ who to assure us the more of the efficacie of our prayers not onely in his flesh offered up prayers and supplications with strong crying and tears but still makes intercession for us and therefore in the Revelation he is figured by an Angel that receives the prayers of the Saints in golden censures mingles them with incense to make them acceptable and so offers them up to his Father So that as he prayeth for us himself so he makes our prayers acceptable and therefore he makes us Priests to God to offer this spiritual sacrifice of prayer and praises and as it was promised to pour upon us the spirit of grace and supplication so it is performed by Gods sending the spirit of his Son into our hearts whereby we cry Abba Father which spirit helpeth our infirmities and when we know not how to pray makes intercession for us with sighes and groans that cannot be expressed So that we have no reason to doubt of the 〈◊〉 of our prayers with God but to rest assured that God is highly pleased with them and is ready and willing to hear us and to grant what we ask according to his will Thus we see all is performed on Gods part Now for the duty it self This duty of Invocation here commanded contains in it two things 1. A lifting up of our soul a fixing of the minde upon God as the Authour and giver of all good 2. A pouring out of our soul a full declaration of our desires and meditations or what it is we require of God Invocation or prayer is divided into 1. Petition and that either for ourselves which also is subdivided into Deprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the removal of some evil Precation for the obtaining of some good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for others which we call Intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The first part of Petition is Deprecation that evil felt or feared may be removed and this is most properly and usually the matter of our prayer Is any man afflicted saith S. James let him pray and though hope apprehends nothing but good yet the removal of evil hath rationem boni and so may be the object of hope and the subject of prayer And this consists in three points 1. Vt malum avertatur that evil may be turned away before it come I beseech thee O Lord saith the Prophet let thine anger and fury be turned away That Gods wrath may be turned away before it come upon us 2. Vt malum anferatur that evil may be taken away after it hath seized upon us Deliver Israel O Lord out of all his troubles 〈◊〉 being in trouble we may be delivered out of it and this is called 〈◊〉 deliverance 3. Vt malum minuatur that evil may be 〈◊〉 Let thine anger cease from us saith the Psalmist mitiga iram tuam when we pray for a diminution that so we may be able to bear it But as a necessary preparative to this the Saints have ever used Confession and acknowledgment of sins The Prophet in sundry Psalms runneth first over all his sins sins of omission and commission of thought word and deed against God his brethren or himself by instigation of others or of his own accord For Prov. 28. 13. He that covereth his sins shal not prosper that 's a dangerous saying and in Psal. 32. 3 4. 〈◊〉 dangerous example till he had 〈◊〉 his sins his bones consumed and his moysture was turned into the drought of summer So likewise did Daniel make confession before he comes to petition 1. The chief thing to be prayed against maxime deprecandum is to be kept from falling into sin by temptation That we may not be winnowed by Sathan Not to wish as commonly we do I would I were out of the world but as our Saviours prayer for his Disciples I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil And we desiring but thus certainly Gods promise will not be unperformed for he is faithful who will not
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
fiery furnace without hurt either to their bodies or garments was so terrified and astonied that he repealed his former decree and published another and that a sharp one against them that should 〈◊〉 Gods Name The like did Darius upon the supernatural and powerful preservation of Daniel in the Lions den And so we read that the people were astonied at the mighty works of our Saviour Power breeds terrour then 3. The last is his omniscience No sin that we commit but he takes notice of them My sinnes saith king David are not hid from thee When Moses saw no man by he was bold to kill the Egyptian But when he perceived that some were privy to it he feared and said surely this thing is known There is no creature but is manifest in his sight for all things are naked and open before him In respect therefore that he knoweth our transgressions our fear is to be fixed on him And this putteth a difference between the fear of God and the fear of man which they call malum diuturnitatis custodem an ill keeper of continuance for the fear of God is bonus diuturnitatis custos a good keeper of it And now according to the first rule for exposition of the Decalogue we are to see in this what is commanded and what forbidden 1. Here are commanded both the fears servile and filial 1. The first the School-men call timorem servorum servile fear such fear as servants shew to Masters a fear of punishment and this is a good fear though it be ignorantly condemned by some True it is that the Apostle saith that the sons of God have not received the spirit of bondage to fear but the spirit of adoption whereby they cry Abba Father the spirit of bondage is inferiour to the spirit of adoption yet that spirit is better then the spirit of Belial or that of slumber of which the Prophet speaks whereby mens eyes are closed It is a maxime that actio perfecta non recipitur nisi imperfecte primo there is no perfect action but at first it is imperfect and is perfected by degrees It is a good thing to be a son yet it is better to be a servant a door-keeper in the house of God then to dwell in the tents of ungodlinesse better to be a hired servant then a prodigal son It is good to be in Canaan in the land of promise but in the mean time it is better to be in the wildernesse then in Egypt So fear and spare not fac saith S. Augustine si nondum potes amore justitiae at timore poenae do it if not for love of goodnesse yet for fear of punishment and his ground is out of a place in Deuteronomie cap. 5. Nothing brought the Jews to the love of God but the terrour they conceived out of the strange sights before them yet God wisheth that they might have such a heart in them alwayes that they would fear him yet this was but a servile fear procured by the strange sights at the deliverie of the Law 2. The second they call timorem filiorum filial fear This they illustrate by an example from the son of a poor man that hath a reverend fear not to offend his father though he be assured that he can do him neither good nor hurt And these two fears are distinct and different The first ariseth from the fear of punishment and this from love and may be called reverence This is the fear which the Psalmist calleth clean and endureth for ever and thus we perfect or work out our salvation with fear and trembling The reason why though we may and ought to obey God out of love yet it hath pleased him to command fear is threefold 1. To overthrow the vain sp culation of some erroneous people that dream of an absolute perfection in this life The Wise man saith Beatus qui semper pavit happy is the man that feareth alway And either there is no perfection in this life or else fear is superfluous he that cannot fall need not fear But because in this life there be degrees of perfection and though we have obtained perfection of parts that is all vertues and graces required in a Christian yet there are several degrees of perfection wherein we must still be growing for a childe though it have all the parts of a perfect man yet it hath them not in that degree of perfection which one of yeers hath attained to therefore this fear is alwayes necessary None stands so fast but he may fall and therefore must alwayes fear 2. Inasmuch as the children of God often feel in themselves a feeblenesse in faith a doubt in hope coldnesse in prayers slownesse in repentance and a debility in all other pious duties in some more in others lesse according to the measure of the Spirit communicated to them as it was in King David therefore fear is necessary to recover themselves and he that looseth it not his heart shall never be hardened nor fall into mischief as the Wise man intimates in the place before cited Fear is a good preservative for the heart though all other duties fail yet if fear continue we shall never need to despair Saint Bernard saith I know it for a truth that for the keeping continuing and 〈◊〉 of the vertues and duties which God hath commanded there is nothing more profitable and available then fear when the grace of God is with us and when it is departed so that ther 's nothing left but fear yet this fear wil never leave us or let us rest till we have made our selves fit to receive it again si deficit timor deficis et tu if fear decay thou decayest with it c. when we have recovered the grace that was lost fear will preserve it for fear of a relapse will make us more circumspect Saint Jerome calls it Custodem omnium virtutum 3. Because the excellent duty of love the effect of feare might not fail and grow carles In the Canticles the Spouse fell asleep with her beloved in her arms when she awoke her beloved was gone in her bed she sought him but found him not so that if there be not a mixture of fear with love it will grow secure and fall a sleep and lose her beloved Therefore that we may be sure to keep our love awake when we think we have Christ in our armes there must be a mixture of fear with it So for these three reasons fear is necessary even for them that think themselves in a perfect estate And withall Solomon tells us the fear of the Lord is the beginning of wisdom so did his father before him And the same Solomon concludes his book of the preacher with fear God and keep his Commandments for this is the end of all and the whole duty of man And in another place he saith it is fons vitae The
may see more sinne and corruption in himselfe then in another and so may say with Saint Paul I am the greatest sinner 1 Tim. 1. 15. and may see that gift in another which is not in himself which he is bound to honour in him but to prefer the gifts of nature in another before the gifts of grace in our selves is not true but counterfeit humility So likewise is that Hypocritical humility which some pretend for worldly ends as that of Absolom who though he were the kings son yetbowed himself to every one and kissed him c. whereby he stole away the hearts of the people and rebelled against his father 2 Sam 15. 5. Now the means to humility are these among many other 1. The first is the considertion of the vilenesse of the composition of our bodies Saint Basile saith that mans life is a schoolehouse of humility and his ground is upon that of the psalme where the Prophet comparing his body to the celestiall bodies falls into admiration why God did rather choose to put a reasonable soul into his body rather then into them What is in man Lord that thou art so mindful of him c. And out of that place in Genesis where Abraham acknowledgeth himself to be but dust and ashes Our nature is but a heap of dust mingled with ashes And the Philosopher saith that we are but a pot of Choler and phlegme And Saint Augustine saith that it would be a prealvent motive to humility if we would but take notice what manner of stuff passeth through our nose ears and other parts of our bodies nunquam tam turpe sterquilinium reperites we should see there is no such dunghill as our selves 2. Another means is the consideration of the estate of our souls The humble Publican took notice of it when he said God be mercifull to me a sinner A father seems to correct the translation of those words well by mihi peccato to me which am nothing but sinne For it is many of our cases We are such sinners as that the Apostle saith we are sold as slaves under sinne and in us that is in our flesh there dwelleth no good thing insomuch that of our selves we are not able to think a good thought And not onely so but if we consider that we have so multiplied our transgressions as that they are more in number then the haires of our head insomuch as the burden of them is so intollerable that they are too heavy for us to bear The consideration of these things will so humble us that though the devill carry us into our own mountain and shew us any good thing in our selves to tempt us with we shall be able to say with Jacob we are not worthy of the least of Gods mercyes and that if we use the gifts we have never so well yet to say we are unprofitable servants and that there is no gain to be expected from us to him and with the Prophet O Lord righteousnesse belongeth to thee but unto us confusion of faces and lastly with King David Not unto us Lord not unto us but unto thy name give the praise for thy loving mercy and truths sake 3. A third is the consideration of the crosses and afflictions which God either hath or may lay upon us and this is a sufficient motive to humble even the wicked This wrought upon king Ahab of whom it is said that he had sold himself to work evil a blaze of humility which was not unrewarded And certainly this is no small means to work this duty and so we are to think of it King David said it is good for me that I have been afflicted because thereby he learnt Gods statutes this drives us to God by prayer and to the word for comfort it maks us to enter into the house of mourning and to exercise discipline over our selves with other the like effects which it works 4. Lastly the best and chief motive should be the example of our Saviour of whom though there were many things worthy our learning and imitation in him yet he would have us chiefly learn this duty of humility Learn of me saith he for I am 〈◊〉 and lowly in heart And so all his acts upon earth did testifie of him his preaching was humble he sought not his own glory hismiracles without pride see thou tell no man said he to the cured Leper he begins his first sermon with Blessed are the poor in spirit his behaviour was humble of which he left an example in washing his disciples feet exemplum dedi vobis he was humble in his birth humble in his life but his death was a true pattern of humility beyond all presidents He humbled himself to death even the death of the Crosse. Saint Augustine upon our Saviours speech before mentioned Mat. 11. 29. saith discite a me non mundum fabricare non cuncta visibilia invisibilia fabricare non in ipso mundo miracula sacere et mortuos suscitare c. sed quod mitis sum et humilis corde Cogitas magnam constituere fabricam celsitudinis de fundamento prius cogita humilitatis Learn of me not to create the world or all visible or invisible things not to work miracles in the world as to raise the dead c. but to be meek and lowly in heart as I am Thou conceivest to erect a great fabrick of honour first bethink thy self of laying the foundation of humility And another Father upon our Saviours first sermon Blessed are the poor in spirit Ne contemnerent hominis humilitatem placuit Deo plura largiri in humilitate sua quam in 〈◊〉 qui igitur verentur humiliari se 〈◊〉 ea facere quae secit Deus Lest men should despise humility it pleased God to bestow more in the time of his humility then in his Majesty They therefore that are afraid to humble themselves fear that which God himself did And so we come to the signes of true humility 1. The first signe of true humility appears in our tongue by ruling that and forbearing to talk of matters above us Speak not proud things And not onely so but not to have them in our thoughts but to be content to deport our selves according to that condition in which God hath placed us We must know how to be abased and how to abound else God will mislike us as he did Baruch who did quarere grandia seek after great things And therefore Saint Augustine saith this is a true signe of humility when a man despiseth those things aswell which he might have as them he would have The second is when we set before us for our object bona aliena et mala nostra illa ut aemulentur hac ut corrigentur other mens good parts and our own evill to follow their's and correct our own When a man doth with the Prophet acknowledge
whatever is more is not from me but from the incredulity of him to whom I swear The third rule for exposition of the Law viz. that it is spiritual takes place in an oath The Psalmist saith of a good man non juratus est dolose proximo suo 〈◊〉 hath not sworn deceitfully to his neighbour We must not say with him Juravi lingua mentem injuratam gero I swear with my tongue but my heart never meant it Gods name must not be used in guile but we must speak the truth from the heart the Heathen saw that this law was spiritual and that the heart must go along with the tongue for as Isidore saith truely God will take and understand the oath not according to the deceitful intentions of him that swears but according to his minde to whom he swears non ut ille qui juraverit sed ut is cui juratus est this will be Gods rule in expounding our oaths whatsoever other rules we follow The fourth rule is concerning the means to keep us from unlawful swearing 1. We must obstare principiis beware of the first degrees of this sin for ex facilitate nascitur consuetudo ex consuetudine perjurium ex perjurio blasphemia out of this facility and easinesse to swear a custom is bred out of custom perjury out of perjury blasphemy when men make no scruple of lying or speaking untruths they come by degrees to perjury by swearing untruths and after that to blasphemy a sin so horrible that in heaven it wants a name and therefore the Scripture expresses it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berech blessing as in Job 2. where Jobs wife saith Blesse God and die that is blaspheme or as we render it Curse God and die And if any can go higher they come to that fearful sin the sin against the Holy Ghost therefore we must take heed to the first beginnings of this sin These are the chains and links of an oath and S. Chrysostome saith non est qui frequenter jurat quin aliquando non perjurat there is none that swears often but is perjur'd sometimes and with him agrees Philo ex frequenti jurejurando perjurium nascitur 2. Again as he there saith we must beware of such asseverations which though they be not perfect oaths yet are the way to oaths as to say per fidem meam per salutem meam by my faith or by my salvation or the like for he that swears by either of these bindes either to that he swears to and this amounts to an execration which is a part of an oath as was shewed before for as S. Augustine saith when a man saith per fidem meam by my faith obligat se per fidem suam Deo and cum dicit quisque per meam salutem salutem suam Deo obligat he that saith by my faith or salvation binds or pawns his faith or salvation unto God If that be not true he swears to he desires to be deprived of his faith or salvation and God if he please in the very article of time he makes this execration may confirm it Our Saviour taught us that in our ordinary converse we should use yea and nay and therefore we are to go no further 3. In the next place we must dispossesse our souls of impatience and anger as also of vain glory Anger is a principal passion which makes men subject and prone to swearing The same Father saith the first sin is anger and the second swearing if a man be of an angry spirit he is seldom free from vain swearing for in an angry mans mouth nothing is so ready as an oath Nay it is as one saith incentivum ad blasphemandum when a man is in fury as anger is a short madnesse he spares none not so much as God himself dum irascitur insanire creditur saith S. Jerome Therefore fo low the Apostles counsel Be angry but sin not that is watch over 〈◊〉 passion that it break not out into swearing And S. James Be 〈◊〉 to wrath for it will cause thee to offend this precept 4. Vain glory is another disordered passion of the minde as S. Jerome calls it By it a man is violently carried away with a vain desire to have every word he speaks beleeved as the word of God received as an Oracle to be as true as the Gospel and therefore to establish their credit they confirm their words by oaths for as one saith There is nothing that men desire so much as that they make so light of to wit their faith and credit for they make shipwrack of it at every blow by frequent oaths They swear that their credit may not be lightly accompted of when as by this means it comes to be lightly accompted of Ideo leviter aestimant ne leviter aestimentur leviter aestimando leviter aestimantur 5. And because an ill habit in any thing is hard to be left and Custom being a second nature and that as S. Augustine saith Peccata quamvis magna horrenda cum in consuetudinem venerint aut parva esse aut nulla creduntur sins though great and fearful as this sin of swearing is when they grow into custom are reputed little or none at all We must strive to nip them in the bud not onely in our selves but in our children for it is with them as with a vessel Quo semel est imbuta recens 〈◊〉 odorem testa diu as the Poet saith and as Cassidore Indigne transacta adolescentia 〈◊〉 efficit senectutem 6. We should have ever in our remembrance and set before our eyes the great punishments and judgements which are so many visible sermons from God himself none so many and remarkable for the breach of any other precept which have been inflicted in all ages for the breach of this one Commandment as Saul for attempting to kill David contrary to his oath was slain himself Zedekiah for breaking his oath of fealty to the King of Babel had his eyes puld out lost his kingdom and was made a captive The Prophet tells us that the flying roul twenty cubits long and ten cubits broad written full of curses shal enter into the house of the swearer c. and shall consume it c. The fifth rule is concerning the signes of keeping this Commandment And these may be taken from the consideration of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massah here used to take up as a burden or heavy thing If the name of God be to us as a burden or a heavy thing and so taken up it is a signe we are careful to keep this Commander As 1. Every man will adde no more to a burden then he can bear he will make it no heavier then needs must nor take more burden upon him then necessity requires so if we take up the name of God as a burden we will use it no oftner then we
in respect of neernesse of conjunction with us But now in respect of excellency and the Honour which is therefore due to any it is otherwise for in some cases the person of greater excellency must be preferred before such as be of neer relation to us S. Paul honoured Nero an Infidel appealing to him Thus a stranger may be honoured rather then one of our own countrey as Daniel was honoured by Darius above all the Princes of Babylon and Joseph though a stranger by Pharaoh above all the Rulers of Egypt Thus one that is not allyed may be honoured before one of our own kindred as Moses appointed 〈◊〉 and not any of his own sons to succeed him in the government of Israel Now such persons as are to be honoured in respect of their excellent gifts and of their neernesse to God which we ought to esteem and honour above all neernesse to our selves by any relations to us and that not onely for it self but also our honour and respect being the reward which God hath appointed to such gifts although in respect of our selves also we are to regard them they being of great use and profit to us by their guifts The Heathen man said that every one made more account of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own things then of Gods and the Apostle complains of such as sought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own things and not the things of Christ but if we look at the 〈◊〉 of any we must not chiefly look at our selves but to honour God in his guifts for we must consider them in a double respect 1. As they are useful and beneficial to us and so the duty is diliges thou shalt love them 2. As they are neer to God by that excellency which he hath given them and so we must do more then love them we must honour them If it be here demanded Why did not God make all men excellent alike and fit to be Superiours Ans. God made men of finite natures and therefore of such condition that one should need the help of another for which end the woman also was made to be an helper to the man Besides seeing men grow in wisdom and abilities for several 〈◊〉 according to their finite capacities industry and education necessarily it follows that as the stars 〈◊〉 each from other in glory so one man doth excell another In this regard the elder brother having as dignity of primogeniture so more maturity of years and reason was appointed by God to rule over the rest of the family Yet God the King of kings and Lord of lords the fountain and original of all rule made Moses the younger brother Ruler and as a God to Aaron the elder brother and preferred David before his elder brethren and Solomon before Adonijah and Absalom when he first framed and composed a national government in his own people But having setled the platform of that rule he intended by the practise of David and Solomon in a Monarchical course the best of all kindes of governments and approved by God because he rested in it he left the managing of that kingdom and rule to the true and lawful heirs of David in all after times Because they by education under their parents and aptnesse of children to walk in the steps of their fathers and to fit their spirits and carriage to what they are born to would probably best perform the royal and weighty charge of ruling as kings and make election of the most able active and faithful instruments to assist them in 〈◊〉 their great affairs We come now to the words of the Precept and shall consider 1. The object father and mother and 2. The duty Honour 1. The object for as Chrysostome saith they must first be 〈◊〉 before they can be honoured Our Saviour saith call none father on earth for ye have but one father in heaven And to speak properly according to the rules of Divinity it is true there is no other father but God for other parents as the Heathen could say are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instruments of generation under God and therefore paternity being 〈◊〉 to God and man it is in God originally and properly in man derivatively and instrumentally as we see in the words of the Apostle who makes God the first father of whom the whole family in heaven and earth is named and as he is the first so he is the last too for when my father and mother forsake me the Lord taketh me up faith the Psalmist God performs the office of a father first before any earthly could and last when other fathers cannot help us Now if all paternity or fatherhood be derived from God to men and they be 〈◊〉 his instruments and so be fathers by participation their duty or office signified 〈◊〉 the name father must be drawn from God as he is a father The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 father is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will and desire because of that 〈◊〉 and ready will 〈◊〉 parents to take care and do good for their children and so Job calls himself pater 〈◊〉 a father of the poor because of the care he had to do them good and hence it is that whosoever is made by God a cause or Author of our good is by analogie 〈◊〉 with the name of father It is true the name is first given to God because he is causa existendi the cause of our being for this also is implyed in the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given to any that is the first author or inventor of any thing and so it is given to our natural parents because that under God they are the causes of our being but then in the second place it belongs to them because of their care and propensity to do good and preserve their children And so the mother hath her name from presering and keeping her children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehensenter quia victum partui quaerit because she seeks to preserve her children and it appears by her creation that one end was to be a helper or assistant to the father in the preserving of children And thus by consequence whosoever are assistants for the preservation of others have this name communicated to them thus those that by their wisdom and counsel do assist others as the Elders and Rulers of the people are called parents which the Heathen saw by the light of nature for Plato and Xenophon say that a good Ruler or Governour differs nothing from a father So then whomsoever God hath placed in a state of excellency above us to be a cause of 〈◊〉 being or well being or an assistant therein these are commended to us by the names of father and mother 2. Concerning the duty Honour the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated to Honour doth
great benefit to them for when he himself had received the seal of the covenant the Sacrament of Circumcision the very same day he made all his servants partakers of it So that though their bodies were in subjection their sculs were made free and were set at liberty by it and therefore it was a good exchange for them And in this respect it was that it was prohibited the Jews to take any bond-servants of the Isiaelites but out of the heathen that thereby more might be brought into Gods covenant Afterwards this kinde of service was established upon other respects which drew Godly men to it and made it lawful for though that other servitude by war whereby one is forced to be a servant may be unjust so that such servants if they can escape they may with a safe conscience especially when they are taken in an unjust war and have not bound themselves by a free promise as those that are slaves to the Turkes yet no doubt but a man may by his voluntary Covenant make himself a servant and this Covenant binds him as Jacob was by covenant to serve Laban seven years for his wife and seven years for sheep and cattel Thus in 〈◊〉 of poverty a man may make himself a servant that he may have a subsistence and in case of ignorance he may serve to learne an art or trade it being all one as was said before to have an art and to have a portion and thus did God allow servants among the Jews even of their brethren And thus came service into the world first by the justice of God as a punishment of sinne though afterwards this 〈◊〉 〈◊〉 is by Gods goodnes become a benefit and vseful for mankinde and therefore God hath taken order for duties to be performed both by Masters and Servants In general the Apostle speaking of servants requires every man to abide in that vocation wherein he is called and at the 21. Verse he comes to speak of servants and gives this rule art thou called being a servant care not for it but if thou mayest be made free vse it rather yet let it not trouble thee be willing to heare the yoke of this service A servant if he be a Christian is the Lords freeman 1. Cor. 7. 22. And Jew and Gentile bond and free are all one in Christ. Gal 3. 28. They that do service to their masters in the Lord therein serve the Lord who hath placed them in that calling yea though the masters were not beleeving yet they must think them worthy of all honour and obedience Yet in the Epistle to Philemon Saint Paul having sent Onesimus whom he had converted back to his master Philemon whose servant he was and from whom he had run away he exhorts his master to receive him now not as a servant 〈◊〉 above a servant as a brother beloved c. Shewing the unfitnes and inequality of that servitude introduced at first by war among beleevers and hence it was that as the Gospel prevailed in any kingdom because Christians were all brethren and among the Jews none were forced to be bondmen to their brethren therefore this state of bondmen began to weare out and vanish among Christians though the other two services by nature and covenant still remained Now for the particular duties of master and servant and first of the Master 1. The first is that he have artem 〈◊〉 Skill in governing art to enjoyne his servants what they should do This Skil the fathers have placed and limited to these four heads His commandments must be 1. Lawful 2. Possible 3. Profitable 4. Proportionable to their abilitie 1. They must be lawful according to the will of God as the Apostle speaks No obedience must be commanded preposterous for as there is Pater in Coelis as well as in terris a Heavenly and an Earthly father so ther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masters according to the flesh and according to the spirit as Saint Paul distinguishes a master in Heaven as well as masters on earth a spiritual as a temporal master and the last ought not to command any thing derogatory to the first for if he depart out of his line his series therein he is not to be obeyed we have an example of this in Joseph who refused to performe the command of his Mistris when she tempted him to lie with her How can I do this and sin against God not against 〈◊〉 but against God And therefore Davids conditions with his servants were that they that were to be his servants must lead a godly life and walk in a perfect way This is to be observed for we see that in the worship of God the fourth Commandment requires obedience from the master as well as the servant Thou and thy servant it makes them pares in this the servant hath an interest as well as the master and the master no priviledge or exemption in Gods worship above the servant Though they be subordinate and under one another in the Civil society yet in respect of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Heavenly Commonwealth they are both equal 2. Their Commandments must not onely be lawful but possible too A thing may be lawful yet not possible for a servant to effect The command of Abraham to his servant to get a wife for his son was lawful but the servant wisely objected to his master how if she will not come and therefore Abraham in that case acquits him in these words If the woman will not be willing to follow thee then thou shalt be cleare of this oath 3 Their commands ought to be profitable or useful not vain and impertinent It is said that David being in war against the Philistims longed for water in Bethlehem and it could not be obtained but by breaking through the host of his enemies Now there were three of his host so ready upon this bare intimation of his desire which they took for a kinde of command that they ventured through the enemies camp and brought him water but he considering what an unprofitable thing he had commanded and how dangerous also because there was no profit in it and yet it was gotten with the price of blood would not drink it but powred it out before the Lord acknowledging thereby that it had been better he had 〈◊〉 disobeyed 4. They must be proportionable that nothing be commanded above his servants strength above that which they are able to do nor any thing that is prejudicial to their health or at unseasonable times It was a great fault in Pharoah and his Taskmasters to enjoyne the Israelites their tale of bricks which was hard enough of it self for they were opprest with that but a greater it was to force them to performe that and yet they must finde straw themselves which was wont to be brought to them The 〈◊〉 duty answerable to this consists of two
an accepter of persons So 2. if he be not just he will accept a gift It was the fault of Foelix In the first case he that respects persons will transgresse for a piece of bread In the latter he that receiveth gifts overthroweth a kingdom And thirdly if he want understanding every one will despise him and his authority will be contemptible therefore he must have all these qualities that so he may judicare justitiam and that justissime give judgement that most justly He must not pervert the law thereby to colour his oppressions like those the Pialmist speaks of who sit in the chaire of wickednes and frame misch 〈◊〉 by a law If he be such a one like the unjust steward that wastd his masters goods if he abuse his princes authority who hath intrusted him he ought upon complaint to be put out of his stewardship and that by him that put him in that so more fit may be in his place CHAP. IX Of fathers by excellency of gifts The honour due to them is not debitum justitiae as the former but debitum honestatis 1. Of those that excel in gifts of the minde The honour due to them 1. To acknowledge their gifts Not to 〈◊〉 or deny them Nor to extenuate them Nor undervalue them Nor tax them with want of other gifts The duty of the person gifted 2. To prefer such before others to choose them for their gifts Reasons against choice of ungifted persons The duty of the person chosen c. 2. Of excellency of the body by old age and the honour due to the aged 3. Of excellency by outward gifts as riches Nobility c. Reasons for honouring such How they must be honoured Fourthly excellency by benefits conferred Benefactors are fathers Rules for conferring of benefits The duties of the receiver VVE said at the beginning in the explication of this precept That those duties which belong to any propter rationem 〈◊〉 excellentiae by reason of any special excellency may be referred hither and we did distinguish the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellency of the person from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principality and government for the former may be without the other two there may be excellency of gifts in some who yet have no authority nor power conferred upon them nor are put into any place of government and in some they do all concur as in good princes and governours Now where there is the first viz excellency of gifts though they have not power or principality there is an honour due to such by vertue of this commandment for honour is nothing else but testimonium excellentie a testimonie of that excellencie which is in another and therefore such ought to be honoured though they want the other two Dignitas sometimes signifies a state of dignity and honour and sometimes onely the merit or worth of the person whereby he deserves honour and dignity though he have it not Of the former we have hitherto spoken and the honour due to persons so dignified of the honour due to such as have onely the latter we are now to speak And according to this two fold consideration of dignity there are two degrees of debitnm duty to be performed which the Casuists and schools call 1. debitum legis and 2. debitum 〈◊〉 1. A legal duty or that which is required by law which cannot be denied to the party without injustice and to which a man may be forced such is the duty owing to parents Masters Tutours Ministers Princes and Magistrates of which hitherto 2. The other is due in honesty and though there be no compulsion to perform it yet if we would be such as we ought before God this duty must not be neglected such is the duty of honour which we owe to all men for their gifts of the minde body or fortune c. This being premised we come to those that have excellency separated from dignity who yet in regard of their excellency are to be honoured And here according to the threefold good there is a threefold excellency 1. Of Minde as knowledge c. which they call excellentiam doni excellency of gifts 2. Of the body as old age 3. Of fortune or outward estate as Nobility riches c. 4. To which we may adde the applying of any of these to others for their benefit whereby men are said benefacere to do good or become benefactors As when by the gifts of the minde from those that are gifted or from rich men by their estate or aged men by rules of experience we receive good they become then benefactors to us and so an honour is due to them from us co nomine for that cause 1. For the gifts of the minde They are called fathers who excelled others in any such kinde of excellency Thus are they called fathers in scripture that have the gift of invention of arts as Jubal who invented musick So likewise Joseph was called Pharoahs father for his wisdom and policy and art in governing Egypt And such gifts as these are called by the Schoolemen Gratiae gratis datae graces given freely by the spirit of God And upon whom these 〈◊〉 are bestowed they are to be reverenced and honoured in respect of the giver and the end for which he gives them which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profit of the whole body And though these gifts be in some that want the true love of God which is that gratia gratum faciens the grace which makes a man accepted of God as a son and that the most able and sufficient men be not allwayes the most religious yet there may be use made of his gifts and his 〈◊〉 endowments must have honour for vaspropter donum the very vessel for the gift must have respect 1. The reverence to any such is first freely to acknowledge that to be in him which he hath and commend it and praise God for bestowing it on him as if he had imparted it to our selves and pray that God would increase it in him and make it become profitable to others Not to think it a derogation to our selves to honour him that hath it not to be of their minde that say Qui auget 〈◊〉 famam detrahit suae that he which honoureth another detracts from his own worth It was not Ezechiels opinion in commending Daniel for his wisdom as in that speech Art thou wiser then Daniel nor of Saint Peter that commended Saint Pauls Epistles and acknowledgeth a great measure of high and abstruse wisdom to be in him especially considering that Saint Paul had reproved him to his face Nor of Saint Paul concerning the other Apostles when speaking of James John and Peter he calls them pillars of the Church Nor of Saint John Baptist in the commendation of Christ not worthy to loose the latchet of his shoes And this is to be
siccans fontem pietatis the bane of liberality and a dryer up of the fountain of goodnes Therefore if we can we must rependere majora requite them with greater if not that yet par pari do like for like if not that neither then we must transferre ad Deum commend them over to God by our prayers and desire him to requite them Yet by the way we are to take notice that there are some cases wherein a man is not to be said to be unthankful though the benefactor so account him 1. As first if a superiour bestow a benefit upon an inferiour expecting that he shall like what the other loveth and mislike as he misliketh and so to be at his command or els he will repute him as an unthankful person But unthankfulnes is res gratiae non officii a matter of grace not of duty and therefore t is no unthankfulnes not to follow him in his humour 2. Secondly If he require any thing of me by way of justice or duty it is no unthankfulnes in me to deny it for as in his benefits there was a licet dare 〈◊〉 non dare it was lawful for him either to give or not give so in matter of thankfulnes there is a licet 〈◊〉 aut non 〈◊〉 a lawfulnes to do or not do that he requires if he require it in re 〈◊〉 by way of thanks I will be thankful but if in re officii by the way of duty and justice or for that he hath done to me he must pardon me and yet I am out of the marke of ingratitude 3. Lastly he would have me to follow his appetite and do an unjust act and I refuse to consent to him in it is this unthankfulnes no surely For the rule is Quod tibi fieri non vis alteri ne feceris a man must do as he would be done unto that love he beares to himself must be the square of his love to his neighbour nor is it required that I should do any more for my neighbour then for my self If any appetite then should leade me to any unjust thing should I consent to it no for so I should hurt my self in consenting to sin against my own soul. In like manner if my neighbour require m to do a thing unjust I must not consent for it is against the love I owe to my own soul which must be the rule of my love to him And so for the pleasure he hath done to me he would have me do my self and him a displeasure by my consenting to do evil at his instigation to hurt both his soul and mine own and so to do evil for good There may be in this case species ingratitudinis a shew of ingratitude at the first sight which a good man may be taxed withal but being weighed in the true ballance it is no unthankfulnes at all A good man per mediam infamiam bujus ingratitudinis will tendere ad officium this reproach of unthankfulnesse not deserved will make him look the more strictly to the duty of true gratitude And thus much for the special duties of Inferiours and Superiours required in this Commandment and the sinnes forbidden according to our first rule for expo uning the Decalogue CHAP. X. That this law is spiritual The 〈◊〉 of Superiours and Inferiours must proceed from the heart Special means conducing to the keeping of this commandment Signes of the true keeping of it FOr the second rule of extension that where anything is commanded or forbidden there all that are Homogenea of the same kinde or nature are commanded or forbidden we shall need to say nothing all the Homogenea being already handled under the first rule 3. The third rule tells us that the law is spiritual and reaches to the heart and so is this law it must be kept in heart and spirit as well as in the outward man both by superiours and inferiours 1. For the superiour We see that David fed his people not onely intelligentia 〈◊〉 but in simplici ate cordis with a faithful and true heart and Saint Peter expresseth the duty of superiours as it ought to proceed from the heart by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' willingly and readily And because as was toucht before there may be an usurpation of power without any just title aswel as an abuse of lawful power therefore none must in heart 〈◊〉 or desire to usurpe authority over others they must say with David non est exaltatum cor meum my heart is not haughty and remember the Apostles rule 〈◊〉 quis sapiat supra quam 〈◊〉 not to think more highly of himself then he ought but be sober minded for as the heathen observed it ost falls out that there is 〈◊〉 animus sub rudi 〈◊〉 an high mind under a beggers cloak some are like the bramble in the Parable that would be king over all the trees or like the thistle that would match with the Cedar of Lebanon 2. The spiritual duty of Inferiours is first with a ready and willing minde to obey their superiours as it is in the song of Barak and Deborah the people came willingly Not like 〈◊〉 who would have no governours Tumultuarii spiritus spirits of opposition nor yet like the Herodians the other extreme we mentioned before spirteus aulici servile flattering spirits the former obey no further then they are forced Job tells us 〈◊〉 some like these that assoon as the cord is loosed will loosen the bridle themselves these are the sons of Belial and the other sort are as far in the other extream who are servilis spiritus of a servile and base spirit To avoid both extreams we must obey as the people promised to obey 〈◊〉 All that thou commandest we will do and whither soever thou sendest us we will go tantum si 〈◊〉 fuerit tecum as some read the words onely if the Lord be with thee so long as thou dost not depart from him we will not depart from thee That tantum must be our direction we must obey so far as they go not contrary to Gods commands if they command contrary we may disobey and yet remain good Subjects This for the spiritual part of this Precept 4. The fourth rule requires the means conducing to be handled and these also have been partly handled before and therefore may be passed over here onely some more means we may observe for the Superiour in his duty out of the 101 Psalm 1. To think of his accompt Quando veniet ad me When will God come This must be his thought he must give an account how he hath executed his place God will demand ubi est grex 〈◊〉 Where is the flock that was given to thee 2. The next is in the same verse for the well ordering of a kingdom he will begin at his own Court if a king if a Master of his
that restrain onely the outward act are like those that apply plaisters to the armour or weapon Which will never cure the wound The reason given by God himself why man-killing is not sometimes capital is because he that killed his brother did not hate him before whereas he that hated his brother and slew him was to die without mercy and not to have any benefit of sanctuary And this briefly for the third rule CHAP. VI. The fourth rule of 〈◊〉 the causes of the sins here forbidden Of unjust anger and the fruits of it It consists of 1. Grief 2. Desire of Revenge The effects and fruits of it 1. Towards Superiours Envy The causes of envy the greatnesse of this sin 2. Towards Equals 3. Towards Inferiburs The sappuration or breaking out of anger against Superiours 1. By the eyes and face 2. By the tongue 1. By murmuring 2. tale-bearing 3. backbiting Against Equals by 1. dissention 2. brawling 3. rayling The fruits of anger in Superiours 1. Threatning 2. Scornfulnesse The last fruit of anger viz. murther of the hand THe fourth rule teaches us that all the means or causes which concur or conduce to any act forbidden or commanded are likewise forbidden or commanded Here come in all those sins formerly mentioned which are occasions or provocations to murther as unjust anger and all the fruits of it As it was said at the beginning when we entred upon this Commandment that pride is the 〈◊〉 of all the breaches of this Commandment so we say now that it is the fountain of unjust anger and of all those sins that arise there from Onely by pride saith the Wise man cometh contention and wrath and the Apostle dehorting from provocation and envy mentions vain glory or pride first as the cause of both Be not desirous of vain glory saith he provoking one another envying one another For as was said formerly every man sets down this with himself That he is good and therefore whosoever loveth him doth his duty as on the other side whosoever hurts or injuris him is necessarily evil and one against whom he may justly conceive anger for omnis 〈◊〉 〈◊〉 〈◊〉 just a each froward man thinks his anger just according as we said before omnis iniquus mentitur sibi every wicked man deceives himself And from this proud conceit of a mans self arises unjust anger against all such as do any way offend him This anger is compounded of two things 1. Grief for some indignity offered to us 2. Desire to requite it 1. In the first is 〈◊〉 animi or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animosity or inward boyling of the blood or fretting from which through pride we condemn the party that injured us as evil and thence follows mala mens a malicious intent towards him the judgement being corrupted by the affections and therefore the Apostle joyns anger and malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together and exhorting to put away all anger and wrath and clamour he adds with all malice because this makes us condemn all his actions as evil for hereby we become busie in other mens matters full of evil surmises and judices malarum cogitationum judges of evil thoughts and thus we come to have an evil opinion of him that offends us 2. Then follows the second thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire of revenge James and John 〈◊〉 in Christs companie and perceiving the Samaritans not willing to receive them would needs call for fire from heaven to consume them Now if this anger be towards Superiours or men in high place dignity and estate or eminent for vertue then it produces envy which is odium 〈◊〉 〈◊〉 respectu superiorum quia eis non 〈◊〉 a hatred of another mans felicity in respect of Superiours because we cannot be equal with them For there is in this case as S. James saith a spirit in us that lusteth after envy and as Elihu saith in 〈◊〉 Envy flayeth the inferiour as some read it because that inferiours are apt to 〈◊〉 those that are above them or exceed them any way And hence ariseth in inferiours as the Apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swellings towards others which either presently break forth or if they lie long and come to suppuration or impostume as 〈◊〉 calls them they prove rubigo 〈◊〉 the rust and canker of the soul which is a fearful thing and worse then anger for anger is cruel and wrath raging but who can stand before envy saith the Wise man this usually produces murther Pilate saw that it was out of envy that the Jews delivered Christ to be put to death Therefore Seneca saith that is casier for a poor man to escape contempt then a rich man envy We see it in Cain that envied Abels acceptance In Rachel that envied Leahs fruitfulnefse and Saul Davids happinesse 1. The occasion of this sin is grounded especially 1. Upon the merits and wel-deserving of others we envy them because they are 〈◊〉 then our selves S. John tells us it was the cause why Cain slew Abel because his own works were evil and his brothers righteous For every man desiring his own excellency thinketh that he which is more excellent then himself doth offuscare lumen ejus darken and eclypse his light stand in his way and if that man were 〈◊〉 he should be more esteemed therefore by this envie he seeks to bring him under water that he alone may swim above This we may see in the Princes against Daniel because Darius had preferred him above them And in Johns Disciples they thought that Christ stood in the Baptists way and got all from him because more people followed him And in the elder son against the younger who when he came home from the field and saw the entertainment of his younger brother he envied his brother and out of envy would not go in the reason was he thought himself better then his brother the fatted calf was never kild for 〈◊〉 c. though he had deserved better of his father Thus nothing can be done but envy will make it matter to work upon If David once come to his ten thousands Saul will never after be brought intueri 〈◊〉 rectis oculis to look aright upon him but the evil spirit will enter into him for so we read verse 10. that the next day there came an evil spirit upon him for there are none that the Devil can so easily fasten upon as upon such The making of a better coat for Joseph and a little more love of Jacob to him then to the rest was a marvellous moat in the eyes of his brethren and it is true that Jacob said though in another sence an evil or cruel beast hath devoured him for envy is fera 〈◊〉 pessima the worst of all wilde beasts S. Basil saith Canes 〈◊〉 cicurantur cultu mansuescunt 〈◊〉 invidi vero ad obsequium
erit ut hodie amplius to morrow shall be as to day and much more abundant This saith he I do and then he cometh to this exhortation fratres 〈◊〉 quam lenissime sed tamen instantissime vos rogo brethren though but gently yet most instantly I beseech you do you the like 2. As gluttony or excesse of meat is here forbidden of which we have spoken so also drunkennesse or excesse of drink The Apostle dehorting from drunkennesse saith there is in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxury or lust be not drunken with wine wherein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it inclines to unclean lusts And the same saith Solomon Look not upon the Wine when it is red and sheweth his colour in the cup or goeth down pleasantly and why Thine eyes shall look upon strange women And therefore S. Peter doth not onely forbid drunkennesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drunkennesse which the Fathers call voluntarium Daemonem a voluntary Devil when a man willingly bereaves himself of reason but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinkings or compotations whether they be such as enflame us and though they take not away our reason yet kindle our blood and spirits or whether by using them we get such a custome and habit that we are strong to do it and being free from drunkennesse can behold the infirmity of others with pleasure for there is a woe pronounced against this strength And in any of these cases the excesse of drinking is forbidden not onely because it deceives a man and the drunkard and the glutton shall come to poverty but also because it disposes a man to this sin as we see in Lot who by too much wine committed incest even without knowledge and unwittingly but most commonly a man doth it knowingly and wittingly and so maketh him self a fit mold for the Devils impression The Wise man saith that they are like to a man sleeping in the midst of the sea when they are awaked they return to it again For it is such a vice that a man having gotten a habit of it can hardly leave it off Yet are we not altogether prohibited the drinking of wine but in some cases it is allowed as these and the like 1. For bodily infirmities according to the Apostles counsel to Timothie In this case the use of wine is lawful Timothie was so far from excesse that having an infirmity upon him he would not adventure upon wine without Pauls direction 2. In heavinesse of minde whether natural or accidental Give wine to those that are of heavy heart 3. Upon some publick benefit of the Church or Common-wealth there may be a publick gratulation and therein a more free use of the Creatures and whatsoever doth not hinder or oppose Temperance may be lawfully used to solemnize a day of publick joy When the people were ready to mourn Nehemiah forbids it and instead of mourning bids them eat the fat and drink the sweet and testifie their joy by the lawsul use of the Creatures for the benefit which God had vouchsafed to his Church This is the third But ont of these or the like cases it must not be used as they did of whom the Prophet speaketh When God called to mourning and weeping they fell to joy and gladnesse to slaying of Oxen and killing of sheep to eating flesh and drinking wine And there be still some men that can take hold of the Apostles counsel to drink wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of that part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little they take no notice at all The sum of all is there must not be Redundantia excesse It was accounted an especial fault of the Princes of Israel They drank wine in bowls c. The five rules above mentioned you may apply to prevent this sin and to govern your self in the use of wine or strong drink Both these vices are salved by one vertue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance a vertue here commanded S. Paul makes it a special fruit of the spirit and exhorts Titus to preach it and exhort young men especially to it and such as bend their mindes to knowledge and studie of learning and therefore S. Peter exhorts as to adde to vertue knowledge so to joyn to knowledge temperance for scientia est cum abstinentia temperance is the way to knowledge CHAP. IIII. Of idlenesse the second thing which fits the soyl for this sin Diverse reasons against it It consists in two things 1. too much sleep 2. want of exercise when we are 〈◊〉 Against sleepinesse Rules for 1. the quantity 2. the manner Of idlenesse in our callings The remedy against sleep and idlenesse THe second thing which makes solum subactum fits the soyl for this sin of lust is idlenesse For as fulnesse of bread so abundance of idlenesse was one of the causes of Sodoms sin One answered by the light of nature to him that asked what Luxury was that it was nothing els but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passion of an idle minde And this is a sin highly displeasing to God in many respects 1. Evertit consilium Dei finem hominis it doth what may be to overthrow Gods purpose and the end whereto man was created For God in the very beginning created man to labour He put man into the garden of Eden to dresse it not onely ut coleret eum to serve him but ut coleret terram to till the earth neither without the other Afterwards when he had transgressed Gods command this labour was enjoyned him as a perpetual penance for his offence In sorrow shalt thou eat all the dayes of thy life and in the sweat of thy face shalt thou eat bread Nor doth the Gospel shew it self more favourable in dispensing with this law Why stand ye idle saith our Saviour And it was the Apostles complaint that he heard that there were some that wrought not at all Nor shall it ever be abrogated Man saith David goeth forth to his work and to his labour till the evening Therefore is it that Solomon sends the idle person to the Ant and that the son of Syrach compares a slothful man to the filth of a dunghill In this respect therefore is this sin to be condemned 2. In regard of the losse of time a thing 〈◊〉 precious that the Apostle exhorts us by all means to redeem it if we have mispent it And the Psalmist sets it down as a curse upon the people that God consumed their dayes in vanity 3. In regard of the breach of the next Commandment which forbids stealing For he that consumes his dayes in idlenesse maketh use of the creatures to which he hath no right The Apostle saith He that doth not work should not eat The Heathen call such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unnecessary burden The Scriptures compare them to