uses also for first either they are spurres and provocations to do good and secondly if wee doe good to be our comforters to cherish the thoughts of the heart so there is a beginning of blisse here The first of them is Feare toward God the reason because the word of God being the object of faith Timor inter affectiones prima the prime affection is feare Because the affections have their prius posterius their first and last Looke what object is first that affection is first according to this conclude because Gods justice was first proclaymed therefore feare first to be handled There is a faith in Moses i. e. the knowledge of Gods justice 1. Moses his feare And these 2. are properly attributed to feare Why God set justice first to be apprehended Whether wee take it whole and in grosse or the five books of Moses before the foure Gospells or in the very beginning wee see our faith apprehendeth in the order of the word that in what day soever thou shalt eat of the fruit of the tree thou shalt die before the other the seed of the woman shall bruise the Serpents head So the Justice of God offereth it selfe first to be handled which justice the knowledge that is by faith apprehending armed with the other eight attributes to make it seeme more fearefull considering it with them and the conscience telling us that man hath taken of the forbidden fruit necessary it is that feare come out of this consideration and consequently be in us for our transgressions It is that which before was said Joh. 3. â—6 si crederetis Moysi crederetis mihi if yee beleeved Moses yee would beleeve mee first Moses must be beleeved and then Christ The first is a faith in Gods justice There is a most manifest example of this Jonah 3.5 crediderunt Deo timuerunt they beleeved God and feared which is nothing else but a faith in Gods justice They of the later writers giving to faith 6. motives make the two first and especiall these 2. contritionem a grinding to powder by feare by that knowledge the law being apprehended Psal 119.120 the Prophet telleth us what is the true object of feare My flesh trembleth for feare of the O Lord I am humbly afraid of thy judgments this effect is of faith in the justice of God The reason why it pleased God to set justice first to be apprehended and feare is that before any matter be brought to passe that that hindreth must be taken away Have God wee cannot because Esa 59.2 there is a separation betweene him and us and as it is said Ephes 2.14 there is a great partition wall betwixt therefore wee cannot have him Causae prohiâ—entes expellentes pâ—â—catum The causes which hinder the growth of sinne are 1. Timor feare Now as wee should looke for him that should breake downe so if wee will have it broken downe it is expedient that wee should not build it higher therefore wee must cease to heape sinne upon sinne and looke for Christ to breake downe that which is already built That that causeth us to cease from sinne is the feare of God Prov. â— 13 expulsor peccati timor domini the feare of the Lord teacheth us to hate evill not saying as it is Rom. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall we say then shall we continue in sinne that grace may abound therefore this is the reason why God commandeth feare because it makes to leave sinne There are besides this two other reasons and two other affections but it pleased God to make choyce of this here for not onely feare but shame and griefe or paine cause men to leave an evill thing but they that are moved neither with shame nor griefe with feare are moved For shame Psal 83.16 the Prophets prayer is Fill their faces O Lord with shame 2. Pudor shame that they may seeke thy name for griefe Esa 28.19 vexatio dabit intellectum if a man smart for it experience will teach him understanding 3. Dolor griefe Puder tollitur multitudine peccantium dolorem tollit aut certe mitigat volupâ—â— terrena But wee know that in multitude of offenders there is no place for shame therefore that cannot prevaile seeing the world is full of offenders and for paine we have terrenas consolatiunculas some few worldly pleasures to beate it out or at the least to season it but feare which it pleaseth God here to require at our hands is that when these faile it faileth not as we see it hath prevailed in evill men yea in beasts Gen. 3.10 Adam walked up and downe in Paradise with comfort enough though he had Fig-leaves and was naked his humbling came not to any perfection till he heard the voyce of the Lord comming toward him Acts 24.25 Felix the Deputy being a very ill man and an Heathen we see he fell into a trembling on a discourse of Pauls concerning justice and temperance and other vertues and especially of the judgements of God This were somewhat but that it moveth beasts also and that beast in which there is most brutishnesse Numb 22.23.25 27. Balaams Asse being in feare of the Angel of the Lord that stood in the way while there was roome enough on both sides ranne aside out of the way when there was no roome 〈◊〉 that one might passe by another he rubs the Prophets foote against the wall and when there was no way at all to escape the Angel of the Lord he falleth downe flat under him and though he were sore beaten yet he could not be made to runne upon the Angels sword no stripes can drive an Asse where he seeth danger to be to runne into that danger but he will be sooner killed with stripes then move Yet beyond these as that Iam. 2.19 that howsoever all other things are not brought forth out of the Devils yet feare commeth of their faith Daemones credunt contremiscunt the Devils beleeve and tremble therefore this must needs bee a most forcible meanes and he is far gone and in a very fearfull case that feareth not You will happily say but God speaketh much of love that were a better way to be brought by love to obedience and beliefe Objection Responded It is true It is a farre better way but the case is so that love will not prevaile with us for he that doth love a good thing Solution must have a knowledge of it and by his knowledge a taste of it and if his taste be infected as in a Fever they that are troubled with it are delighted with nothing but that which seemeth good to the corrupted state and if wholsome meate be offered them yet they love it not If the love be infected there is no love of that which is profitable unlesse it agree with their corrupted taste and consequently cannot be brought by love to taste of the wholsome meate yet this reason will be
them that lay hold of him fide non ficta with faith unfained and that not of our owne strength but in Christ and therefore it s called the covenant of faith and that with no losse for if a thing be taken away and a recompence be made by a better thing there is no taking away The reason of this second covenant is that if the first covenant had stood and Adam had remained in his owne strength he must needs have had some part of the honour for using it well and not abusing it when he might therefore that God might have the whole glory he suffered the first to be broken for God in creating required onely honour Therefore man fell For his fall he was to make satisfaction this was not to be performed but in Gods strength the grace of God preventing us and making us of unwilling willing and of unable able in that measure that God will require at their hands we have all our strength from God So that the first covenant i. Moses his Law being weake and unperfect standing on a promise in figure and curse without figure in truth the figure was performed in Christ the curse taken away by his death then when perfecta things perfect came imperfect a abiêre things imperfect were done away one Covenant of God maketh not any bond but onely in part that is the curse taken away by grace the ceremony by the truth of Christs and that which is fulfilled shall be taken in the Court of Grace not pleaded in the Court of Moyses that is in the sincerity of faith not in perfection of the Law 2. The first Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given the Law is said to be given by Moses but we had not hearts to receive it But this i. the Gospell not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Christum was made by Christ The Law is changed The use of the Law not taken away by Christ his comming Math. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thinke not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfill The order observed 1. By God himselfe with Adam nothing but onely the ceremonies are taken away by Christ his truth and the curse by grace So that the bond and observing of the Law is not taken away by Christ his comming but as he himselfe confesseth fulfilled as it is in Math. ch 28. vers ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching them to observe all things whatsoever I have commanded you Therefore doubtlesse humbling commeth first which is by the Law The naturall order of the covenants the second brought in on the first This course of teaching by humiliation in letting us see what we are hath beene used from the beginning of the world from the practise not onely of the Apostles but also of the Prophets and of God himselfe 1. Gods owne proceedings on the violation of the first covenant After the transgression Adam remained till the evening in the experience or feare of the Law by hiding himselfe then first began the Law to goe upon him Vbi es Where art thou After he had told God what he had done Gods sentence proceeded Edisti igitur Thou hast eaten therefore presently after came the promise semen mulieris conteret caput serpentis the seed of the woman shall breake the head of the Serpent So you see first he called him forth 2. Man confesseth his transgression 3. Judgement of death passeth on him 4. After Christs is taught Secondly the same order tooke God after the flood when he taught Abraham Genes 17.1 2. By God after the flood Ambula mecum esto integer Walke with me and be thou perfect Integrity is the whole scope of the Law after is the Gospell taught So did God to the Patriarkes Moses in Deuter. i. In Lege iterata Genes 22.18 Acts 3.25 in repetition of the Law after the three first chapters in the fourth he beginneth to teach the summe of the Law unto the eighteenth There he telleth them that God would raise a Prophet among their brethren c. and so goeth on in delivery of the Gospell the same doth Stephen Acts 7.37 As in Moses so in the Prophets especially in Esay in his 39. first chapters he sheweth in grosse 3. By the Prophets though there be certaine promises intermingled the whole summe of the Law then the summe of the Gospell But more plainly in his first chapter from the beginning to vers 18. there is a bitter invective of the curse of the Law from thence to the end is the Gospell Come then if thy sinnes c. In the Psalmes Psal 1. nothing else but a recapitulation of the Law 4. In the Psalmes with the promises and curses thereto adjoyned The second Psalme of the comming of Christ and the Gospell 5. John Baptist Matth. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Generation of vipers who hath forewarned you Matth. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Axe now is put to the roote of the trees The Law Vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I indeed baptise you with water The Gospell 6. Christ his owne order whose method is our instruction 6. By Christ Math. 23.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever shall exalt himselfe shall be abased and he that shall humble himselfe shall be exalted Legis est humiliare the Law humbleth 7. By the Apostles First humiliation then exaltation There is no humbling but by the law and therefore it is called the humiliator 7. The practise of the Apostles as of Paul in his Epistle to the Romanes which is said to be the summe of all religion After the prooemium or salutation in the 17. first verses from the 18. verse of the first Chapter to the 25. verse of the 7. chapter he speaketh of the Law that all are condemned 1. Gentiles 2. Jewes 3. Unregenerate 4. Regenerate and includeth himselfe in From the first verse of the 8. chapter he delivereth the summe of the Gospell shewing in what covenant we are to looke to be saved This is for the warrant of practise In the forme of instructing the paterne of it is in Heb. 6. first repentance from dead workes 2. Faith in Christ And thus standeth the order 1. Repentance from dead workes 1. The Law Now the Law teacheth us three things 1. Praeceptum the Commandement i. what is required Lex tria docet hoc fac vives This doe and live 2. The transgression from the precept delict a quis intelligit who can understand his errours i. How farre we are gone from that which is required of us Psal 19.12 3. Morte morieris Thou shalt die the death the punishment what we are to looke for The Gospell likewise teacheth us other three things Euangelium 3 â—â—â—et 1. Ecce agnus Dei Behold the Lambe of God How we are
the Prophet Psal 4.2 maketh his complaint that there is a generation of men that turne the glory of the true God into dishonour i. are not carefull to deliver unto him his true honour And therefore 1 Tim. 6.20 to have scientiam falsi nominis i. to follow vanity and lies and come to have the fruit as Hosea they shall eat the fruit of lies i. Griefe of mind smart of body confusion of soule therefore to have it is not sufficient but we must also have the truth And indeed that which the heathen man Plato saith of this is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man if he will have a thing he will have it according to the truth Every soule if it have not the truth it is not because it is not desirous of the truth but if it find not out the truth it is against the will of it unlesse it goe against nature Gen. 20.9 When as Abraham had made answer to Abimelech not in truth as he thought Every mâ—n for knowledge is desirous to have the truth Abimelech being an heathen could tell him that he had done those things that he should not so these men can say that see meerly by the eye of reason that truth is it which wee all seeke after But that which is yet more strange Gen. 3.1 the Devill begins there Yea is it true indeed hath God said indeed Ye shall not eate of every tree of the garden so that he himselfe being the author of lies Now when â—t commeth to practise Aug. distinction bonum dulce bonum amabile wee will first seeke after yet this is his desire that the woman should make him a true answer So we see the mighty force of truth that howsoever it is not sought in practise yet in judgement not onely good men but also the wicked the Heathen yea and the devils themselves would not willingly be beguiled but witnesse to it This Commandement is because of our triall and our triall is because it â—s precious in Gods eyes and that is because it is the course of nature The end and scope of the Law and the Lord the Lawgiver it is in respect of triall which before was named 1 Pet. 1.7 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triall of our faith is more precious to the Lord than all the riches and goods in the world This triall of us hath bin the cause why God hath permitted doth permit so many errours heresies and false worships Deu. 15.11 We may say in a fit coÌ„parison that albeit God hath plenty and abundance of all things that he could have made all rich yet for the triall of a liberall and a compassionable mind in the rich he would suffer the poore alwaies to be So it may be said of truth it had beene an easie matter for him to have taken order for every one to have had the true profession but onely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our triall 1 Cor. 11.19 Ideo oportet esse haereses inter vos therefore there must be heresies among you that there may be a triall and that they may be knowne that are sound and true He said fiat lux facta est let there be light and there was light As easie had it been for him to have said fiat veritas let there be truth let there be great plenty of truth there should have bin nothing else but truth only He hath given a cause and a reason why he suffereth errour that they may be tried that seeke after the truth The meaning is this Psal 138. â— that forasmuch as it being set downe that God hath magnified his word and truth above all i. that it is the highest thing that he maketh account of and most highly esteemeth it therefore he would have it diligently to be sought of us that we should shew our estimation conformable to his and that we likewise should esteeme it and magnifie it above all things and this is Pauls counsell and this is the end and he would thus have his glory sought For the necessity of it we need not speake much of it for it hath partly beene handled heretofore And for as much as truth and true religion is a way and is called so 2 Pet. 2.2 and that way must bring us unto the right end then necessary it is we find it if we find it not aliquis erit terminus eunti in via but error immensus est if a man keepe the right way he shall at length come to the end of his journey Jam. 1.8 but errour hath no end Therefore it is requisite By the spirit of truth and the way of truth we shall come into the truth The thing commanded is Religion or true religion veri nominis religio which Christ Mat. 13.35 under the name of the Kingdome of heaven likeneth to a pearle and him that sought after it to a Merchant that sought many pearles and at the last found one of inestimable value and when he had found it he sold all that ever he had and bought it Herein are three things 1. that we seeke the truth 2. that when we have found it we rest in it 3. that it be to us a girdle Then this desire is first an earnest studie and applying of the mind to find out the truth among errours and falshood in the world ought to be in us Whereas the common manner is this every man in that religion he is borne in he will grow up in it and die in it and we presuppose our selves to have found the pearle before we seeke it and so when our studies begin to ripen we only sticke to some learned mans institutions Deut. 4.32 Moses seemeth to be of another mind it is not onely an exhortation but commeth in the way of a commandement that the Israelites they should enquire into all antiquities and in all parts and ends of the world whether there were any such religion as theirs and that they had nothing but truth it selfe and wisedome it selfe So that this is the first thing As there is inquisitio dubii so there is examinatio veri Esa 65.1 Rom. 10.20 that no man do suppose that he hath found the truth before he hath sought it and Mat. 7.7 he that seeketh for it he hath a promise that he shall find it The promise of the calling of the Gentiles that God would be found of them that sought him not is not a patterne for us in this case but as we are to enquire into all doubts so are we to examine all truths among the pearles that sundry shew us and promise us that they have worthy stuffe for us we must take that course that we can distinguish that all those are not such pearls as that a man should sell all that he hath for them but that we indeed have the inestimable pearle that the Merchant found and bought with all that hee had Hereditary religion religion upon offence
is mention of Moloch there is nothing else meant by it but the Starre of Saturne and there is also mention made of the Star of the god Rempham Fifthly after those things that are in Heaven then he commeth downe to the earth and there is forbidden the serving of any in earth to men as the Images of Baal Pâ—rizzim Baal Peor Baal Zebus Hercules Antidotus Muscarum Secondly Women as was that of Astarothe Thirdly of fowles as Ibis in Aegypt the Owle amongst the wise Graecians Fourthly Serpents as the Otter and Crocodiles and Belus was one while worshipped in the shape of a Dragon Fifthly Wormes as the Snailes among the Troglodytae Sixthly Plants as Isis in Aegypt and all other things whatsoever even things made by art as pieces of red cloth as Strabo testifieth of them that were towards the East and West Ezek. 8.14 2 Kings 23.11 Jer. 44.17 Exod. 6.32 1 Kings 12. Golden Calfe Sixthly All that is in the water as Syrens water-snakes fishes Neptune god of Philistims Dagon his similitude was like a male watersnake Aesculapius was worshipped under a watersnakes shape There was occasion given him by the Gentiles of all those that are here forbidden so that we are not onely forbidden our Simile but also our Paterne Now Deut. 4.12 13 14. Moses making as it were a Comment on this Commandement saith Remember this that when God came into the Mount ye saw no likenesse or similitude but onely heard a voice and ergo a voice say the Rabbines because a voyce not being able to be painted nor drawne into any shape it was never like to deprive God any way of his honour But the reasons they weigh thus much in the Chap as if he should say If it had beene the will of God that there should have beene any Image he would have shewed you somewhat when he came into the Mount but you saw nothing but heard onely a voyce take heed ergo that you correct not God and make to your selves any Image And as it is Heb. 11.1 it is the nature of faith to be rerum invisibilium not to see Now to bring visible things into Religion and Faith it is the next way to dishonour God and the overthrow of Faith and Religion Joh. 4.23 Christ himselfe telleth the Woman that the time was come when all Ceremonies and invented places for worship should goe for nothing and even the very Temple at Jerusalem God would not accept it But this was it that should be accepted that they should worship him in spirit and truth whereunto nothing is more opposite than Images no truth being in them but onely the shew of a truth and visible Then they will aske if all likenesses be condemned why was then that of the Cherubims permitted yea prescribed by God to be made for that was a resemblance Heb. 9.5 But yet it was no such * * * Num. 21.8 2 King 10. resemblance as they define an Image to be quod habet exemplar in rerum natura For the Cherubims were made round like two young men or boyes without armes and in stead thereof with two wings But for that matter it is plaine that he made them not to be worshipped but if he would have had them worshipped he would not have put them into the darkest place but they were put into the Sanctum Sanctorum where none ever came but the high Priest and he but once in the yeare And they were made as appeareth Exod. 25.22 to this end that the high Priest might know from whence God would give answer But Tertullian in his Book De Idololatria Tom. 2. pag. 447. answereth this fully God saith not that an Image may not be made But non facies tibi that we make not any to our selves But they say then Why did Moses make an Image and he hath that objection in the same place Ait quidam Cur ergo Moses ex aere fecit serpentem His answer is there Quod idem Deus lege vetuit similitudinem fieri extraordinario praescripto aeneum serpentem fieri fecit Tibi eundem deum observa Legem habes eam observa quod si post praeceptum factum sine libidine feceris tu imitare Mosem i. ne facias nisi deus te jusserit licuit deo legem ponere licet ei quod vult si idem deus diceret tibi Facies qui dixerat Non facies jure faceres God by his generall law forbade that any Image should be made then by an extraordinary cause by an extraordinary priviledge of an extraordinary matter caused an Image to be made except you have particular commandement from God as Moses had doe not you make any Image Concerning this point we have shewed on Gods behalfe what did move him to make this restraint now it followeth that we shew that in regard of our selves and our owne corruptions it is necessary this restraint should be made Tertullian in the same Book De Idololatria setteth it downe that before the Flood even during the dayes of Seth the worship of God was corrupted with Images and that Enoch's restoring was nothing else but the restoring of the true Religion unto her purenesse againe and that he is ergo said in his dayes to have walked with God This is it that Tertullian saith For the likelyhood of it since Adam we have example of it that it was true for Jacob by being in the house of Laban had learned to take Teraphim gods of Images to mingle them with God The reason of this is in Gen. 6.3 God will trouble himselfe no more nor set himselfe against man and his reason is because man is wholly evill fleshly i. though hee consist of two natures one of flesh and bones the other of the spirit yet he suffereth the grossenesse of the flesh to overgrow the purenesse of the spirit and to corrupt it turning the spirituall nature into flesh so that we wholly become flesh and ergo love that with which the flesh is delighted i. sense Insomuch as the Apostles many times in their writings and Paul giveth us warning to take heed of the flesh of the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of this is that we have an affection in us and that affection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire to feele or see him This was Saint Thomas his disease that would not beleeve except he did feele his wounds and see him himselfe c. And it was the disease of Mary Magdalen about the death of her brother Master if thou hadst been here he had not dyed And we see it was not hers alone but of all the Apostles they desired that Christ might stay to erect an earthly kingdome and that they might be with him alwayes insomuch that he was faine to tell them that except he were taken from them the Comforter could not come to them Such a thing there is in Religion In Exodus Moses had been in the Mount but
lifting up of a weighty thing for the necessity and use Gen. 29.7 8. of the great stone before the Well Jacob did not lift it up till all the sheepe came together till there was great need The first of these pertaineth properly to all the rest of the duties of praysing to all that take Gods name The second onely to the duty of Swearing for that is an heavy thing Under these two are comprehended all other takings of his name whatsoever But to take them as they are under the first namely in lifting it up as a thing glorious as the Standard of Moses and the Plate of Aaron the first thing enjoyned is this The being called by his name Gen. 48.16 as a great dignity and priviledge Jacob granted to Ephraim and Manasses but denyed it to the rest and it is part of the glory that children take of their Parents their name So we are called Gods children by his name and not that alone but Esay 4.1 Seven women come to one man and say We will eate of our owne bread and weare our owne garments onely let us be called by thy Name to put our shame from us And in marriage the woman honoureth the Husband by leaving her owne name and taking his and it is a glory to her that she may so doe In the truth of this it is said Esay 43.7 They shall be called by my name for I have created and formed them c. How is that That is no otherwise then as it is Acts 11.26 the Disciples at Antioch were first called Christians for that is the most excellent name that is That glory that becommeth Christ is given to Christ The second is that the servant by lifting up on his shoulder his Masters Badge or armes lifteth up his countenance but with service that is to his Masters glory there is joyned a service of his and therefore to his glory all his doings from that time forth must be referred and so we must be at Gods commandement to doe his businesse having his Badge which is plaine by 1 Cor. 10.31 God can receive no profit but glory therefore to his glory we must referre all that we doe For if you once come to that Gen. 11.4 Paremus nobis nomen I will get my selfe a name Then we see it is accounted Bellare cum Deo to wage warre with God and he will visit them with the confusion of tongues and mindes not onely that but if a man doe not referre but take glory to himselfe as 2 Sam. 15.8 of Absalom Thy servant vowed c. If the Lord shall bring me indeed to Ierusalem I will serve the Lord and 1 Kings 21.9 of Iezabels fast the one setting the name of God on a bloody murther the other the vow upon a wicked and lewd conspiracy To abuse the name of God to our owne wicked inventions is a monstrous thing These are within us now without us 1. In our tongue The 1. thing is as Gen. 29. vers last of Iudah of whom were the Jewes he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because his mother said she would confesse Gods name To God we are not Iehudim if we take to our selves a name but we must weare our name to Gods glory and not be ashamed but when we are ashamed of it we care not for it we confesse it not Mat. 10.32 the duty is plaine Will ye confesse me before men I will confesse you before my Father Are ye ashamed of me before men I will be ashamed of you before my Father Revel 3.8 When there come many evill workes yet this weigheth them all that they had not denyed his name as on the contrary Revel 14.9 When a man commeth to receive and weare the marke of the Beast and his name then a portion is given him in the Lake that burneth with fire and brimstone The second of the outward may be comprehended under Confessing and it is called defending when we heare it blasphemed God saith Esay 59.16 his truth went downe into the judgement seat and through the streets in every place and none would open his mouth to defend and speake well of it and therefore when he saw none would doe it he will make his owne armes to serve and therefore we see how terrible and fearefull a judgement hee threatneth them in the end of the chapter 3. That that is contrary in his part is the doing as the Scribes and Sadduces doe they come to Christ and say Thou art a good man how sayst thou is it reason to pay tribute to Caesar or no Some say for disputations sake it is lawfull for them to defend wicked opinions and assertions in Religion This may be done in necessity Now out of the case of necessity a man is bound as David saith to make mention of his name that is to use it in his speech to shew himselfe mindfull of him Gen. 50.3 because of the great mourning the Aegyptians made for Jacobs death therefore in recompence the Inhabitants called the name of the place of his buriall a place of mourning Though it be said Deut. 4.9 Take heed ye forget not Forget saith Jerome it is impossible they should but he telleth how If you forget me and behave your selves so in your speeehes as that there is no man but would thinke you have forgotten him When a man shall live so that nothing concerning the praise of God cometh into his mouth in seven yeares It is the fault of many And though they say they have not forgotten yet there can be nothing gathered but that they have and so rarum erat nomen Jehovae a reverend mentioning of the name of God was rare in some mens mouths Prov. 10.31 it is said that the just mans mouth doth meditari sapientiam meditate wisedome that is speake of something that may redound to Gods glory and Prov. 10.11 12.18 he calleth the tongue of a wise man venam vitae ipsam salutem a veine of life and health it selfe out of which there may returne glory to God and health to himselfe But of a fooles mouth he saith Pro. 15.2 it doth ebullire it bableth and foameth out vanity and foolishnesse The word he useth is vanity that is there is no good nor profitable use of it So that mentio and not onely that but honorifica mentio an honourable mention out of the case of necessity must serve the turne for a man to speake of the name of God as God Exod. 9.16 he will therefore shew his judgements upon Pharaoh because he will have men speake of him through the World That is the first it shall be sylva orationis In this mentioning we must have three things 1. It must be often and greatly spoken off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is the end of the great wonders Exod. 9.16 narrare nomen ejus to declare his name of this hath been spoken before 2. That it must be well spoken off 〈◊〉 〈◊〉 〈◊〉 〈◊〉
so that they can discerne his voice 1. To have judgement to discerne Here a certaine judgement is required in them The people now a dayes have no judgement at all Let a man come to them and deliver excellent things and let another come that is volubili lingua of a ready speech that bringeth nothing but as the Fathers well call it veram spumam verborum very froth there shall be a like commendation of both and commonly the later shall be preferred 1 Thes 5.12 he willeth them to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them that labour among you and what they say and that you can say indeed That is well said in this there was some stuffe the others was but spuma verborum the froth of words 2. Obedience The second point for this is Obedience John 10.4 whether it be by following as here it is said They will follow him or He. 13.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they be perswaded and give over themselves to be ruled by them and not only that but they will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give place though they be not perswaded till they be better perswaded for without this the other is but a fained obedience He that said he would not goe and went afterward did his Father more honour then he that bestirred him and went not though he had borne never so much in outward shew This following it is another thing it is plainely by 1 Pet. 3.2 All interpret the principall effect of baptisme a question of the conscience for the conscience is to aske the question of God and if a mans conscience never aske of God the baptisme of that man hath no effect in him but if he can it is certaine that it is effectuall there would be a great inquiry of this Numb 27.21 peruse it It is said there when Joshuah was substitute in Moses roome he should come to Eleazar and looke how Eleazar did bid him doe so he should doe They should goe in and out according to his saying This was the first substituting this was not abrogated since of any order but not regarded it comes now utterly to be neglecâ— 3. Double honour 3. The last point 1 Tim. 5.17 double honour First of reverence Philip. 2.29 in judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to honour such and in affection 1. Reverence in judgement and in affection that love onely to the Minister is is applyed in most singular manner 1 Thes 5.13 That you have them in singular love â—or their works sake Secondly the other the honour of maintenance that is a worthy maintenance 1 Tim. 6. Gal. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Maintenance that they should communicate in all their goods Zach. 11.4 God hath broken one staffe and if the Prophets wages be not mended he will break the other staffe too and then all will goe to wrack and then a certaine Barbarisme must needs follow It is very well set downe Hosea 7.14 when a man is sicke he sends for the Minister then he thinks on Heaven when he must needs leave the earth and when there come great droughts or raine they can remember God for a while else never When they got in their corne and wine they rebelled against him But the Lord abhorreth this and saith Eccles 12.1 Remember me in the dayes of thy youth and in thy wealth or thou shalt have no answer of me when the evill dayes come We will conclude with the Apostle â— Cor. 10.15 the want of performing this honour proceedeth of the want of faith That is all the hope we have that when it shall please God as your faith groweth and increaseth that we shall be magnified and have excellent love performed if that do not increase faith shall not Now of those whom nature and men lumine naturae by the light of nature have called patres patriae fathers of their countrey the Magistrates of whom it is shewed that the men are Fathers as Gen. 45.8 and the women Mothers as Deborah a Mother in Israel Judges 5.7 Now because there is no person that beareth rule but by vertue of the people that is under them they have power over themselves and power to appoint and choose one over them Therefore it is that God first commends the countrey it selfe and willeth us to have regard to it first of all Gen. 12.1 God giveth it the preheminence and sets it before the kindred and the Fathers house And we see Psal 137.1 the teares of Gods Saints were shed when they were constrained to go into a strange Land and being desired to sing one of the Lords songs they would not and when they were restored to their countrey Psal 126.1 their joy made them so extaticall that they thought it was not a true thing or action but that their returning had been but a dreame This is not onely in the people but the same affection is also in men of excellencie for gifts as in Nehemiah cap. 1. vers 4. To this we are first led to procure the good and health of it and especially of the Church because it was for it that we were borne and appointed The reason is plaine of that which we call bonum partis totius the good of a part and the good of the whole that bonum partis is not without bonum totius and is for the good of the whole And we see the body that is in danger that some member is seared some veine opened and sacrificed onely that the whole body may receive health so there have beene detriments of singular men for the benefit of their Countrey some have displaced themselves of the place wherein they were borne some of their owne life Magistracy properly and principally belongs to God For Magistracy we see that plainely in three judgements In adjudging the Angels that kept not their estate and for not standing they received a punishment the two other in adjudging the Woman and the Serpent and the third God himselfe punished Cain for the murther of Abel So it pertaineth to God properly principally and especially After it came to man by permission first and then by Gods approbation When Caine being cast out and being generative had many children it is said Gen. 4.7 that he was the first that built a City and ver 23. in his posterity Lamech by reason of his sons Juball and Tuball the inventors of those crafts that the Common-wealth shall have need off grew to so great insolencie that he would beare no injury at any mans hand so we see it is the disposition of wicked men to be like him Now then it was Cain's City that made the godly first to band themselves and consequently to take order for their defence as we see cap. 4. vers ult in fine After the birth of Enos Seths sonne when Seth also began to be generative he made an open profession of the name of God Why the ecclesia sticall government not
vers 17. he saith That that thou doest is not well done and vers 23. if this be done then the people shall goe home quickly That will be the benefit that he reckoneth of it for as the multitude of suits is a way to much falshood for some causes are very plaine and cannot be withstood without cavils so that long depending of suits the manifold non-suits and delatory Pleas even for shifts and to delude justice therefore this is secondly condemned as a way furthering much to false witnesse Now in the 3.4.5 Commandements were these three before Iudicium Vsurpatum Temerarium Peâ—versum Iudicium 1. Vsurpatum 2. Temerarium 3. Perversum Judgement is either 1. usurped 2. rash or hastie 3. perverse 1. Is Rom. 14.4 ovâ—â—â— party that we have not to doe with 2. Deut. 1.17 in a case too hard and the 3. Deut. 19.17 Act. 25.16 untill both parties be heard he must not give sentence And a blemish of David 2 Sam. 19.29 he gave rash judgement of Mephibosheths lands and after he had much adoe to let him have halfe of them and Ziba the other halfe Solomon Prov. 18.17 saith Looke who is first he is just then commeth his neighbour and maketh inquiry or search after him This is one step of rash judgement to give such credit to the first that Ziba played that though Mephibosheth prove all the lands to be his yet he must be content with halfe And perversum perverse judgement Prov. 8.8 defrauding of justice Exod. 23.2 Perverting for there may either be defrauding 1. by the exposition of Solomon Prov. 17.15 where either the wicked is accounted just i. absolved or the just is accounted and pronounced wicked and condemned when as the right translation word for word is The unjust is justified or the just unjustified it is all one in case of justice to affirme a thing to be so or to make it so The last also was before touched i. falshood in justice Numb 35.32.33 there is no reward to be taken for a murtherer but he shall die bloud will not be cleansed but by bloud whereas in these cases God doth appoint to the Magistrate hands to doe as he thinketh good yet he will make a release But in some cases he is appointed to his arbitriment but yet with two conditions First if it be expedient for the Common-wealth or the second if the other party that is hurt be contented therewith Now for the other part of condemning Esa 10.1 some decree wicked Decrees Judges others wrrite grievous things sometimes the record is more grievous then the Decree if he goe not exactly to the sentence it is a false record Quando justitia revertitur ad judicium when righteousnesse shall returne unto judgement Psal 94.15 when Christ that is the true righteousnesse shall come to judgement they shall answer for it Accusers offiâ—â— For the accuser the breach of this office in this behalfe is three wayes 1. Calumnia slander when he doth calumniari slander as Haman doth Ester 3.8 for he saith there that the people of the Jewes had lawes diverse from other Lawes they had not been observers of the Kings Lawes and the King he falleth into his temerarium judicium his rash judgement too i. when he heareth a false accusation against it And the next when a man proceedeth upon uncertainty as Acts 24.13 those that did accuse Paul alleadged many things 1. Proceeding upon uncertainty but they could not prove any thing So he is to wait till he have his full proofe Now the third is Praevaricatio prevarication or collusion in pleading a metaphore taken from vari those that have their knees out of joynt and the convulsion is inward so that both touch above 3. Pâ—aevaricatio and their feete are farre asunder For in the ancient common-wealths when as they wore long garments a man might easily have beene deceived thinking them to be as broad at the knees as at the feete so they that strive together whereas they are friends privily those are called praevaricatores prevaricators or accusers when a man doth accuse and yet his friend with him whom he doth accuse and it is nothing else but a mockery of the place of judgement And Advocatus actoris the Advocate for the Plaintiffe he that representeth the party he is so charged with the same prevarication the betraying of the truth with weake proofes and grounds those that betray the cause with weake defences Ezra 4.5 it is said that they were hired i. there were men about Artaxerxes that bare the face of such as would advise him of that that was best for him whereas indeed they had taken a bribe against the Jewes before That party that is to sustaine one person and is corrupted to doe the contrary he is to be blamed for his prevarication Now for the Defendant or him that is accused Defendant there are three other The first is if being according to the forme of Law by Ioshuah demanded Psal 141.4 that he doe not versare se ad agitandum actiones practise himselfe to turne off the suite commenced against him or which is as old ad accusandas excusationes to accuse other that he may excuse himselfe it was Adams fault Gen. 3. tergiversatio tergiversation the question was whether he had eaten or not he answered not to it but said the woman which thou gavest me c. Iob 31.33 This he saith of himselfe If I have hid my sinne as Adam did concealing mine iniquity in my bosome though I could have made afraid a great multitude yet if I made a fault I confessed it So being lawfully commanded we must confesse so we must not adde evill to evill To be evill is evill videri malum and to seeme evill is evill too And so a man is not bound to open himselfe without the seate of judgement and so where there is not a lawfull course taken as Iohn 18.20.21 he saith to them directly They had heard of him And if any man would accuse him let him come forth And as he there used indirect words so he himselfe practised Iohn 19.9 to Pilates questions he said nothing because they did not proceed ex publica infamia or ex semiplena probatione of publike infamy or rather it should be common fame or probable grounds or likely proofes but onely he questioned with him to see if he would accuse himselfe So in these cases a man may answer nothing for if it be a truth as Paul Act. 23.6 if there be two things and both true a man may answer one truth and occultare pariem veritatis and hide a part of the other truth as he did that forasmuch as the councell was divided and the Pharisees held the Resurrection he said he was judged for that though it was not for that alone that he was judged for So if a man have divers wayes to defend himselfe he may chuse one which he will or if they proceed