Saint James cal such anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is without partiality not standing upon his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretion he stands not doubting what his meaning might be but doth Candide interpretari construe it fairely 3. The third is a willingnes sometimes to depart from ones right for peace and quietnes Saint James saith that true wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or guided by equity and moderation and Saint Paul plainly requires it let your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation be shewn unto all men By these three rules anger is prevented 2. But now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing after the wound is made there are 3. other rules prescribed by the Apostles and prophets 1. To support or to bear with one another for though anger may come into a wise mans bosom yet it must not rest there it rests onely in the bosom of fools we must therefore be long-suffering and not put in more bitternes to make a bitter thing more bitter We must as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beare all things Yea we must be as the Prophet David was fni tanquam surdus I was as a deafe man he was not deafe but tanquam surdus as one dease and as Saint James speaks we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cover a multitude of sins 2. We must not keep in minde any injuries done but labour to forget and forgive Thou shalt not beare any grudge against the children of thy people saith God 3. If we have done the wrong we must seek for reconciliation as our Saviour commands and this must be partly with good words for a soft answer 〈◊〉 away wrath and partly with gifts for a gift in secret pacifieth anger and a gift in the bosome great wrath This is the way to heale anger when it is broken out 2. The second vertue opposite to anger is charity the fruits and effects whereof are opposite to the several parts and branches of unlawful anger 1. Against the inward boyling of anger in the heart Charity makes us lie down in peace and sleepe as the Psalmist speaks and it keeps the vnity of the spirit in the bond of peace as the Apostle speaks it doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it envies not is not puffed up and therefore Saint Peter calls such as have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as love unity of spirit 2. Against the icterus peccati the outward iaundise appearing in the face c. Where charity is there is that simplex oculus a single eye of which our Saviour speaks charity doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look undecently or with 〈◊〉 and for our words where it is there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vrbanity and suavity 3. Against the outward act of murther charity produces Beneficence which is the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnes which the Apostle mentions which is according to the objects divided into several parts for 1. There is beneficence to the dead By burying them by shewing love and kindnes to their seed according to that in the Canticles love is stronger then death The grave will not quench it 2. There is beneficence to the living and that either 1. general to all men called humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea even to evil men as correptio fraterna to reprove them and not to suffer sin to rest upon them and to pray for them or else 2. Specially to the Godly we must do good to all but especially to the household of 〈◊〉 〈◊〉 John makes it a signe that we are translated from life to death to love the brethren and Saint Paul counts it a dignity to do good to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is worthy the Saints implying that it shews the worth and dignity of a Saint to do good to such And among such those that are our own our friends or are neer to us are to be respected chiefly as was shewed before when we spake of charity in general for a man that hath friends must shew himself friendly and there is a friend that sticketh closer then a brother After these we come to another sort of people to whom beneficence must be shewed viz to such as need by works of mercy and almes deeds The Apostle requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of mercy Now this consists in diverse things as in rejoycing with them suffering with them by sympathy of affection when we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks by giving what they want if we have it and if we have it not by wishing them well and giving them comfortable speeches and praying to God for them by practizing that vertue of hospitality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much commended Lastly this part of Christian charity must be extended even to our enemies whereby all these duties now mencioned 〈◊〉 illustriora become the more illustrious and praise worthy by forgiving them praying for them and assisting them in their necessity thereby we become perfect and resemble our heavenly father as our Saviour speaks when we so far overcome our affections that we make our sun to shine upon them with others by doing them good though not for their own sakes and do not let our sun go down upon them by stopping our benefits towards them when they have offendedus Thus we see the vertues opposite to anger which must be laboured for as means to prevent and suppresse this passion CHAP. VIII Rules for the eradication of unjust anger 1. To keepe the passion from rising 4. Rules 2. After it is risen to suppresse it How to carry our selves towards those that are angry with us 1. To give place 2. To looke up to God 3. To see the devil 〈◊〉 of the second thing in anger viz. Revenge Reasons against it If our anger have broken out Rules what we must do Of the act viz. requiting one injury with another Rules in going to law The sixth rule of 〈◊〉 others to keep this Commandment THere remaines something more to be said about the eradication or takeing away the root of unjust anger and this may also be referred to the meanes 1. First to keep this passion from rising in us we must observe these rules 1. We must not have 〈◊〉 〈◊〉 we must be voyd of prejudice against our brother considering as the Apostle saith that we are subject to the like temptations and men in their anger become corrupt in judgement for holding this principle that those that offend us are evil we are consequently perswaded that we our selves are good and therefore we will shew our power on those that provoke us therefore every man must know that he hath to deale with men of like
theevs and this is to love with judgement when though there is no other motive of love in the party yet we love him propter 〈◊〉 for God for when a man loveth a friend he loveth him propter aliud quam Deum for some other cause then for God alone but when he loveth his enemy there is no other cause but propter Deum for God onely Again when our love is ad 〈◊〉 onely to our friend it is debilis 〈◊〉 weak and slight work for as Christ saith if we love them that love us what great matis this the Heathnes and publicans do the like therefore God would have our love to be like his stretcht out usque ad 〈◊〉 to those that are fardest from us to our very enemies as he doth when he causes the sun to shine and the raine to fall upon the good and bad And this is no such hard matter as flesh and blood would make it Saint Augustine saith Dices non possum vigilare non possum jejunare numquid dices non possum 〈◊〉 perhaps thou wilt say I cannot watch nor I cannot fast but wilt thou say I cannot love And this indeed is a point of special consideration because it makes a difference betwixt the love of Christians and the love of Heathen for our love to men must flow from the fountain of our love to God Take away propter Deum and then as Saint 〈◊〉 saith our Christian vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common and vulgar such as were in the Heathen our fortitude nothing but the fortitude of Socrates and so of other vertues wherin ours and theirs differ in nothing but in this propter Deum for God And therefore our 〈◊〉 rule must be according to Saint Gregories excellent direction 〈◊〉 rinus justitiae 〈◊〉 de 〈◊〉 pietatis The river of our righteousnesse towards men must have 〈◊〉 original from the fountain of piety to God that is that our love to our brother must arise from our love to God and though we see how our love must be guided by our judgement in the cause or ground of it propter Deum for God And as our judgement must be rectified that we are not in the cause so consequently our affection which followes the understanding must be right and herein though we are not tyed to that high measure which was in Saint Paul who wished himself 〈◊〉 from Christ for his brethrens sake viz. for the salvation of the Jews yet thus far we are bound as to desire their salvation with our own and to will the same good to them that we will to our selves and to nill the same evill to them which we nill to our selves and consequently there must be those works or fruits of love mentioned by the Apostle which as they refer to our neighbour are especialy three 1. The first is Joy That as we wish our neighbours good so when any good hath befallen him we be glad and rejoyce at it yea after Saint Barnards rule gandere in bono alieno magno magis quam in proprio parvo rejoyce 〈◊〉 in the greater good of our neighbour then in the lesser good of our own Opposite to this is if either we repine that any should come to the participation of the same good which we possesse which is one part of envy and was the fault of the unfaithful 〈◊〉 in the Gospel that did not occupy his masters talent or if we stand thus affected that if we have it not our selves we will not be content that any other should have it And of this part of envy is it that Saint Chrsostom speaks thus 〈◊〉 pestiferum est 〈◊〉 〈◊〉 in diabali conditionem in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per 〈◊〉 venit in mundum propter ipsam Abal est interemptus c. Envy is a most pestilent evil it turnes and transformes a man into the nature of a most cruel devil By it came 〈◊〉 into the world for it was Abel stain It was the envy of 〈◊〉 toman which made him seek 〈◊〉 fall because he would have 〈◊〉 in better estate then himself And in this respect it is that S. Augustine said Invidia vitium Diabolicum quo solo Diabolus reus est inexpiabiliter reus Non 〈◊〉 Diabolo dicitur 〈◊〉 damnetur adulterium commisisti furtum fecisti villam alienam rapuisti sed homini stanti invidisti Envy is a Devillish vice of which onely the Devil is guilty and 〈◊〉 without expiation for it is not said to the Devils damnation Thou 〈◊〉 committed adultery or thou hast stollen or thou hast violently seized on anothers possessions but this is objected to him Thou hast envied man in his Innocency 2. The next is Peace a desire of agreement with our Neighbour plainly prescribed by the Apostle Have peace with all men And if at any time there happen a breach we should not pertinaciter aggredi obstinately set upon one another for this is the badge of Sathans Disciples as S. Gregory saith Si Dei 〈◊〉 filii qui pacem faciunt procul dubio Satanae sunt silii qui pacem confundunt If they which are the Authors of peace be called the sons of God without question they are the Devils children which disturb it When Christ came into the world the Angels sung at his birth Glory to God and peace on earth and yet himself saith I came not to send peace but a sword To reconcile which places we must conceive it to be discordia in 〈◊〉 war against that which is evil which Christ speaks of in that place for as Nazianzen well saith Melior est talis pugna quae Deo proximum facit quam pax illa quae separat a Deo that dissention is better which makes a man come 〈◊〉 to God then that peace which separates him from God Therefore as a Father saith As there is nothing more to be wished for then concordia in bono agreement in that which is good and nothing more to be laboured against then discordia in bono disagreement in the 〈◊〉 so nothing more to be desired then disagreement in evil and nothing more abominable then agreement in that which is bad And as our Saviour pronounceth them blessed that are Peace-makers in good so are they no lesse blessed that are Peace-breakers in evil that make discord in evil and they are no less the children of God then the other and threfore peace with hereticks and Schismaticks must not be held though in lesser matters which trench not upon the foundations of faith worship or government difference of opinions may be allowed For there may be a 〈◊〉 or disagreement allowable in questions and disputations that touch not upon those foundations and so that it go not so far as to trouble the peace of the Church but that the unity of the spirit be kept in the bond of peace For as S. Gregory
of Neconcupisces as that they thought Concupiscence no sinne and for the rest though they had some particular Laws respectively against the breach of some commandment as against adultery incest and the like yet they dispensed with them as persons time and place ministred occasion to them Which we may see in the story of a King of Persia who being desirous to marry his own sister and knowing that there was a Law against incest brake his minde to the Magi desiring their opinions they told him that though there were such a Law yet there was another that the King might do what he would Whereas our Religion is so far from dispensing either with that or other the Laws of God that the saints of God had rather suffer death then them to be broken as in the case of John Baptist who told King Herod Tibinon licet it is not lawfull for thee to have thy brothers wife though it cost him his head for saying so 4. Another argument to prove the truth of our Religion is that both it and the Scriptures by which we are guided go to the heart whereas other Religions pierce not the skinne These stop the streames theirs make the Lusts of the flesh but affections Adiaphora indifferent things to be avoyded or not ours by prohibiting Concupiscence stop the fountain of all sinnes 5. Again it is a necessary consequence that that which cannot come from man comes from God But there are some things in Scriptures which are truly Metaphysicall and exceed the capacity of man as that Jehovah Elohim is one God and three persons trinity in vnity that God should become man that God should take upon him to be the redeemer of Mankind and that by his stripes and suffering punishment man should be healed that God should create a world and out of that gather a Church to himself These things and more cannot be comprehended by man and are not to be conceived but onely by our Religion 6. Not to conceale the faults of a mans parents or friends or to speake against a mans own countrey stock kinred or his own self is a thing altogether unnatural and cannot come into any but by a supernatural power But we see that Moses when no necessity compelled him spared 〈◊〉 ot his own stock but spake against his brother Aaron for making the Golden Calfe nor his sister Miriam in the case of murmuring no nor his own selfe at the waters of strife and committed the same to writing that Posterity should take notice of these things Yea and dispossessed his own children from succeeding him in the Magistracy constituting Josuah in their stead these acts cannot agree with the natural man but must needs proceed from a higher cause therefore the writers of these Scriptures must of necessity be inspired by God himself 7. Whereas the whole scope of Philosophers and of the Law makers among the Heathen was to teach how Princes might enlarge their territories and taught it as a point of wisdom to win by all means the favour of princes and great men this Religion teacheth contempt of life the world and worldly honours in respect of God and such was the practize of the prophets who were so far from seeking the favour of Princes that they reproved them to their faces when Gods cause was in hand Therefore this Religion is spiritual and proceeds not from man 8. Again we know that as God is a spirit so must his worship be spiritual and this is the scope of the Scriptures that God be honored without Images or shadows And though in the vnity of God that there is but one God to be worshipped false Religion may agree with the true yet in this point it doth not their Religion and the worship thereof being onely corporeal not spiritual For though in the Old Testament there be many Ceremonial worships prescribed yet God disclaimeth them all yea he abhorreth them if they be performed without the inward worship and sets down the way of worship wherein he most delighteth namely in a broken and contrite heart and spirit Therefore as man is bodily and his motions fall within the compasse of the Body so is that worship which comes from him bodily whereas Gods worship is spiritual and not corporal onely 9. To these may be added by us that we had Miracles and Oracles to confirme our Religion as they did to strengthen theirs And those beyond theirs in divers respects 1. The Miracles mentioned in Scriptures were not done in a corner but openly as were they which were done by Moses upon Pharaoh in the sight of his servants 2. They were notfrivolous or vain but profitable and beneficial 3 They were not imitable nor 〈◊〉 by Magique or mans art for what Magician can divide the Sea or cause the Sun to stand as in Josuahs time or make the Suns shadow goe back as in the diall of Ahas or to rain Manna as in the wildernesse Jannes and Jambres are not able to stand against Moses 2. And for our Oracles they were not as the Oracles of the Gentiles that spake placentia pleasing things or as they themselves say did speak such things as their Kings would have them speake nor are they ambiguous or doubtfull such as theirs that needed Delium interpretem some Apollo to explain them and in that respect as Porphyrius testifies of them they ever had their Postica back-doors evasions to help them But ours are void of flattery and are certain some of them being fullfilled 500. some 1000. years some 3000. years after they were uttered as the enlarging of Japhets tents which hapned not till the calling of the Gentiles and the like So much to prove the truth of both Testaments as our religion agrees with that of the Jews Now follow some reasons proper to the confirmation of the truth of Christian Religion CHAP 12. Special reasons for the Christian Religion as diff ring from the Jewish It purgeth the soul shews that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimony of the Apostles and 〈◊〉 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 weake 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 Divels testimony against himself Saint Augustine out of 〈◊〉 de regressu animae one of the greatest enemies that ever the Church of God had saith that there is no true Religion that confesseth not that the soul of man 〈◊〉 to be purged and addeth that the Platonists received from the Caldeans that the soul of man non potuit perfici 〈◊〉 per principia and we know that Platos principles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father the minde and love which
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
〈◊〉 contained in it with the punishments and the rewards thereof Christ tells the Jews of a faith in the Law If ye had beleeved Moses ye would have believed me This was peculiar to the Jews before Christ came and is not proper for us 3. The Evangelical is the third which is the belief of the Gospel whereby we trust and relie upon Christ for 〈◊〉 of sins and eternal life in the way by him prescribed in the Gospel which is by repentance and new obedience which way they that walk in are said to believe in Christ or to believe the Gospel whereas to apply the promises absolutely not performing the conditions is a meer fancy and not faith in Christ or the Gospel because Christ hath no where promised pardon or life but to such as repent and lead a new life and therefore those that resolve not seriously so to do and as occasion is offered do not put their purposes in execution do nothing lesse then believe in Christ but turn the gospel into a doctrine of liberty Therefore saith S. Cyprian Quomodo se credere in Christum dicit qui non facit quae Christus facere praecipit how can any say he beleeves in Christ who doth not what Christ commands him And S. Augustine de 〈◊〉 operib c. 23. saith not onely that a good life is inseparable from faith but also ipsam esse bonam vitam that faith and good life are all one And Irenaeus before them both Credere in Christo est voluntatem ejus facere to believe in Christ is to do his will The object of all faith is the word of God which as it is said profited not the Jews because it was not mingled with faith when it is was preached to them So that there must be a mixture of faith with the word for the word and faith continue the Spirit of God in us Our Saviour tells his Disciples that his coming upon earth was fovere ignem to cherish and keep fresh the Spirit which is there compared to a fire S. John the Baptist calls him the Baptizer with fire and the Holy Ghost and therefore it is that S. Paul adviseth not to quench the Spirit and that which nourisheth it is in the next verse Despise not prophecy which is lampas fidei the oyl of faith The word is the matter of this fire If it come into a man it is but as a lamp without oil which flameth for a time it is but a blaze in the Hearers when it is not mingled with faith it bideth but a while if this nutriment be wanting And it is wanting in the wicked Non quia dicitur sed quia creditur sicut credis ita sit tibi Non est semen immortale nisi credas esse a Deo qui est solus immortalis And this is the necessary use of faith Thus much for the first Rule The second and third rules are of little use in this Commandment The fourth rule is concerning the means to believe about which we need not much to labour because it is certain that the first way whereby we come to believe is the relation of others The Q. of Sheba believed Solomons wisdom upon report And the reports of Saints who reposed their whole confidence in God may be able to perswade us else which cannot be we must think that all the Patriarchs and Prophets were either unwise or dishonest and their faith in vain but they according to their own experience left that which they found to posterity Thus the testimony of the Church is the first motive and inducement to belief though not the sole or the the principal for this is divine authority viz. the word of God derived and conveighed unto us by the Church of God into which our faith must be finally resolved and ultimately terminated upon which when our faith is grounded we may say as the Samaritans to the woman that had related to them the passages between her and Christ at Jacobs well Now we beleeve not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world And so we may say we finde by experience the truth of what we have heard therefore the proper and especial ground of faith is the word of God Faith cometh by hearing and hearing by the word of God as the Apostle saith And after it is preached we must take the same course that we held in knowledge or meditation and conference c to acquaint our selves with it after we hear or read it as it is in Deuteronomy 6. But because he cannot be faithful in much that is not so in a little and as Christ saith If we beleeve him not in earthly things we shall come far short in the belief of heavenly therefore the learned have distinguished faith into fidem Coelestium Terrestrium by faith of heavenly and earthly And the latter of these is a means or way to the former Therefore it being a way or preparation to faith somewhat is to be said of it as a special and most effectual part of faith and is rather to be called fiducia or confidentia then fides confidence or trust then faith It pleased God to prepare and make way to faith by the last of the two that a man may repose himself and rely wholly upon God and he that can be brought to this etiam vacuo penu when there is no hope of good being unfurnished of all earthly means and help will be able also to put his confidence in him for heavenly things But when the storehouse of faith in earthly things is empty we cannot be furnished with faith in heavenly 1. Now this faith or rather confidence in God is considered two wayes 1. Either he that hath it hath the means also 2. or he that hath it is utterly without the means Both here are enjoyned If we have them we are to use them because it hath pleased God to ordain them as ordinary means to work with as Jacobs care was to provide for his family And Isaac said to his father here is wood and fire but where is the sacrifice Abrahams answer was Deus providebit God will provide the rest If we do our parts God will do the rest We must not do as the Tempter would have Christ do cast himself from the pinacle when there was an ordinary way to come down from it for this were to neglect the ordinary and seek out for extraordinary means which is not warrantable 2. And as we are commanded to use them and not presume without them so on the other side we are forbidden to trust in them and rest upon them whether it be in the private art we practise to sacrifice to our own nets that is to ascribe all to our own skill or in our wealth which Job accounted as a
Strong and weak good and bad Corn and chaffe vessels of gold and silver of wood and earth and therefore hath need of some thing to cleanse the floore and to sever the corn from tares and to prune bad succors from the vine And this the Church doth by Discipline and Censure which all that live within the Church must either willingly submit to or else be forced to obedience Quicunque Dei 〈◊〉 jam sibi nota non facit et corripi non vult etiam propterea corripiendus est quia corripi non vult Saith Augustine He that knoweth the will of God and doth it not nor will submit to correction is to be corrected even for that because he refuseth correction But there are a sort of people and ever hath bin that cry out against discipline as a tyrannical burden imposed upon the conscience Saint Augustine tells of such as these which were in his time Multi sunt qui sanae doctrinae adversantur justitiam 〈◊〉 et disciplinam imperium esse judicant c. There are many that oppose sound doctrine finde fault with justice and account discipline as a thing imperious and ascribe moderate correction to an act of pride whereas there can be nothing imperious but that which is commanded unjustly nor can any thing be more properly termed Pride then the contempt of discipline But howsoever we esteeme of it it is neither unjust nor new We finde it commanded by our Saviour Dic Ecclesiae Tell it to the Church And Saint Paul gave order to deliver the incestuous person to Satan that his spirit might be saved which is the true end of discipline And in divers other places he gives order for care to be had that discipline fal not to the ground Be ready to revenge all disobedience and Corripite inquietos Warne or rebuke the unruly To Timothy he prescribes many rules concerning it and among them Them that sinne rebuke before all that others also may fear Whereupon Saint Augustine saith sinne must be punished that the party punished may be thereby amended or else that others thereby may be terrified from offending in the like manner And upon Saint Pauls words put that wicked person from among you he saith Ex quo appare ut qui aliquid tale commisit 〈◊〉 dignus sit Hoc enim nunc agit 〈◊〉 in excommunicatione quod agebat in veteri Testamento interfectione The Church doth now that by Excommunication which the church in the old Testament did by putting to death And therefore to conclude this point Disciplina Ecclesiae dormire non debet the Discipline of the church ought not to sleep CHAP. V Of Ceremonies in Gods worship The vse of them 4. 〈◊〉 to be observed about them The means of preserving Gods worship The signes Addition 17. Concerning customs and traditions of the church The 6. rule of causing others to keep this Commandment THe second general considerable in the external worship of God are ceremonies not Jewish but Christian which how soever they are by some that either well weigh them not or by others possessed with a spirit of opposition accounted Antichristian and repugnant to the word of God and therfore to be abolished out of the church yet in the judgement of moderate and well affected men nay of al men that are not sowred with the leaven of schisme or 〈◊〉 they are reputed no 〈◊〉 part of this external duty for they which are versed in the ancient story of the church cannot but confesse that in all ages before Popery had its birth and in al places where christianity was profest some ceremonies have ever bin practized as lawfull and necessary nor was there at any time any religion ever practized in the world without some ceremonies nay the most seemingly reformed sectaries themselves cannot but vse some ceremonies in the practize of their religion and therefore of their own fraternity the wisest sort have acknowledged That they are necessarily to be observed as conducing to the advancing of the true worship of God 〈◊〉 saith one 〈◊〉 ad Dei cultum atque necesse est et sint persokae destinatae in Ecclesia qui Magistri vel Ministri potius sint Ceremoniarum eas exerceant in Ecclesia secundum Domini instituta Ceremonies belong to the worship of God and it is very necessary that there should be some persons in the Church appointed to be Masters or Ministers rather of Ceremonies to use them in the Church according to the Lords institution and he closeth with a good reason Vt norint cultores Dei qualem Deo cultum exhibeant that the worshippers of God may know what manner of worship to exhibit to him For the Fathers take the judgement of S. Augustine for the rest Nulla Disciplina in his est melior gravi prudentique Christiano quam ut eo modo agat quo agere 〈◊〉 ecclesiam ad quamcunque forte devenerit quod enim neque 〈◊〉 neque contra bonos more 's injungitur indifferenter est habendum pro corum inter quos vivitur societate servandum there is no better 〈◊〉 in these things viz. ceremonies to a sober and wise Christian then to observe them in that manner which he sees the Church wherein he lives to keep them for whatsoever is enjoyned so it be neither against faith nor good manners it is to be held as a thing indifferent and to be observed in regard of the society of those among whom we live And this is a good way to follow the Apostles Counsel to keep the unity of the Spirit in the bond of peace You shall hear the same Fathers censure against them that are refractory in this point In 〈◊〉 rebus de quibus 〈◊〉 statuit divina Scriptura mos populi Dei constituta majorum tenenda sunt Et sicut praevaricatores divinarum legum 〈◊〉 contemptores Ecclesiasticarum consuetudinum coercendi sunt In those things of which the holy Scripture hath determined nothing the custome of Gods people and the Constitutions of the Ancient are to be observed and the Contemners of Ecclesiastical Customes are no lesse to be reduced to conformity then they which offend against Gods Laws And withal there is no doubt but these ceremonies may be changed and varied according to the diversity and alteration of times and nations and other circumstances S. Aug. saith in defence of this point Non itaque verum est quod dicitur Semel recte factum 〈◊〉 est mutandum mutata quippe temporis causa c. that is not then true which is said A thing once well established may not by an means be altered for as time so true reason may call for 〈◊〉 alteration and whereas they say it cannot be well done to change it so truth may say it cannot be well sometimes if it be not altered because both may well stand together and be right if upon alteration
were some then as there are now that having given Almes on the Sunday would recover it the other dayes of the week either by oppressing and dealing hardly with the poor or by undermining those they dealt with Therefore the last caution must be out of the Prophet The Lord of hosts shall be exalted in judgment the holy Ghost shall be sanctified in justice that is a mans mercy must not make him unrighteous So that the conclusion of this point is if a man doe dare rem suam Deo se peccato aut daemoni give his substance to God and himself to sin or the devil and thereby give quod minus est Creatori quod majus inimico the lesse to his Creatour and the greater to his Enemy he is far from keeping the sabbath aright in the point of performing the works of Mercy Now concerning the spiritual part of the works of mercy which is to be done to the Spirit of him that needs it S. Augustine saith Est quaedam charitas quae de sacculo non erogatur there is a charity which is not taken out of the bag or purse such mercies are called Spirituales Elemozynae or misericordiae spiritual Almes which are so much more excellent then the other as they do mederi miseriae principalioris partis take order for the relief of the more principal part of man the soul. And there are seven of this kinde 1. The first concernes the good which is to be performed to draw him to it and it consists of three branches 1. The instruction of the young and others that are ignorant the Prophet describes the reward of such They that turne many to righteousnes shall shine as the stars for ever 2. The second branch is the giving of good and christian advice to him that is in doubt hearty counsel by a friend is by Solomon compared to oyntment and perfume that reioyce the heart 3. The last is the exhorting him that is slack in some good duty so did the prophet David And this was one of the instructions Saint Paul gave to Timothy to charge rich men to do good and be rich in good works c. 2. Another is Comforting them that are in distresse Saint Paul calleth this comforting them which are in trouble and supporting the weak and flere cum flentibus weeping with them that weep 3. A third is that work of spiritual mercy which our Saviour made a part of Church discipline reproving of our brother privately for his fault and the Apostle biddeth us to warne them that are unruly A 〈◊〉 is the pardoning of those that offend us according to our Saviours Rule we must first be reconciled to our brother before we offer our gift at the AlAltar and if he will not be reconciled then pray for him It was aswell Christs practise as his counsel Father forgive them So did the Proto-martyr Stephen Gregory saith Qui dat et non dimittit he that giveth and forgiveth not doth a work that is not acceptable to God sed si dimittet 〈◊〉 non det but he that forgiveth though he give not shall be forgiven of God as oft as he forgiveth others si tu ponas limitem Deus tibi ponet limitem If thou settest bounds to thy forgiving God will do the like to thee but if thou for givest without limit nor puttest bounds to thy brothers offence by pardo ning it God will put no limit to his pardonnig of thy sinne 5. Another is in Rom. 15. 1. we that are strong ought to bear the infirmities of the weak Alter alterius onera portate beare ye one anothers burden Gal. 6. 2. 1 Thess. 5. 14. 6. The sixth is taken out of Saint James Praying for one another even for our enemies it was Christs counsel Matthew 5. 44. and his practise Luk. 23. 34. And this is reputed for a work of mercy Augustine saith Causaberis 〈◊〉 te non possedocere you may perhaps cavil and say thou canst not teach some are as forward to advise you as you them and that you have not the gift of comforting or if you rebuke them for their faults they will despise you But for this and the two last works of mercy there can be no excuse nunquid dices non possum dimittere 〈◊〉 to forgive one that hath offended thee to bear with him to pray for him these things may be alwayes done ut malitia ignoscatur nulla excellentia nulla sapientia nullis divitiis opus est To pardon wrong done to us and so to beare with the weak and to pray for any there is neither excellency nor wisdom nor riches requisite or necessary 7. The last is the reconciling of them that be at variance or the making peace between man and man By this act as our Saviour tells us we shew our selves to be the children of God and as he further saith there will a blessing follow peace makers But here falleth in an obiection what if they will not be reconciled Augustine answereth it If thou hast done thy good will pacificus es thou art a peace maker And these are the seven fruits of mercy spiritual Besides these whatsoever is a work according to the Law of God is also acceptable but especially these CHAP. VIII The second rule of homogenea Fasting reduced hither Commanded under the Gospel 1. Publick fasts for averting of evil of punishment which is either malum grastans or impendens or of sinne for procureing of good 2. Private fasts and the 〈◊〉 of them The parts of a fast 1. External abstinence from meat sleep costly apparrel pleasure servile work almes then to be given Secondly internal humiliation for sinne promise of reformation The third rule our fast and observation of the Lords day must be spiritual Thus far we have proceeded according to the first rule of extension that where any thing is commanded the contrary is forbidden and e contra Come we now as in the former to the rule of Homogenea that is where any thing is Commanded there all things are commanded that are of the same kinde which is the second rule And we finde in the law that the day of humiliation or fasting is called a sabbath and so may be reduced hither as homogeneal Saint Augustine said well that if the state of Innocency had continued then had there 〈◊〉 one day only to have bin observed by Christians and that to have been spent onely in the duty of prayse and thanksgiving But since the fall of Adam there are such defects and wants in our souls that God is not onely to be glorified sacrificio Eucharistiae by the sacrifice of Praise but also sacrificio spiritus contribulati 〈◊〉 by the sacrifice of a troubled and humbled spirit his reason is 〈◊〉 bonum perfecte ut volumns non possumus because we cannot performe
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
infirmities with himself 2. It is expedient not to joyne friendship with an angry man such an one as Nabal was if he have vesparum examen a swarme of waspes about him as the heathen said as such have who have shrewd memories to requite ill turnes he must be avoyded so also a scorner must be shunned who makes more account of his iest then of his friend and had rather 〈◊〉 quam dicteriam perdere lose his friend then his jest such must be cast out and then Contention wil cease 3. Reject the tale-bearer For where no wood is the fire goes out and where there is no tale-bearer strife ceaseth And therefore the wise man saith further though he speak fair yet beleeve him not for if he be beleeved he will utter the gall of Aspes there are abominations in his heart which he will not forbeare to vent 4. Strive not with a man without cause it he have done thee no harme saith Solomon and meddle not with contentions that belong not to thee except it be to reconcile brethren that are at variance as Moses did when he saw the two Israelites strive otherwise we may provoke anger and bring upon our selves the fruits of anger These are things which the Apostles Prophets and other holy men of God have exhorted unto before the affection be risen But now after it is risen we must take care to keep it in that it break not out a wise man will defer his anger for as Solomon saith the spirit of a man will beare his infirmity and more plainly The discretion of a man deferreth his anger and it is his glory to passe over a transgression He must not let it gush out but suspend his affections as one adviseth the Athenians to do in another case If Alexander be dead to day he will be dead to morrow and the next day and therefore do not make bone fires too soon This affection of anger must not be 〈◊〉 〈◊〉 sed pedissequa rationis it must not out run but wait upon reason Therefore S. James exhorts us to be tardi ad iram slow to wrath and he gives a very good reason of it because this supersluity of mans wrath doth never operari 〈◊〉 Dei work the 〈◊〉 of God For as the Wise man saith the beginning of strife is as when one letteth out water As when one cuts a bank it is easie to stop the water at 〈◊〉 but after it hath got way it carries all before it Now this anger of which we speak must be understood either of our selves towards others or of others towards us Of the first we have hitherto spoken and of our anger against others and the rule in general was Resistite resist it Of the other we are to speak when others are angry with us and here 1. The first rule is Cede Give place It is the Apostles counsel Give place unto wrath It was Abigails wisdom not to tell Nabal of his faults in the midst of his cups but to tarry till the next day for anger is momentane a insania a momentany madnesle And this may be done if we think not too much of it for cogitatio iram auget anger increases the more we think of it and therefore the Philosophers rule was that this affection must be smothered with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of joy fear or the like But there is another rule which the holy Ghost gives which is in our anger to see 1. God 2. The Devil Job ascribeth the taking away of his goods to God though the 〈◊〉 and Sabeans 〈◊〉 him yet he looked higher he saw further he saw Gods hand in it and therefore he bare all with patience because he knew God would never permit it but for his good So David when Shimei railed upon him said to his servants Let him alone and let him curse for the Lord hath bidden him So also the Devil may be seen in our anger as the Apostle intimates in that speech Be angry and sin not neither give place to the Devil because wicked men when they provoke us are but the Devils instruments herein Therefore Chrysostome saith It is a foolish thing in a dog to run after the stone that is cast at him and to bite that leaving him that threw it or when one is soundly beaten with a 〈◊〉 to demand that to break it and not turn upon him that gave the blow and it is sure that wicked men are nothing else but the Devils stones and staves our part therefore is to oppose the Devil and we cannot scourge him worse then by this vertue of patience for this is one of those bona opera good works which as we said before are flagella Daemonum whips for the Devil Thus much for repressing the inward motion of this passion either by keeping it from rising or after it hath risen to keep it from breaking out Now for the outward act which consists in revenge whereby we think to do to our adversarie as he hath done to us we must labour to restrain it by considering our Saviours example who when he was reviled reviled not again when he suffered he threatned not but committed it to him that judgeth righteously and look to God that saith Vengeance is mine and I will repay We must be so far from assuming this to our selves that we must not rejoyce when our enemy falleth nor must our heart be glad when he stumbleth lest the Lord see it and it displease him and he turn his wrath from him to us Job gives us a pattern for this He rejoyced not at the destruction of him that hated him But the most are here like the king of Israel who when the Syrians were brought into Samaria by the Prophet so that he had them at an advantage he asks the Prophet My father shall I smite them So if we have an advantage of our enemy we are readie to smite them But Davids practise was better which we should the rather follow when he had Saul at an advantage in the Cave so that he might have smitten him yet he did it not but onely cut off the lappe of his garment whereas if some had had him in this case they would have cut his skirts so neere that it is Chrysostomes saying efudissent e renibus ejus 〈◊〉 they would have let out the best blood in his body This should be far from us for we may observe that this desire of revenge is most incident to the weakest creatures we see the least are soonest angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet musca splenem there is the Ants anger and the Flies anger and women more angry then men and among men those that are old sick and weak quo infirmiores 〈◊〉 is iracundi the weaker the more angry ever but he that is magnarum virium the ablest is least
as the Apostle speaks but as we are careful to quench fire or stop a breach of water at the first lest if they break out it be too late so we must stop sinful motions at the first before they gather strength and so we be not able to resist them 5. The word of God hath a specifical vertue to cleanse the heart Let the word of Christ saith the Apostle dwell in you plentifully or richly The word of the Lord saith the Psalmist is clean and therefore he asks the question wherewith shall a young man cleanse his wayes and answers by taking 〈◊〉 according to thy word 6. The heart must be weaned from the pleasures and delights of the world there must be 〈◊〉 mentis that we may say with David I have behaved my self as one that is weaned from his mothers breast This must be by meditating of the vanity shortnesse and insufficiency of all earthly pleasures that as Abner said to Joab they bring bitternesse at the last Extrema gaudii luctus occupat these sweet waters end in the salt brackish sea these short momentany pleasures will be rewarded with endlesse torments The rich man received in his life time good things and Lazarus evil but now saith Abraham Lazarus is comforted and thou art tormented 7. We must with the Apostle keep the body under and bring it into subjection He that besieges an enemy will cut off provision from him Those fleshly lusts which as S. Peter saith do war 〈◊〉 the soul will not be vanquished if we pamper the body for by this means they are strengthened Therefore we must avoid all excesse in meat or drink and whatsoever may be a provocation or encitement to our Concupiscence Fulnesse of bread and abundance of idlenesse were the sins of Sodom and Solomon gives counsel not to tarry at the wine his reason is thy eyes will behold strange women we must take heed then of pampering the body if we would not have those lusts to grow in our heart And if we have any way neglected our duty herein we must with the Apostle take revenge upon our selves for our 〈◊〉 by some penal exercises as fasting watching prayer c. both to shew our true repentance for our exorbitancy and to keep the body the better in subjection for the future And though this seem to be durus sermo a hard thing to flesh and blood yet by 〈◊〉 power of Christ and his spirit we shall be able to perform it Thus if we keep our hearts with all diligence as Solomon exhorts and labour for purity of heart we shall be fitted for communion with God who is a God of pure eyes by faith here and by cleer 〈◊〉 hereafter Blessed are the pure in heart saith Christ for they shall see God FINIS Addition Anno 15. 85 Exod. 32. 16. 31. ult Ecc'es 12. 13 Jer. 36. 23. See the fourth Addition Introd c. 14 p. 58 Rom. 2. 1 2. Psal. 119. 126. Apollod de Orig deor l 3. p. 57. Is. 33. 22. Ja. 4. 12. 2. 8. P. 28. in Eu. Bas. in psal 10 Ori. cont Cels. l. 5. p. 259. Chryso to 3. p. 93. ed-savil Ter. l. 3. contr Marcion c. 16 4. contr Marc. p. 524. Aug. To. 4 de ser. doi in monte l. 1. Tert. Clemen Hill Epiph. Basil. Chryso Ambros. Hier. Theoph. Euthym. * Luk. 9. 8. 19. Acts 15. 7. 21. 2 Cor. 5. 17. 2 Pet. 2. 5. Rev. 12. 9. 20. 2. See the Hom. of faith c. 〈◊〉 21. 〈◊〉 Aug. 〈◊〉 〈◊〉 〈◊〉 c. 23 Gal. 5. 6. Ja. 2. 22. Ro. 1. 28. Ps. 95. 10. Heb 9. 7. 〈◊〉 in proem in Sent. q. 3. conclus 〈◊〉 Sent. q. 4. p. 14 col 3. Durand in 1. Sent. Dist. 1. q. 5. sol 10. col 1. John 7. 17. Psal. 25. 14. Thess. 2. 10. 12. In this Preface Page 3. line 17. read asserting l. 33. r. Laws l. 38. r. wallows p. 4. l. 11. r. they p. 5. l. 10. r. Basilides l. 21. for four r. some p. 6. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. l. 15. r. where l. 34. d. first p. 7. l. 19. r. truer In the ensuing Page del Exposition of the. Psalm 34. 11. Pro. 4. 1. Cic. pro M. Caelio 〈◊〉 Lib. 7. cap. 17. de divinat 4 Offic. l 1. Ad Herenn 4 Exo. 10. 9. Mat. 19 13. 〈◊〉 18. 15. Maa 15. 9. Psalm 119. 9. Exod. 12. 27. 〈◊〉 6. 21. 7 Prov. 20. 11. 1 Sam. 2. 25. 2 Reg. 2. 24. Rev. 20. 12. John 13. 〈◊〉 Luk. 2. 46. mat 21. 15 16 Psalm 8. 2. John 21. 15. 〈◊〉 5. 4. Math. 28. 〈◊〉 In ep 〈◊〉 tract 3. 〈◊〉 2 〈◊〉 34. 11. The Etymology The 〈◊〉 Clemens Matth. 22. 〈◊〉 John 〈◊〉 16. 〈◊〉 12. 13. Acts 20. 21. Hebr. 6. 1. 2. Tim. 1. 13. 〈◊〉 6. 17. 12. 6. 〈◊〉 22. 37. 2. Pet. 3. 〈◊〉 1. Cor. 14. 20. Eph. 1. 13. 〈◊〉 John 5. 〈◊〉 2 〈◊〉 〈◊〉 3 〈◊〉 Gen. 18. 17. 19. 17. 1. 18. 18. 22. 18. Gen. 24. 63. 12. 27. 33. 〈◊〉 14. 〈◊〉 6. 〈◊〉 Deut. 6. 8. 9. Psal. 34. 11. Pro. 4. 3. 4. 1 Chro. 28. 9. 2. Reg. 12. 2. Susan 3. L. 1. Antiq. Rom. 2. 18. Eph. 6. 4. 1. Cor. 14. 19. Luk. 1. 3 7 8. Act. 18. 24. 25. 2. Tim. 3. 15. Gal. 6. 6. Mat. 36. 12. 1 Pet. 3. 15. 1 Jon. 4 1. 1 Cor. 11. 28 2. 13. 5. Ro. 15. 14. Eph. 6. 14. Ro. 12. 1. John 17. 3. Deut. 11. 21. 〈◊〉 6. 21. 1 Cor. 15. 4. Gal. 2. 2. 2 Cor. 6. 1. Jer. 6. 29. Esa. 55. 10. 11. Esa. 49. 4. Luk. 10. 6. 2 Cor. 2. 15. Mat. 13. 23. in 〈◊〉 The Duty of the Catechized psalm 122. 1. Esa. 2. 3. psalm 84. 10. Esay 29. 13. 11 Mar. 8. 2. Act. 20. 7. psal 105. 31. Act. 17. 22. Luk. 23. 8. Act. 2. 46. Pro. 8. 34. Ephes. 5. 16. Mat. 22. 5. Gen. 25. 7. Exo. 32. 6. Leo. Hier ad Demetr Esa. 29. 10. Mat. 22. 13. 2 Chr. 29. 34. 1 Chr 29. 17. Mat. 3. 3. 〈◊〉 12. 47. Amos. 4. 12 Act. 11. 23. Psalm 119. 9. Luke 12. 1. 1. Cor. 5. 6. Deut. 29. 18. 〈◊〉 5. 1. Gen. 28. 17. Psalm 2. 11. 5 7 Proverbs 1. 7. 19. 23 psalm 85. 9. pro. 23. 17 Psa. 〈◊〉 1. King 8. 9. Dan. 9 3. 20. 1 King 3. 9. 10 Act. 10. 9. 11. in Math. 1 Pet. 3. 12. Psa. 119. 18. 37. 25. Rev. 3. 〈◊〉 Ro. 12. 11. Gal. 4. 18. Psa. 119. 40. 131. in psalm in Ezekiel Ps. 107. 9. Psal. 24. 4. 5. 19. 8. 2. Cor. 6. 15. Hug. de 〈◊〉 Mar. 9. 23. 1 〈◊〉 〈◊〉 〈◊〉 11. 6. Ab. 2. 4. Ro. 5. 2. 9. 32. Psalm 81. 3. 〈◊〉 2. 〈◊〉 〈◊〉 Act. 5. 42. 〈◊〉 in serm 24. 〈◊〉 14. 35. Ex. 29. 13. Psal. 40. 6. Esa. 32. 3. Exod. 5. 17. 〈◊〉 8. 18. de singularitate 〈◊〉 〈◊〉 in psalm 45. Deut. 17. 13. Act. 2. 43. Heb. 17. 28. Col. 〈◊〉
have had no just cause of complaint if he had given us day for day we could not onely have no iust cause of murmuring but also ought to have opened our mouthes to praise him for it But seeing he hath dealt so liberally with us in granting us six dayes for our own 〈◊〉 and to do our work and reserving but one to himself we must acknowledge it to be a liberal proportion and so it is 〈◊〉 judice and therefore if we be not clean void of good nature it cannot but content us and keep us from 〈◊〉 We see in Adams case that when God had finished the Creation and put him in Paradise notwithstanding Gods bounty to him in granting him all the trees in the garden one onely excepted yet the devil was presently upon him and upbraided God with his niggardlines in that he had not given him freedom to eat of all the trees in the garden and no doubt but the same devil useth the same pollicy with us still in this 〈◊〉 May you not doe what you will with all the dayes of the week Now the consideration of Gods bounty to us should answer all such suggestions for we cannot say but that we are well dealt withall he having granted us two times and a time to his one time six dayes to one and therefore how careful should we be to give him that one This should draw from us an answer like to that of Joseph to his Mistris My Master hath kept nothing from me but thee how then can I do this great wickednesse and sinne against God All the dayes of the week hath God granted me onely one hath he reserved to himself how can I then be so unkinde and unthankfull as 〈◊〉 deny him that Let not David in this be our patterne who having many sheep of his own would notwithstanding pluck the one and onely sheep out of the poor mans bosom for if we having many dayes of our own take from God his one day and pluck that one sheep out of Gods bosom and make it common for our selves by doing in it our opus servile servile work we are worthy to 〈◊〉 1000. deathes and God being so liberal and dealing with us in so unequal proportion to himself as 6. to us for one to him taking of us but one for six if we do not his work on that day we are to be taxed of extream injustice and ingratitude This is the meaning of those words and do all thy worke that whereas God might have imployed us in his worke and musing on his will all the dayes of our life but he is content to forbeare and spare us the rest of the week that in that time all our own affaires might be dispatched and none left undone or to be done on this day God might say to us as Nathan said to David All this have I given thee and more I would have given thee if that had not been enough but certain it is that he saw in his wisdom that these six dayes were sufficient and therefore willeth us to remember and still be so carefull to order our affaires on these dayes that against his seventh day comes we may be at leasure to sanctifie it 2. The second reason implyed is in these words But the seventh day is the sabbath of the Lord thy God which contain the second opposition and intimate to us that the seventh day is Gods own proper day with which we have nothing to do to imploy it as we please and that it is plain theft and sacriledge to rob God of this part of time which he hath reserved to himself For if God had thought fit to have given us the seventh day too then might we have wrought on that day also but seeing he hath reserved it to himself we cannot without plain theft or robbery breake in upon this day to which we have no right by doing our own worke upon it Render therefore unto God that which is Gods for it cannot be withheld from him without sacriledge It is as if a man should say you may wear those clothes which are your own and bought with your mony but this garment which is bought with mine you cannot without violence take from me so likewise because of Gods bounty to us we cannot without ingratitude and manifest injury to him take this day from him because it is his he will have it wholly to himself In it thou shalt do no manner of worke Those who are comprehended within the Prohibition stand in five ranks 1. Thou secondly Thy son and thy daughter thirdly Thy man 〈◊〉 and maid-servant 4. Thy cattel 5. The stranger that is within thy gates 1. First for the Paterfamilias the master of the family It is reputed to be an especial preferment to be set over the family by the Lord of the family And as it is honos an honour so it is onus too a charge for Cui plus datur ab eo plus petetur to whom much is given of him shall be much required and therefore the first charge is laid here upon him that is the chief For as long as man is in the condition of a son or a servant so long he may say Ego serviam I will serve but if once he come to have the charge of a family then he must say with Joshua Ego domus 〈◊〉 I and my house will serve the Lord. In reference whereto when Christ had converted Zacheus he said This day is salvation come to this house why because this man who is chief of the family is the son of Abraham and Abraham instructed his family He must say to his family as Christ did to his Apostles exemplum dedi vobis I have given you an example For if Peter or whosoever is principal fall away then others yea Barnabas himself will be drawn away too So though he discharge the duty himself yet if he take not care that others under him discharge it also he is a debtor That is he ought to 〈◊〉 so far from giving occasion himself or suffering others to violate that day by working or setting them that are under him to servile worke that he together with them must see the day sanctified and take care that all joyn in those holy duties which are requisite to the sanctification of the day 2. The second is concerning children Saint Augustines argument is good upon that in Deut. 20. Where if a man had new built an house the manner was to consecrate it That if a man that hath built a house be carefull to consecrate it being but the fruit of his hands then much more lieth the care upon him of consecrateing the fruit of his loins We see this careful affection in Abraham that he would command his sons to keep the way of the Lord for where the greatest love is there is also the greatest desire of conjunction
as well in spirit as in body and in grace and holines and the means thereof the service of God as in nature even natural love if it be true and rightly guided teaches man curare 〈◊〉 to take care for their childrens good as well as their own and that for their souls as well as their bodies 3. In the third place Servants are prohibited from work on that day We see in the place before quoted that Abraham was commended by God for the care 〈◊〉 took for his household to do his service And the Apostle saith that in the service of God God takes no notice of the difference of 〈◊〉 from others in Christ is no difference of bond or free thy servants must rest as well as thy self And God elsewhere gives another reason for it Remember thou wast a servant where thou wast opprest with labour God hath a care of them and charity and humanity requires that we weare not out our family with too much toyle lest the Common-wealth be endangered by their hard vsage We read that in the Spartan and other common-wealths diverse insurrections have troubled the states by overburdening of servants therefore God for the preservation of commonwealths provides here that they may have a day of rest and refreshment 4. So likewise of 〈◊〉 Gods mercy care and providence extends likewise to them Thou Lord saith the psalmist shalt save both man and beast how excellent is thy mercy O God it extendeth to the bodies and lives of them for A righteous man regardeth the life of his beast saith Solomon God therefore here takes order that the beast be not overtired He hath also charged that the earth shall have its sabbath if it have not it will cry against us and the furrows there of will complain as holy Job speaks for Quod caret alterna requie durabile non est neither land nor cattel if they rest not sometimes cannot hold out one end of Gods providence herein is to restrain our covetous humour and desire which is such that rather then lose the least gain we will put our land and cattle to the utmost therefore by this clause God takes order to restrain it Another end is that by beholding the beasts to rest we might be the more stirred up and moved to sanctifie a rest our selves not that the rest of beasts is acceptable to God or required for it self but that we may be affected therewith and put in minde of our duties we read that in the fast of Nineveh command was given let neither man nor beast herd nor flock tast any thing let them not feed nor drink water not that God tooke any delight in the fasting of beasts nor that it was acceptable to him but that the 〈◊〉 seeing their beasts pined before them 〈◊〉 be moved the more to repent and humble themselves for their sinnes so here 〈◊〉 Jews seeing their beasts to keep a kinde of sabbath might the better 〈◊〉 to keep it themselves 5. The last is the stranger within thy gates Now the gates of a house or of a city 〈◊〉 scripture signifie a jurisdiction or protection He that is within anothers 〈◊〉 〈◊〉 under his jurisdiction and as he enjoys thereby protection against injuries by coming within anothers gates so also he must be subiect to his jurisdiction when God told Abraham that his seed should possesse the gates of his enemies his meaning was they should conquer and be Lords of their cities And when Lot told the 〈◊〉 that the Angels came under his roof he signified that they came thither to be under his protection So that if a stranger come to remain within our 〈◊〉 or under our roof he is to be under our government as well as he enjoys our protection and therefore is to be under our care in point of religious duties 〈◊〉 case of jurisdiction Nehemiah as long as he had hope to reclaime the men 〈◊〉 〈◊〉 and Ashdod 〈◊〉 them to come within the gates of Jerusalem with their 〈◊〉 ut when he found that notwithstanding his threats they would come in and 〈◊〉 〈◊〉 markets upon the sabbath he shut the gates against them at the 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation of the sabbath And thus we see the meaning of 〈◊〉 Commandment for works and persons in general and particular Now there 〈◊〉 〈◊〉 reasons for it 〈◊〉 first which is the general and main reason is for in six dayes the Lord 〈◊〉 heaven and earth c. the rule as we said before of 〈◊〉 precepts is 〈◊〉 be observed that a moral reason is often given of a ceremonial precept 〈◊〉 〈◊〉 in ceremonies there is a general moral equity 〈◊〉 instances may be 〈◊〉 〈◊〉 the Law but when a reason is given as a ful and adequate cause of such a precept 〈◊〉 〈◊〉 the immediate and essential cause of 〈◊〉 it is true that if such a reason be moral 〈◊〉 〈◊〉 there the precept is so too Besides it is observed by Maimonides and others that the cause why a rest is enjoyned and the cause why it was upon this day are two different things The first 〈◊〉 was the true and original cause of the rest is expressed Deut. 5. because of their deliverance from the Egyptian bondage to keep a memorial of it The other is expressed here for whereas any other day might have been chosen for this rest yet God thought fit to pitch upon this day because it had been consecrated for a day of joy and praise from the beginning by a greatful remembrance of 〈◊〉 creation and because on that day God gave over and finished his work So Aben-Ezra presat in Decal Isaac Arania and others and hence it was called the sabbath But yet though it were granted that Gods rest from the creation was the principal and immediate reason of this precept yet this makes it not so simply moral or immutable as 〈◊〉 law of nature for 〈◊〉 〈◊〉 still a positive precept jure divino positivo which may be changed by the same authority that made it and soits certain that the day is de facto changed and 〈◊〉 it was by divine authority is most probable as is formerly proved in the 〈◊〉 observations 〈◊〉 immutabilis precepti facit preceptum immutabile If the reason of the commandment be immutable as this is then it makes the commandment unchangeable for the substance of it Because I have rested saith God therefore shalt thou rest in honour of me Creator imitandus a creatura the Creator is to be imitated by the creature is a firme reason and immutable 2. Another reason may be gathered out of the same words namely the benefit that 〈◊〉 to mankinde by that which the Lord did in these six 〈◊〉 Other reasons elsewhere God vseth as proper and peculiar onely to the Jews but this benefit by the creation being general is most fit for all and may be a
saith Sancta Ecclesia consistit in unitate fidelium sicut corpus in unitate membrorum the holy Church consists in the unity and agreement of the faithful as the body in the unity of the members And so that this unity and peace be kept in the main matters liberty of opinion may be allowed in other things For as S. Augustine saith a man may sometimes 〈◊〉 sapere quam res se habet think otherwise then the truth is for men are not Angels to see all truth here for we know but in part and therefore to 〈◊〉 in some things which concern not the foundation is not to be accounted discordia in bono such differences and disputations are the way to finde out the truth mens wits being hereby sharpened as Iron sharpeneth iron as Solomon saith The third effect or fruit of love is care not to offend or hurt the party loved either in his body or soul. Thou shalt not curse the deaf nor put a stumbling block before the blinde saith God that is we must not cause him to stumble bodily much lesse must we by any scandalous action lay a stumbling block to his soul For though it be necessary that offences come yet Christ denounces a woe against that man by whom they come that shall give occasionem mali any occasion of offence or stumbling to another to make him fall And as our love requires that we give no offence so also it requires that if offence be given by any to another whereby he is led out of the way we must be ready 〈◊〉 correptionem fraternam to use brotherly reproof and so to bring him into the way again For this is expressely required as a fruit of love Thou shalt not hate thy brother nor suffer sin to rest upon him but shalt plainly reprove him where we see the neglect of reproof is made an effect of hatred and then by consequence the duty it self must be a fruit of love Thus much of that generalis dilectio the general nature of that love which is due cuilibet proximo to every neighbour Now the parts of this love are these 1. To do no injury at all to any man either faciendo malum by inflicting evil upon or towards him or 〈◊〉 bonum by withholding or detaining any good from him And again that having received evil from any man we recompence him not that evil with the like It is against the Apostles rule for he saith Recompence no man evil for evil And we are to follow his counsel lest as S. Augustine hath it Cito parcendum est injuranti ne veniae viam tibi intercludas 〈◊〉 must be ready to forgive him that doth us injury lest we shut up the way of pardon to our selves and S. Chrysostome saith frustra propitiari sibi Deum quaerit qui cito 〈◊〉 in proximum negligit he seeks in vain to be reconciled to God that takes no care speedily to be pacified with his neighbour 2. And secondly as we must do no evil to any so there is a necessity of doing good to all men as far as we may and because it is impossible to have 〈◊〉 motum a particular affection to love every particular man to rejoyce at his good or to have a care of him our nature and estate being finite and not sufficient for it therefore for our actions we are onely enjoyned to these towards all 1. First the duty of prayer even for our enemies this is like to the Sun beams that radius charitatis which we send to heaven for all men And this is imposed upon every man and to be performed for every man 2. The second action is to be done in a case of necessity and is that which is intimated in the parable in the Gospel of the man that fell among theeves even the succour we owe to every man in necessity which is 〈◊〉 that rather then we should fail in this case to help him we are adimere 〈◊〉 multa non necessaria take from our own all that is not necessary to relieve his necessity which is expressed by the Wise man If thine enemy hunger give him bread and if he thirst give him water to drink If we do not we make a breach of the first Table according to that of S. John 〈◊〉 hath this worlds good and seeth his brother hath need and 〈◊〉 up his bowels of compassion from him how dwelleth the love of God in him Now by the worlds good is meant sufficiency or abundance with superfluity and his need not without extremity The secound Councel of Arelat sets down Quae quis salvo statu 〈◊〉 〈◊〉 pro superfluis haberi debent concurrente fratris necessitate those things which a man may bestow saving his estate or condition of life are to be accounted as things superfluous if his brothers necessity be present And 〈◊〉 under this is comprehended also the charitable performing of the works of our vocation for the good of all that are in necessity As the Lawyer is not to deny his counsel to any one that shall ask it nor the Physitian his help to any that shall requirè it in case of necessity And a further injunction then prayer and parting with our superfluity is commanded by the conjunction copulative in the three first verses of the Gospel where a man is charged if his cloak be taken from him to part with his coat too and if he be struck on the one cheek to offer the other which is nothing but 1. The habitual patience of the minde whereby a man should be ready to part with such things and bear such injuries if the glory of God require it otherwise he is not bound And 2. rather to suffer more wrong then to seek revenge or return evil for evil 2. The second thing proposed is the object of this Love which is our Neighbour Of which word Neighbour in our Saviours time there was a strict acception it was reduced to a narrow room For the Pharisees counted none Neighbours but their Friends and those of their own Countrey and kinred and so they expounded the Law Thou 〈◊〉 thy Neighbour by restraing it to such but our Saviour makes the word to be of a larger extent and forceth the Lawyer to confesse that it extends to enemies even to Samaritanes which were such deadly enemies to the Jews that they would not 〈◊〉 Christ because his face was towards 〈◊〉 for every one from whom we may receive mercy or to whom too we may shew mercy are neighbours and so our Saviour proves that the Samaritane was a neighbour to him that fell among theeves because he shewed him mercy though otherwise he were an enemy to the Jews and of another nation for as Saint Augustine saith he is Proximus a Neighbour Qui est proximo 〈◊〉 that is neer to another in works of mercy and therefore it is not cognatio 〈◊〉 〈◊〉